The first tome or volume of the Paraphrase of Erasmus vpon the Newe Testamente

The Paraphrase of Erasmus vpon the Ghospell of S. Luke.

The prologue.

¶ For asmuche as many haue taken in hand to sette foorth the declaracion of the actes that are come to passe emong vs, lyke as they deliue••ed them vnto vs that first sawe them themselues, and were ministers of the woorde: I thought good also (now that I had gottē the knowlege of all thynges from the begynnyng) to wryte thē diligentlye vnto the in or∣dre, good Theophilus, to the ende that thou mightest knowe the trueth of those woerdes, of the whiche thou art enfourmed.

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 requi∣red an vpright trueth of reporting thesame. But muche more oughte this vpright trueth to be in makyng rela∣cion of the Ghospell: the whiche not onely doeth muche delite the mynde hauyng litle els to do, or is very com∣modious 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 doc∣trine 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 ho∣ly 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 repor∣tyng (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,

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 go∣yng 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 A∣postles shoulde folowe the Iewes facions, or fonde fables in stede of the gos∣pell. 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 vp∣rightnesse, 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 sem∣bleable vprightnesse attempted thesame: of whiche persones some haue euerye where entermyngled many poyntes muche contrary to the doctryne of the gos∣pell: and many haue rather had an iye to fyll vp the holes of the story with fa∣bles 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 euer∣lastyng: 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 hereto∣fore haue written, or hereafter shall wryte for mattiers of certaynetie and for matiers of euident trueth, eyther fātasyes of their owne imagining, or els thin∣ges 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 deuo∣cion 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

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,* 1.1 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 e∣uident 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 Ie∣sus Christ, almoste neuer out of his presence. Neyther ought there the lesse cre∣dite 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 be∣yng 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,* 1.2 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 resur∣reccion, 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 drie∣uen 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

throughout the whole vniuersall yearth, and that the great and mightie prin∣ces of the worlde haue in vaine striued and wrastled to suppresse it.

And verayly euen thesame thyng also, had our Lorde spoken afore and pro∣phecied: 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 grow∣yng 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 ful∣fyll: and whatsoeuer thyng Christ toward his departure from hēce vp to hea∣uen, 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. Ther∣fore 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 vn∣doubted and certain to write vpon. And out of these haue I pieked suche poin∣tes 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 some∣what 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 prophe∣cies 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 bap∣tised 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 hea∣uen. These thynges well set in an ordre eche in his moste conuenient place, I shall in another treatise adde,* 1.3 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

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:* 1.4 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 ei∣ther 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 a∣for••tolde and promised, and by the space of so many hun∣dred 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.

[ The texte.] ¶There was in the dayes of Herode the kyng of Iewry, a certayne prieste named Zacha∣rie, of the course of Abia, and his wyfe of the doughters of Aaron, and her name was Eli∣zabeth.

Wherfore by the high wysedome and prouidence of god, there was one pre∣pared, 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

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 gos∣pel (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 repre∣sent. 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 Ia∣cob 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 pro∣phecie 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 gos∣pell (whiche the Iewes would despyse and sette at nought) shoulde passe and go from theim vnto the Gentyles.* 1.5 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 enfraun∣chised and called to the honour to be a denisen of the coūtrey of Iewrie, but al∣so through the fauour of Ceasar Augustus than Emperour of Rome, obtay∣ned the kyngdome and rewle ouer the Iewes. Therfore euen vp this token a∣lone (though there had been no mo, nor no o••her) the Scribes and the Phari∣sees, (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 priest∣hood 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,* 1.6 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 boun∣teous geuyng of the spirite of God, sanctifie and make holy all thynges.

For Daniel had prophecied,* 1.7 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 thence∣forth should the hostes and sacrifices of the olde lawe ceasse. Whan the thyn∣ges 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 be∣gonne 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 fa∣uour of Ceasar Augustus: & at what time the religion of the Iewishe temple, which consisted in externall figures & ceremonies, did moste chiefly of all flou∣rishe 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.* 1.8 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 fa∣milies, 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 thin∣ges, 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.* 1.9 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 hea∣uen

is nowe geuen, not through the workes of the lawe, but freely and frank∣ly through feith.* 1.10 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 y^e 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.

[ The texte.] ¶They were both righteouse before God, and so walked in all the commaundementes and ordeynaūces of the Lord, that no man could fynde faulte with them. And they had no childe because that Elizabeth was baraine, and they both were now well stricken in age.

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 fol∣kes and iust, not with the iustice of the Phariseis (whiche Phariseis vnder a false couiour and counterfaite shewe of holynesse, did sette foorth theyr pryn∣ted 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 este∣med 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:* 1.11) 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 puri∣tie 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 y^t 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 natiui∣tie should stiere vp the myndes of men to haue a speciall regarde of Iohn:* 1.12 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 con∣uersacion 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 num∣bre of the chiefe missehappes and euils of this lyre. For the moste parte of the

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.* 1.13 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,* 1.14 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.

[ The texte.] And it came to passe, that whan Zacharie executed the priestes office before God, as his course came, accordying to the custome of the priestes office, his lotte fell to burne inc••nse. And he wente into the temple of the Lorde, and the whole multitude of the people were without in prayer, whyle the incense was in burnyng.

Therfore whan zacharie executed the office of the prieste in the ordre of his course,* 1.15 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,* 1.16 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,* 1.17 (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,* 1.18 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 le∣uites neither. But al the residue besides the priest that did execute, taried with∣out, beyng separated and diuided from that place with a vaile,* 1.19 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

others, and in daunger of falling into the errours and vices of this worlde.

[ The texte.] And there appeared vnto hym an Aungell of the Lord, standyng on the rightsyde of the altare of incense. And whan Zacharie sawe hym, he was abashed, & feare came vpon hym.

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 al∣tare, 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.* 1.20 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 signifi∣cacion of some good happe to come.* 1.21) 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 spi∣rites or Aungels of heauen.

[ The texte.] But the Aungell sayed vnto hym: feare not Zacharie, for thy prayer is heard. And thy wyfe Elizabeth shall beare a sonne, and thou shalt cal his name Iohn. And thou shalt haue ioy and gladnesse, and many shall reioyce at the birth of hym. For he shall be great in the syght of the lorde.

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.* 1.22 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.* 1.23 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,* 1.24 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

with the particular reioycing of thyne owne priuate householde▪ Hir fruite∣fulnesse 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 re∣ioycyng 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.* 1.25 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.* 1.26 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 world∣ly richesse and ruffleyng porte of this lyfe, or in worldely dominion, but rather by the contempte and despisyng of those thinges, which make certayne perso∣nes 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.

[ The texte.] ¶Wyne also and strong drynke shall he not drynke, and he shall bee replenished with the holy ghost euen from his mothers wombe: and many of the chyldren of Israel shall he turne to their lorde God. And he shall goe before hym in the spirite and power of Helias, to turne the hertes of the fathers vnto the chyldren, and the vnbelieuers to the wysedome of the iust men, to make ready a perfecte people vnto the lorde.

And as for all kynde of excessiue or delicate fedyng,* 1.27 withall the other ob∣iectacions and pleasures of the body, he shall so muche abhorre, that he wyll not at any tyme drynke any wyne, or any other delicious or strong drynke, ne any liquour at all, that is hable to take awaye so briete from a manne, or to

distemper his braine. For these filthy delites of sensualitie haue no place in such an one, in whose breste the holy ghost hathe taken possession afore to dwell in: which holy ghost shall replenishe the mynde and soule of thy sonne euen whyle he lyeth secrete within the enclosure of his mothers wombe, that he may play the parte of a Prophete in gesture, before he be able to haue any vtteraunce of woordes by speakyng. And in short processe of yeres, whan the gyftes of the spirite of God shall haue growen as his yeres and age shall do, he shall worke wondres: on the one syde, by the exaumple of his moste holy life, and on the o∣ther syde, through suche his preachyng as men shall maruayle at. For (accor∣dyng to the prophecie of Malachias,* 1.28) 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, euerla∣styng saluacion should come vnto all men.* 1.29 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,* 1.30 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 fore∣messagier of the former cummyng, in whiche God by his sonne Messias, shall descend downe into the yearth, to lure & prouoke all persons in generall with∣out 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. Ney∣ther shall he without good cause be sayd to be Helias,* 1.31 in that he shall in the spi∣rite 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 woor∣des 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 ready∣nesse 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 vn∣derstand 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 play∣ster 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 hea∣uenly

preaching of thissame Messias, shall prepare the heartes of menne, that he may deliuer vp vnto Messias at his cumming,* 1.32 a people not vtterlye vntra∣ded or vnentred in his discipline, but somewhat prepared already, and instruc∣ted 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 texte.] And Zacharie sayed vnto the Aungell: vp what token shall I knowe this? For I am olde, and my wyfe is well stricken in age. And the Aungell aunswered, and sayed vnto hym: I am Gabriell that do stand in the presence of God, and am sent to speake vnto the, and to shewe the these glad tydinges. And beholde, thou shalt be dumme, and not hable to speake vntyll the daye that these thynges come to passe, because thou diddest not beleue my woordes whiche shalbe fulfilled in theyr tyme.

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 ob∣tayne 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 per∣feite certayntie?* 1.33 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 alrea∣dye ouer ferre strieken in yeres, to haue any chyld bearing hoped for of her bo∣dye. 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 Aun∣gell 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 va∣nitie, nor any thyng there is so vncredible among menne, but that God can ea∣sily perfourme it vnto them, that beleue in his promisses.

For I am thesame Aungell Gabriell,* 1.34 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 obe∣dient seruice at the wyll and pleasure of God: and at this present tyme especi∣ally deputed and appoynted by God vnto this office, to bee the messagier be∣twene 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

thee,* 1.35 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 pro∣mise, 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.

[ The texte.] And the people were awating for Zacharie, and merueiled that he taried in the temple. And when he came furth, he could not speake vnto them. And they perceyued that he had seen a vision in the temple. And he beckened vnto them, and remained dumme.

Whyle these thynges were in doyng betwene Zacharie and the Aungell, within the innermoste tabernacle of the temple, all the whole body of the peo∣ple 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 hea∣uen, 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 high∣ly 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 sha∣dowes of thynges, and make them to vanishe.

[ The texte.] And so it was, that whan the dayes of his ministryng were expired, he departed into his owne house. And after those dayes, his wyfe Elizabeth conceyued, and hidde her selfe fiue monethes, saying: Thus hath the Lord delt with me in the dayes wherin he hath lo∣ked vpon me, to take awaye my reproche emong men.

* 1.36But the ordinarie tyme of his ministryng in the temple beeyng expired, za∣charie 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 y^e child which should bryng the

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.* 1.37 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,* 1.38 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 per∣feitely 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 pur∣pose made a delay of my fruitfulnesse,* 1.39 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 sea∣son, 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.

[ The texte.] And in the sixth moneth was the Aungell Gabriel sent from God into a citie of Galile, the name wherof is Nazareth, to a virgin espoused to a man, whose name was Ioseph, of the house of Dauid, and the name of the virgin was Mary. And the Aungell came in vnto her, & sayd: ha••••e thou full of grace, the lorde is with the. Blissed art thou among women.

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

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,* 1.40 ne to the last ende of the world again should bee heard. Therfore whan the tyme from without begynnyng by God pre∣fixed, 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 co∣pulacion 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 v∣seth 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 de∣uocion. Her habitacion was in an homely basse litle toune of Galile called Na∣zareth,* 1.41 a people nothyng regarded ne set by emong the Iewes. And the vir∣gin was espoused vnto a man of no fame ne porte in any behalfe to the worl∣des 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 descen∣ded of the stocke of Dauid, from the which stocke of Dauid, the espoused vir∣gin 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 fault∣lesse and moste pure behauiour, to the ende that no poynte of cryme myght be layed to theyr charge.* 1.42 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 part∣ly 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 contempla∣cion within her priuy closet (as virginitie loueth to be secrete) the Aungell Ga∣briell apperyng visible with muche bryghtnes came in vnto her, and hayled her with a straunge sorte of salutacion.* 1.43 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 sig∣gularly renoumed, and of a laudable name among all women.

[ The texte.] ¶When she sawe him, she was abashed at his saying: and cast in her mynde, what ma∣ner of salutacion this might be. And the Aungel sayd vnto her: Feare not Mary. For thou hast found grace afore God. Beholde, thou shalt conceyue in thy wombe, and beare a sōne, and shalt call his name Iesus. He shalbe great, and shalbe called the sonne of the highest. And the Lord God shall geue vnto him the seate of his father Dauid, and he shall reigne ouer the house of Iacob for euer, and of his kyngdome there shalbe none ende.

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

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,* 1.44 and partely of demure softenesse. But forasmuche as the Aun∣gell 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,* 1.45 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, for∣because 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.* 1.46 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.* 1.47 Neither shal there euer come any ende of his reigne, as the Prophete Esay hath prophecied.

[ The texte.] Than sayed Mary vnto the Aun••••ll▪ howe shall this come to passe, seyng that I knowe not any man? and the Aungell answered, and sayd vnto her: The holy ghoste shall come vpon thee, and the power of the highest shall ouershadowe thee. And therfore the holy that shalbe borne, shalbe called the sonne of God.

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

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:* 1.48 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 bo∣dye, 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.

* 1.49The 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 com∣mon course of nature. An heauenly chylde bearyng shall it be, and by an hea∣uenly 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 chyldebea∣ryng 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 wie∣ked 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 fa∣ther 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.* 1.50 Where filthy lust is in the carnall copula∣cion 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 wor∣kyng of the holy ghost, who maketh all thynges holy: because it shall be con∣ceiued of a virgin moste pure, whom of all women God hath purposely here∣tofore 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

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 pur∣ged 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 per∣ceyued 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 ef∣fecte, who is of power to do whatsoeuer his will is.

[ The texte.] ¶And beholde, Elizabeth thy cousyn, she also hath conceyued a sonne in her olde age. And this is the sixt moneth with her that is called baraine. For nothing shalbe vnpossible with God. And Mary sayed: behold, I am the handmayden of the lorde, be it vnto me ac∣cordyng to thy woorde. And the Aungell departed from her.

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) o∣therwise 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 cer∣taintie: 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 cal∣led by the name of barain, euen before that she was ferre strieken in yeres, yea and nowe ferther growen in age,* 1.51 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.* 1.52 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 af∣fiaunce 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:

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,* 1.53 (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.

[ The texte.] ¶And Mary arose vp in those dayes, and wente into the mountaynes with hast, into the citie of Iuda: and she entred into the house of Zacharie, and saluted Elizabeth. And so it was, that whan Elizabeth heard the salutacion of Mary, the babe lepte in her wombe. And Elizabeth was filled with the holy ghoste, and cryed with a loude voyce, and sayed: blissed art thou emong women, and blissed is the fruite of thy wombe. And wherof happe∣neth this same vnto me, that the mother of my lorde should come to me? For loe, as sone as the voyce of thy salutacion sonned in myne eares, the babe leapeth in my wombe for ioy. And blissed art thou, that thou haste beleued: for those thinges shalbe perfourmed in thee, whiche haue been ••olde thee from the lorde.

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,* 1.54 vntyll she was come to Elizabeth. Neither was that same a salutacion or greting of the com∣mon 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,

dyd leape and spryng,* 1.55 (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,* 1.56 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 a∣fore 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.* 1.57 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 wor∣thy 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 com∣pared: 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 dig∣nite 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?* 1.58 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 be∣hauyng 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

the free bounceousnesse of God.* 1.59 And certes in this behalfe art thou much hap∣pie, 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.

[ The texte.] ¶And Marie sayed: My soule magnifieth the Lorde: and my spirite hath reioyced in God my sauiour.

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.* 1.60 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,* 1.61 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.

[ The texte.] For he hath loked vpon the lowe degree of his hande mayden: so; behold, from hence∣forthe shall all generacions call me blessed: because he that is myghtye hathe done great thynges for me, and holy is his name.

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,* 1.62 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 & good∣nesse.* 1.63 And what shall the nacions of the whole worlde in all the processe of yea∣res 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,

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.

[ The texte.] And hys mercy endureth from generacion to generacion vpon them that feare hym.

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 fer∣theste 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 na∣cion 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 y^e Israelites. This saluacion shall extende vnto all suche, as myslykyng themselues, shall submitte them through feyth vnto the lord, whether thei be Grekes, or Frēche∣menne, 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 descen∣ded 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.

[ The texte] He hath shewed strength in hys arme, he hath scatered the proude in the imaginacion of theyr owne harte.

For god beyng in mynde and wyll to caste downe the arrogant presum∣tion 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 themsel∣ues 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 wyly∣nesse

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, at∣tempt 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.

[ The texte.] He hath put downe the myghty from their seate, and exalted them of lowe degree,

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 so∣dainlye made the children and sonnes of God.

[ The texte.] He hath fylled the hongry with good thynges, and the ryche he hath leat goe emptie. His seruaunte Israell he hath taken to hym in remembraunce of hys mercye. Euen as he spake vnto our fathers, Abraham, and to the seede of hym for euer.

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 con∣ceiptes 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 stan∣ders, 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 blind∣nesse he hath opened their iyes. To those that acknowelage their infirmycye and sickenesse,* 1.64 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:* 1.65 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

fansyed euen for hys owne tooth, he doeth in the holy scriptures call hys ser∣uaunt. He had neuer been forgetfull of his promysse, but by reason of the long delaye,* 1.66 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 A∣braham, the stocke and kynted of whiche posteritie,* 1.67 shall neuer decaye ne fayle vnto the ende of the worlde.

[ The texte.] And Marie abode with her aboute three monethes space, and returned again to her owne house.

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 mone∣thes dyd she make her abode with her cousin Elizabeth, coumfortyng the olde woman bothe with holye and vertuous communicacion,* 1.68 and also withall lo∣uyng 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.

[ The texte] Elizabethes tyme came that she should bee deliuered, and she brought foorth a sonne. And her neighbours and kynsfolke heard how that the Lorde had shewed great mercie vp∣on her, and they reioyced with her.

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 happe∣ned 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,* 1.69 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 them∣selfes 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.

[ The texte] And it fortuned that on the eight daie they came to circumcise the child, and they called

hym Zacharye after the name of hys father. And hys mother makyng answere, said: not so, but he shall bee called Iohn. And they sayd vnto her: there is no man in thy kynred that is called by that name. And they made signes to hys father how he would haue hym named. And he called for writing tables: and wrote saiyng: Iohn is his name. And they did all mer∣uail. And immediatly was hys mouth opened and hys toungue also, and he spake and prai∣sed God. And feare came vpon al them that dwelt nyghe vnto them. And al these saiynges were noysed abrode throughout all the whole countrey of Iewrye. And al they that heard the same, layed them vp in theyr heartes, saiyng: what mance a chylde, trowe ye shall thys childe bee? And the hand of the Lorde was wyth hym.

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 par∣tes to see that the childe wer duely circumcised as it ought to bee. And because the chyldes father had hys speche taken from hym,* 1.70 (who commonlye vseth at hys pleasure to appoynte howe the chyld shall be named,) the kynsfolkes sup∣posyng 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 cal∣led 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 abro∣gate the tradicions of men of old time, and should turne the carnal vsage ther∣of, 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,* 1.71 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 abo∣lished, euen as it were men in dede and facte criyng with open mouthes:* 1.72 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 vnder∣stoode the matter,* 1.73 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

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,* 1.74 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 fi∣gures 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,* 1.75 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 e∣uangelicall 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 reighteous∣nesse 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 pre∣aumbles they gathered in theyr myndes,* 1.76 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 chil∣dren: 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 za∣charias speche, whiche had been soodaynly taken from him, and soodainly re∣stored 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

bee dooen by the power of God, whiche shal assiste the chylde beeyng one spe∣callye appoynted by god to the executyng and dooyng of some veraye hyghe thinges.* 1.77 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, myn∣dyng no lesse then in due tyme to shewe thynges of greatter woondre,

[ The texte] ¶And his father Zacharye was fylled with the holy ghoste, and prophecied, saiyng: Prai∣sed bee the Lorde God of Israell: For he hath visited and redemed his people.

And to thentente that altogether myght bothe be full of myracles, and al∣so replenished with all ioyfulnesse, Iohns father zacharie also beeyng altoge∣ther 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 Is∣raell, 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 Hierusa∣lem, where God is wurshipped with thinges inuisible. Of al such, what coun∣trey 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 rede∣med them from al these euils.

[ The texte.] And hath reised vp an horne of saluacion vnto vs, in the house of his seruaunte Dauid.

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 de∣liueraunce of the Israelites. Onelye god beeyng of more puissaunce then our ghostely enemy, gaue strength vnto thē y^t wer weake, sending a capitayn most victorious, who through y^e puissaunce of his godlye mightinesse, shoulde ouer∣throwe y^e power & strength of his aduersaries: and by ouercumming deathe should frely through feith geue vnto al persōs euerlasting saluacion.* 1.78 And thys sure warāt & fortres of saluaciō, he hath reised vp for vs in the house and gene∣raciō of Dauid, who truly serued and wurshipped him, vnto y^e which Dauid he had afore made sure promisse, y^t 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 y^t their said father Dauid had towardes god. Dauid valiauntly & luckely foughte a∣gainst 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

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: pro∣uokyng 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 de∣uill putteth hys strength in vre.

¶Euen as he promised by the mouthe of his holy prophetes, whiche were sens the world began,* 1.79 That we should be saued from our enemyes, and from the hande of al that hate vs.

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,* 1.80 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 then∣tent 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 fa∣thers. For beeyng delited with ••he woondrefull affiaunce and truste of oure chyefe father Abraham towarde hym,* 1.81 (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 be∣gotten sonne,* 1.82 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,* 1.83 because thou hast bene obedient vnto my voice. For in verai dede, this is y^e true posteritie and the right sede of Abra∣ham, 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

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 y^e 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 concu∣piscence, 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,* 1.84 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 hi∣therto 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 re∣demer, 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 fore∣goer and messagier of so great a captayne. For lyke as the day sterre goeth be∣fore 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, y^e 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,* 1.85 y^t 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 vn∣to al persones, euerlasting health and saluacion, freelye remittyng and pardo∣nyng our synnes, (which cause the death of the soule,) and frely conferring and

geuing his righteousnes vnto vs. And vnto all true beleuers shall this same come, not by any possible merites of mē, but for thexceading great mercie of y^e Lorde our God,* 1.86 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,* 1.87 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, en∣bracing 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 dis∣payre 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 v∣nitye 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.

[ The texte.] And the chyld grewe and waxed strong in spirite, and was in wyldernes tyll the daye came, whan he shoulde shewe hymselfe vnto the Israel••••es.

These thynges did this godly olde man pronounce out of his propheticall breste: and folowing the exaumple of the olde auncient prophetes, dyd in such a playn sort declare and sette forth y^e 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 af∣ter 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,* 1.88 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 reuf∣sed 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:

hys gyrdle was of an hearie thong of leather: hys communicacion was conti∣nually with God. And forsouth suche a lyfe was comely for hym that was or∣deyned to be a preacher of repentaunce.* 1.89 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.

[ The texte] ¶And it chaunced in those dayes, that there went out a commaundement from Augustus the Emperoure, that all the worlde shoulde bee taxed. And this taxyng was the fyrste, and excuted whan Syremus was lieutenaunte in Syria. And euery man went vnto hys owne ci••ie to bee taxed. And Ioseph also ascended from Galile, out of a citye called Nazareth, into Iewrye, vnto the citye of Dauid whiche is called Bethleem, (because he was of the house and linage of Dauid,) to be taxed, with Marychys spoused wyfe, whiche was with chylde.

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 put∣ting thē in feare, but with benefites and with holsome do∣ctryne. 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 go∣uerned the Empire of the Romaines,) al the prouinces and coūtreyes, as ma∣ny 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,* 1.90 & 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 y^e 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

booked emong the subiectes of Ceasar, what other thyng dooe they, but ac∣knowlage 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 wa∣raunte 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 vni∣uersall worlde, so many sundry languages, so many sundry rites, so many sun∣dry 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 thautori∣tie of Ceasar Augustus,* 1.91 as also by a decree of y^e 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 o∣thers 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,* 1.92 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 Da∣uids 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 proge∣ny 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 casual∣tye, but euery whit of it was procured and purposely dooen by the prouidence and determynacion of god, to thentente that thende and conclusion of alltoge∣ther 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 Naza∣reth, 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 y^e 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 y^e tyme was at hande, whan she should be a mother, and bryng foorth

God: she disdayned not to be taken and vsed as the wyfe of a poore Carpen∣ter, though she were a woman full and whole consecrated to God.

[ The texte] ¶And it fortuned, that whyle they wer there, her time was come that she should be deliue∣red▪ And she broughte foorth her first begotten soonne, and wrapped him in swadlyng clo∣thes and laied him in a maungier, because there was no roume for them in the ynne.

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 na∣turally veraye man in dede. The Lord of heauen and yerth pieked out for him∣selfe 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 ta∣ken awaye from them: but the blisse of man to bee estemed by suche good thyn∣ges 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, trium∣phes, 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,* 1.93 that same heauenly breade, of whiche whoso ea∣teth, 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 euer∣lastyng 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 sal∣uacion. 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,* 1.94 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

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 ra∣ther bee thou ashamed of thyne owne proude mynde.

[ The texte.] And there were in thesame region, shepeherdes watchyng and kepyng their flocke by nyght. And loe, the aungel of the Lorde stoode hard by them, and the bryghtnesse of the Lord shone round about them, and they wer sore afrayed. And the Aungel sayd vnto them, be not afrayed: for beholde, I bryng you tydinges of great ioye, that shall come to all peo∣ple. For vnto you is borne thys daye in the citie of Dauyd, a salueour, whiche is Christ the Lorde. And take this for a sygne: ye shall fynde the chylde wrapped in swadlyng clothes, and layed in a maungier. And streyght way there was with the angell a multitude of hea∣uenly souldiers praisyng god and saiyng: glorye to god on hygh, and peace on the yearth, and vnto men a good wylle.

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 Pro¦phete Micheas also make mencyon, lyke as he doeth of Bethleem. There were therfore in those quarters diuerse shepeherdes that watched abrode in y^e 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 y^e 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 Ga∣briel 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 al∣though 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.* 1.95 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 Da∣uid

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,* 1.96 that is to say, of Aungels, who are the minysters and seruauntes of the Lorde beeyng myghtye and puissaunt in bat∣taill, 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 me∣lodious swete noyse as no tongue can expresse, dyd syng songes of prayse vnto God, magnifiyng and settyng furthe hys vnspeakable loue towardes man∣kynde, 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 God∣des 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,* 1.97 but al the whole glory and laude therof is due vnto the onely good∣nes 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,* 1.98 and bryng vs into the fauour of God, and the whiche maye knit vs to∣gether 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 texte.] ¶And it fortuned, assone as the Aungels wer gone awaye from them into heauen, the shepeherdes sayde one to another, Let vs goe nowe euen vnto Bethleem, and see this thing that we heare say is happened, which the Lord hath shewed vnto vs. And they came wyth hast and founde Marye, and Ioseph, and the babe layed in a maunger. And whan they had seen it, they published abrode the saiyng whyche was told them of that chylde. And as they that hearde it woondred at those thynges whiche were tolde them of the shepeherdes. But Marye kept all those saiynges, and pondered them in her heart. And the shepeherdes retur∣ned, praisyng and laudyng God for al the thynges that they had heard and seen, euen as it was tolde vnto them.* 1.99

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

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,* 1.100 we maye euen there presentely see & be∣holde with our iyes, to the entent, that we may with the more readie and per∣fect 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 de∣uise 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,* 1.101 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 y^e proud Pha∣riseis and Scribes to take vtter scorne & disdayne at the matter,) but y^e shepe∣herdes 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 perso∣nes (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 re∣porters, 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.* 1.102 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,* 1.103 all these thynges that had fortuned aswell now at this pre∣sent, 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 con∣ceyued with chylde, she was yet a pure virgine, she maketh no vauntes ne

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 consi∣dereth 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 be∣halfe exceadyng lownes, pouerty, and abieccion, and on Goddes behalf vnesti∣mable 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 wor∣ker 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 hea∣uen 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.

[ The texte.] ¶And whan the eyght daye was come, that the chylde should be circumsised, hys name was called Iesus, which was named of the Aungel, before he was conceiued in the wombe.

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 circum∣cised, 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 y^e 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,* 1.104 in considera∣cion 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 vn∣to 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 y^e 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,* 1.105 orels by mannes wylle geuen vnto thys childe, but by the autho∣ritie 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,* 1.106 and should in suche wyse represent the true guyde & capitayne Iosue, that whan his peo∣ple were cleane pourged from al filthines of vyce and synne, he shoulde con∣ueyghe and bryng them into the lande of heauen, flowyng moste plentiouslye wyth ioyes euerlastyng,

[ The texte.]

¶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 af∣ter hys birthe,) all that was done, was nothing but as it were making of sig∣nes 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, Phi∣losophiers of hygh learnyng in the priuyties of Astronomie, and the other scy∣ences 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 wur∣shipped 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,* 1.107 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, refu∣seth 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 wo∣man 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,* 1.108 from whiche the firste fayth and authoritie should afterward pro∣cede 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

owner of all thynges, but by a mystycall fygure to teache vs, that suche her∣tes and none others, bee throughlye accepted afore God, as after the subdu∣ing 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,* 1.109 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,* 1.110 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.* 1.111 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.

* 1.112For 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 virgyny∣tie 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 copu∣lacion 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

ensaumple to be prepared for vs to folowe, theyr profession and open knowla∣gyng 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 shep∣heardes: he was soughte oute and wurshypped of the Magians: he was cir∣cumcysed 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 ther∣fore 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 straun∣giers 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 o∣penlye 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 appro∣ued and aucthorised.

[ The texte.] ¶ And beholde there was a man in Hierusalem whose name was Symeon. And thesame man was iust and godly, and loked for the consolacion of Israell. And the holye ghoste was in him. And an aunswere had he receyued of the holye ghoste, that he shoulde not see deathe, excepte he firste sawe the lordes Christe. And he came by inspiracyon into the temple. And whan the father and the mother broughte in the childe Iesus, to dooe for hym after the cus∣〈◊〉〈◊〉 of the lawe: then toke he him vp in his armes, and sayde▪ Lorde nowe ••eattest thou thy seruaunt departe in peace, according to thy promise. For myne iyes haue seen the saluacion, whiche thou haste prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israell.

Nowe to the entente that there shoulde bee no sexe, no age, no state or degree of menne, nor no profession, but that Christ should haue testimonie and witnesse of euerie one of them, neyther any one bodye lefte behinde, but that he might assuredly promyse vnto hymselfe healthe and saluacyon at the handes of the same Christe:* 1.113 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 spi∣rite feruente hote: of bodye feble and impotente, but of soule quiuer and lustie:

of yeres drye and withered, but in all perfectenesse of good lyuyng as freshe as floures: that is to wete a veraye iuste and vpryghte man, and in verye dede a deuoute manne, and full of Godlynesse, not huntyng aboute for glorye and lucre at the handes of menne after the exaumple of the Phariseis, but ryghte desirouse and muche hungryng for the health and saluacyon of al mankinde in generall: whome no delite or pleasure dyd make willing to continue in thys life, sauyng onely that he myghte with hys owne iyes once see the veraye selfe Messias, whome the wholy sayinges of the Prophetes had promysed to come for the veraye entente and purpose, to recomforte the people of Israell, whiche people hadde bene long tyme afore many wayes in muche distresse, and dyd e∣uen veraye than lyue in greuous afflyccyon.* 1.114 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.* 1.115 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:* 1.116 as soone as the chylde was offered vp, and the pryeste had receyued it as the ma∣ner 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) sodayn∣ly 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 Philoso∣phiers it is written,* 1.117 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,* 1.118 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 em∣brace, thyne only sonne, by whome, and through whome, it hath pleased thee to geue true healthe and saluacyon, not onely to the people of Israell, but also

to all nacions of the vnyuersall worlde. In thys babes litle bodye (though it bee but homelye and symply borne to the syghte of the worlde) I acknowlage, o lorde, thy vertue and power. I acknowlage this babe to bee the lyghte of the worlde promised by the holye sa••ynges of the prophetes.* 1.119 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, (where∣hence 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 vouch∣salued 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.

[ The texte.] And his father & mother meruelled at those thinges, whiche w••re spoken of him. And Simeon bl••ssed them, and saied vnto Marie his mother: beholde, this childe is set to bee the falle and vprising again of many in Israell, & for a signe which is spoken against. And more∣ouer the sw••orde shal perce thy s••ule, that the thoughtes of many hertes may be opened.

Nowe the mother of the infaunte, and Ioseph, seeyng all thys to bee spo∣ken of the olde manne Simeon, by the inspiracion of the spirite of god, confer∣ring 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 euerlas∣ting 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 boun∣teouse goodnesse of god cummyng towardes them, and offreyng itselfe vn∣to 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 see∣med to stande,* 1.120 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 y^e world: but yet shal he be one that shal haue ma∣ny a man to speake agaynst him & deny him. The Phariseis, y^e Scribes, & the bishops shal make much murmuring and prating against him: the vnbeleuers

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.* 1.121 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 be∣ing 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 relygy∣on 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 of∣ten, 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 de∣tecte. Publicanes, harlottes, and sinners, are by these counterfaictes of holye∣nesse, 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.

[ The texte.] ¶ And there was a propheti••••e one Anna, the daughter of Phanuell, of the tribe of A••er, whiche was of a greate age, and had lyued with an housbande seuen yeres from her virgy∣nitie: And she had bene a wedowe about fower score and fower yeres: whiche departed not from the temple, but serued god with fastinges and prayers nyghte and daye. And she came furthe that same houre, and praysed the Lorde, and spake of hym, to all them that looked for redempcion in Israell.

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 shepe∣heardes:

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 with∣out 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, folo∣weth and olde woman that had many yeres liued a wedowe without an hous∣bande. 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 en∣dued she was with the spyryte of prophecye. She was the daughter of Phanuell beeyng a manne of good fame and muche commended,* 1.122 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,* 1.123 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.* 1.124 This Anna in the tyme whan virginitie was not yet honourable, ne∣to 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 bryn∣ging 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 we∣dowhod 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 a∣gayn, but euē as a woman being dead to the world,* 1.125 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

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acceptable hoste.* 1.126 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 pray∣syng 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 spea∣king 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,* 1.127 and their wordes into all the endes of the worlde through∣out.

[ The texte.] ¶ And whan they had perfourmed all thynges accordyng to the lawe of the Lorde, they returned into Galile, to theyr owne citie Nazareth. And the childe grewe, and wax∣ed strong in spirite, and was filled with wisedome, and the grace of God was vpon hym.

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 be∣ing aduertised and warned in his slepe so to doe, conueighed awaye prieuelye bothe the childe and the mother that bore it,* 1.128 into Egipte, and there made their abode vntill the death of the wieked kyng. That thyng done, they eftesons re∣turned 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,* 1.129 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 cra∣dle, to crying in his swathing bandes as other children doe, & to the strength∣lesse 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 gro∣wing vp, dyd from tyme to tyme encrease the bygnesse of hys stature, and the

strength of his body: in whiche body as in a tabernacle, there clearely appered a certayn wonderful towardnesse and natural inclinacion to vertue, euident∣ly 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 shew∣ing 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 amyable∣nesse, 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,* 1.130 fondenesse of speaking, and doyng thinges, wantonnesse, inconstaun∣cie, 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 quicke∣nesse 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, migh∣tily drawing all men to the loue of hys vertuousenesse.

[ The texte.] ¶And his father and mother wente to Hierusalem euery yere at the feaste of Estur. And whan he was twelue yere olde, they wente vp to Hierusalem after the custome of the feaste daye. And whan they had fulfilled the dayes, as they returned home, the childe Iesus abode still in Hierusalem, and hys father and mother knewe not of it: but they supposyng him to haue bene in the compaygnye, came a dayes iourney, and soughte hym emong theyr kinsfolke and acquaintaunce. And whan they founde him not▪ they went backe agayn to Ie∣rusalem and sought hym. And it fortuned that after three dayes, they founde him in the tē∣ple sitting in the middes of the doctoures, hearyng them, and opposing them. And all that hearde him, were astouned at his vnderstandyng and aunswers.

And although Nazareth was somewhat ferre in dystaunce from Hieru∣salem, yet neuerthelesse the parentes of Iesus beeyng folkes of muche deuo∣cion, 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 de∣uocion 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

to earneste applying of true godlynesse, whyle theyr age is yet tender, and theyr naturall disposicion yet ientle, softe, and plyaunte vnto all manier tray∣nyng 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,* 1.131 whan they are by the same exhorted and aduertysed to thyn∣ges 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 cus∣tome 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 so∣lemne obseruyng of that feaste dyd appertayne, and the dayes throughlye ex∣pired, in whiche due attendaunce muste bee geuen to the dyuyne seruice in the temple: whereas his mother and Ioseph were returned homewarde towarde Nazareth,* 1.132 the childe Iesus remayned styll at Hierusalem: euen than beefore his full age, shewing hymselfe glad and ready to accomplyshe the commaun∣demētes 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 there∣fore 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 chyl∣dren 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.* 1.133 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 doc∣trine, 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,* 1.134 nowe that careful∣nesse for theyr childe did somewhat more earnestely pricke & vexe theyr stomac∣kes (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 kyns∣folkes: 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,

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 insty∣tucyons: 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 to∣wardes godlye perfeccion. For some artes and occupacyons there bee whiche euerye age is not apte, but ouer young, to learne: onely deuocyon and godly∣nesse 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 ve∣raye laste daye of a mannes lyfe. For there is in it higher degrees and hygher to growe vnto,* 1.135 as long as a mannes life dooeth endure. And as for Iesus, al∣though 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 hu∣militie 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 wise∣dome 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 ma∣lapertenesse of cockyng or geuyng tauntes, there was in hym no mannier hos∣ting 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 sem∣blaunce of arrogancie, that is to saye, of presumpteouse takyng of autoritie v∣pon 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 counte∣naunce, of hys gesture, and of hys tongue, whiche thynges gaue a more fer∣ther 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 ex∣ile 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.

And therefore is not Iesus in any suche place to bee soughte, who is altoge∣ther 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 wher∣by 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 fa∣thers 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 ex∣ecuting of the heauenlye businesse of restoring mankinde to saluacion, whiche to doe he was come downe from heauen: hys father and mother commeth so∣daynely 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:* 1.136 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

your behalfe the daungier and peryll of all suche misaduentures, as the natu∣rall tendernesse of parentes dooeth commonlye vse to feare the chauncyng of, vnto theyr children that they loue,* 1.137 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 ghos∣pell, (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,* 1.138 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 ({quod} 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,* 1.139 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,* 1.140 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 fa∣ther, 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

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 en∣deuoure 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 mayden∣hood thereby. Thus did the Lorde Iesus thinke it good, in suche wise to tem∣per 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 can∣not 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 lyke∣nesse 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 hyd∣den 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 equa∣litye 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 moun∣teth 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,

forasmuche as she perceyued and founde a certayne power of the goddeheade to glittre and shewe furthe in hym,* 1.141 was well contente to folowe the minde and ordering of her sonne: and being myndefull of her owne wise and discrete so∣brenesse, dyd as yet make no blabbyng out abrode of any thing (as other weo∣men 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 chaun∣ced 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 begyn∣ninges, 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 y^e 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 myra∣cles 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 gos∣pell, before that he doe through sufficyente groweth of yeres, throughe vncul∣pable behauyoure, throughe due learnyng and knowleage in holy scriptures, and through Goddes vocacyon, gather vnto hymselfe a good autoritie to be∣come a teacher.* 1.142 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 gro∣weth of yeres: so did that same heauenly wisedome styll more and more plen∣teouslye 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 aboun∣dauntly 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

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.* 1.143 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 mea∣ning: 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 them∣selues 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.

[ The texte.] ¶In the fifteenth yere of the reigne of Tyberius the Emperour, whan Poncius Pilate was lieutenaunte in Iewry, and Herode the Tetrarche of Galile: and hys brother Phy∣lip the Tetrarche of Iturya, and of the regyon of the Trachonytes: and Lisanyas the Te∣trarche of Abilene, whan Anna and Cayphas were the hygh pryestes: the woorde of the lorde came vnto Iohn the sonne of zacharie, in the wyldernesse. And he came into all the coastes aboute Iordane, preachyng the baptysme of repentaunce for the remyssyon of synnes, as it is wrytten in the booke of the woordes of Esaye the prophete, saying: The voyce of a 〈◊〉〈◊〉 in wildernesse, prepare ye the waye of the lorde, and make hys pathes streyghte, Euerye val∣ley shal be filled, and euery mountayne and hill shal be broughte lowe, and thynges that be croked, shall be made streight, and the tough wayes, shal be made playne, and all fleashe shall see the saluacion of God.

THou haste hearde, good Theophilus, with what begyn∣nynges bothe Iohn the forerenner, and also the lorde Ie∣sus made a way, and a preparatife vnto the office of prea∣ching 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 wis∣dome, 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

kingdom beyng reuealed and published, the worldly kingdom shoulde abate and decaye: the spirituall priestehood beyng disclosed, the shadowie prieste∣hood, (wherin the Iewes had vntill that time made many glorious vaūtes and braggues of themselfes) shoulde vanishe cleane away. Ceasar the empe∣rour of Rome surnamed Augustus, had now ended his life, by whose pro∣clamaciō 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 Ies{us} 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 suc∣ceded Augustus in y^e empire. And in the fiftenth yere of his reigne, Poncius Pilate a Romain was president of Iewry. And Herode y^e brother of Arche∣laus 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 y^e countrey is full of vphilles & doun∣hilles, and almost no part of it euen or plain chaumpian grounde. For it goeth al alongst in hilles & dales frō Libanus, & frō y^e moūtains of Idumea, vnto y^e west coaste of Syria. Thā moreouer y^e part y^t 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, & cal∣led 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, & distri∣buted 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 Ie∣wes, 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 y^e 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

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 y^e 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 quar∣ters & coastes,* 1.144 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 pre∣pare 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 y^e 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 y^e pro∣phet. For in this maner speaketh he of Iohns preaching. The voice of a cri∣er in y^e wildernes, the lord approcheth, prepare his waies, make his pathes streight, ieste being offēded w^t 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 w^t 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 ex∣treme 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 benefici∣all to others: and suche as serued the lustes of concupiscence and lecherie be∣fore, shal now loue and enbrace all chastitie. They whiche before were pol∣lers 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 y^e Iewes

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 correc∣cion and amēdment of their former lyues, shal receiue hym whan he cūmeth.

[ The texte.] Then said he to the people that were cum forth to be baptised of hym: O ye generacion of vi∣pers, who hath taught you to flee from the wrathe to cum? bring ye forth therfore the due frui∣tes of repentaunce, and begin not to say with your selues: we haue Abraham to our father. For I say vnto you: God is hable of these stones, to rayse vp children vnto Abraham. Now also is the axe layed vnto the roote of the trees: euery tree therfore whiche bringeth not foorthe good fruite, is hewen downe, and cast into the fyer.

All this had Esai so many hundred yeres before prophecied of Iohn: & no∣thing 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 ernest∣ly 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 hea∣pes 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,* 1.145 (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 y^e proude Phari∣seis, and Scribes, who tofore had euer sticked fast & contynued in the step∣pes of their wicked fathers, and through the false persuasion of righteouse∣nes wer puffed vp in pride, though they wer strōg enemies vnto true religi∣on, 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 aun∣cestrie: 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 par∣done 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 be∣hauiour and conuersacion. Why dyd not entier loue towardes god allure you hither before, as well as the feare and dread of punyshemente doeth vi∣olently hale you hither nowe at this present? your mindes and hartes are as

yet nothyng chaunged at all. Wherefore yf ye without any feynyng or dissi∣mulacion bee penitent and sory for your wicked life past, chaunge your con∣dicions, & 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, aua∣rice, enuie, hypocrisie, & contenciō. Now if ye be in very dede tourned from e∣uil 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 requi¦site 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 y^e 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 su∣persticion, 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.

* 1.146Now 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: Hieru∣salem 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, slaugh∣ter 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) fa∣styng and abstinence, with heuinesse & louring of countenaunce: & the resydue of obseruaunces a great manye, whiche eyther the lawe did for a tyme pre∣scribe and apoint as figures of thinges, to be referred to the mynde: or els y^e Phariseis haue inuēted for a vain pretense of holines: al these thynges eue∣ry 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 co∣myng shall now ere long be seen to the world. And suche an one shall bee ta∣ken 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 vainglo∣riously: 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 pro∣mised, 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 preiudi∣ciall

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 de∣stitute of posteritie or succession,* 1.147 nor god want a people of his own, of whō to bee condignely wurshipped and serued, and to whom to performe the in∣heritaunce 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 chyl∣drē 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 kin∣red 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 to∣wardes you, though ye haue but euē so so brought forth y^e outward fruites of the lawe, such as they wer: that is to say, sacrifices, vowes, fastīges, wa∣shinges, 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 y^e 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,* 1.148 that seeth the botome of the depest secretes of the herte. For now is the axe euen ready set hard by y^e roote of the tree, that hath so long time been suf∣fered. 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,* 1.149 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 texte] And the people asked him, saiyng: what shal we do thē? He aūswereth & saith vnto thē: he that hath two coates, let him part w^t him that hath none: and he that hath meat, let him do likewise.

The common multitude of the Iewes beeyng sore adrade with these ter∣rible, 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 sum∣what

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 exhor∣teth 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 sa∣crifice 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.* 1.150 And he that hath asmuch meate as may suffise for twayne, let him geue halfe therof to an other that is hun∣grie. 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 & suc∣cour 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.

[ The texte.] Than came the Publicans also to be baptised, and said vnto him: Maister, what shal we doe And he said vnto them: require no more then that whiche is appointed vnto you.

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 lu∣cre, 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 com∣maundementes of worldly princes, then the preceptes of God: whiche sorte of men, where as they haue an euyll name among all nacions, and bee com∣monly ill spoken of, yet among the Iewes they wer specially aboue al other sortes of men abhorred and repu••ed abominable. And yet y^e sore sharpe prea∣chyng 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 y^e 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 bet∣ter 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 ordyna∣ry fee of Cesar: and it is rated out vnto you by a playne rule, howe muche or

litle ye ought to require of the people for any duetie.

[ The texte] ¶The souldiers lykewyse demaunded of him, saiyng: And what shall we do? And he sayd vnto them: hurt ye no man, neither trouble any man wrongfully. And bee content with your wages.

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, set∣ting 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 pos∣sible 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,* 1.151 that they should shew beneficiall liberalitie towardes theyr neyghbour, because he thought it to bee a steppe sufficient and great e∣nough 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 ra∣nishe weomen, they breake vp mennes houses, they turne the good man of y^e 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 y^e par∣ties gooddes beeyng seased as a forfayte, maye cum to their snapshare in re∣warde 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

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 y^e defence & mayn∣teinaunce 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 y^e warre should be made: yf it haue been denounced or proclaymed with all ry∣tes and circumst••unces accordyng to the lawe of armes: yf iustice and mode∣racion 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. Un∣to this sorte of men therfore dooeth Iohn nothyng but shewe, what their ac∣customed 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.

[ The texte.] As the people were in a doubte, and all men mused in their hartes of Iohn, whether he were very Christ, Iohn answered and said vnto them all: I baptise you with water, but one strōger then I shall cum after me, whos•• shoe latchet I am not worthy to vnlooce: He shall baptise you with the holy ghost, and with fier. Whiche hath his fanne in his hand, and he will pourge his floore, and gather the corne into his barne but the chaffe wil he burne with fier that neuer shal be quenched: and many other thinges in his exhortacion preached he vnto the people.

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 rea∣son why: and suche as they beare hatred agaynst, suche do they mooste slaun∣derously 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 peo∣ple wer in, did muche good for this one pointe, that the dignitie and worthy∣nes of Christ being as yet knowē but to a few, was there alowed with a sub¦stanciall 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

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,* 1.152 thoughe I do baptise you with water, yet am I no re∣mitter 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 cum∣ming 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 vn∣worthy 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 y^e day sterre goeth before the sunne, and shal anon after be darkened and drouned with y^e 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,* 1.153 dooe speake yearthly thinges and lowe, ma∣tiers. 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 w^t 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 y^e 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 winno∣wyng 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 holy∣nesse, merely gaye, but withinfoorth voide and emptie of all deuocion, shall flye about this way and that waye, whyther soeuer carnall desyre and affec∣cion shall carry them: but suche as are good wheate, hauyng within thē sub∣staunciall 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 substaun∣ciall 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

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 peyn∣ted 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 ab∣iectes, 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 o∣penly 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 pe∣rill 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,* 1.154 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.

[ The texte.] Than Herode the Tetrarche (whē he was rebuked of him for Herodias his brother Philips wife, and for all the euils whiche Herode did,) added this aboue all, and laied Iohn in prison.

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: y^e soldiers also toke it in good part: and al these whā thei wer reproued, did willingly acknowlage their disease,

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 one∣ly not doe after his counsayle, but also caste hym into pryson for geuing hym good aduertisement. And brought Iohn to destruccion, whan Iohn was di∣ligent to call him backe from destruccion. Of this sorte are oftentimes y^e her∣tes 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 de∣lite 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 com∣mon 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 y^e 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 y^e gos∣pellers 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

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, aduerti∣sed 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 aduer∣tisement 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 mys∣chief 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.

[ The texte.] ¶And it fortuned that whan all the people receiued baptysme, (and whan Iesus was baptysed, and dyd praye,) the heauen was opened, and the holye ghoste came downe in a bodely shape lyke a doue vpon hym. And a voyce came from heauen whiche ••ayde: Thou art my beloued sonne, in thee do I delite.

But now, (to returne to the discourse of the storie) before that the lord Ie∣sus 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 bap∣tisme, 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 spo∣ken 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 de∣sired 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 y^e au∣tour & geuer of puritie, of whom he ought rather to had been baptised hym∣self. 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 Ies{us} from y^e residue of y^e 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 y^e lord Ies{us} 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 y^e holy ghost, b••ing of hīself in dede inuisible, but for that time enuested & clad with

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 y^e 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 drow∣ned vp, our bodies and soules bothe, beyng preserued in perfyte safetie. In this lykenesse than dyd the holy ghoste descende downe,* 1.155 & reste vpon the ho∣ly 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,* 1.156 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 fa∣thers voice, not now declared by y^e 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 cōpre∣hended 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 y^e elementes aboue, did sēsibly pearce y^e 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 be∣fore, pointed out certainly,* 1.157 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 y^e world, ere he would addresse him to enter the high charge of preachyng: ge∣uyng 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 vnre∣uerently, 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.

[ The texte.] ¶And Iesus hymself began to be about thirty yeres of age, so that he was supposed to bee the sonne of Ioseph, whiche was the sonne of H••ly, which was the sonne of Mathat, whiche was the sonne of Leui, which was the sonne of Melchi, which was the sonne of Ianna, whiche was the sonne of Ioseph, which was the sonne of Matatthias, which was the sōne of Amos: which was the sōne of Naū, which was the sonne of Helly, whiche was the sonne of Nagge, whiche was the sōne of Maath, which was the sonne of Mathathias, which was the sonne of Semei, which was the sonne of Ioseph, which was the sonne of Iuda, which was the sonne of Iohā∣na, whiche was the sonne of ••hesa, whiche was the sonne of Zorobabell, which was the sonne of Salathyell, whiche was the sonne of Neri, whiche was the sonne of Melchi, whiche was

the sonne of Abdi, whiche was the sonne of Coosam, whiche was the sonne of Helmadam, whiche was the sonne of Her, whiche was the sonne of Ieso, whiche was the sonne of Helye∣zer, whiche was the sonne of Ioram, whiche was the sonne of Mattha, whiche was the sōne of Leui, whiche was the sonne of Simeon, whiche was the sonne of Iuda, whiche was the sonne of Ioseph, whiche was the sonne of Ionam, whiche was the sonne of Heliachim, which was the sonne of Melcha, whiche was the sonne of Menam, whiche was the sonne of Ma∣thatha, whiche was the sonne of Nathan, whiche was the sonne of Dauid, whiche was the sonne of Iesse, whiche was the sonne of Obed, whiche was the sonne of Boos, whiche was the sonne of Salmon, whiche was the sonne of Naasson, whiche was the sonne of Aminadab, whiche was the sonne of Aram, whiche was the sonne of Esrom, whiche was the sonne of Phares, whiche was the sonne of Iuda, whiche was the sonne of Iacob, whiche was the sonne of Isaac whiche was the sonne of Abraham, whiche was the sonne of Tharra, whiche was the sonne of Nachor, whiche was the sonne of Saruch, whiche was the sonne of Ragau, whiche was the sonne of Phalec, whiche was the sonne of Heber, whiche was the sonne of Sala, whiche was the sonne of Cainam, whiche was the sonne of Arphaxat, whiche was the sonne of Sem, whiche was the sonne of Noe, whiche was the sonne of Lameth, whiche was the sonne of Mathusala, whiche was the sonne of Enoch, whiche was the sonne of Iareth, whiche was the sonne of Ma••a••••el, whiche was the sonne of Cainam, whiche was the sonne of E••os, whiche was the sonne of Seth, whiche was the sonne of Adam, whiche was the sonne of God.

And vnto all the thynges aboue mencioned, there was also annexed the au∣toritie of full yeres,* 1.158 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 y^e 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.* 1.159 And for because that the bleamyshe of ones linage do∣eth 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 persua∣ded 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 dimi∣nyshe 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 in∣to 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 like∣nes and apparance of the fault must be auoided, and a teacher ought of due∣tie not only to be a man of good cōmendaciō for y^e vertuous qualities that he

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 y^e 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 y^e law on∣ly, (because he was the spoused housbande of Iesus mother:) yet neuerthe∣lesse 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,* 1.160 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 y^esame 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, bee∣got 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. Da∣uid 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 God∣des 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 fa∣ther was Sem, the sonne of Noe, and Noe, the sonne of Lamech, and he the

sonne of Mathusalah, beyng born of Enoch, whose father was Iareth, and he 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 incly∣nacion of the same fyrst father, it was now fallen into all kynde of vicious∣nesse: 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 y^e 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 euer∣lastyng 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 or∣dinaunce 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 y^e 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 Para∣dise into the yearth, replenished with miserie, and liyng al desert: and y^e other hath made a waye vnto heauen safe and strongly fensed from al desertnesse. Adā through y^e 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 y^e deuill. By meane of the tree came death: by meane of the tree came lyfe. The head

and chiefe captayne of our destruccion was made out of the yearth, beeyng a virgin: and the head of our saluacion, borne of the virgin Marie. Adam was created to the lykenesse of God, and Christe beeyng the true lykenesse of God, tooke on hym bothe the lykenesse and nature of manne. Adam was deceyued through his wyfe Eue: and Christe hath called backe his spouse the churche, from the deceiptefull errour of the deuyll. On the one partie, a woman, whyle she seketh to bee made wyse, vttred furthe the begynnyng of all foolyshenesse: and on the other partie, a woman, while she sheweth herselfe voyde of al suche presumpcion, bryngeth furth vnto vs the fountayne of wysedome. The firste Adam while he hath more desyre to be wyse then obedient, brought in folishe∣nesse 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 humi∣litie 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 ac∣corde 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 ther∣to 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.

[ The texte.] ¶ Iesus beeyng full of the holy ghoste, returned from Iordan, and was ledde by the spirite into wildernesse, and was fowerty daies tempted of the deuill. And in those daies did he eate nothyng. And whan they were ended, he afterwarde houngred. And the deuill sayed vnto hym: If thou be the sonne of God, commaunde this stone that it bee breade. And Iesus aunswered him, saying: It is wrytten: Man shall not lyue by bread only, but by euery woorde of God.

ANd Iesus (vpon whose head the doue had lighted be∣fore 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:* 1.161 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 him∣selfe from the coumpanie of people, with whom to be familiar and muche con∣uersaunte, doeth many tymes corrupte a manne, and also doeth cause the au∣toritie of a teacher to be the lesse estemed and regarded.* 1.162 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 wil∣dernesse: and occasion was ministred by the meanes of hounger. For Iesus to doe the parte that Moses did in this behalfe,* 1.163 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 sna∣res and grinnes, then whan he perceyueth the mynde and soule of man with notable endeuour to encline and drawe towardes heauenly lyuyng. And Sa∣tan had heard that one there shoulde come, whiche shoulde discoumfeight and destruie his puissaunce: and whether that mightie conquerour were now al∣readie 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

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 one∣ly 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 van∣quished and subdued hym, so that hauyng the foyle & ouerthrowe to his great shame, he was drieuen awaye, and departed in as muche vncertayntie, whe∣ther 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,* 1.164 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, be∣yng an euill that no manne can endure withall, was a strong helper forwarde to the thyng,* 1.165 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 wil∣dernesse ferre from any towne or village, from whence any meate myght bee gotten or ministred vnto hym for his susteinaunce. Takyng therfore a bolde∣nesse of these thynges the spirite of wickednesse assaileth the Lorde Iesus be∣yng replete with the spirite of holynesse: he biddeth bace, and begynneth firste

with hym, of whom he was to be subdued: he biddeth hym come furth, who was so strong and valiaunte for hym to matche withall: he attempteth to take in the snare,* 1.166 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 houn∣gre. And seeyng that he created all thynges of naught,* 1.167 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 dis∣closed the nature of his godhead to his enemy, who nowe by a newe and a straunge conueighaunce, was through the infirmitie, and weakenesse of Ie∣sus 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 neuer∣thelesse 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.* 1.168 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 di∣uine scriptures for his staigh: first to teache vs humilitie and sobrenesse, that we ought not precisely to affirme any thyng without the autoritie of Scrip∣ture 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 them∣selues and all their succession after them to death and damnacion. And thus much ferther doeth the exaumple of our salueour teache, that miracles are not to bee shewed for the lust or pleasure of men, but at suche tymes onely, whan the glorye of Christe doeth call for it, or els charitie and loue towardes our brother, doeth necessarily require it. For eyther to worke or to feigne sightes of woondres for a vainglorious boastyng, (as who shoulde saye, this can I

doe:) or to satisfie the curious lust and pleasure of the lookers on, whereby neyther goddes glorye is aduaunced, nor any profite groweth vnto our neyghbour, is nothyng els but the propertie and condicion of witches and Iuglers: as for ensaumple, a brennyng fyer brande to bee diepped into the water, and not quenched therwith: or the fearefull lykenesse of Hector or Achilles to bee made appeare to the sight: or the rushes and strawes to goe crallyng aboute the house, seemyng to bee snakes. Iesus at no tyme shewed any miracle, but 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 multi∣plied a fewe loaues, that thesame suffised to many thousandes: but in so∣muche woulde he not vouchesalue to fede the iyes of Herode with any mi∣racle, 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 texte.] ¶And the deuill tooke him into an high mountayne, and shewed hym all the kyng∣domes of the worlde, euen in the twinckelyng of an iye, and the deuill saied vnto him: All this power will I geue the euery whitte, and the glory of them, (for they are deli∣uered vnto me, and vnto whomsoeuer I wil geue it:) If thou therfore wilt fall downe before me, and wurshippe me, they shall be all thyne. Iesus aunswered and sayed vnto hym: hence from me Satan. For it is written: Thou shalt wurship the Lord thy God, and hym onely shalt thou serue.

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 glutto∣nie 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 ma∣ny 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

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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 renou∣med and troumped abrode by the sonne. Satan therfore (as he is malici∣ous, 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 ry∣chesse and honours of this worlde. For ambicion (whiche is the desyre of honour and aduauncemente) is a soore mischiefe bothe pestilente and al∣so 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 vn∣to 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 digni∣tie of beeyng equall with the state of Goddes, was muche more delecta∣ble to theyr myndes.* 1.169 With this engein therefore dyd the temptoure as∣sayle 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 o∣uerhande of hym. The dieuyll than tooke Iesus vppe into an high moun∣tayne, 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 suffe∣raunce 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

cast, sette before the iyes of Iesus (as for exaumple,) richesse, seruauntes, palayces, armies, troumpettes, seruyce and attendaunce of menne, crou∣chyng 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 specta∣cle 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, foras∣muche 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.* 1.170 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 po∣wer, and fallying downe flatte at my knees wylte bowe and kneele vnto me,* 1.171 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 with∣out 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 blysful∣nesse. Thou knoweste here (I am sure) good christen reader, the most liyng and moste presumptuouse sayinges of hym, who sayde once vnto those vn∣fortunate 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 promy∣ses. 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 Deuterono∣mie:* 1.172 The Lorde thy God shalte thou wurshippe,* 1.173 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 thyn∣ges whatsoeuer there is in heauen or in yearthe. And vnto all that are true wurshippers of hym, he freely promyseth the inheritaunce of the kyngdome of heauen. Hys saying muste men bee rewled by, rather then by thyne: who

lyke as thou dooeste wickedly require to haue to thy selfe, the honoure that is due to God alone: so doeste thou promyse not onely thynges of vanytye, and thynges that shall not any long tyme endure, but also perteyning to an other mannes possession, and not to thyne.

The Lorde Iesus mighte haue aunswered: wherefore doooeste thou promyse me that is myne owne alreadye? With what face dooeste thou require me to fall downe at thy knees, sence that I am God the whiche 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 iudge∣mente 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 Sa∣tan 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 pa∣geaunte played: we it were to whome thys lesson was geuen, that whatso∣euer thyng hath the dyshonoure of God ioyned with it, how profytable so∣euer 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 ob∣teynyng 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 with∣out 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.

[ The texte.] ¶And he carryed him to Hierusalem, and sette him on a pinnacle of the temple, and sayed vnto him: If thou bee the sonne of God, caste thy selfe downe from hence. For it is w••••••en, he shall geue his Aungels charge ouer thee to kepe thee, and in theyr handes they shall beare thee vp, that thou dashe not thy foote agaynste a stone. And

Iesus aunswered and sayed vnto him: It is sayed: thou shalte not tempte the Lorde thy God. And as soone as all the temp••acyon was ended, the d••iuyll departed from him for a season.

Neyther doeth the endlesse malapertenesse of Satan, although it were thus also put of from hys purpose, not yet neyther geue ouer, or succeasse from temptyng. He setteth vpon Iesus once more, as an enemye ofte to bee vanquished: to the ende that we shoulde vnderstande our selues to haue in this life a contynuall fyghte with the same oure aduersarie, neyther anye thing to be so much agaynst all Goddes for bode, whereunto he dareth not presume to prouoke and entyce the true seruauntes of God: but yet that good menne nede not to feare, to whose behoufe Christe Iesus hath van∣quished him, and who haue dartes and weapons enough, of most strength and vertue out of the holy scriptures, wherewith the malaperte importu∣nitie 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 e∣uen 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 scryp∣ture, albeit vnderstanded and taken in a wrong sence, and not applyed to suche a purpose as it ought to be.* 1.174 For by such lyke meanes doe the wieked persones and heritiques many tymes abuse the scrypture of God, and de∣ceyue 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 head∣long, 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. Ney∣ther is there any daungier of any misaduēture to befal thee.* 1.175 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 counte∣naunce 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

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 contra∣rywise (sayeth he) it is written in the booke of Deute••onomie: Thou shalte not tempte the Lorde thy God.* 1.176 His helpe shall bee readye, whan anye casualtye or whan any mattier concernyng Goddes cause, shall bryng them into daun∣gier: 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 tendre∣nesse of god towardes vs, serue to mayntayne the glory of the carnall plea∣sure 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 vayne∣glorye 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 enten∣dyd and wrought by hym, that is moste for oure healthe and safegarde. Of∣tentymes 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 wie∣ked thyng it is, with mannes curyous searchyng, to temple what hys po∣wer 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 ma∣ner after his baptysme: to the ende that we shoulde not thynke it to bee suf∣ficyente, 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 ban∣ners 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••••ouse∣nesse, 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 pom∣pes whereof, they doe by heapes cast into oure iyes.

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 copula∣cion with the lawfull wyfe is none enormitie: nor agaynste the high plea∣sure 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 vn∣semely: or yf one should with offending his Christē brother, eate of thinges offered vnto Idolles, whan he maye auoyde that slaundre, and yet other∣wyse 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 the∣same 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, ano∣ther 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,* 1.177 bee bothe stoute and also dili∣gent 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 ouercom∣med: 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 wyli∣nesse

of his aduersarie: for the thynges that Satan with all his strength la∣boured to bryng to passe to our castyng awaye, thesame dyd Christe turne into our saluacion. Yea, and then moste especially of all dyd Satan per∣ceyue 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, fa∣styng, and therewithall battayle with Satan, agaynst whom we are moste chiefely armed with auoydyng the coumpanie and resorte of people, e∣mong 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.

[ The texte.] ¶And Iesus returned by the power of the spirite, into Galile. And there wente a fame of hym throughout all the region. And he taught in their Synagoges and was commended of all menne.

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 as∣saulte 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,* 1.178 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 be∣gynne his firste preachyng of the ghospell in Galile, beeyng the moste ab∣iecte and basse region of the Iewes: partely, to agree iustely with the pro∣phecie of Esay, in whiche it was foresayed, that aboute the coastes of Za∣bulon 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

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 con∣tencion 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 cre∣dite 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 ghos∣pell 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 testi∣monie 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

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,* 1.179 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 chy∣dyng 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 ghos∣pell, 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,* 1.180) 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.

[ The texte.] And he came to Nazareth where he was nourced, and (as his custome was) he went in to the Synagoge on the Sabboth daye, and stode vp for to reade: And there was deliue∣red vnto him the booke of the Prophete Esai. And wh•• he had opened the booke he found the place, where it was written: The spirite of the Lord vpon me, because he hath enoin∣ted me: to preache the ghospell to the people, he hath sent me: to heale the broken herted, to preache deliueraunce to the captyue, and sight to the blynde: freely to sette at libertie them that are bruised, and to preache the acceptable yere of the Lorde. And he closed the booke, and gaue it agayne to the minister and sate downe.

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 nource∣chylde, 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

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 al∣so 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 conuer∣saunt, then in the temple, whoso is consecrated to the profityng of all folkes in generall.* 1.181 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 succe∣deth 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,* 1.182 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 opera∣cion 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 y^e Prophete Esay, then whom, neuer did there any man eyther more clerely, or els more euidently pro∣phecie of Christe,* 1.183 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 y^e Lord is on me, because he hath enoin∣ted 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

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 pro∣nounced 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,* 1.184 it was a thing doen for the autho∣ritie 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 car∣nall and worldely desyres.

[ The texte.] ¶And the iyes of all them that were in the Synagoge, were fastened on him. And he began to saye vnto them: This day is this scripture fulfilled in your eares. And all bare hym witnesse, and wondred at the gracious woordes, whiche proceded out of his mouthe. And they sayed: Is not this Iosephes sonne? And he sayed vnto them: ye will vtterly say vnto me this prouerbe: Phisician, heale thy selfe. Whatsoeuer we haue heard doen in La∣pernaum, do the same here lykewyse in thyne owne countrey. And he sayed: Uerayly I saye vnto you: no Prophete is accepted in his owne countrey.

But partely the newe fame whiche had nowe already begon to be spred a∣brode 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 coun∣tenaunce, 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 o∣ther 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 euer∣lastyng saluacion. For he dayly speaketh vnto vs in the misticall scripture of God: he speaketh by euangelicall Prophetes, that is to saye, by the enterpre∣tours & 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.* 1.185 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 re∣ceyue 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.

moreouer (all manier sinnes beeyng frely pardoned) should helpe all suche as had theyr hertes corrupted with many sondrye diseases of vices and of naugh∣ty 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 super∣sticion 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 the∣same Prophete wrote in another place: where he sayth, the people that satte in darke∣nesse 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 oc∣cupacions: he gaue also a tradicion of a sabboth of yeares, in whiche he enioy∣ned that euery seuenth yere it should bee rested from tillyng of the yearth▪ ney∣ther 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 ge∣uen the name of Iubilee, emong the Hebrewes. This yere of Iubilee came a∣bout in course agayne after vii. tymes seuen yeares, and was euermore the fyf∣tieth (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 ma∣nier 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, y^t 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

enbrace that is offered. For the thyng that ye haue hearde promised by the pro∣phecie, 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: wher∣of 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 auc∣toritie and no lesse myldenesse speake and treate of the premisses, many had him in great estimacion therfore,* 1.186 and merueyled at his talke beyng veray ferre vn∣lyke to the talke of the Pharisees: that is to wete, caulme, mylde, and meke, a∣miable, 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 neuer∣thelesse of suche sorte, that it conteyned in it condigne auctoritie. For the woor∣des 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 doc∣trine 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 law∣iers, (who taughte the misteries of the holye scripture bookes with muche

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 boo∣kes: 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 Pha∣riseis. 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 carpen∣ter? 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 ey∣ther 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 theim∣selues warde by suche a matier,* 1.187 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 vn∣to 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 woon∣drefull 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 kin∣red 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,* 1.188 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 my∣strustyng 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

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, who∣soeuer 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 na∣tiue 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 vnwoor∣thie of suche benefite at goddes hande.

[ The texte.] But I tell you of a frueth: many wedowes were in Israell in the dayes of Helias, whā heauen was shut three yeres and sixe monethes, whan great famishement was throughout all the lande, and vnto none of theim was Helias sent sauyng into Sarepta besydes Sydō vnto a woman that was awedowe. And many lepres wer in Israel in the tyme of Heliseus the prophet: and none of them was clensed, sauyng Naaman the Syrian.

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 prompt∣nesse 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 bee∣yng 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,* 1.189 and the pitcher of oyle? or to shewe a notable mi∣racle to some one of them by restoryng a dead chylde vnto lyfe agayne? For∣sothe 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 be∣fore 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,

and yet borne in a foreyne countrey too, thē to men of his owne people and na∣cion? 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.

[ The texte.] And all they in the Synagogue, whan they hearde these th••nges, wer filled with wrathe: and arose vp, and thrust hym out of the Citie, and led hym euen to the edge of the hyll, where∣on their Citie was builte, that they might cast hym down headlong. But he departed and wēt his waye euen through the middes of them.

Whan Iesus had with these sayinges, plainly without any flaterie or colour laid to his countreymen of Nazareth theyr vnbelefe, for the respect wherof thei made themselues vnworthie of goddes benefites: and all vnder one did geue halfe a significacion, that 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 y^e churche of the Gentiles, & to Naaman of Syria, y^t is to saie, to the Gentiles who afore that tyme wer idolaters & wurshippers of false goddes: the enuious grutching & murmour of y^e Nazareās turned into manifest indignacion & fuming. For y^e 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:) y^t 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 & pur∣posyng to tumble hym down euen there headlong. O vnnaturall countreymē: O fauour of y^t 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 prai∣sed, 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 y^e holsome pille of the veritie beeyng bittur in theyr mouthes. Thei wyl nedes haue their bodies made hole, nothing regarding y^e diseases of the minde. And the medicine of the solle beyng sicke, is true & plaine speakyng: whiche be∣cause it is true, is thought sharpe & byting. They haue more mynde to pleasaūt flatreyng poisō, though it worke death, thē to a bitter medicine y^t 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 y^e Nazareās wurshipped & serued God. It was y^e Sabboth day, & they rekoned it a thyng against al godsforbod on y^t 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

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 pre∣sume any ferther, but to moue Iesus that he would caste hymself downe head∣long from the high pinnacle of the temple: but these felowes swarmyng toge∣ther 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 pur∣pose, 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 there∣fore 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,* 1.190 or any other lykenesse made by some sleyght of iuglyng or legerdemayn, to thētent so to escape: but w^tout any hurt at all, passed he fayre & softely through the middes of them, whiche tofore had violently haled & pul∣led hym to cast hym down headlong: wherin he openly declared y^e malice of mā to haue no power on hym, vnlesse he would willyngly of his owne accorde, de∣lyuer 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 pur∣pose. But his desyre was rather to haue them lyue, y^t 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

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.

[ The texte.] ¶And he came down to Capernaum (a citie of Galilee) and there taughte them on the Sabboth dayes. And 〈◊〉〈◊〉 wer a••••ouned at his do••trin••: for his p••••achyng was with power. And in the Synagogue there was a manne, whiche had an vnclene spirite of a deuill & cryed with a loude voyce, saying: lear me alone, what hast thou to doe with vs, thou Iesus of Naza∣reth. Art thou come to destroye vs? I knowe thee what thou art, euen the holy of God. And Iesus rebuked hym saying: holde thy peace and come out of hym. And whan the deuill hadde throwen hym in the middes, he came out of hym and hurte hym not. And feare came on them all, and they spake emong themselues, saying: what manier a thyng is this? For with aucto∣ritie and power, he commaundeth the soule spirites, and they come out. And the fame of hym was spred abrode throughout euery place of the countreye round about.

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 Naza∣reans (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 hay∣nous a dede of mischief as that was, he would forsake the coūtrey of y^e 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 a∣uenge 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 ghos∣pell. And Capernaites (although they wer men all geuen to worldly affai∣res, 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 countrey∣men the Nazareans:* 1.191 to whom neuerthelesse for his well knowen, and through∣ly tryed and continual perfeccion of lyfe, he ought to haue been more derely be∣loued. 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,* 1.192 whiche rather conteined supersticion then vertuous doc∣trine, and whiche were layed vpon the simple people to mayteyne the glorye and luc••e of the pharisees: whereas they theimselues that taughte these thyn∣ges, kept not so muche as the chief commaundementes of the lawe: but the doc∣trine of Iesus was found substaunciall and full of auctoritie.

For first, whatsoeuer he taught was moste certaine trueth, and also agrea∣ble

with naturall reason. Secondarily, it was of it selfe muche materiall vnto true godlynesse, and to eternall saluacion. Ferthermore▪ his singular perfecci∣on 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 be∣leue 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 re∣presentacion 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 Sa∣tan did there reyse, who woondrefully tossed and vexed theyr myndes with dy∣uerse 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.* 1.193 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 concu∣piscence, then wrathe, then ambicion, then the gredie desyre of moneye, then en∣uie, 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 dei∣uils 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 hor∣ribly roryng.* 1.194 Oh out out, what haste thou to do with vs thou Iesus of Naza∣reth? 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

arte he onely, whom god had sanctifyed and declared holy with heauenly holy∣nesse. The lorde Iesus, would not suffre hymselfe to bee praysed or spoken of by that wicked spirite,* 1.195 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, on∣ly 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 Sa∣tan 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 sal∣uacion 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 de∣sperate 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:* 1.196 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 eui∣dent 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 playn∣ly, 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 there∣fore, and made with certayn woordes apte for that purpose: burnyng of fran∣kincense: sprincling of holy water, or other thinges accustomed: certayn herbes hauing a vertue and propertie to expell them: with many other kyndes of ce∣remonyes not vnlyke the feacte of sorcerie, and witchecrafte. And yet right sel∣dome 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 bo∣dye, 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 com∣maundement of Iesus, the eiuill spirite sodaynly departed from the manne, so that he was perfectly healed,* 1.197 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

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 Ea∣pernaum, but also throughoute all that region,* 1.198 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 salua∣our as is aforesayde.

[ The texte.] ¶And whan he was arysen vp and come out of the synagogue, he entred into Symons house. And Symons mother in lawe was taken with a great feure: and they made intercessiō to hym for her. And he stoode ouer her, and rebuked the feure, and the feute lefte her. And im∣mediately she arose, and ministred vnto them.

Than departed he from the Synagogue, and entred into the house of Sy∣mon, 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 dis∣ciple of his owne, whome he entierly fauoured. Than Iesus to shewe and de∣clare 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,* 1.199 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 lit∣tell 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.

[ The texte.] ¶Whan the sunne was downe, all they that had sycke, taken with diuerse diseases, broughte them vnto hym: and he layed his handes on euerye one of them, and healed them. And deuils also came out of many, crying and saying: thou arte Christe the sonne of god. And he rebuked them, and suffred them not to speake: for they knewe that he was Christe.

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 through∣out 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 salue∣our, 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

labour: ne that it was night, and therfore an vnseasonable tyme for suche do∣ynges: but vpon all that euer were brought vnto him,* 1.200 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 commit∣ted 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 incu∣rable▪ so rooted to sticke by a man, so deadly: but at his touche and commaun∣demente it maye bee healed. And here is by the waye, set foorth a paterne or ex∣aumple to bishops▪ and pastoures, or curates that succede in Christes place, with what myldenesse they oughte to receyue synners that are desyrous to e∣mende 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 stie∣ryng others to aske and desyre health, and of bringyng them vnto that migh∣tye 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:* 1.201 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 to∣fore possessed. So great a piece of felicitie and blisse it is to come nere vnto Ie∣sus. And nere towardes hym dooeth that persone drawe and come, who mysli∣kyng hymself, is desyrous and fayn to be made better, and the whiche concey∣ueth an assured confidence and feyth, that all his synnes, be they neuer so hay∣nous and grieuous, yet by the vnspeakeable mercie of Iesus are freely and clerely forgeuen. There bee in the bodyes diuerse kiendes of sickenesse: and ne∣uer a whir fewer diseases of the soule, yea and these of the bothe the more peril∣lous: except perchaunce ye will thynke that there are fewer kyndes of intem∣perancie 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

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 continu∣aunce, 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 fyl∣thynesse. 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 incura∣ble 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 vn∣to 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 ma∣kyng 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 cru∣ell man a moste mercifull gouernour: of a poller of the people, a relieuer and succourer of the oppressed:* 1.202 of a furious warriour, an ensewer of peace: of a bri∣ber and extorcioner, a liberall dooer and a geuer of benefites: of a glorious cra∣kyng 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 a∣boute 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 good∣nesse 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

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 be∣cause 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 in∣termiengle 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 woon∣drefull strength and vertue to procede, from him, and therof suspected that he was Messias the sonne of God: euen thesame that was promised.

[ The texte.] ¶As soone as it was daye, he departed and went into a deserte place, and the people sought him, and came to hym, and kept hym that he should not departe from theim. And he sayed vnto theim: I must preache the kyngdome of God to other cities also. For therfore am I sent. And he preached in the Synagogues of Galilee.

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 euange∣licall philosophie: veray erely euen at the breake of daye, before that the multi∣tude 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 salua∣cion 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 often∣tacion 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: y^t he priuely withdrewe himselfe, it was an exaumple of humilitee & meke∣nesse, fleeyng vayn prayses & vauntyng of hymself.* 1.203 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 be∣fore. 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

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 fer∣ther 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, al∣though it should not in al places like prosperously come vp and proue in grow¦yng. Wherefore to theim that willyngly desyred hym to returne againe to Ca∣pernaum, and there to enhabite himselfe, he ientilly and coldely made this aun∣swere. 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 kyng∣dome: And thesame that Iesus nowe did himselfe, he taught afterward his dis∣ciples also to dooe,* 1.204 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 affec∣cion 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 ano∣ther of all the villages, cities, and tounes of Galile, preachyng, as his ac∣customed woont was, in their Synagogues, and through the myra∣cies whiche many tymes and often he wrought, purchasyng credite vnto his doctrine emong the Iewes, who were so harde herted, that without myra∣cles they coulde beleue no∣thyng.

The fifth Chapiter.

[ The texte.] It came to passe, that (when the people pressed vpon hym, to heare the woorde of god) he stoode by the lake of Genezareth, and sawe twoo shyppes stand by the lakes syde: but the fishermen were gon out of theim, and were washyng theyr nettes. And he entred into one of the shippes (which perteyned to Simon) and prayed hym, that he woulde thrust oute a litell from the lande. And he sate down and taught the people out of the shyppe.

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 o∣ther, byandby come rennyng. A maignie of them the de∣sier of bodely healthe had occasioned so to doe: a good noumbre, the straunge∣nesse 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 cli∣ming 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 thru∣styng 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 ma∣nier 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,* 1.205 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 Phari∣seis talke and preachyng, a great manye of them were euen than already cloyed withall, and wetye of it, because it sauoured altogether carnallye and worlde∣lye, and nothyng els. But this importune facion of the people didde no∣thyng 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

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 pe∣streaunce of the people,* 1.206 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 Pe∣ters 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 thron∣gyng 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:* 1.207 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 spy∣rituall 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 affi∣aunce 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 pro∣miseth 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.

[ The texte.] ¶Whan he had leafte speakyng, he sayed vnto Simon: launche out into the diepe, and lette slip your nettes to make a draught. And Symon autish ered and sayed vnto him: mai∣ster we haue laboured all nyght, and haue taken nothing, neuerthelesse at thy commaunde∣mente, I will loose foorth the nette And when they had this dooen, they inclosed a greate multitude of fishes. But theyr nette brake, and they beckened to their felowes (whiche were in the other shippe) that they should come and helpe them. And they came: and filled both the shippes, that they sounke agayne.

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

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,* 1.208 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 y^e other bote wer Simons felowes, to whom they made sygnes, not in wordes, (because they wer ferre of) but by other mea∣nes, that they shoulde come to theim in the other bote, and helpe theim in dis∣chargyng 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 darke∣nesse, 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 cho∣sen, 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 there∣fore slippe out. Heritiques doe attempte and laboure to cutte in sunder the doc∣trine 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

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 play∣ed 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 bid∣dyng 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 eue∣ry 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.

[ The texte.] ¶Whau Simon Peter sawe thys, he fell downe at Iesus knees, saiyng: Lorde goe from me, for I am a synfull man. For he was astouned, & all that were with him, at the draught of fishes whiche they had taken: and soe was also Iames and Iohn the sonnes of zebedee, whiche were parte••ers with Simon. And Iesus sayde vnto Simon: feare not, from heare-foorth thou shalte catche men. And they broughte the shippes to lande, and forsoke all, and folowed hym.

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 les∣son by exaumple of hymselfe, what ought to bee doen of hym, that is a prea∣cher of the Apostles doctryne, yf his laboure of preaching doo at any time lue∣kely 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,* 1.209 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 con∣fesseth 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.* 1.210 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

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 crea∣tures 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 thou∣sandes 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 tor∣mentyng, yea and finally deathe it selfe, they coulde fynde in their hertes to fo∣lowe 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 bis∣shope 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,* 1.211 thou bee of the mynde that the same shalbe his. He wyll be wel conten∣ted 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 mer∣uaylyng 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 coum∣paignie were Iames and Iohn the sonnes of zebedee, and felowes with Sy∣mon in fishers crafte) and whereas,* 1.212 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 ac∣knowelage

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 great∣ter woondre shall prosperouslye goe forwarde with the,* 1.213 whan thou shalte bee∣gynne to take men with thy fishing. And to such a kynd of fishyng, haue I spe∣cially 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.

[ The texte.] ¶And it fortuned, as he was in a citie, beholde, there was a man ful of leprosie, and whan he had spied Iesus, he fell flat on his face, and besought him saiyng: Lorde if thou wilt, thou canste make me cleane. And he stretched furth his hande, & touched him, saiyng: I will, bee thou clene: And immediatlye the leprosie departed from him. And he charged him that he shoulde tell no man. But goe (sayeth he) and shewe thy selfe to the prieste, and ••ffre for thy clensing according as Moses commaunded, for a witnesse vnto them.

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 ex∣aumples. 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 im∣pediment of the leprosie,* 1.214 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.

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,* 1.215 Lorde (sayeth he) I knowe my soreto bee vncurable by any phy∣sicke 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 be∣nefite 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 be∣hou••e.* 1.216 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 le∣prye 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 ne∣uer 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 han∣des 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 instru∣ment of a true Apostles handes, Iesus selfe dooeth vouchesalue to touche him.

And nowe, because the lawe remitteth the iudgement to discerne whiche is

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:* 1.217 but to the entente that the truethe of the matter might the more certaynely be knowen, he gaue a streight charge vnto the par∣tie 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,* 1.218 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 o∣thers? 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 circum∣staunces 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 plea∣sure, 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 hym∣selfe was not stayned by the infeccion of any creature: and the whiche moreo∣uer 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 in∣stitucion 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 wur∣shyp 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 y^t 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

any prayse to bee as a rewarde for such thinges: but we shal with still noise de∣clare our selfes to reioyce in the behalfe of our neyghboure to whome the bene∣fite 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 vouch∣salueth moste bounteously to geue vnto men suche highe and greate benefites through his seruauntes, yea and glorie doeth with better successe and lucke en∣sue to him, that ••enneth awaye from it sekyng to auoyde it: and much more al∣so 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 ver∣tue 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.

[ The texte.] ¶But so much the more went there a same abrode of hym, and much people came together to heare hym, and to be healed of him, of theyr infirmities. And he kept hym out of the nay in the wyldernesse, and gaue hymselfe to prayer.

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 e∣uery syde greate coumpaignies of people, multipliyng daylye more and more, partely to here that same piththye doctryne, y^t 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 este∣med 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 pesti∣lences of the mynde.* 1.219 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

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 coum∣pany of men into places solitary, not to ydlenes, not to gamyng, or to other sen∣suall 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 coum∣pany with y^e 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 y^e 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 coum∣panies. 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 family∣aritye 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.

[ The texte.] ¶And it happened on a certain day, that he taught, and there sate the Phariseis and doc∣tours of law, which were come out of al the townes of Galile, and Iewry, and Hierusalē. And the power of the Lord was present to heale them. And beholde, men brought in a bed a man which was taken with a paulseye: and they sought meanes to bryng hym in, and to lay him before him. And whan they coulde not finde on what side to bring him in (because of the presse,) they went vp on the top of the house, and let him down through y^e tiling, bed and all, in the middes before Iesus. Whan he saw their fayth, he sayed vnto him: manne, thy sinnes are forgeuen thee.

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 desy∣res 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 al∣so 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

townes of Galile where Capernaum stoode, & of Iewry whiche laye nexte ad∣ioynaunte vnto thesame Galile: but also out of the veray city of Hierusalem, whiche Hierusalem dyd presumpteously take vpon it selfe the higheste preemy∣nence of all godly perfeccion,* 1.220 and also of wisedome. But as for Iesus, foras∣muche 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 hea∣lyng 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 vncura∣ble) 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 per∣fectely 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, acknowe∣lageyng his own extreme distresse, & lookyng for Iesus moste merciable good∣nesse. 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,* 1.221 that would els make haste to saluacion: Neuerthelesse thatsame poynt here in this matter, although it stopped and hyndred the sicke mans get∣tyng 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 no∣thyng 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 importu∣nitye he is (as ye woulde say) compelled of force vnto thesame thyng, which ne∣uerthelesse 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

man played: or rather what the partye that had the disease, with muche impor∣tunitie 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 Ie∣sus. 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 impor∣tunitie,* 1.222 he maketh no tailyng nor bitter chidyng that his preachyng was inter∣rupted 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.

[ The texte.] ¶And the Scribes and the Phariseis began to thinke saiyng. What felow is this whiche speaketh blasphemye▪ who can forgeue sinnes but God onely? But whan Iesus perceiued their thoughtes he aunswered, and saied vnto them: What thinke ye in your hertes? Whe∣ther is it easier to saie, thy sinnes be forgeuen thee, or to saie, arise vp, and walke? But that ye maye knowe that the sonne of man hath power to forgeue sinnes on yearth, he sayed to the sicke of the paulsey: I saie vnto the, arise, take vp thy bed, and goe vnto thy house. And immediatly he arose vp before them, and tooke vp his bed (whereon he lay) and departed to his owne house praising God. And they were all amased, ••nd they gaue the glory vnto God. And were filled with feare, saiyng: We haue seen straunge thinges to daye.

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 perpe∣tuall continuaūce, sayeth: Thy sinnes are forgeuen thee: comprehendyng vnder a generall name, the sūme and the corpse of all sinnes together in general, wher∣as the priestes dyd procure no more but certayne offences to bee pourged by meane of sacrifice, and not all sinnes vniuersally.

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 ini∣quities for myne owne sake, and I shall nomore beare thy sinnes in remem∣braunce. But the Scribes and Phariseis, thoughe they espyed and sawe in hym playne tokens of the power of God,* 1.223 yet beyng offended with the infirmy∣tye 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 de∣uilishe 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,* 1.224 but onelye God? But than the Lorde Iesus, to declare y^t in this behalf also he had an equality of the diuine nature: made aun∣swere 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 w^t 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.* 1.225 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 syn∣cere 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,* 1.226 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, glori∣fiyng 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.* 1.227 And truely the peo∣ple beyng earnestely moued w^t 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

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 woon∣dred 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 Pha∣riseis, they grunte and murmour, and haue enuy at hym.

[ The texte.] ¶And after this he wente furth, and sawe a publicane named Leuy, sitting at the re∣ceipte of custome. And he saied vnto him: folowe me. And he leafte all, and rose vp, and fo∣lowed him. And Leuy made hym a greate feaste in his owne house. And there was a greate coumpaignie of Publicanes and of other that sate at meate with them. And the Scribes and Phariseis murmured againste his disciples saiyng: why do ye eate and drinke with Publicanes, and sinners? And Iesus aunswered, and saied vnto them: They that are whole nede not the phisician, but they that are sicke. I came not to call the righteous, but sinners to repentaunce.

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 doc∣tryne 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 Apo∣stles of very purpose,* 1.228 to reache his seruauntes, that no sorte of men is to be re∣iected from the profession of the ghospell, so that they forsake the trade of theyr former naughty lyfe, and yelde themselues wholly to perfect godlinesse. Ie∣sus 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 en∣wrapped 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 mira∣cle 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:* 1.229 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

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 disci∣ples: forasmuch as it besemeth the holy to be conuersaunte and to kepe coum∣paigny 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,* 1.230 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 cu∣red are such persones as these, beyng openly knowen synners, acknowelagyng their disease, and therfore calling for the phisician: then others that thinke them∣selfes 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 righ∣teous 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 indigna∣cion 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, y^e 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 y^e Scri∣bes:) & also did plainly teache the said Phariseis, that his curteous demeaning of hymselfe towardes sinners, was mercy, and not fauouryng of vnrighteous∣nesse: and thirdelye he dyd with couerte woordes, but yet sharpely, rebuke theyr presumpteous takyng vpon them, in that they dyd with a great solemne coun∣tenaunce despyse other persones, whereas themselfes were euen for this veraye poynte vncurably wicked enemies of God, that they stoode in their owne con∣ceiptes vpon a false and a countrefaict title of holinesse.

[ The texte.] ¶And they saied vnto him: why dooe the disciples of Iohn fast often, and praie, and the disciples of the Phariseis also: but thyne eate and drinke? He sayed vnto them: Can ye make the children of the wedding faste, while the bridegrome is with them: The dayes will come when the bridegrome also shall bee taken awaie from them: then shall they faste in those daies. He spake also vnto theym a similitude: No man putteth a piece of a newe garmente into an olde vesture: For if he doe, then breaketh he the newe, and the piece that was taken out of the newe agreeth not with the olde. And no man poureth n••we wine into olde bottels. For if he dooe, the newe wine will burste the bottels, and renne oute it selfe,

and the bottels shall peryshe. But newe wyne muste bee putte into newe bottels, and both are preserued. No man also that drinketh old wyne, strayght waye can awaye with newe, for he saieth, the old is better.

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 li∣berty 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 pray∣ers: (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 mat∣ters 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,* 1.231 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 in∣stitucion 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 them∣selues, 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 some∣what 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

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 cham∣bre (where reason would,* 1.232 that all thynges should be ful of mirth and iocound∣nesse) 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 flesh∣ly 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 vnuan∣quishable. 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 ac∣knowelage 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 ryghteous∣nesse 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 car∣nall 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 per∣feccion, he put furth a similitude of thys sorte here folowyng.* 1.233

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 stan∣dyng in the old garmente, because it agreeth not, wyll not leate the ilfauoured

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 dou∣ble 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, circum∣cision, holy dayes, solemne rites of sabbothes, difference of meates, diuersitie of vestures, feastes, Hierusalem, the temple, slayne sacrifices or oblacious, wa∣shynges, 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 per∣uerse 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 thin∣ges, 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 labou∣ryng 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 thin∣ges 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 doc∣tryne 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.

[ The texte.] ¶It happened on an after principall Sabboth day, that he went through a corne fielde, and his disciples plucked the eares of corne, and did eate, and rubbed them in their hādes. And certaine of the Phariseis sayde vnto them: Why doe ye that, whiche is not lawefull to do on the sabboth dayes? And Iesus aunswered them and sayd: haue ye not read what Dauid did, whan he himselfe was an hungred, and they which were with hym? how he went into the house of God, and did take, and eate the shewe bread, and gaue also to them that were with him: whiche are not lawful to eate but for the priestes onely? And he sayd vnto them: The sonne of man is Lorde also of the sabboth daie.

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 sab∣both 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 se∣coūnde 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 begyn∣nyng 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 disci∣ples beeing (as it fortuned) an houngred,* 1.234 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 ge∣uen 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 sab∣both dayes?* 1.235 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 lest∣wyse read that poyncte; what Dauid did in a like case, whan he & all hys coum∣painy 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 coum∣painy 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

which well vnderstode, that suche streight obseruaunces were not first ordey∣ned 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 necessi∣tie doeth so require.* 1.236 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.

[ The texte.] ¶And it fortuned in an other sabboth also, that he entred into the synagogue and taught. And there was a man, whose right hand was dryed vp. And the scribes & phari∣seis watched him whether he woulde heale on the sabboth daye, that they myghte fynde howe to accuse him. But he knew theyr thoughtes, and sayd to the man which had the wi∣thered hande: rise vp and stande furth in the middes. And he arose and stode furth. Then sayed Iesus vnto them: I will aske you a question, whether is it lawfull on the sabboth dayes to doe good, or to doe euill? to saue ones life or destroy it? And he behelde them al in a coumpace, and sayd vnto the man: Stretch furth thy hande. And he did so: and his hand was restored againe as whole as the other. And they were filled with madnesse, and com∣moned together emong themselues, what they might doe to Iesus.

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 happe∣ned, 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 Phari∣seis 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 Phari∣seis, 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 a∣gayn vnto him: for they knewe the mercyfulnesse of the lorde euery where rea∣die 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 them∣selfes, 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.* 1.237 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 Pha∣riseis, did not discouer the maliciouse imaginacions of the same vnto the peo∣ple, but by demaunding a question touched and hit theyr conscience through∣ly home, saying: I woulde with all my hearte learne of you that professe the

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 Pha∣riseis 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 accu∣stomed 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 sab∣both 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 texte.] And it fortuned in those daies, that he went out into a mountaine for to praye, and conti∣nued all night in prayer to god. And assoone as it was daye, he called his disciples, and of them he chose twelue whome also he called Apostles. Simon whom he also named Peter, and Andrewe his brother, Iames, and Iohn, Philip and Bartholomewe, Mathewe and Thomas, Iames the sonne of Alpheus, and Simon whiche is called Zelotes, and Iudas Iames sonne, and Iudas Iscarioth, the same that was the trayt••ur.

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 hande∣somelye 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 y^e sōne of the liuing god.) Unto Peter was Andrew his own

brother associate as a felowe. Then Iames and Iohn: Philip and Barthole∣mewe: 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 ex∣aumple 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

[ The texte.] And he came downe with them, and stode in the plaine fielde, and the compaignye of his disciples, and a great multitude of people (out of all Iewrie and Hierusalem, and from the sea coaste of Tyre and Sydon) whiche came to heare hym and to bee healed of theyr diseases, and they that were vexed with foule spirites, and they were healed. And all the people pressed to touche hym, for there went vertue out of him, and healed them all.

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 mul∣titude 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,* 1.238 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 gos∣pell 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 spi∣rites, 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 gar∣mente that he ware. For there was in him the fountayn and fulnesse of the ef∣fectual 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.

[ The texte.] And he lifted vp his iyes vpon the disciples, and sayde: blissed be ye poore, for yours is the kingdome of God.

Than immediatly vpon this he begoonne to shewe furth some new muste of the doctrine of the ghospell,* 1.239 wherunto he had specially chosen out a certayn number of a sum what more stedfast and sure sorte, as new bottels to receiue and holde it. Blissed are ye (sayeth Iesus) that haue no spice of proude hert, but rather do mislike your selfes. For although to the worldward ye seme to bee persons abiect and to be refused of all companies: yet is the kingdome of god youres, whiche is by a greate oddes higher in honour and royaltie, than all the kingdomes of this world. Ye see diseases to be drieuen away, deuils to flee out

of men, sinnes to be clene abolished. What hath any regal estate of this world to be compared with this heauenly hyghnesse? Is it not a kyngdome of hygh regalitie, to be thrall to no vice, to bee cloggued with no inordinate desires, to haue troden vnder feete the deiuill and all hys armie, to haue ouercomed the worlde withal the terrours, and also the flattering enticementes belonging to thesame, to be men called and taken to the familiaritie, & very brotherhood of God, and to bee registred emong the inheritours of the kyngdome of heauen?

[ The texte.] Blissed are ye that hounger now: for ye shal bee satisfyed.

Blissed are ye, who being now men in pouertie and penurie, doe liue in houngre and thirste, and being contented with spare repastes, doe despise the richesse and the excessiue fare of thys worlde, and the hounger that ye haue is for meate of the soule, whiche is the woorde of god, and your thirste is for the liuely water of the spirite of the ghospel: for ye shall be assured to be sacyated and filled with these restoratiue delicates whiche ye are so faine to haue.

[ The texte.] Blissed are ye that wepe now, for ye shall laugh.

Blissed are ye, whiche haue of your owne myndes and willes exempted and depriued your selfes of all sensuall voluptuousnesse of this worlde, for the earnest rendreing of euangelicall deuocion: and sette more by suche thinges as by meane of temporal affliccions enduryng but a whyle, dooe bryng men vnto the ioyes of life euerlastyng. For the tyme shal come, whan all thynges beeing clene chaunged to a contrarie course, your sorowe shal be turned into ioye, and your mournyng into laughter.

[ The texte.] Blissed shall ye bee whan men hate you, and thrust you out of their coumpaignie, and ta••lon you, and abhorte your name as an 〈◊〉〈◊〉 thyng, for the soonne of mannes sake▪ Re∣ioyce ye in that daie, and bee glad: for beholde, your towarde is great in heauen. For thus did their fathers vnto the Prophetes.

The moste parte of the people dooe calle suche men happie and fortunate, vnto whome the people sheweth tokens of high fauour, and lykewyse them that are auaunced to honours: and sache throughe glorious titles are muche renoumed. But ye on my woorde and warrantyse, shall bee blissed, whan men shall haue you in decision: whan they shall cast you out of their coumpaignies as persones to bee de••ested and abhorred: whan they shall speake manye sore woordes of reproche and vilanie against you for my sake: whan the•• shal ear∣nestly 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 doc∣trine 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 na∣mes 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 com∣mendacion that may be. Nor ye shal not be the first, that haue bene thus vsed. For excellent vertue hath euermore bene hated of eiuil persones. What men of

this present time shal now do against you, the selfesame thing haue their fore∣fathers dooen in tymes paste agaynste the holy prophetes, for none other re∣specte, but because thesame Prophetes accordyng to the will of God, dyd not holde theyr tongues from speakyng the trueth, which trueth hath to eiuil dis∣posed 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 neuerthe∣lesse 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.

[ The texte.] But woe vnto you that are riche: For ye haue your consolacion.

And therfore woe unto you ryche cobbes, the whiche while ye may, dooe solace & delite your mindes, with the treasoures, honoures, & delectable entice∣mentes 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.

[ The texte.] Woe vnto you that are full: for ye shall houngre.

Woe vnto you, whiche nowe in this worlde hauing mynde on nothing but your bealies, plaie the gluttons, and take excesse of all delicate meates and drinkes, more to pampre vp the bodie in luste, then for the necessitie of nature, as though ye were borne to beastly feedyng onely, and to nothyng els, and as though ye rather mayntayned your lyfe of purpose to eate and drinke, then eate and drinke to maynteyne 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.

[ The texte.] Woe vnto you that nowe laugh: For ye shall waille and wepe.

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.

[ The texte.]

Doe vnto you when all men prayse you: for so dyd theyr fathers to the false propheces.

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 per∣sons not knowing what true felicitie and blisfulnesse is, whan they highly ex∣tolle 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,* 1.240 but also haue sought laude and prayse for your ei∣uil 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 re∣warde, 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.

[ The texte.] But I say vnto you which heare: loue your enemies: doe good vnto them which hate you: blisse them that curse you, and pray you for them which wro••gfully trouble you. And vnto him that smiteth thee on the one cheke, offer also the other. And hym that taketh a∣way thy gowne, forbid not to take thy coate also: geue to euery man that asketh thee. And of him that taketh away thy gooddes aske them not agayne. And as ye woulde that men shoulde doe vnto you, doe ye also vnto them likewise.

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,* 1.241 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 fren∣dely 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

this present time shal now do against you, the selfesame thing haue their fore∣fathers dooen in tymes paste agaynste the holy prophetes, for none other re∣specte, 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 dis∣posed 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 neuerthe∣lesse 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.

[ The texte.] But woe vnto you that are riche: For ye haue your consolacion.

And therfore woe vnto you ryche cobbes, the whiche while ye may, dooe solace & delite your mindes, with the treasoures, honoures, & delectable entice∣mentes 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.

[ The texte.] Woe vnto you that are full: for ye shall houngre.

Woe vnto you, whiche nowe in this worlde hauing mynde on nothing but your bealies, plaie the gluttons, and take excesse of all delicate meates and drinkes, more to pampre vp the bodie in luste, then for the necessitie of nature, as though ye were borne to beastly feedyng onely, and to nothyng els, and as though ye rather mayntayned your lyfe of purpose to eate and drinke, then eate and drinke to maynteyne 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

[ The texte.] Woe vnto you that nowe laugh: For ye shall waille and wepe.

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.

[ The texte.]

Woe vnto you when all men prayse you: for so dyd theyr fathers to the false prophetes.

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 per∣sons not knowing what true felicitie and blisfulnesse is, whan they highly ex∣tolle 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,* 1.242 but also haue sought laude and prayse for your ei∣uil 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 re∣warde, 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.

[ The texte.] But I say vnto you which heare: loue your enemies: doe good vnto them which hate you: blisse them that curse you, and pray you for them which wrongfully trouble you. And vnto him that smiteth thee on the one cheke, offer also the other. And hym that taketh a∣way thy gown••, forbid not to take thy coate also: geue to euery man that asketh thee. And of him that taketh away thy gooddes aske them not agayne. And as ye woulde that men shoulde doe vnto you, doe ye also vnto them likewise.

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,* 1.243 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 fren∣dely 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

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:* 1.244 for by suche meanes is mutuall loue of one to an other purcha∣ced, 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 towar∣des 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.

[ The texte.] ¶And if ye loue them that loue you, what thanke haue ye? for sinners also loue their louers. And yf ye dooe good for theim whiche dooe good for you, what thanke haue ye? for synners also do euen thesame. And if ye lende to them of whome ye hope to receiue, what thanke haue ye? for sinners also lende to sinners, to receiue such like agayn. But loue your enemies, and doe good, & lende, loking for nothing again, and your rewarde shal be greate, and ye shall bee the children of the higheste. For he is kynde to the vnkynde and to the eiuil. Bee ye therfore mercifull, as your father also is merciful.

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 ne∣uer 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 God∣des hāde?* 1.245 youre loue is with y^e 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 y^e 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

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,* 1.246 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 a∣gayn. 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 aboun∣daunte rewarde will God repaye vnto you.* 1.247 And so doyng the highest will ac∣knowlage 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 vn∣to 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 er∣nestelye 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 him∣selfe towardes his neighbour.

[ The texte.]

Iudge not, and ye shal not bee iudged: condemne not, and ye shall not bee condemned: forgeue, and you shalbee forgeuen: geue and it shalbee geuen vnto you, good measure and pressed downe, and shaken together, and tunning ouer, shall men geue into your bosomes. For with the same measure that ye meate withall, shall other men meate to you agayne.

Thys also forsoothe that foloweth is a poyncte of christian myldenesse, and also of plainnesse vncounterfeict, that ye enterprete and cons••rue in the bet∣ter 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 aduou∣trie 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.

* 1.248Bee 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 mea∣sure 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,* 1.249 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 re∣warde agayn to bee.

[ The texte.] And he putte foorth a similitude vnto them. Can the blinde lede the blynde? dooe they not bothe falle into the dieke? The disciple is not addue hys maister, euerie man shall be perfeicte, euen as his maister is. Why s••est thou a more in thy brothers iye, but considerest not the beame that is in thyne owne iye? Either how canst thou saie to thy brother: Bro∣ther let me pull out the mo••e that is in thyne iye, whan thou ••eest not the beame that is in thine owne iye? Thou hypocrite, caste out the beame that is in thyne owne iye first, then shalt thou see perfeictly to pull out the mo••e that is in thy brothers iye.

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 dyscy∣ples state or case bee better then the state of hys mayster? He shall bee in per∣feicte

good case enough,* 1.250 if he bee made felowe to hys maister. And why doest thou shew thy self an heauie iudge, not of indifferent equitie against thy neigh∣bour, 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.* 1.251 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.

[ The texte.] ¶For it is not a good tree that bringeth furth eiuill fruicte, neyther is that an eiuill tree, that bringeth furthe good fruicte. For euerie tree is knowen by hys fruicte. For of thornes doe not men gather figges, nor of busshes gather they grapes. A good man out of the good ••reasure of his herte, bringeth furth that whiche is good. And an eiuil man, out of the eiuil treasoure of his hearte, bringeth foorth that whiche is eiuill. For of the aboun∣daunce of the herte his mouthe speaketh.

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 ei∣uill? Neyther the habite or vesture, neyther meate, nor long beeyng in pray∣ers, 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 with∣all. 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 what∣soeuer procedeth out from the same: if it bee sincere and pure, than pure it is al∣so 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

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 re∣myttyng 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 neigh∣boure strayghing out of the righte waye and dooyng amisse,* 1.252 he louingly war∣neth 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 Pharisai∣call 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 da∣mage 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 him∣selfe 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 eue∣rie 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 cob∣bes 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

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 recei∣ueth 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.

[ The texte.] Why calle ye me Lorde, Lorde, and dooe not as I bidde you?

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 mai∣ster: 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 commaun∣dementes, dooe shewe who is a feithfull seruaunt, and not gloriouse speaking of woordes of honour.

[ The texte.] Whosoeuer cometh to me, and heareth my sayinge, and dooeth thesame: I will shewe you to whome he is lyke. He is lyke to a man, whiche builte an house, and dygged ditye and layed the foundacion on a rocke. Whan the waters arose the fludde beat vpon that house, and could not moue it. For it was grounded vpon a rocke. But he that heareth and dooeth not, is like a man that without foundacion built an house vpon the yearthe: agaynst the whiche the fludde did beate, and it fell immediatly, and the fall of that house was great.

After this dooen, thesame that the Lorde had taughte by the simi∣litude 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 buil∣dyng: 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.

Whosoeuer cummeth to me (sayeth Iesus) with a syncere hearte and mynde,* 1.253 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 prouy∣dent 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,* 1.254 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 substaunci∣al foundacion, but goeth vp with his buildinges of a great height, for a brag∣gue 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 cum∣meth 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 foun∣dacion of ceremonies, pharisaicall constitucions, obseruacions of thinges out∣wardly 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.

[ The texte.] Whan he had ended all his sayinges in the audience of the people, he entred into Ca∣pernaum. And a certaine centurions seruaunte whiche was dere vnto hym, laye sicke, and was in peril of death. And whan he heard of Iesus, he sent vnto him the elders of the Ie∣wes, beseching him that he woulde come, and heale his seruaunt. And whan they came to Iesus, they besought him instaūtly, saying: He is worthie, that thou shouldest do this for him. For he loueth our nacion. And hath built vs a Synagogue. And Iesus went with them. And whan he was now not fer from the house, the Centurion sente frēdes to hym saying vnto him: lord, trouble not thy selfe. For I am not worthie that thou shouldest en∣ter vnder my roufe. Wherefore I thought not my selfe woorthie to come vnto thee: But say thou the worde▪ and my seruaunt shalbe whole. For I also am a man set vnder power, and haue vnder me souldiers, & I saye vnto one: goe, and he goeth: and to an other, come, and he commeth: and to my seruaunt, doe this: and he doeth it. Whan Iesus hearde this, he merueiled at him and turned him about, & sayde to the people that folowed him: I say vnto you, I haue not found so greate feith, no, not in Israel. And they that were sent, tur∣ned backe home agayne, and founde the seruaunt whole that had bene sicke.

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 mi∣struste) that the Centurion first beeyng a Gentile, and secoundly a man of ar∣mes (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 wor∣thie 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 Sy∣nagogue. 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 the∣same 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 per∣ceiuyng 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 house∣roofe thou shouldest put thy head, and for thys cause durste I not presume to come vnto thee my selfe:

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 to∣wardes his seruaunte, and of a lowelye opinion of himselfe, and of woonder∣full 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 ac∣compainyed 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 na∣tural 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

thyng that thou hast beleued maie be doen, is doen, thy seruaunte is perfite∣ly 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 Ies{us} 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 ex∣aumple 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 af∣terward 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 fy∣gure 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.

[ The texte] And it fortuned after this, that he went into a citie which is called Naim, and many of his disciples went with him, and muche people. Whan he came nigh to the gate of the citie, behold there was a dead man carried out, whiche was the onely soonne of his mother, and she was a wedowe, and muche people of the citie was with her. And whan the lord sawe her he had cō∣passion on her, and said vnto her: wepe not. And he came nigh and touched the coffin▪ and they that bare him stode styll. And he said: young man, I say vnto the, arise: And he that was deade, sate vp, and began to speake. And he deliuered him to his mother. And there came a feare on them all. And they gaue the glory vnto god, saiyng: A great prophete is rysen vp among vs, and god hath visited his people. And this rumour of hym went foorth throughout all Iewrye, and throughout all the regions whiche lye round about.

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 y^e Lord was now not ferre from the gate of the citie,* 1.255 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 ra∣ging

dolour doth commonly putte in folkes myndes to speake. The great wailyng of the wedowe, together with the vnripe deathe of the yong striep∣lyng, caused the reste of the coumpanye also to wepe, as many as for kynde∣nes and bonde of neighbourhode went folowyng the corpse.* 1.256 Whan y^e Lorde Iesus beeyng mostefull of mercie and pitie had seen this sight, he toke com∣passion 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 coumpa∣nies earnestly herkenyng, aswell they that accoumpanyed the wedowe, as also they that came with the Lord,* 1.257 Iesus turnyng to the yong mā that was dead: young man ({quod} he) I saie vnto thee: Arise. At this worde immediatly y^e 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 spea∣kyng 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 Ie∣sus 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 y^e art nothyng towardes bearyng, for mo are the children of the forsaken, than of her that hath an husbande. The synagogue trusteth altoge∣ther 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 with∣out 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 de∣stroyed 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 recei∣ued y^e 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 w^t gret care∣fulnesse 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 towar∣des 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

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 y^e 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 be∣nng 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 por∣ters 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 y^e 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 y^e spirite of Christ haue prospe¦red 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 por∣ters 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 fet∣tyng sighes, & with wofull lamētacions they declare what thyng they wish. But y^e 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 y^e 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 y^e earnest affeccion and zele of the churche dooeth that obteyne, whiche y^e 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

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 vouch∣safe with his mightifull hande to touche the biere. The hande of Iesus set∣teth an end vnto all wicked desires or appetites, that y^e 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 perso∣nes as dooe offende, because she would haue them to amende and bee in per∣fite 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 y^e dead too. And good hope there is that lyfe wil cum again, whan Iesus vouchesalueth to touch y^e 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 accu∣stomed 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 ({quod} 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, cōfes∣syng 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 great∣ter ioye of them all brought home again. For this propertie hath true godli∣nes, 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,* 1.258 thē in suche as haue neuer fallē into any greuous crime or enormitie. The mother reioyceth y^t she hathe receyued her sōne again. And thei which afore did mourn for y^e 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

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 y^esame cumpany doe praise and magnify the mercye of God▪ by whose power the dead retourne to life again.* 1.259 For so notable a miracle seen, y^esame 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.

[ The texte] And the disciples of Iohn shewed hym of all these thinges. And Iohn called vnto him twoo of his disciples, and sent them to Iesus, saiyng: Art thou he that should cum: or shal we loke for another? When the men were cū vnto him, they sayd: Iohn Baptist hath sent vs vnto thee, say∣ing: Art thou he that should cum, or shall we awaite for another? And in thatsame houre he cu∣red many of their infirmities and plagues, and of euill spirites, and vnto many that wer blind he gaue light. And he aunswered and said vnto them: Goe your waies, and bring woord again to Iohn, what thynges ye haue seen and heard; how that the blynd see, the halt goe; the lepres are clensed, the deafe here, the dead rise agayn, to the poore is the glad tidynges preached, and happy is he, that is not offended at me.

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 de∣maūd 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 no∣thyng is there more contrary to al reason, then to thinke that so great a Pro∣phete 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,* 1.260 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 vn∣curable 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 〈◊〉〈◊〉

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,* 1.261 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 perso∣nes 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 en∣uie 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 execu∣ted and accomplished) would turne many mennes hertes a way from the do∣ctrine 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 do∣ctrine.

[ The texte.] ¶And whan the messengers of Iohn were departed, he began to speake vnto the people con∣cerning Iohn. What went ye out into the wildernesse for to see? A rede shaken with the wind? But what went ye out for to see? A man clothed in softe raiment? Behold, they whiche are gor∣geously apparelled, and liue delicately, are in kynges courtes. But what went ye foorth to see: A prophete? yea I say to you, and more then a prophete. This is he, of whom it is written: Be∣hold, & send my aungell before thy face whiche shal prepare thy way before thee. For I say vn∣to you, among womens children, is there not a greatter prophete then Iohn Baptiste.

And whan Iohns disciples were gon their way, to reporte vnto hym the aunswer of Iesus: the Lorde begonne largely to speake in y^e 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 Ie∣sus, to haue now chaunged his mynde, and to be halfe in a doubte of y^e 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 neuerthe∣lesse 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.* 1.262 Yf ye suspecte (saieth he) y^t 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 de∣serte 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, y^t 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

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 delicious∣nesse 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 waue∣ryng, or of plain flattery may perchaūce light. But Iohn hath preferred wil∣dernes before y^e courtes of princes: he hath preferred y^e 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 y^e mart∣spaines 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 fa∣uour, 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.

[ The texte.] Neuerthelesse, he that is lesse in the kingdome of god, is greatter then he. And all the peo∣ple, and Publicans that hard him, iustified god: and were baptised with the baptisme of Ihō. But the Phariseis and lawiers despised the counsail of god against thēselfes, & were not bap∣tised of him, and the lord sayd: Wherunto shal I lyken the men of this generacion? and what thyng are they like? They are lyke vnto children sittyng in the mercate place, and criyng one to an other, and saiyng: We haue pyped vnto you, and ye haue not daunced, we haue mourned vnto you, and ye haue not wept. For Iohn Baptist came, neyther eatyng bread nor drynkyng wine, and ye say: He hath the deuil. The sonne of man is cum, and eateth and drinketh, and ye say, behold a gluttonous man, and an vnmeasurable drinker of wine, a frende of Publicās and sinners. And wisdome is iustified of all her children.

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 accepta∣cion 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 dig∣nitie of Iohn they haue in reuerēce, at the glory of this other they haue enuy. The doctrine of hym they did enbrace, y^e doctrine of this other they slaūdre &

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 theim∣selfes 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,* 1.263 forasmuche as no creature is clene from great sinne sauyng onely God, and enbracyng the goodnes of God, who hath made pro∣misse that he will freely forgeue al the offences and transgressions of the for∣mer 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, despy∣syng 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 bap∣tisme 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 mes∣senger, in case he should finde their hertes and myndes already prepared to receiue it. There was nothyng of all the premisses vnaduisedly doē, or w^tout a good grounde, but the prouidence of god disposed all thynges to y^e 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 em∣braced the beneficial and mercifull goodnes of god. And contraryewyse they whom it behoued moste of all to vnderstand, that these thynges wer promy∣sed by the holy saiynges of the prophetes, and who also seemed to be y^e 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 re∣pentaunce 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?* 1.264 They may bee lykened vnto boyes, whom we see sitting together in y^e 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 w^t y^e 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 repen∣taūce, neither eating any breade, ne drinkyng any wine, but liuing in wilder∣nesse,

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,* 1.265 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 threate∣nyng 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 glut∣tonous felowe, a drynker of wyne, a frende of publicanes, and of synners.

But yet nothyng preuayled the malice of men agaynst the workyng or pur∣pose of the wysedome of God.* 1.266 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 sa∣uyng 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 condem∣ned: and in theyr stede publicanes, harlottes, sinners, and heathen, to be right∣fully admitted to the partakyng and felowshyp of saluacion. So was it pro∣phecied 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 a∣waye from the free gifte of euangelicall saluacion: and contrarywise, suche mē as through promptnesse of beleuyng, and through vncorrupt affecciō haue vi∣olently brast in for to come to the Lord, were they neuer so secular, wer they ne∣uer 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 hea∣uen.

[ The texte.] And one of the Phariseis desyred hym that he woulde eate with hym. And he wente into the Phariseis house, & sate down to meate. And beholde, a woman in that citie (whiche was a synner,) as soone as she knewe that Iesus sate at meate in the Phariseis house, she brought an Alablaster bore of oyntemente, and stood at his feete behynde hym wepyng, and beganne to washe his feete with teares, and dyd wype them with the heares of her head, and kyssed his feete, and enoynted them with the oyntmente. When the Pharisee (whiche had bidden him) sawe that, he spake within hymselfe, saying: If this man were a prophete, he woulde surely knowe who and what ma••••••er a woman this is that toucheth hym, for she is a synner.

And beholde, there folowed byanby in the necke hereof a certayne matier, wherin the case selfe should laye playnly before their iyes, thesame that the lord had taught in woordes, concernyng the puttyng awaye of suche as thoughte themselues righteous, and the receyuing of synners to grace and fauour. The Pharisees ferre aboue other men were puffed vp in pryde: by reason of know∣lage of the lawe, and for the opinion that the people had of their holynesse. And so it befell that one of them prayed the Lorde to take a repaste at home at his house. Neither did Iesus disdeigne thesame to do, who denied no man to haue his presence that woulde. And whan he beyng entred into the Phariseis house

was set down at the table: beholde a certain womanne, whiche within thesame citie was knowen for a notorious synner, as soone as she knewe that the moste mercifull Lorde Iesus,* 1.267 (who would debarre no creature from commyng to hym, who also did moste promptely and readilye helpe all the eiuils of all per∣sones) was there presente: she altogether mislykyng herselfe for her synneful∣nesse, 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 coun∣tenaunce 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,* 1.268 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 ve∣ray greatly delyte in swete oyntmentes and perfumes and especially in coum∣payny 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 try∣clyng 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,* 1.269 to enoynt with swete perfume, to dye with coloures, to kembe, and to brede with wrythes of golde enterlaced emong it. The woondre∣full loue also of this woman beeyng a synner, was with all this not yet satis∣fyed: 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 vn∣saciable importunitie of ardent loue, and throughe stedfastnesse of feith, brea∣kyng parforce into the kyngdome of heauen. Now on the other syde haue thou

a paterne of the Iewe, who through his presumpteous conceite of hymself, and his vnbelefe, maketh hymself vnwoorthie the merciful goodnes of god, that is offred.* 1.270 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.

[ The texte.] And Iesus aunswered, and sayed vnto him: Symon I haue sumwhat to saye vnto the. And he sayed: maister saie on. There was a certain lender whiche had two debtours, the one ought fyue houndreth pense, and the other fiftie. Whan they had nothyng to paye, he forgaue them bothe. Tell me therfore, whether of them will loue hym moste? Symon answered & said: I suppose that he to whom he forgaue moste. And he saied vnto hym: thou hast truely iudged. And he turned to the woman, and said vnto Simon: seest thou this woman? I entred into thy house, thou gauest me no water for my fete: but she hath washed my fete with teres, and wiped them with the heares of her head. Thou gauest me no kysse. But she sens the time I cāe in, hath not ceassed to kisse my fete. My head with oyle thou diddest not anoynte: but she hath anointed my fete with oyntment. Wherfore I say vnto the: many synnes are forgeuen her, for she loued muche. To whom lesse is forgeuen, the same doeth lesse loue. And he said vnto her, thy synnes are forgeuen thee.

But Iesus to the entente that he would so muche the more declare hymself to bee a Prophete, made aunswere vnto the secrete thought of the Pharisee: Symon ({quod} 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.* 1.271 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 y^e 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 shyllyn∣ges, 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

whether of these two is bounde the more hertilye of them both to loue so li∣berall 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.

* 1.272Than 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 er∣nestly 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 y^e godly zele & affeccion of this sinner,* 1.273 is ferre oddes aboue thy righteousnesse. I am cum in∣to 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 wa∣shed my fete with her own teres, & hath wyped thē with y^e 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 be∣cause 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

the geuer of remission. The Lord, whan he had spoken all this to the Pharisee, sayed vnto the woman: Thy synnes are forgeuen thee.* 1.274 She had made no prai∣ers 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 effectu∣ally 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.

[ The texte.] ¶And they that sate at meate with hym, began to saye within themselues: who is this whiche forgeueth synnes also? And he sayed to the woman: Thy fayth hath saued thee: Goe in peace.

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 fer∣ther 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 wo∣mans herte, and sende her home agayne to her house a glad woman of a sorow∣full, sayed vnto her: Thy feith and constaunt truste in me, hath saued thee: Goe thy wayes in peace.* 1.275 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 peo∣ples, 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 bo∣dily 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 ydo∣latrie which reigned in them, they wer morouer altogether wedded to al kinde

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 sim∣plicitie of feith, were made woorthie to haue remission of their grieuous offen∣ces: 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 colde∣ly and faintlye embrace. Albeit there is in this woman an exaumple of repen∣taunce 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 o∣bedient 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 y^t 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 ien∣tilnesse 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 syn∣ner: 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 thyn∣ges, 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

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 aduou∣trer, 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 backe∣biter or a dissembler.

[ The texte.] And they that sate at meate with him, beganne to saye within themselfes: who is this whiche forgeueth sinnes also? And he sayed to the woman: Thy faythe hath saued thee: Goe in peace.

Nowe suche as the maister of the feaste is, euen suche are his geastes al∣so 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 ma∣uerly and courteously correct the pride of the Pharisee: he playeth the attor∣ney and aduocate for the synner, and both assoyleth and also coumforteth her confessyng her sinfulnesse. It must therfore be the parte of an euangelical pa∣stour, to flee the exaumple of the Pharisee, and to folow the tendre ientlenes of Iesus in receiuyng synners.

¶The .viii. Chapter.

[ The texte.] And it fortuned afterward, that he himself also went throughout the cities & tounes, prea∣chyng and shewyng the kingdome of god, and the twelue with him. And also certain weomen, whiche were healed of euill spirites and infirmities. Marie whiche is called Magdalene (out of whom went seuen deuils) and Ioanna the wife of Chusa Herodes stewarde, and Susanna, and many other, whiche ministred vnto him of their substaunce.

FOr so great was the gracious goodnesse of Iesus towarde synners, were they of neuer so base and lowe degree,* 1.276 that he did not onely admitte this woman alone vnto the touchyng of his feete, but he dyd also at sum¦tymes 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 Ies{us} (his twelue discyples at all assayes euerywhere folowyng

him, to the end that the sede of euangelicall doctrine might be y^e 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 Ie∣sus whersoeuer he wēt, & thei wer suche as either he had deliuered from vn∣clene spirites, or els he had healed frō diseases. Emōg these was Marie cal∣led Magdalene, but of whō the Lord had cast seuen deuils. Ioanna y^e wyfe of Chusa, (who was Herodes steward) of a ladie of the courte becum a dis∣ciplesse 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 y^e gospell bound freely to departe to theyr brethren with sum porcion of that, y^t 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 re∣lieued 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 lyberaly∣tie 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 y^e 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 mayn∣teined 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.

[ The texte.] Whan muche people were gathered together, and were cum to hym oute of all cyties, he spake by a similitude. The sower wente out to sowe his feede: and as he sowed, sum fell by

the waye syde, and it was troden downe and the foules of the ayre deuouted it vp. And some fe••on stones, and as soone as it was sprong vp, it withered away, because it lacked moystnesse. And some felle emong thornes, and the thornes sprang vp with it and choked it. And some fell on good ground, and sprang vp and bare fruite, an hundreth folde. And as he sayed these thinges he cryed: He that hath cares to heare let hym heare.

And on a certaine daye whan he was goen forth of the house vnto a lakes syde, by reason of the great multitude of people whiche resortyng vnto him to heare hym, and there syttyng on the shoore banke buisely teachyng the people, so great a multitude of bothe men & women out of the cities thereby, came ren∣nyng 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 pul∣pite, he taught the multitude beyng assembled of all sortes of people, and spake many thynges vnto them vnder the misticall derke couert of similitudes & pa∣rables: 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,* 1.277 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 hous∣bandmanne to sowe his sede, and while he dooeth euerywhere caste his sede a∣brode leauyng no place voyde,* 1.278 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 tro∣den on and all to bruised with the feet of suche as wente by the waye: the rem∣naunte, because it was not couered with earth, the birdes of the ayre dyd eate vp.* 1.279 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,* 1.280 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 direct∣ly 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 hea∣rer neyther grosse of capacitie and vnderstandyng, nor that wyl stande gaping and yeanyng whan he should geue eare as though he were more then halfe in

slepe. And they apparteyne to euery one of you without excepcion. There bee some which lyke vnto dead images haue eares but not to heare me. They haue eares enough to serue them vnto Pharisaicall constitucions, towarde the doc∣trine of true godlinesse they are starcke deafe.

[ The texte.] ¶And his disciples asked hym, saying: what manier of similitude is this? And he sayed: Unto you it is geuen to knowe the kyngdome of God: but to other by parables, that whan they see, they should not see, and whan they heare, they should not vnderstande. The parable is this. The sede is the worde of God. & hose that are besyde the waye, are they that hear••: than commeth the deiuill and taketh awaye the woorde out of their hertes, leste they shoulde beleue and be saued They on the stones, are they whiche whan they heare receyue the woorde with ioye, and these haue no rootes, whiche for a while beleue, and in tyme of temptacion goe awaye. And that whiche fell emong thornes are they whiche, whan they haue hearde, go forth and are choked with cares, and rychesse, and voluptuous liuyng, and bring foorth no fruite. That whiche fell in the good ground: are they which with a pure and good herte, heare the worde, and kepe it, and bryng foorth fruicte through pacience.

And the disciples whiche were nerest about Iesus, and moste familiar with hym, desired hym to declare the derke misterye of the parable. To whom thus he sayed: vnto you as vnto familiar frendes of household, it is geuen to know the misticall secretes of the kyngdome of God. The courtes of temporall kinges haue certain priuities belonging to thē, and matiers of counsail which are kept priuie from the multitude of the common people, and from all suche o∣thers 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 enwrap∣ped and shadowed in derke parables, to the entente that suche as are vnwoor∣thie 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,* 1.281 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 com∣myng 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 labo∣reth 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 e∣uangelicall, 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 them∣selues

in certain outward thinges. But forasmuch as the thing which they haue heard is not throughly impriented in them, nor hath not taken sure roo∣tyng (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,* 1.282 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 dily∣gent 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.

[ The texte.] No man whan he lighteth a candele, couereth it with a vessell, or putteth it vnder a table, but setteth it on a candelsticke, that they whiche entre in may see light. Nothyng is in secrete that shall not cum abrode. Neither any thyng hid that shall nor be knowen, and cum to light. Take hede therfore how ye heare. For whosoeuer hath, to hym shalbe geuen, and whosoeuer hath not from hym shalbe taken, euen that same whiche he supposeth that he hath.

This parable therfore did Iesus vouchesalue to expounde to his disci∣ples seuerally by themselues: partely because they should learne in other pa∣rables after lyke maner with a godly curiositie to serche out the derke menīg of them:* 1.283 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 ope∣ned to the whole world,* 1.284 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 no∣thyng 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

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.

[ The texte.] Than came to him his mother, and his brethren: and they could not cum to him for preasse. And it was told hym, and said: Thy mother and thy brethren stand without and would se the. He aunswered and said vnto them: My mother and my brethren are these whiche heare the word of God, and doe it.

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:* 1.285 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 y^e thicke preasse of y^e multitude, wherfore there was word geuē him by others, that his mother and his bre∣thren stode at the dore, being desirous to speake with him. But Iesus to de∣clare that the woorde of the ghospell is a more precious thyng,* 1.286 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 ({quod} 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.

[ The texte.] And it chaunced on a certain day, that he went into a ship, and his disciples also. And he sayd vnto them: let vs goe ouer vnto the other side of the lake. And they launched forth. But as they sailed, he fell aslepe. And there arose a storme of wind in the lake: and they were filled with wa∣ter, and they were in ieopardy: And they came to him, and awoke him, saying: Mayster, Mai∣ster, we are lost. Then he arose, and rebuked the winde and the tempest of water, & they ceassed and it wered calme. And he said vnto them: where is your fayth? They feared and wondered among them selfes, saiyng: what (thinke ye) is this? For he cōmaundeth bothe the wyndes and the water, and they obey him.

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 mat∣ters 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 Ie∣sus whan he had taught the people all the daie long, entred into a bote with

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 trou∣bled 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 Ie∣sus, and reised him out of his slepe, saiyng: Maister thou slepest, and we pe∣rishe. 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 trou∣blous 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 y^e 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.

[ The texte.] And thei sailled to the region of the Gaderenites, whiche is ouer against Galilee. And whan he went out to lande, there mette him out of the citie a certain man, whiche had a deuill long tyme, and ware no clothes, neither abode in any house, but in graues. Whan he saw Ie∣sus, and had cyred: he fell doune before him, and with a loude voyce said: What haue I to dooe with thee Iesus, thou sonne of the god most highest? I beseche thee torment me not: for he com∣maunded the foule spirite to cum out of the man. For ofttymes he had caught him, and he was bound with chaynes, and kept with fetters, and he brake the bandes, and was carryed of the fiend into wildernesse. And Iesus asked him, saiyng: what is thy name? And he said, Legiō, be∣cause many deuils wer entered into him. And they besought him that he would not commaūd theim, to goe out into the diepe. And there, was there an heard of swine, fedyng on a hille, and they besought him, that he would suffre them to enter into them. And he suffered them. Than went the deuils out of the man, and entred into the swine. And the heard ranne headlōg with violence into the lake, and were choked. Whan the heardmen sawe what had chaunced, they fled, and tolde it in the citie, and in the villages. And they came out to see what was doen: and came to Iesus, and found the man (out of whom the deuils were departed) sittyng at the fete of Iesus, clothed, and in his right mynd, and they were afraied. They also whiche sawe it, tolde them by what meanes he that was possessed of the deuils was healed. And all the multy∣tude of the Gaderenites besought him that he would departe from them: for they were taken with great feare.

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.* 1.287 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 pas∣sed 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 y^e 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 y^e 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.* 1.288 For the cōmaundement of y^e 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 with∣all, he should bee driuen and feased of the deuill into desert places. Wher∣fore 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 ambush∣mente 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.* 1.289 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 fee∣dyng at their pasture: so that euen by that very point we may perceyue that y^e said countrey was heathen, and wholy geuen to al vngodlines. For y^e 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 y^e

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 wic∣ked 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 god∣lynesse. Ferthermore they whiche had been there present and hadde with theyr owne iyes seen the mā before possessed of deiuils,* 1.290 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 y^e residue of the peo∣ple 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 peo∣ple dreding his power, but not knowyng his goodnesse: and they be more mo∣ued 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.

[ The texte.] And he gat hym into the shyppe, and returned backe agayne Than the man (out of whome the deuils were departed) besought hym that he might bee with him. But Iesus sent hym a∣waye, saying: goe home agayne to thyne owne house, and shewe what thynges soeuer god hath doen for thee. And he went his way, and preached throughout all the cite••, what thynges soe∣uer Iesus had doen vnto hym.

And Iesus, because he woulde not caste an holy thing emong dogges, retur∣ned agayne to his shippe. But the partie whiche was deliuered from deuils, de∣syred 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.* 1.291 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

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thissame was yet some manier of entreaunce, and fyrst settyng foorth of prea∣chyng 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.

[ The texte.] ¶And it fortuned that whan Iesus was come agayne, the people receyued him. For they all awayted for hym: And beholde, there came a man named Iairus (and he was a rewter of the sinagogue) and he fell downe at Iesus fecte praying hym, that he woulde come into his house, for he had but one daughter onely, vpon a twelue yeares of age, and she laye a dying.

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 y^e 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 be∣hinde they were in beleuyng and trustyng of God, which emong the Iewes se∣med 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 Sy∣nagogue 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 y^t 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.

[ The texte.] But as he went the people thronged hym. And a woman, hauyng an issue of bloude twelue yeares (whiche had spent all her substaunce vpon phisicians, neyther could be holpen of any) came behynde hym, and touched the hem of his rayment, and immediately hir issue of bloude staunched. ••nd Iesus sayed: who is it that hath touched me? whan euery man denyed, Peter (and they that were with hym) sayed: Maister, the people thruste thee and vere thee, and sayest thou, who hath touched me? And Iesus sayed: some bodye hath touched me. For I per∣••eynt that ••ertue is goen out of me. Whan the woman sawe that she was not hid, she came trē∣blyng, and fell at his fecte, and tolde hym before all the people for what cause she had touched hym, and howe she was healed immediatly. And he sayed vnto her: daughter, be of good coum∣forte. Thy feyth hath saued thee, goe in peace.

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 e∣uery 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

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 po∣uertie, more then she had afore. There this good wise womā beyng destitute of all mannes helpe, tooke her refuge vnto goddes helpe, conceyuyng a meruay∣lous 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 sha∣med 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 vt∣moste 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,* 1.292 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 disci∣ples did mene, aunswered: some bodie hath touched me, not after the common facion of touchyng one another in goyng, but otherwyse. He knoweth it him∣selfe whosoeuer it be: for I at the touching felte a certayne vertue procede forth from me vnto the partie that touched me.* 1.293 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 texte.] ¶While he yet spa••e▪ there came one from the rewlees of the Synogogues house whiche sayed to him: thy daught••r is d••ade, disease not the mayster. But whan Iesus hearde that woorde he aunswered the father of the damosell: feare not, beleue onelye and she shall bee made whole. ••nd wh••n h•• came to the house▪ he suffered no manne to go in with hym, saue Pe∣ter, Iames, and Iohn, and the fath••r and the mother of the marden. Euery body wepte: and folowed for her. And he sayed wepe not. The damosell is not deade but slepeth. And they laughed hym to skorne, knowyng that she was d••ade. And he thruste them all oute and

caught her by th•• hande, and cryed, saying: mayde aryse. And hir spirite came agayne, and sh•• aro••est reygh••waye. And he commaunded to geue hir meate. And the father and the mother other hir were astouned. But he warned them, that they should tell no man what was doen.

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 e∣speciall 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 con∣forted 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,* 1.294 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 doul∣full 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:* 1.295 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 vn∣to 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 wal∣ked 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 per∣fectely restored vnto hir, wylled meat to be geuen vnto hir, whiche thyng whan the father and mother of the gierle saw,* 1.296 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 mi∣racle 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 be∣token 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 multi∣tude beeing shut without doores, the matier was al ended, and but a fewe per∣sons made priuie vnto it. But happie and blissed are they, whome Iesus doeth so vouchesalue to take by the hande.

The .ix. Chapter.

Iesus called the twelue together,* 1.297 and gaue them power, and autoritie ouer all deiuils, and that they might heale diseases. And he sent them to preache the kyngdome of God, and to heare the sicke. And he sayed vnto them: Take nothyng to your iourneye: neyther staffe, nor sc••ip, neyther breade, neither money, neither haue two coates. And whatsoeuer house ye entre into, there abyde and thence departe. And whosoeuer wyll not receiue you, whan ye goe out of that citie, shake of the veray dust from your feete, for a testimonie agaynst them. And they depar∣ted and went through the tounes, preachyng the ghospell, and healyng euery where.

ANd hitherto did Iesus execute and administre the office of prea∣chyng 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 y^t ve••aie cause it was, that he would in any wyse haue them conti∣nuall 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 them∣selues 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,* 1.298 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 disea∣ses. 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 fer∣thermore 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 pure∣nesse 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 abo∣lished: not to teache blynde constitucions of men, as the Scribes and Phari∣ses 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

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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,* 1.299 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,* 1.300 where or how to bee enterteined for lodgeyng or harbour: for whereso∣euer 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 e∣uery 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 dig∣nitie 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.* 1.301 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 bo∣dye, they healed them in the name of Iesus. And this was the firste rudimente and entreaunce of the Apostles preachyng.

[ The texte.] And Herode the Zetrarche heard of all that was doen by hym, and he doubted because that it was sayed of some, that Iohn was arisen agayn from death: and of some, that Helias had appered: and of some, that one of the olde Prophetes was arysen agayne. And Herode sayed: Iehu haue I beheaded, but who is this of whom I heare suche thynges? And he desired to see hym.

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 trou∣bled 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

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.* 1.302 Howbeit Herode fearing on his owne behalf yf Iohn were reuiued again whom he had put to death, & reckening it a thing vncredible, y^t 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 wel∣inough, 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 y^e 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 hea∣led them that had nede to be healed.

After this the twelue returned home again vnto Iesus, with greate chere∣fulnes, 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 cal∣led 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 y^e 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 y^e 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

Apostles to be. But assone as it was spred abrode by the bruite of y^e people, whither Iesus had conueyed hymselfe to be solitary: an innumerable multi∣tude of people gatheryng together in clousters on euery side,* 1.303 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,* 1.304 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.

[ The texte.] And whan the day began to were away, than came the twelue, and said vnto him: send the peo∣ple away, that they may goe into the tounes and neer villages, and lodge and geat meate, for we are here in a place of wildernes: But he said vnto them: Geue ye them to eate. And thei said: We haue no mo but fiue loaues and two fyshes, except we should goe and bye meate for all this people: And they were about fyue thousand men: And he said: Cause them to sitte doune by fyf∣ties in a coumpany. And they did so, and made them all to sitte doune. And he toke the fiue loa∣ues, and the two fyshes, and loked vp to heauen, and blissed them, and brake, & gaue to the dis∣ciples, to set before the people. And they all did eate, and were satisfied. And there was takē vp of that remained to them, twelue baskets full of broken meate.

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 vil∣lages 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,* 1.305 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 prouisi∣on 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 villa∣ges 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.

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 them∣selues that they sitte by fiftie and fiftie in a compaynye.* 1.306 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 al∣though 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 de∣lyuered it by piece meale vnto his disciples,* 1.307 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 doc∣trine 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 ghos∣pell 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, where∣with 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 libe∣ralitie. 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 por∣cion hereof is not denayed to the vngodly and to the newely entered or instruc∣ted in the faythe. For it is the medicine of mennes soules, and the refeccion of

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 vt∣tered vnto all persones at auenture.

[ The texte.] ¶And it fortuned, as he was alone praying, his disciples were with hym and he asked them, saying: Who saye the people that I am? They aunswered and sayed: Iohn Baptyste, some saye Helias, and some saye that one of the olde Prophetes is a••i••eu. He sayed vnto them: But who saye ye, that I am? Simon Peter aunswered and sayed: thou art the Christe of god: and he warned and commaunded them that they should tell no man that thyng, saying: the sonne of man must suffre many thynges, and be reproued of the elders, and of the high priestes and Scribes, and bee slayne, and ryse agayn the thyrde daye.

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 e∣mong them, by whom he had appoynted to renewe the world, there should bee one vniforme profession perfectly agreyng in it selfe concernyng hym:* 1.308 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 dis∣ciples 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,* 1.309 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 al∣loweth 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 o∣penyng 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, be∣cause 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.

But whosoeuer dooeth lose his life for my sake, the same shall saue it. For what auaunta∣geth it a man, if he winne the whole worlde, and lose himselfe, or runne in damage of him∣selfe. 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 ve∣raye 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 fo∣lowyng 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 de∣syre 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 euer∣more 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: who∣soeuer 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 mat∣ter 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.

[ The texte.] ¶And it fortuned that aboute an eyght dayes after these saiynges, he tooke Petur and Iohn and Iames, and wente vp into a mountayne to praye. And as he praied, the facion of his countenaunce was chaunged, and his garmente was whyte, and shone. And beholde there talked with hym two men whiche were Moses and Helias, that appered in the ma∣••••ye, and spake of his departiyng, whiche he should ende at Hierusalem. But Petur & they

that wer with him, were heauy with slepe: And whan they awoke they sawe his maiestie, and twoo men standing with him

Than Iesus to perfourme the promysse whiche he had nowe made, dyd about theight day after these woordes speaking, choose out three of his .xii. Apostles, that is to 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 pray∣yng, his face was soodaynly chaunged into an other lykenes replete with ma∣iestie 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 prophe∣cies had directely poynted him oute what he was. Nowe the talkyng of these twoo wyth Iesus,* 1.310 what other thing doeth it signifie, but the perfeicte agreyng of the olde and newe Testamente together? Their talkyng with hym was con∣cernyng the kynde of deathe, whiche the Lorde accordyng to y^e tenour & fourme of the prophecie many a daye afore written and set foorth by theim, shoulde af∣terwarde accomplishe at Hierusalem: to thēde that eftsons the delectable swete∣nesse 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.

[ The texte.] ¶And it chaunced as they departed from him, Petur saied vnto Iesus: maister, it is good beeyng here for vs, let vs make also three tabernacles, one for thee, and one for Moses, and one for Helias (and wi•••• not what he saied.) While he thus spake, there came a cloude a •• ouer shadowed them, and they feared when thei wer come into the cloude. And there came a voice oute of the cloude, saing: This is my dere so••ne, heare ye him: and as soone as the voice was paste, Iesus was founde alone, and they kept it close, and told no man in those daies any of those thinges whiche they had seen.

Whiche twoo men when they begun to departe from Iesus, Petur fearing leste all that same delectable sight shoulde also goe awaie, he saied vnto Iesus: Maister it is no goyng any whyther oute of suche a place as this. Fare well Hierusalem and leate it goe, which threateneth to put thee to death. Tushe 〈◊〉〈◊〉 vs rather make three tabernacles here in this mountayne, one for the, one for Moses, and one for Helias. Thus spake Petur as a man inebriate and made droncken with the swetenesse of this vision, not knowyng what he sayed. For he required to triumphe before he had woonne the battaile: and woulde haue had the best game of rennyng,* 1.311 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 He∣lias wer entreyng into the cloude, and wer vanishing awaye from the iyes of y^e 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.

as none other is but he alone, therefore herken ye to hym. This voice thus sou∣nyng 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.* 1.312 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,* 1.313 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 texte.] ¶And it chaunced that on the nexte daye, as they came down from the hille, muche people met hym. And beholde: a man of the coumpaignie cried out, saiyng: maister, I beseche the beholde my sonne, for he is all that I haue, and see, a spirite taketh hym and soodaynely crieth, and he knocketh and beateth hym that he foometh againe, and with muche peine de∣parteth from him, whan he hath rent hym. I besought thy disciples ••o cast hym out, & they coulde not. Iesus aunswered and saied: O feithlesse and crooked nacion, howe long shal I bee with you, and shall suffre you? Bryng thy soonne hither. As he was yet a cumm••ng, the f••ende rent him and tare him. And Iesus rebuked the vncleane spirite, and healed y^e childe, and deliuered him to his father. And they were all amased at the high power of God.

The nexte daye folowyng, Iesus came downe from the hyll with his said thre disciples. And he foūd a mighty great multitude of people gathered about the residue of the disciples, whom he hadde lefte there behynd hym whan he ad∣dressed 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, flas∣shyng 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:* 1.314 and in consideracion of his disciples feithe beeyng yet hitherto but weake, he cryed with a loude voyce, saiyng: O nacion full of mistrustyng, and of an herte nothyng single, howe long tyme shall I bee conuersaunt emong you, and shall suffre these thynges? Can I not yet all thys whyle bring thus muche to passe, to make you haue a perfeicte feyth and truste in me? dooeth the weakenesse of thys bodye of myne so muche leate you? And turnyng hymselfe to the man, and requyring of hym afore hand to haue a more

stedfast feith, he saied: Bring thy sonne hither to me. And as soone as the young thyng was brought to Iesus, the eiuil spirite that was in him tooke him, quas∣shyng the chylde on the grounde:* 1.315 and immediatelye Iesus restored hym to hys health, and gaue him to his father agayne made perfectely whole, where his fa∣ther 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.

[ The texte.] But whyle they woondred euery one at all thynges which he dyd, he saied vnto hys disciples: seate these saiynges s••ncke downe into youre cares. For it wil come to passe that the sonne of men shalbee deliuered into the handes of menne: but they wiste no•• what the woord ment, and it was hidden from theim, that they vnderstoode it not. And they feared to aske of hym that saiyng.

But whan the fame of Iesus weaxed euery daye more and more famous through suche actes as these: A certayne temptacion of worldly glory entred in∣to 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.* 1.316 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,* 1.317 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.

[ The texte.] ¶And there entred a thought emong them, whiche of theim should bee greatest: whan Iesus perceiued the thought of their hertes, he tooke a chylde, and set hym harde by him, and sayed vnto them: whosoeuer receiueth this childe in my name, receiueth me. And who¦soeuer receiueth me, receiueth hym that sent me. For he that is least emong you al, the same shalbee greatest.

After al this same, Iesus wente to Capernaum: And so it was, that foras∣muche

as the disciples wer yet carnal, because they had seen the glory of weor∣king of many miracles, and because they had hearde the maiestie of the kyng∣dome of God promysed, and because theimselfes too, had dooen many woon∣drefull thynges aboue nature at y^e 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 or∣der 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 y^e 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 ha∣uyng 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,* 1.318 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 y^e 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 crea∣tures good, shalbee the least and moste inferiour of all men.

[ The texte.] ¶And Iohn aunswered, and saied: maister, we sawe one castyng out deuils in thy name and we forbad hym, because he folowed not with vs. And Iesus saied vnto him, forbid ye hym not. For he that is not against vs, is with vs.

And because they had hearde hym saye, that litle ones are to bee receiued in the name of Iesus, it came into Iohns mynde, that they had excluded and de∣barred a certayne man from the fraternitie of ministring the ghospel. He there∣fore 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,* 1.319 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 ghos∣pell abrode: we sawe a certaine man casting out deuils in thy name, though he bee none of the noumbre of vs twelue, no nor dooeth not soe muche as folowe

thee neyther. This man, as one beyng a straunger to our brotherhood, we for∣badde 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,* 1.320 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 y^t 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 vn∣courtesie 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 pa∣cience, 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 a∣waie mennes liues or soules, but to saue them. They y^t do now at this presente

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.

[ The texte.] And it chaunced, that as they were walkyng in the waie, a certaine man saied vnto him: I will folowe the whither soeuer thou goe: Iesus saied vnto hym: Foxes haue holes, and birdes of the ayre haue nestes, but the sonne of man hath not where to laie his head.

Againe it fortuned as they wente, that a certaine man of his own volunta∣rie 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

[ The texte.] And he saied vnto another, folowe me. And thesame saied: Lord suffre me first to go and buirie my father. Iesus saied vnto hym: leat the dead bu••rie their dead: But go thou and preache the kyngdom of God. An other saied: Lord I wil folow the, but lea••e me first go bid them farewel, which are at home at my house: Iesus saied vnto him, No man that putteth his handes to the plough and looketh backe, is apte to the kyngdome of God.

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 sal∣uacion 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,* 1.321 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,* 1.322 who beeyng commaunded to folowe him, aunswered: Maister I will come after thee, doe nomore but suffre me to goe bidde my familiar fren∣des 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,

[ The texte.] After these thinges, the Lorde appointed other seuenty also, and sent them two and two before him into euerie citie and place, whether he himself would come. Therfore he saied vnto them: the ha••uest is great, but the labourers are fewe. Praie ye therefore the lord of the haruest, to send forth labourers into the haruest. Goe your waies: Behold I send you forth as lambes emong woulfes. Beare ye no wallet, neither scrip, nor shooes, and salute no mā by the waie. Into whatsoeuer house ye entre, first sate: Peace be to this house. And if the sonne of peace be there, your peace shall teste vpon hym: yf not, it shall turne to you againe. And in the same house tarrye styll, eatyng and drinkyng suche as they geue. For the labourer is woorthye of his rewarde.

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 be∣fore taught the twelue, and he shewed and opened the cause, why he had so en∣creased the noumbre of preachers, saiyng: The harueste is greate, but the la∣bourers are fewe, praye ye therfore the lorde of the harueste, to sende forth la∣bourers 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,* 1.323 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 y^e gospel: neither carrying scrip nor wallet, nor yet shooes with you, for ye shal neuer want, that shalbee sufficient for na∣ture. 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 my∣nisters 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, y^t is the sonne of peace, that is to say, a ientill & meke man and one that thristeth the most me∣kest doctrine of the ghospell: your praier shall profite and dooe good, and he shall enbrace and gladlye receiue so well wyshyng geastes: that yf they dooe

not so receiue and welcome you, yet leate it not repent you, so to haue prayed for them. For you shall not lese the rewarde of this your profered seruice, nor ye shall not with ouermuche entreatyng nor castyng your selues at the knees of any man require lodgeyng, nor shall not as men without shame presse into the house of any of them: for so great a thyng and so muche to bee estemed is not to bee offred and thruste into the handes of suche, as will not gladlye re∣ceyue it, and yet ought it to bee profered to euerie man. Whosoeuer shall glad¦ly and willyngly receiue you, see that you tarie wyth hym, not desiryng or lo∣kyng 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 y^t he which laboureth in prea∣chyng and teaching the ghospell, shoulde liue and be susteined by their libera∣litie, for whose behoufe he laboureth and taketh peine, in case he haue not suf∣ficient of his owne wherof to fynde himselfe.

[ The texte.] ¶Goe not from house to house: and into whatsoeuer citie ye entre, and they receiue you, eate suche thinges as are set before you, and heale the sicke that are therein, and say vnto them: the kyngdome of God is come nigh vpon you. But into whatsoeuer citie ye entre & thei receiue you not, go your waies out into the stretes of the same, and saie: euen the ve∣••ai dust of your citie (which cleueth on vs) do we wipe of against you: notwithstanding be ye sure of this, that the kyngdome of God was come nigh vpon you. I saie vnto you: that it shalbe easier in tha•• daye for zodeme, then for that citie.

And of this thyng take ye diligent hede also, lest ye straighing from house to house, despisyng and setting at naught the former hospitalitie & lodgeing, serche and seke a more delicate lodgeyng and better furnished.* 1.324 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 free∣ly 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, pre∣pare your hertes and myndes to the earneste exercise of innocente liuyng.* 1.325 For nowe draweth nere vnto you the kyngdome of God: the maladies and disea∣ses 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 for∣asmuche as ye haue despised and not regarded our office, we wil take no bene∣fite 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 for∣saken

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 & com∣moditee, 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,* 1.326 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.

[ The texte.] Woe vnto the Corazin: woe vnto the Bethsaida. For if the miracles had been doen in Tyre and Sidon, which haue been doen in you, thei had (a great while agoe) repented of their sinnes, sitting in hea••en cloth and ashes: neuerthelesse, it shalbee easier for Tyre and Sydon at the iudgement, then for you. And thou Capernaum (which are exalted to heauē) shalt be thrust down to hell. He that heareth you, heareth me•• and he that despiseth you, despiseth me: and he that despiseth me, despiseth hym that sent me.

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 swym∣myng in the delices of sensualitie,* 1.327 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 instru∣ment of your mouthes:* 1.328 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,

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 sub∣dued to vs through thy name. And he saied vnto thē: I sawe Satan (as it had been lighte∣nyng) 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 disea∣ses are driuen awaye by vs, but vncleane spirites also are subiect vnto vs in y^e name of thee. Then Iesus to arme and fense theyr myndes agaynst the disease of vainglorie (which vleth by stealth to crepe and enter,* 1.329 yea into holy mē also) putteth foorth vnto them the exaumple of Lucifer, who for his pride was so∣dainly 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 be∣ware 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,* 1.330 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.

[ The texte.] That same houre reioyced Iesus in the holy gost, and saied: I thanke the, O father, lord of heauen and earth, that thou hast hid these thinges from the wise and prudent, and hast opened thē vnto babes. Euen so father, for so pleased if the. Al thinges are geuen me of my father. No man knoweth who the soonne is, but the father, and who the father is, but the sonne, and he, to whom the sonne wil shewe him. And he turned to his disciples and saied secretely: Happie are the iyes which see the thinges that ye see. For I tell you that many Prophetes and kinges haue desired to see those thinges whiche ye see, and haue not seen theim, and to heare those thinges whiche ye heare, and haue not heard them.

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 prospe∣rous 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

with spiritual and ghostely reioycing: not taking to our selfes any parte of y^e 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 than∣kes (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 proui∣dence 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.* 1.331 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 assu∣red 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 spiri∣ted, & 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 y^e 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.

[ The texte.] ¶And beholde, a certayne lawier stoode vp, and tempted hym, saiyng: Maister, what shal I dooe to inherite eternall lyfe? He saied vnto hym: what is written in the lawe? How tradest thou? And he aunswered and sayed: loue the lord thy God with al thy hert, and with al thy soule, and with al thy strength, and with al thy mind: and thy neighbour as thy self. And he saied vnto him: thou hast aunswered righte. Thus do and thou shalte liue. But he willing to iustifie himself, saied vnto Iesus: and who is my neighbour? Iesus aunswered, and saied: A certayne man went downe from Hierusalem to Hierico, & fel e∣mong theues, which robbed him of his rayment and wounded him, and departed leauing him half dead. And it chaunced that there came downe a certaine priest that same way, & whan he sawe him, he passed by. And likewyse a Leuite, whan he went nigh to the place, came and looked on him, and passed by▪ But a certain Samaritane, as he iourneyed, came vnto hym: and whan he sawe hym he had compassion on hym, and went to him and bound vp his woundes, and poured in oyle and wine, and set hym on his own beast, and brought hym to a common ynne, & made prouision for hym. And on the morow, whan he departed, he tooke out twoo pens, and gaue them to the hoste, and saied vnto him: Take cure of him, and whatsoeuer thou spendest more, whan I come again, I will recompence thee. Whi••h nowe of these three thinkest thou was neighbour vnto him that fel emong the theues, and he saied: he that shewed mercie on hym. Than sayed Iesus vnto hym: Goe, and dooe thou lykewyse.

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,

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,* 1.332 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 no∣thyng 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,* 1.333 and yet neuerthelesse bee cruell and hurtefull to hys neighbour. The Iewes dyd in manier interprete the name of neighboure to ex∣tende 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 Pha∣risees 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.* 1.334 A certayne man (sayeth Iesus) ta∣kyng hys iourney from Hierusalem to Hierico, chaunced to lyghte on a coun∣paignie 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 Hieru∣salem, 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

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 Sa∣maritane, 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 iour∣ney 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 shil∣lynges 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 commaunde∣mentes about with theym written in the skirtes of their garmentes, because they had God, and the lorde, euermore in theyr mouth, whereas God doeth no∣thyng 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 mo∣cion 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 Sa∣maritane, where by birthe and kynde he was his enemie, in charitee and loue be∣came his neighbour. The religion of the Iewes diuideth nacion from nacion:

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 na∣cions of the worlde, forasmuche as they fynde the thyng that is comprised vn∣der 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 despera∣cion, 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, pro∣mysyng 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 per∣feictlye 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 a∣boue 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

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.

[ The texte.] ¶It fortuned that as they went, he entred into a certain toune. And a certain wo∣man named Martha receiued him into her house. And this woman had a sistur called Ma∣rie whiche also sate at Iesus feete, and hearde his woord. But Martha was coumbred a∣bout muche seruing, and stoode and saied: lord doest thou not care that my sistur hath lefte me to serue alone? Bidde her therefore, that she helpe me. And Iesus aunswered, and saied vnto her: Martha, Martha, thou arte carefull and troubled aboute manye thynges: veraylye one is nedefull: Marie hath chosen the good parte, whiche shall not bee taken a∣waie from her.

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:* 1.335 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.* 1.336 The exercise also of theyr deuocion towardes God was of twoo soondry sortes, lyke as in one bo∣dye 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 prouy∣dyng 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.* 1.337 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

pulled away, but she halfe blamed Iesus, who w^t 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 y^e 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 y^e 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 careful∣nesse 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,* 1.338 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 y^e 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 dys∣ciples: 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:* 1.339 & this is the drinke wher∣with I am refreshed. Whoso is embus••ed with prouidyng for thynges per∣teinyng 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, w^t whiche the weke∣nesse of mannes nature is now in this present world soondrie waies disquie∣ted. But suche an one hath a great aduantage and fordele, who hauyng caste of all suche maner cares, is altogether rauished to thynges heauenly, gathe∣ryng 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 mour∣mouryng to be made against suche persones, as though they were altogether idle, who sitting still from all bodily seruices, do for suche respecte and cōsi∣deracion 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 y^e tyme, relieue the corporall necessitie of them that haue the cause of the ghospell in handelyng, and suche

as fede the hungrie, as clothe the naked, as visite the sicke, as gooe to theim that lye in prison, as harbour straungers and them that lacke lodgyng. All these also shall bee partakers of the rewarde of the ghospell. But lyke as in the bodye the iye whiche semeth to be idle, dooeth more good seruice, then the hande beyng buisily occupied about soondry kyndes of seruice: euen so suche as do altogether geue hede vnto those thinges whiche do most nerest cōcerne and touche the life euerlastyng, although they seme as holidayemenne, to re∣pose 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 ac∣cordyng to his gyft which he hath receiued of god, serueth me in my mēbres.

The .xi. Chapter.

[ The texte.] And it fortuned as he was praiyng in a certain place, whā he ceassed, one of his disciples sayd vnto him: Lord teache vs to pray, as Iohn also taught his disciples. And he said vnto thē. Whā ye pray, say. Our father which art in heauen, halowed be thy name. Thy kingdome cum. Thy wyll be fulfilled, euen in earth also as it is in heauen. Our daily bread geue vs this daye. And forgeue vs our sinnes. For euen we forgeue euery man that trespasseth vs. And lede vs not into temptacion, but deliuer vs from euill.

WHan the Lorde Iesus had by this kynde of representyng the matter, and by the exaumple afore goyng taught, that they did a great matter and a buisye, whoso dyd full and whole geue attendaunce to the doctrine of the ghospell, whiche doctrine no person can sincerely handle, onlesse he shake himself of from al desires and cares of this world: it remained that he should prescribe & a point a tenour and fourme of praiyng also. For praier is (as ye would saye) the moste purest sacrifice of euangelicall deuocion, vnto the whiche prayer Iesus did oftentimes depart into places of solitary contemplacion, and enu∣red 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 imagina∣cions of earthly thinges set apart.) In dede the Phariseis prayed both often∣times and also long together: but it was with sadde droupyng countenaun∣ces, and abrode where all folkes should see them. And Iohns disciples prai∣ed also. Yea and the Samaritans too prayed on their mountaine. The reli∣gion 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

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,* 1.340 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 com∣mon 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 hea∣uen with Lucifer, all thynges may bee dooen after the will of their heauen∣ly father. Also that he feede his chyldren with the breade of heauenlye do∣ctrine 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 for∣geue one another, if one haue any thing offēded or trespaced against y^e 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.* 1.341 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 good¦nesse, 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 proce∣deth 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 par∣ties, yet in thee we maye glory and tryumphe: hytherto hath Satan reigned all the worlde ouer through sinne: wherunto men haue been as bondseruaun∣tes 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

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 tho∣rough weakenesse and frailtie, we shall any thyng trespasse against thee, o fa∣ther, 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,* 1.342 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.

[ The texte.] ¶And he said vnto them: If any of you shall haue a frende, and shall goe to hym at midnyght, and say vnto him▪ Frende lend me thre loaues, for a frende of mine is cum out of the way to me, and I haue nothing to set before him: and he within aūswer and say: Trouble me not, the dore is now shut, and my children ate with me in the chaumber. I cannot ryse and geue thee. I saye vnto you, though he will not arise, and geue him, because he is his frende, yet because of his im∣portunitie he wyll rise, and geue hym, as many as he nedeth. And I say vnto you: aske & it shall be geuen you. Seke and ye shall fynd, knocke, and it shalbe opened vnto you. For euery one that asketh, receiueth, and he that seketh, find••th, and to him that knocketh, shalbe opened.

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 lyberaly∣tie 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 perad∣uenture 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 ex∣cuse 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 y^e 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

to geue that is asked, niggardeshippe is not the cause therof, nor yet his harde∣nesse 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 impor∣tune 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,* 1.343 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 to∣wardes 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 opi∣nion, 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 texte.] If the sonne shall aske breade of any of you, that is a father, wyll he geue hym a stone? Or if he aske fishe, wyll he for fyshe geue hym a serpent? or yf he aske an egge, wyll he offre him a Scorpion: yf ye then beyng euill can geue good giftes vnto your children, how muche more shall your father of heauen, geue the holy spirite to them that desire it of hym.

The naturall affeccion of carnall parentes towardes their children, doeth so worke, that they cannot saye naye vnto them whome they haue begotten, yf thesame shoulde make peticion for a thyng perteynyng to the health of the bo∣dye. 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 a∣boundauntely geue you all goodnesse yf ye shall make peticion to him for it?

[ The texte.]

And he was casting out a deuill, and thesame was dumme. And whan he had cast out the de••••ill, the dumme spake, and the people woondred. But some of them sayed: he casteth out de∣uilles, through Beelzebub the chiefest of the deuils. And other tempted hym, and required of hym a signe from heauen. But he knowyng their thoughtes, sayed vnto them: Euery kyng∣dome deuided agaynst it selfe, is desolate: and one house doeth fall vpon another. If Satan also, bee deuided agaynst hymselfe, how shall his kyngdome endure? Because ye saye, that I cast out deuils through Beelzebub. If I by the helpe of Beelzebub caste out deuils, by whose helpe doe your children caste them out? Therfore shall they bee your iudges. But if I with the fy••ger of God caste out deiuils, no doubte the kyngdome of God is come vpon you. Whan a strong man armed watcheth his house, the thynges that he possesseth are in peace. But whan a stronger then he commeth vpon hym and ouercommeth hym, he taketh from hym al his har∣nesse (wherin he trusted) and diuideth his goodes. He that is not with me, is agaynst me. And h•• that gathereth not with me, scattereth abrode.

Satan also hath a spirite of his owne, whome he enspireth to all his ser∣uauntes, 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 inha∣bite 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, be∣yng 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, com∣maunded 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,* 1.344 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 fa∣miliaritie 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 y^e thyng that they requyred: but whether he had doen it or not doen it, they had surmised a matier or slaundre one or o∣ther readie to obiecte agaynst hym. But Iesus, as soone as he sawe theyr vn∣godly thoughtes, made aunswer to their wi••ked surmises in suche sorte as fo∣loweth: 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 ci∣uill discorde of one of the same realme agaynst another.* 1.345 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 Beel∣zebub prince of deiuils, I dooe cast out hurtefull spirites, who veraily bee his felowes and souldiers: than it foloweth as a true conclusion, that eiuill

spirites beeyng at variaunce within theymselfes, dooe fyght together, and one of theim to bee chaced awaye by an other. Nowe if Satan fighte against Satan, how shall his kyngdome stande? Ye see deuils to be cast oute, and ye graunt that euill they be whom I dooe cast out: on what grounde than dooe ye coniecture these thynges to bee dooen by the supportacion of Beelzebub, rather then of god? Is Beelzebub woont to doe for the health and safegarde of men, and to chace his souldiers out of their possessions, by whom he exer∣ciseth 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 Nygro∣manciers: 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 y^e 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 y^t are. Neither is there a∣ny agremēt betwene the spirite of god, and thē. For god loueth y^e 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 po∣wer more puissaunt & mighty thē his tirannie. For one finger of God is more mightie to preserue & saue mankind, thā all y^e 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

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 whe∣ther 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.

[ The texte.] Whan the vnclene spirite is gone out of a man, he walketh through drye places seekyng test. And whan he findeth none, he sayeth: I wil returne again vnto my house, whence I came out. And whan he cummeth, he findeth it swept and garnished. Then goeth he and taketh to hym seuen other spirites wurse then himself: and they entre in and dwell there. And the ende of that man is wurse then the beginnyng.

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 righ∣teousnes, did fall backe agayne to their olde enormities, then on suche as ne∣uer knowing y^e light of euangelical trueth, had cōtinued still in the derkenesse of their sinneful liuing. For y^e 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 de∣gree 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 wa∣lowed downe again to his former liuyng, baptisme, and y^e knowlage of holy doctrine shall auaile to none other effecte or purpose, but y^t 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.

* 1.346Whan an vnclene spyrite is once departed out of a man, beeyng putte a∣waye 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

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 emp∣tie. 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 orna∣mentes and garnishyng of ceremonies, in dede make outwardlye a shewe or semblaunce of godlines: but because they are onely certain vain counterfai∣tes of thynges, they kepe not away the assaultes of wicked spirites, but ra∣ther are an occasion of a ferther vngodlines. And euen so doeth it chaunce vn∣to thatsame man, who beyng clensed from one yll spirite, is made subiect vn∣to seuen that are euery one of them wurse then he.

[ The texte.] And it fortuned that as he spake these thinges, a certain woman of the cumpany lift vp her voice, and said vnto him: happy is the wombe that bare thee, and the pappes whiche gaue thee sucke. But he said, yea happy are they that heare the word of god and kepe it.

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 pith∣thy as they were, liftyng vp her voice amōg al the cūpany, said: blessed is the wōbe of thatsame woman which bare the, & blessed are y^e pappes of thy nou∣rice which thou didst sucke. The voice of this womā was pronoūced against y^e synagogue of the Iewes beyng euermore a slaunderous maligner againste Christ, & the woman beareth the figure of the churche. Wherfore Iesus do∣eth 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 euer∣lastyng 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 w^t 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.

[ The texte.] Whan the people were gathered thicke together, he began to say: This is an euill naciō, they 〈◊〉〈◊〉 a signe, and there shall no signe be geuen them: but the signe of Ionas the prophete. For as Ionas was a signe to the Niniuites, so shall the sonne of man be to this nacion. The quene of the South shal arise at the iudgement with the men of this nacion, and condemne them: for she came from the vttermost partes of the earth to heare the wisdom of Salomon. And beholde, a greatter then Salomon is here. The men of N••tiue shall arise at the iudgement with this na∣tion, and shall condemne them: for they were brought to repentaunce by the preachyng of Io∣nas. And behold, a greatter then Ionas is here.

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

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 re∣quire yet sum ferther straunge tokē, not wherunto to geue credite, but which they maye slaunderously report: but the thyng whiche they do aske in y^e 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 Io∣nas the prophet. At the preachyng of Ionas, the Niniuites did repēt and re∣fourme 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 hereun∣to, 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 o∣thers 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 ha∣uyng nothyng to do with the doctrine of the lawe, yet came a great lōg iour∣ney 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 na∣cion 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 no∣thyng moued to amendment.

[ The texte.] No man lighteth a candell, and putteth it in a priuie place, neither vnder a bushell: but on •• candelsticke, that they whiche cum in, may see the light. The light of the body is the iye. Ther∣fore whan thine iye is single, all thy body also shalbe full of light: but if thine iye bee euill, thy body also shalbe full of deckenesse. Take•• de therfore that the lighte whiche is in thee bee not dec••enesse. If all thy bodye therfore be clere, hauyng no part decke: then shall it all be full of light, euen as whan a candell doeth light thee with his brightnesse.

Now although many there were emong the Iewes, whose hertes by rea∣son 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 ve∣raie 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:* 1.347 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 y^e soule without know∣lage of the trueth, which commeth by mere vnfayned feith: If thyne iye be sin∣gle, 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 a∣gaynst 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 y^e 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 clari∣fyed, euen the lyke thyng is the woorde of God to the soule beeyng well pour∣ged 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.

[ The texte.] ¶And as he spake a certayne Pharisee besought hym to dyne with hym, and Iesus wente in and fate downe to meate. Whan the Pharisee sawe it, he meruayled, that he had not firste washed before dyuer, And the Lorde sayed vnto hym: Now do ye Pharisees, make clene the outsyde of the cuppe and the platter, but your inwarde parte is full of rauenyng and wicked∣nesse. Ye fooles: did not he that made that whiche is without, make that whiche is within al∣so? Neuerthelesse geue almes of that ye haue and beholde all thynges are cleane vnto you. But woe vnto you Pharisees, for ye tythe Mynte, and ••ue and all manier herbes and passe ouer iudgemente and the loue of God. These ought ye to haue doen, and yet not to leaue the other vndoen.

And euen immediately herupon there folowed a matter, whereby thesame

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 righte∣ousnesse 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 can∣dle 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 iud∣ged 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 iudgemen∣tes, variaunce, hatred, & muche bralling. Iesus therefore well knowyng this∣same to be y^e 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 con∣teyne 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 en∣brace thatsame parte of the lawe onely, whiche is of least weyght of all to∣wardes true godlynesse. And ye do not onely offend in this behalfe, that ye en∣brace 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 y^e 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 iniqui∣tie. 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 iudge∣mente,

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.* 1.348 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 high∣est 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.* 1.349 And in the meane tyme contra∣rye 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 your∣selues, 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 euer∣more 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 neigh∣bour, ye passe nothyng on.

[ The texte.] ¶Woe bee to you Pharisees, for ye loue the vppermoste seates in the Synagogues, and gretynges in the market. Woe vnto you Scribes and Pharisees, ye hyprocrites, for ye are as graues whiche appere not, and the men that walke ouer them, are not ware of them. Than aunswered one of the lawiers, and sayed vnto hym: Mayster, thus saying thou puttest vs to rebuke also. And he sayed: Woe vnto you also ye lawiers: for ye lade men with burdens which they bee not hable to beare: and ye your selues touche not the packe with one of your fingers.

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 ty∣tles as maister, and maisters, of such as bidde you good morowe, and good ea∣uen, 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 hypo∣crisie, which are lyke vnto dead mennes toumbes, whiche shyne & loke smothe without foorth by reason of whyte worke, with titles, and many soondrye pic∣tures, 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. Ne∣uerthelesse men maye be beguiled, but God can loke into the moste priuiest cor∣ners of the herte. Whan the Lord with great sharpenesse spake this and other thynges against the cloked holynesse of y^e Pharisees, one of the lawiers beyng desirous to bridle the playn speakyng of Iesus, sayied vnto hym. Whyle thou speakest this on y^e Pharisees, thou doest also reproche vs. An herte y^t knoweth

his conscience guiltie, cannot abide playne speakyng, but feareth leste the exā∣ple of playn speakyng agaynst others maye at last light vpon hymselfe.* 1.350

But Iesus beeyng the euerlastyng trueth, whiche can no skill of flattreing (because the sayed trueth, onely is faultlesse and vnculpable, and yet neuer chy∣deth 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 au∣thoritie of the lawe, adde many poyntes of your owne, and heapyng burden v∣pon burden, ye laye vpon the shoulders of the simple people a whole fardel vn∣possible 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.

[ The texte.] ¶Woe vnto you, ye buylde the sepulchres of the Prophetes, and your fathers killed them. Truely ye beare witnesse that ye allowe the dedes of your fathers: for they kylled them, and ye buylde the sepulchres Therfore sayed the wysedome of God. I wyll sende them Prophetes and Apostles, and some of them they shall sleagh and persecute: that the bloud of all the Pro∣phetes (whiche is shed from the beginnyng of the worlde) maye bee required of this gene∣racion, from the bloude of Abell vnto the bloude of Zacharie, which perished betwene the aul∣tare and the temple. Uerayly I say vnto you, it shalbe required of this nacion.

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,* 1.351 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 be∣yond them? So often hath the goodnesse of God called you backe to emend∣ment: 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, where∣by they maye bee conuerted to better wayes. But after that aswell the bo∣tomelesse 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 pro∣uoked and occasioned to repentaunce. Wherfore thus spake the wysedome of God within it selfe: what shall I doe more then I haue dooen to this vnrewly

nacion? I sent Moses vnto them. I sent many prophetes of olde tyme. I sent Iohn the Baptiste. Against Moses there was conspiracie wrought: the pro∣phetes 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 mi∣racles, 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 ma∣lice excede the goodnes of god. At laste, whā their malice shalbe so ferre gro∣wen, that they shall not onely matche, but also excede and passe the abomina∣cions 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 prophe∣tes, which hath been shed sens the first creaciō of the worlde, that is to wete, from y^e 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,* 1.352 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 te∣stifiyng 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 ac∣complyshed and dooen all the yll partes that euer their auncestours haue in soondrie ages wickedly played.

[ The texte.] Woe vnto you lawiers: for ye haue taken away the key of knowlage, ye entre not in your sel∣ues, and them that came in, ye forbad. Whan he thus spake vnto them, the lawiers and the pha∣riseis began to were buisy about him, and capciously to aske him many thinges laiyng wait for hym, and sekyng to catche sum thyng out of his mouth wherby they might accuse hym.

Woe vnto you lawiers, and woe again, who openly professyng the knowe∣lage 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:* 1.353 yet neither haue ye intred in thither your selfes, but others y^t wer willing to haue gon in, ye haue kept out. For while ye peruers∣ly 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 y^e 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

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 attēp∣teth none so wicked an acte, whereon it layeth not a fayre glose of loue and duetie towardes God.

The .xii. Chapter.

[ The texte.] As there gathered together an innumerable multitude of people (in so muche that they trode one an other,) he began to say vnto his disciples: first of all beware of the leauen of the Phari∣seis, whiche is hypocrisy. For there is nothyng couered, that shal not be vncouered: neither hid, that shall not be knowen. For what thynges ye haue spoken in derkenes, shall be hearde in the light. And that whiche ye haue spoken in the eare, euen in secrete places, shalbe preached on the top of the houses. I say vnto you my frendes: Be not afrayed of them that kyll the bodye, and after that, haue no more that they can do. But I wyll shewe you, whom you shall feare. Feare him whiche after he hath kylled, hath power to cast into hell. Yea, I say vnto you: feare hym. Are not fiue sparowes bought for two farthinges? And not one of them is forgotten of god. Al∣so euen the very heares of your head are all noumbred. Feare not therfore: ye are more of value than many sparowes.

ANd because the Lorde Iesus knewe the malice of the Phary∣seis, 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 v∣pon 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 clo∣ked 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 innocen∣cie, 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 secrete∣ly 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 o∣penly 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 y^e trueth of the gospel. The vttermost extremitie of all the mischiefe that they can doe

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 di∣eth 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 hea∣uenlye 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 hea∣tes of youre heades numbred out by tale.* 1.354 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.

[ The texte.] I saye vnto you euery one, whosoeuer confesseth me before men, him shall the sonne of man knowlage also before the Aungells of God. And he that denieth me before men, shall bee denied before the Aungels of god. And whosoeuer speketh a worde againste the sonne of man, it shall be forgeuen him. But vnto him that blasphemeth the holy goste, it shal not bee forgeuen. When they bring you vnto the synagoges, and vnto the rulers and officers take ye no thought, how or what thing ye shall aunswer, or what ye shall speake. For the holy ghoste shall teache you in the same houre what ye ought to saie.

Wherefore bee not ye of the will for feare of any eiuilles or mischiefes

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,* 1.355 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 dete∣stable,) 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 ma∣nye: 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 re∣proche whereunto the weakenesse of thys bodye hathe opened an entreaunce and occasion.* 1.356 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 de∣fraude god of his glory, and on the other syde they put ouer vnto wieked spi∣rites, that cometh of god and is due to him: theyr so doyng verayly is of deiu∣lishe 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 murmou∣ring 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 y^e wic∣ked 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,

when ye shall bee drawen to come beefore magistrates or rewlers,* 1.357 and pryn∣ces, doe not ye as the common sorte of people doe, whan they are broughte a∣fore 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 be∣yng 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.

[ The texte.] ¶One of the coumpany sayde vnto hym: Maister, speake to my brother, that he deuyde the enheritaunce with me: And he said vnto him: Man, who made me a iudge or a deuider ouer you? And he sayde vnto them: take hede, and beware of couetousenesse. For no mans life standeth in the aboundaunce of the thinges which he possesseth. And he put furth a si∣militude vnto them saying: The grounde of a certain riche man brought furth plentifull fruictes, & be thought within himselfe saying: what shal I doe? because I haue no roume where to bestow my fruictes. And he ••ayde•••• •• his will I doe. I will destroy my barnes & builde greater, & therein wil I gather al my goddes that are growen vnto me: and I wil say to my soule: Soule thou hast much 〈◊〉〈◊〉 ••aied vp in store for manye yeres, take thyne ease, eate, drinke, and be mery. But god saied vnto him: Thou foole, this nighte will they fetche away thy soule again from thee. Than whose shal those thinges be which thou hast prouided? So is it with him that gathereth richesse to himself, & is not riche toward god.

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 in∣terrupted 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 bro∣ther 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

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 dis∣ciples 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 ear∣nestly concerne euerlasting blisse,* 1.358 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 co∣meth 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.* 1.359 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 fruite∣fulnesse 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 pouer∣tie 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 fruic∣tes 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 fortu∣nate 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 vnbe∣thinking to bee of his counsayle,* 1.360 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.

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 got∣ten, 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 mem∣bres, 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.

[ The texte.] ¶And be spake vnto his disciples: Therfore I say vnto you. Take no thought for your life what ye shall eate: neyther for the bodye what ye shall put on. The lyfe is more then meate, and the body is more then rayment. Consider the rauens, for they neither sowe ne reape, which neyther haue storehouse nor b••tus, and god fedeth them. Howe muche more are ye better then fethered foules?

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 incommo∣ditie 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 va∣lour. 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 preci∣ous then the garmente:* 1.361 dooe ye thynke, that your father being no lesse bounti∣full 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

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?

[ The texte.] ¶Which of you (with his taking thought) can adde to his stature one cubite? if ye than bee not hable to doe that thing whiche is leaste, why take ye thought for the remnaunte? Consider the lilies how they growe. They labour not, they sprune not: and yet I say vnto you: that Salomon in al his royaltie was not clothed like one of these. If god so cloth the grasse (which is to day in the fielde and tomorow is cast into the fornace) how much more will he cloth you, O ye of litle fayth? And aske not ye, what ye shall eate, or what ye shall drinke, neither clime ye vp on high: for al such thinges do the heathen people of the world se••e. For your father knoweth, that ye haue nede of such thinges. Wherfore seke ye after the kingdome of god, and all these thinges shallbee ministred vnto you.

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.* 1.362 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 sta∣ture as hys will is, and euen so dooethe he geue it lyfe too, as long as hym ly∣keth. 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,* 1.363 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 pe∣rishe 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,

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 bee∣yng 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 necessi∣tie 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.* 1.364 But rather leat youre chiefe and pryn∣cipall care bee, to sette foorth the kyngdome of god, whereof I haue specially chosen and appoyncted you to bee publishers, and also the mynysters. Espe∣cially 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.

[ The texte.] ¶Feare not litle flocke. for it is your fathers pleasure, to geue you the kingdome. Sell that ye haue, and geue almes. And prepare you bagges, whiche were not olde, euen a treasure that sayleth not in heauen. where no these cometh, neither mothe corrupteth. For where your treasure is, there will your hearte bee also.

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 world∣ly knowelage: ye are not wth anye richesse, with anye power, with any wea∣pon, 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 engy∣ens. Yet is there no cause why ye shoulde bee afearde.* 1.365 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 spe∣cially 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.* 1.366 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

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.* 1.367 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 euer∣more 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 texte.] ¶Let your I••ygnes bee girt about, and your lightes burning, and ye your selues like vnto men that awayte for theyr lorde, when he will returne from the wedding: that whā he cometh and knocketh, they may open vnto him immediatly. Happie are those seruaū∣tes whome the Lorde whan he cometh shall fynde wakyng. Veryly I say vnto you, that he shall girde himselfe about, and make them to sit downe to meate, and he walkyng by shall minyster vnto them. And if he come in the seconde watche, yea if he come in the third watche, and fynde them so, happie are those seruauntes. This vnderstande ye, that if the good man of the house knewe, at what houre the thefe woulde come, he woulde surelye watche, and not suffer his house to bee broken vp. Be ye therfore ready also: for the sonne of manne will come at an houre whan ye thynke not.

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 e∣uen at hande, in whiche euerye one of you shall for the seede that you haue so∣wed 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,* 1.368 eat your loignes from time to time be wel girt about, leat light bur∣ning candels be in your handes, that ye may be like vnto wise and feithful ser∣uauntes 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 serui∣toure 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,* 1.369 whether in the secounde or in the thirde, or in the veray dead of the night: happy shall the ser∣uauntes 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

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,* 1.370 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 lo∣king of all is for any body to vndermyne it: so shall the sonne of man sodayne∣ly 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 ar∣med and furnyshed with good weorkes, and lyghte, as menne clene rydde and voyde from all lettes or encoumbraunces of thinges worldely.

[ The texte:] ¶Petur sayed vnto him: Maister tellest thou thys similitude vnto vs, or to all men: And the lorde sayed: Who is a feithfull and wise stewarde, whome hys lorde shall make rewler ouer his householde to geue them their duetie of meat in due season: happie to that seruaunte, whome his lorde whan he cometh shal finde so dooing. Of a trueth I say vnto you, that he wil make him rewler ouer al that he hath. But and if the seruaunt say in his herte, my lorde will differre his cumming (and shall beginne to smyte the seruauntes and maydens, and to ••ate and drinke, and bee dronken) the lorde of that seruaunte wil come to a day whan he thinketh not, and at an houre whan he is not ware, and will he••e him in pieces, and geue him his rewarde with the vnbeleuers.

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 con∣cerne 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 con∣cerne suche, as haue the despensacion and disbursing of gods worde commit∣ted 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.* 1.371 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 proporci∣ons 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,

but taking a pryde through the absence of his lorde and by reason of the office of stewarde or deputie commytted vnto hym,* 1.372 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 lus∣teth without feare or care, hys lorde shall separate and cutte of from hys hous∣holde, 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.* 1.373 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 neigh∣boure, and not to thynke himselfe a lorde ouer the neighboure, but remembre that he is a felowe seruaunte with him.

[ The texte.] ¶The seruaunte that knewe his maisters will, and prepared not himselfe, neyther did according to his will, shall bee beaten with many stripes. But he that knewe not, and did commit thinges worthy of stripes, shal be beaten with fewe stripes. For vnto whome∣soeuer much is geuen, of hym much shalbe required. And to whome men haue committed muche, of him will they aske the more.

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 y^e 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 ig∣norauntes. 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 due∣tie 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 exaum∣ple 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 dis∣bursing and bestowing of hys goodes, to whome he hathe opened the priue∣ties 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

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,* 1.374 but rather the more care∣full 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 ministra∣cion 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.

[ The texte:] ¶I am come to sende fyer on the earth: and what is my desyre, but that it weare al∣ready kiendled? Notwithstanding I muste bee baptised with a baptisme: and howe am I payned tyll it bee ended? Suppose ye that I am come to sende peace on earth? I tell you nay but rather debate. For from hensfoorthe there shall bee fyue in one house deuided, three against two, and two against three. The father shall bee diuided against the sonne, and the sonne agaynst the father: The mother agaynst the daughter, and the daughter a∣gainst the mother. And the mother in law againste her daughter in lawe, and the daugh∣ter in lawe against the mother in lawe.

I thirst the saluation of man, and for the cause therof am I come into the worlde, and to the earnest desire of my hearte all tarying or delay semeth long. It is no washe doctryne, ne worldely, that I haue brought downe from hea∣uen. 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 fy∣er 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,* 1.375 whiche my father hathe precisely ap∣poyncted 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 malefac∣toures, that haue transgressed. For this is a sparke of perfeict charitie & loue.

And from this baptisme doe I not onely not abhorre: but for the loue that I beare to the saluacion of mankinde, I am in a great agonye, to haue it accom∣plished 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 kien∣dled 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 in∣to the earthe, as thys worlde loueth, with whome it is than altogether qui∣etnesse and tranquilitie, whā the lustes and appetites of the herte bee all plea∣sed 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,* 1.376 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.

[ The texte.] ¶He sayde also to the people: whan ye see a cloude aryse out of the weke, straight waye ye saye: we shall haue a shoute, and so it is. And wh••n ye see the southe winde blowe, yt say? we shall haue heate, and it commeth to passe. Hypocrites, ye can skill of the facyon of the earth, and of the skie: but what is the cause that ye cannot skill of this time? yea and why iudge ye not of your selfes what is right? While thou goest with thine aduerserie to the rewler, as thou arte in the way, geue diligence thou mayeste bee deliuered from him, lest he bring thee to the iudge, and the iudge deliuer thee to the ••ayler, and the ••ayler cast thee into prieson. I tell thee, thou departest not thence tyll thou hast made good the vttermost mite.

After these woordes, Iesus turning to the people, sayde: Wherefore than dooe notye prepaire your hertes to the kingdome of God, whiche is euen ve∣ray 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,* 1.377 ye streyghte waye tell afore hande that there is a shower toward, and the thing commeth to passe which ye doe so prophe∣cie. And agayne whan ye perceiue the winde to blowe from the south, ye tell aforehande that a greate heate will folowe, and youre geasse dooeth nothyng beguile you. Neuerthelesse litell it forceth, whether it rayne or rayne not: but it maketh veray great force, that through euangelical feith ye procure &

atteyne euerlasting saluacyon. O ye hypocrites after what sorte all youre dooynges are cloked and counterfaicte. And euen suche as youre holinesse is, euen suche lyke is youre wisedome also. In thynges perteynyng to thys pre∣sente lyfe ye haue a witte and a forecaste: but in thynges belongyng to im∣mortalitie ye haue no syghte at all. Ye marke the parte of the skye and of the yearth,* 1.378 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 e∣mong 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?* 1.379 This onely thyng was with all youre earnest endeuoures to bee attended vnto: neyther shoulde anye thing bee of so greate weyghte or re∣garde 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 sub∣staunce, 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 pre∣uaile and geatte the ouer hande. Otherwyse thou putteste thy selfe in hasarde and auenture,* 1.380 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 do∣este escape w••••tsoeuer mishappes or harmes the vnluckie ende of trauersyng the lawe may be hable to cause vnto thee.

¶The xiii. Chapter.

[ The texte.] ¶There were present at that same season, certayne men that shewed him of the Gali∣leans, whose bloud Pilate had miengled with their owne sacrifice▪ And Iesus aūswered, and saide vnto them: Suppose ye that these Galileans were greater sinners than all the other Galileans, because they su••fered suche punishemente? I tell you nay: but excepte y•• repente, ye shal likewise perishe: Or those .xviii. vpon which the toure in Siloe fel, and slew them: thinke ye, that they were sinners aboue all men that dwelle in Hierusalem? I tell you nay: but except ye repent, ye shall lykewise perishe.

WHyle Iesus speaketh the premisses and many thynges moe to the multytude of all sortes of people there assem∣bled, partelye prouokyng and luryng them to theyr due∣tie towardes God with promise of rewardes, and part∣lye makyng them afearde with the terroure of punyshe∣mentes 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 ex∣aumple, 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,* 1.381 they were punished with an horrible kynde of death, to the terrour and feare of all others. Nowe the vul∣gare 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 ma∣nyfeste and openlye knowen cryme hath beene satisfied and pourged by open execucion of deathe. But Iesus beyng mynded that the terroure of thys ex∣aumple 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 trans∣gressoures 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,* 1.382 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 op∣pressed with falling of the toure vpon then in Siloe.

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 vt∣trely 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.

[ The texte.] He tolde also this similitude: a certain man had a figtree planted in his vineyard, and he came and sought fruicte thereon, and found none. Then said he to the dresser of his vine∣yarde: beholde, this three yere haue I come and soughte fruicte in this figtree, and finde none. Cut it downe, why coumbreth it the grounde? & he aunswered and sayde vnto him: Lorde, let it alone this yere also, till I digge rounde about it, and dounge it, to see whether it will beare fruicte, and if it beare not than, after that shalte thou cut it downe.

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.* 1.383 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 where∣with more profitable and fruictfull trees myghte haue beene nourished: But the baylife of the vineyarde sayde vnto hys maister: Maister, thou haste suf∣fred 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 ex∣tremitie, 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 ad∣uertise 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

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 al∣so 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.

[ The texte.] And he taught in one of theyr Synagogues on the Sabboth daies. And beholde, there was a woman, whiche had a spirite of infirmitie .xviii. yeres: and was bowed together, & coulde in no wise lifte vp hir head: whan Iesus sawe hir, he called hir to him, and sayed vnto hir: woman, thou art deliuered from thy disease. And he layed his handes on hir, and immediately she was made streight, and glorified God. And the rewler of the Sinagogue aunswered with indignacion (because that Iesus had healed on the Sabboth daie,) and saied vnto the people: There are sixe daies in whiche men ought to weorke, in them come, that ye may be healed, and not on the sabboth daie. But the Lorde aunswered him & said: Thou Ipocrite, doth not eche one of you on the Sabboth day looce his o••e or his ass•• frō the stall, and leade him to the water? And ought not this daughter of Abraham, whome Satan hath bound (loc .xviii▪ yeres) be looced from this bonde on the Sabboth day? And whan he thus saied, all his aduersaries were ashamed, and all the people reioyced on all the excellent dedes that were dooen by hym.

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 tea∣ching 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 vp∣righte, ne looke vpwarde.* 1.384 Loe therefore a mattyer and occasyon of shewyng foorthe good frui••te, if the figtree had not been vtterlye baraine. Thys weo∣manne 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. Con∣trariewise 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, bee∣helde the womanne.* 1.385 And that same veray pointe was euen already a lucky to∣ken 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

was of long continuaunce, and vncurable: but there is none so great vngodli∣nesse 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, & im∣mediatly was she able to stand bolt vpright with her bodye, and knowela∣gyng the celestial benefite, she glorified god: So sodainly was the congrega∣cion 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 set∣tyng 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, e∣steme thou all the wholle doctrine of that secte. This deuout godly man fea∣ryng leste the people should through the exaumple of Iesus fall vnto all vn∣godlines, prouideth to take a good way for their preseruaciō, sayīg w^t great autoritie: There be sixe daies in y^e weke, in which it is leful to worke. Ther∣fore if any body be desirous to be made whole, let him cū in one of these wor∣king dayes: but to violate y^e sabboth day, is a thyng not standing with gods pleasure. This so folishe a saiyng could not y^e most merciful lord abide, who had made y^e sabboth day, not for any such purpose, y^t 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 y^esame outward rest of the Iewes sabbothes did figurate. And because this voice of y^e ruler of the Sy∣nagogue was spokē by y^e mindes of al the Phariseis, the Scribes, & the la∣wiers, vnder the person of him alone, Iesus made aunswer to them all, say∣ing: ye hypocrytes,* 1.386 which not passyng on the very pith of the lawe, lye alto∣gether 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 peril∣lous 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

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 on∣ly 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 cōpri∣sed 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 a∣bated in the face of the multitude, before whō thei had alwaies set out them∣selfes as muche as they could to their owne glory.

[ The texte.] Than said he, what is the kingdō of god like? or wherto shal I compare it? It is like a grain of musterd seed, which a man toke & sowed in his garden: and it grewe and wered a great tree, and the foules of the ayre made nestes in the braunches of it: And again he said: wherunto shal I lyken the kyngdome of god? It is like leauen, whiche a woman toke and hid in thre peckes of meale, till it was leauened.

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 ghos∣pel 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 y^e 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 mea∣nyng. Ye see ({quod} 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 y^e kyngdom of god to be like, or to what thyng shal I compare it, to make you vnderstande what maner a thyng it is,* 1.387 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 y^t 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,* 1.388 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

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 ex∣tincte, and vtterly abolyshed for euer, euen than shall it sprede furthe it selfe a∣brode 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.

[ The texte.] And he went through all cities and tounes, teachyng, and iourneying towardes Hierusa∣lem. Than sayed one vnto hym: Lorde are there fewe that be saued? And he sayed vnto them: stryue to enter in at the streight gate, for many, I saye vnto you, wy I seke to enter in, and shall not be hable. Whan the good manne of the house is rysen vp, and hath shut to the doore, and ye begynne to stande without, and to knocke at the doore saying: Lorde, Lorde open vnto vs, and he aunswere and saye vnto you (I knowe you not, whence yeare,) than shall ye begynne to saye: We haue eaten and dronken in thy presence, and thou haste taught in our stretes. And he shall saye: I tell you I knowe you not whence yeare, departe from me all ••e that woorke iniquitie. There shall be wepyng and g••ashyng of t••the, whan ye shall see Abraham, and I∣saac, and Iacob, and all the Prophetes in the kyngdome of God, and ye your selfes thruste out. And they shall come from th•• ••aste and from the weste, and from the north•• and from the south, and shall sytte downe in the kyngdome of God. And beholde, there are last, which shall be firste. And there are firste, whiche shalbe laste.

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 crea∣tures, 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,* 1.389 and con∣cernyg howe one ought not to continue in strife and contencion with the ad∣uersary: 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 ef∣fectuall 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 at∣teygne 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 bur∣dened

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 there∣to 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:* 1.390 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 aun∣swere: 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,* 1.391 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 mo∣ney 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 persecu∣cions 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,* 1.392 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 a∣uayled you, your obseruyng of the lawe to haue nothing at all auayled you, the

hearyng of vs, or the workyng of miracles in tymes past to haue nothyng at all auailed you. Ye should haue entred into this blisse through faith. There shal an other thing moreouer be added vnto y^e premisses,* 1.393 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 Ia∣cob, 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,* 1.394 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 sal∣uacion: 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.

[ The texte.] Thesame day came there certayne of the Phariseis, and said vnto him: geai thee oute of the way and depart hens: for Herode wil kyl thee. And he said vnto them: Goe ye and tel that foxe: behold I cast out deuils, and heale the people to day and to morowe, and the third day I make an end. Neuertheles I must walke to day and tomorow, and the day folowyng: for it cannot be that a prophet perish any other where, saue at Ierusalē. Ierusalem, Ierusalem, whiche kil∣lest Prophetes, and sto••est them that are sent vnto thee: How oft would I haue gathered thy chyldren together, as a byrd doeth gather her young vnder her wynges, and ye would not? Be∣hold, your habitacion is leaft vnto you desolate. I tell you, ye shall not see me, vntyll the tyme come that ye shall say, blessed is he that commeth in the name of the Lorde.

Now because Iesus did here and there abrode with great playnnesse and without sparyng of any body, teache suche thinges as I haue a fore rehersed beyng thinges odious & hateful vnto the eares of the Iewes: certaine Pha∣riseis, 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 cōten∣ted 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 subtyl∣tie 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 a∣ny man the gyft to dooe the lyke of these thynges whiche I dooe: so hath not he any power to lette any man, to goe thorough with that he hath begoonne, till he hath ended it. And why should he lette me, if the thynges be good that I doe? I caste deuils out of men, I put away diseases, and all this I dooe

freely, and shal not long doe them. The time is but short, which many people would full fain that it wer longer: but so is it determined by me & my father, that I shall for the health of man continue doyng suche lyke actes, this daye and to morowe, and the third day I make a finall accomplishemente and full ende of al this kynd of my doinges. Wherfore duryng this so little and short tyme I must not ceasse from the offyce appoynted vnto me: but the shorter space of time that I haue to worke in, with so muche the more earnest ende∣uour 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,* 1.395 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 wur∣shippyng 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 auncy∣ent 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 de∣struccion. 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,* 1.396 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 incli∣nacion of your forefathers, shall put him to death, whom ye magnified afore with suche high wordes.

The .xiiii. Chapter.

[ The texte.] And it chaunced, that he went into the house of one of the chiefe Phariseis to eate bread on the saboth day, and they watched him. And behold, there was a certain man before him, which had the dropsie. And Iesus aunswered, and spake vnto the lawiers and Phariseis, saiyng: Is it lawfull to heale on the sabboth day? And they held their peace. And he toke him, and heale•• him▪ and let him goe: and aunswered them, saiyng: whiche of you shall haue an asse, or an ore fallen into a pitte, and wil not straight way pull him out on the Sabboth day? And they could not aunswere him again to these thinges.

ANd so it befell afterwarde, that beyng desyred to dy∣ner by a certayne manne that was one of the chyefe a∣mong the Pharyseis, he wente to the mannes house, and there toke his repaste with hym. And it was a sab∣both 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 accusa∣cion 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, ta∣lowe 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.* 1.397 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 cou∣lour was chaunged, and the swelling of his fleshe abated to the due course a∣gain. And although this dede was woonderfull, yet the solemnitie of y^e sab∣both day beyng broken (as they interpreted it) did highly offende the Phari∣seis. 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 y^e 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.* 1.398 At all these woordes the Pha∣riseis 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 w^t al the trompettes in a countreye haue blowen abrode their own glory. But be∣cause 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 pein∣ted holynesse of the phariseis, who had ouerlōg already mocked and seduced

the plain simple people with their cloked hipocrisie. For they hūted for their own glory among men: and therfore they enuied at y^e 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 glo∣riyng to be made, were swollē w^t outforth and puffed vp in haultnes & pride, where al their entrailes withinforth wer miserably corrupted and putrified.

[ The texte.] He put forth also a similitude vnto the geastes, whan he marked how they pressed to the high∣est roumes, and said vnto them: whan thou art bidden of any man to a wedding, sit not down in the highest roume, leste a more honorable man than thou be bidden of him, and he (that bid him and thee) come, and say to thee: geue this man roume, and thou then begin with shame to take the lowest roume. But rather whan thou arte bidden, goe and sitte in the lowest roume, that whan he that bidde thee cummeth, he may say vnto thee▪ frende sitte vp higher. Then shalt thou haue wurship in the presence of them that sitte at meate with thee. For whosoeuer exalteth himselfe, shalbee brought lowe: and he that humbleth himselfe, shalbee exalted.

The Lorde therefore, who had with onely touchyng healed the man that had the dropsie, was very desyrous to cure these mens disease also, with the medicine of holsome woordes and doctryne. For whatsoeuer the Phariseis did, they did it for pride and for vainglorious bosting. For they woulde goe walkyng vp and downe in their philacteries: they would stand praiyng in y^e 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 y^e stretes: and where they came to diner or supper, they loked and sought to sit vpper∣moste at mens tables. So great was their desyre of moste foolishe vainglo∣rie, and so great was their swellyng in pryde: but withinforth there was no∣thing 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 y^e soule cānot possibly be cured if one will not acknowelage it.* 1.399 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 bid∣den 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 vp∣permoste 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 rou∣mes. 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

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 co∣uetyng 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 af∣ter a ciuile & curteous sorte touching the conscience of euerie one, that neuerthe∣lesse he vttered ne bewrayed none of them by name. Whan thou shalt be desired (saieth he) or bidden to a weddyng feast, beware y^t thou do not in thine own per∣sone 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 re∣putacion than thou arte:* 1.400 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,* 1.401 and the proude and high he casteth downe. And so lykewyse in the kyngdome of God, the inferiour peo∣ple 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 bro∣therhood 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.

[ The texte.] ¶Than sayed he also to hym that had desyred hym to dyner. Whan thou makest a dyner or a supper, call not thy frendes nor thy brethren, neyther thy kynsmen, nor thy ryche neygh∣bours:

leste they also bidde thee agayne, and a recompence to bee made thee. But whan thou makest a feast, call the poore, the feble, the lame, and the blinde, and thou shalt be happye, for they cannot recompense thee. But thou shalt bee recompensed at the resurreccion of the iuste men.

And this parable forsouth aforegoyng, concerned the proude Pharisees. The Lord added therto another parable, whiche directely concerned the prin∣cipall 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 hos∣pitalitie, 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 hym∣selfe 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,* 1.402 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 be∣nefite 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 neigh∣bours, leste the thanke of the feast that thou hast made, maye perishe and be vt∣trely loste. For truly it wyll perishe and be loste in dede, if they bidde thee a∣gayne, 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,* 1.403 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,* 1.404 that they haue nothyng to geue thee agayne. But they haue an incom∣parable 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 re∣compense, if not in this life, (albeit he will here also recompense it) yet at leaste∣wyse 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 whatsoe∣uer other ientyll poynte of charitie to bee ferthered towardes his health of

bodye or of soule. And al these thynges are to bee reputed as dooen to god, and not to the man.

[ The texte.] Whan one of them (that sate at meate also) heard these thinges, he said vnto him. Happye is he that eateth bread in the kingdom of god. Than said he vnto him: A certain man ordeined a great supper, and bidde many, and sent his seruaunt at supper tyme, to say to them that wer bidden: Cum. For all thynges are now ready. And they all at once began to make excuse. The first sayd vnto him: I haue bought a ferme, and I must nedes goe and see it, I praye thee haue me excused. And an other said, I haue bought fiue yoke of oxen, and I goe to proue them, I pray thee haue me excused. And an other said: I haue married a wife, and therfore I cannot come. And the seruaunt returned, and brought his maister woord again therof. Then was the goodman of the house displeased, and said vnto his seruaunt: goe out quickely into the stretes and quarters of the citie, and bring in hither the poore, & the feble, and the halt, & the blinde. And the seruaunt said: Lord it is doen as thou hast commaunded, and yet there is roume. And the Lord said to the seruaunt: goe out vnto the high wayes and hedges, and compel thē to cum in, that my house maye bee filled. For I say vnto you, that none of those men whiche wer bid∣den, shall taste of my supper.

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 in∣differently should be called, to the ende that the noumbre of Christes church and congregacion myght be made complete: the parable was this here folo∣wyng. A certayne oute ryche manne had appoynted to make a sumptuous greate supper.* 1.405 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 Prophe∣tes, 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 ex∣cuses 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

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,* 1.406 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: ther∣fore 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 quick∣ly 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.* 1.407 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 y^e 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 accom∣plished whiche the good manne of the house had geuen hym in commaunde∣ment, he saied vnto him: Maister, I haue brought all that I coulde geat at a∣uenture 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 gea∣stes. 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 com∣moditie 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,* 1.408 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,* 1.409 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.

[ The texte.] There wente a greate coumpanye with hym, and he turned, and sayd vnto theym. If a manne come to me, and hate not his father and mother, and wife, and children, and brethrē, and systers, yea and his owne lyfe also, he cannot be my disciple. And whosoeuer dooeth not beare his crosse and come after me, cannot be my disciple. Whiche of you disposed to buylde a toure, sytteth not downe before, and coumpteth the coste, whether he haue suffycient to per∣fourme

it: leste after he hath layed the foundacion, and is not hable to perfourme it, all that beholde it begyn to mocke hym, saying: this man began to buylde, and was not hable to make and ende. Or what kyng goyng to make battayl agaynst an other kyng, sitteth not down first, and calleth in his mynd: whether he be hable with tenne thousand, to mete hym that cōmeth agaynst hym with twentie thousande? Or els while the other is yet a great waye of, he sen∣deth ambassadoures and desyreth peace. So likewyse whosoeuer he bee of you that forsaketh not all that he hath, he cannot be my disciple.

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 ex∣aumple of his lyfe. For he went towardes his crosse, whereunto he must be rea∣die 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 dispo∣sed 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: whansoe∣uer 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 en∣ter the matier, prepare thou a mynde nothyng nyce, ne coye, ne delicate, to en∣dure 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,* 1.410 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 consyde∣racion 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 founda∣cion, he wyll with good laysure at a vacaunt tyme sitte downe, & cast his peny∣woorthes 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, y^t he cannot be hable to beare the necessarie charges thereof, he holdeth his handes, and let∣teth 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

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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 remem∣braunce 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 po∣wer 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,* 1.411 before battayle be ioyned, to make treactie of atonement, then af∣ter 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 af∣faires 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 possessi∣on, 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 perfec∣cion once taken in hande.

[ The texte.] ¶Salte is good, but yf salte hath loste his saltenesse, what shal be seasoned therewith? It is neyther good for the lande, nor yet for the dounghill, but men caste it out of the doores. He that hath eares to heare, let hym heare.

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,* 1.412 that it wyll be good to serue for a∣ny 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,

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 al∣so 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,* 1.413 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 num∣bre, 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.

[ The texte.] Than resorted vnto hym all the Publicanes and synners, for to heare hym. And the pha∣risees and Scribes murmoured, saying: He receiueth synners and eateth with them. But he put furth this parable vnto them, saying: What man emong you hauing an hundred shepe, if h•• lose one of them, dooeth he not leaue the foure score and nynetene in the wyldernesse, and goeth after that whiche is lost, vntyll he fynde it? And whan he hath found it, he layeth it on his shoulders with ioye. And as soone as he commeth home, he calleth together his louers and neyghbours, saying vnto them: Reioyce with me, for I haue founde my shepe, which was lost. I saye vnto you, that lykewyse ioye shall bee in heauen ouer one synner that repenteth, more then oure foure score and ninetene iust persones, whiche nede no repentaunce.

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, en∣uye, hatred, couetife, and pryde, yet in theyr owne sight and iudgement they se∣med 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 per∣sones, 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

howe that the good men are defoiled by the coumpany and conuersacion of the eiuill emong them.* 1.414 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 sin∣ner 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 ren∣neth 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 dere∣ly loueth any thyng that is his owne, nor would not haue any parte therof pe∣rishe 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? For∣sooth 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 got∣ten 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 e∣uerlastyng blysse? will he (trowe ye) despise the sinner whom Satan hath se∣duced 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?* 1.415 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 aun∣gels 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 in∣comparable, 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

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 tur∣nyng 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 y^e 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 con∣cerne the apostles and their successours the bishops. For these ought to beare the affeccions of Christ theyr guyde and captayne towardes his flocke, at least∣wyse if they be not hyrelynges but true shepeheardes. For oftentimes it cōmeth in vre, that suche as bee once reclaymed and throughly conuerted from many∣fest synnes of great enormitie vnto true godlinesse, dooe in the ensuyng of god∣ly conuersacion, outrenne and passe those, whiche neuer fell into the lyke hay∣nous 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 re∣pentaunt 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 con∣gregacion. Leat the Pharisees murmour and clatter agaynst him, whiche tru∣styng to their deceiptfull and false righteousnesse, doe not perceyue nor vnder∣stande 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 them∣selues 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 glad∣nesse 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 expe∣rience 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 y^e churche should bee cōmon to them al, seeing y^t the griefe & sorowe was common to them all. And this was the firste parable whereby our lorde checketh and re∣proueth 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 emende∣mente

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?

[ The texte.] ¶Either what woman hauyng tenne grotes (if she lose one) doeth not light a candle, and swepe the house, and seke diligently till she fynde it? And whan she hath found it, she cal∣leth her ••ou••rs and neighbours together, saying. Reioyce with me, for I haue found the grote whiche I had loste. Lykewyse I saye vnto you, shall there be ioye in the presence of the Aun∣gels of God, ouer one synner that repenteth.

* 1.416The 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 reioy∣ceth 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 han∣ged on the crosse, because he fourmed and made manne after the paterne of his owne lyknesse?

[ The texte.] And he sayed: A certayne man had two sonnes, and the younger of them sayed vnto the father. Father geue me the porcion of the gooddes, that to me belongeth: and be deuided vn∣to them his substaunce. And not long after, whan the younger sonne had gathered all that he had together, he toke his iourney into a ferre coūtrey, and there he wasted his goodd••s with ••iottous liuyng. And whan he had spent all, there arose a great derth in all that lande, and he began to lacke and wante, and came to a citezen of that same countreye: and he sent hym to his ••erme, to kepe swyne. And he would fayne haue fylled his bealye with the coddes that the swyne dyd eate: and no man gaue it vnto hym.

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 in∣stinct

and leding of youth and folye, went vnto his father and faied vnto him: father geue me my childes part of your goodes,* 1.417 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 sub∣staunce betwene his two sonnes, and either of them had his own porcion de∣liuered him, and free libertie withall, to put it to suche vse as he would him∣self, 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 coun∣trey. 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 coun∣trey? 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 fo∣lowed, 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 ten∣derly 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 be∣neficiall father, and by this wurshippyng, prouoke him to ferther lyberali∣tie 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 pre∣sence dooeth not gouerne and stay. For what chaunce at length befell y^e 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,* 1.418 whatsoeuer is spent about the inordinate lustes of y^e 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 & plea∣sure: 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

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.* 1.419 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 y^e 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 that∣same 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 y^e 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 free∣dome 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 y^e worlde which dooeth but for a short space pacifie, neither satisf••yng y^e 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.

[ The texte.] Than he came to himself, and said: how many hyred seruauntes at my fathers haue breade enough, and I perishe with houngre? I will arise, and goe to my father, and I will saye vnto him: father I haue sinned against heauen, and before thee, and am no more woorthy to be cal∣led thy sonne, make me as one of thy hired seruauntes.

Well than he was now come to the poynte of extreme calamitye and dy∣stresse. But happy is that distresse whiche constrayneth a man to amende his ill liuyng.* 1.420 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,* 1.421 cūmeth to his herte agayn. The young man therefore beeyng at length cum well to himselfe agayne, spake to

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 li∣bertie, 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 ser∣uauntes are there in my fathers house,* 1.422 whiche through the bountie of my fa∣ther, 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.* 1.423 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 fauou∣rable: thou hast shamefully wasted thy fathers substaunce,* 1.424 not geuen thee for any suche purpose▪ Thou canst impute this thy calamitie to none other per∣sone but vnto thyne owne selfe. To stand in defense of this my dede should li∣tle 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 mer∣cyfull 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 y^e 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 y^t 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 pu∣nishe this my wickednesse, then to pardon me. The readiest way to appeace

the matter & make al thinges quiete, shalbe, if I my self first breake & shewe the plain case vnto him euen as it stādeth.* 1.425 Leat him take suche waies & ordre therin as shall please him. For he is my father, and I am his soonne: & what∣soeuer 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 be∣fore 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 e∣uery 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.

[ The texte.] And he arose, & came to his father. But whan he was yet a great way of, his father saw him, and had compassion, and ranne and fell on his necke, and kissed him. And the soonne said vnto him: father I haue sinned against heauen, and in thy sight, and am no more worthy to be called thy sonne. But the father said to his seruauntes; bryng forth the best garment & put it on him, & put a ring on his hand, and shooes on his feete. And bryng hither the fatte calfe, and kyll it, and leat vs eate and be mery: for this my sonne was dead, and is aliue again: he was lost, and is founde. And they began to be merye.

This hope therefore and truste conceyued, the young man ariseth, and to a∣rise (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.* 1.426) He that dyd more tenderly loue of the twoo, dyd first espy y^e 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.* 1.427 He sawe him ragged houngerstaruen, fylthye, la∣mentyng, sighyng & weping. This very syghte beeyng so pieteous, begonne byanby to moue the fathers herte: & wheras he had iuste cause to haue been angrye,* 1.428 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 y^e sufficient tokens of a mynde ready of it self to forgeue: yet the yoūg mā being

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 cal∣led 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 re∣corded 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,* 1.429 trowe ye? dooeth he speake any thoun∣dreyng 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 ab∣hominable 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 hym∣selfe 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:* 1.430 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,* 1.431 and is now come to lyfe: and for that he was once perished and vtterly lost, and is now found agayne. So great a ma∣tier it is that a true penitent herte maye dooe with God. There is no punishe∣ment 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 merci∣full then he hymselfe is. Hym that had cast hymself into the bondeseruice of ab∣hominable 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

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 a∣gayn. 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 y^e calfe was killed, moueth and prouoketh al his whole householde to reioyce al∣together, and allegeth good causes vnto them why they should be glad. How∣soeuer 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 thin∣ges of this worlde, for the worldly pleasures are ferre wyde from god almigh∣ties schoolyng. And suche an one is reuiued agayne, as dooeth repente and re∣fourme 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 accoump∣ted for satisfaccion. He was loste through his owne folye: And was founde a∣gayne 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 fa∣thers 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.

[ The texte.] ¶The elder brother was in the fielde, and whan he came and drewe nighe to the house he heard minstrelsie and dauncyng, and called one of his seruauntes, and asked what those thynges ment. And he sayed vnto hym: thy brother is come, and thy father hath kylled the fatte calfe, because he hath receyued hym safe and sounde. And he was angrye, and woulde not goe in. Than came his father out and entreated hym. He aunswered and sayed to his fa∣ther: loe these many yeares haue I dooen thee seruice, neither brake at any tyme thy com∣maundement, and yet gauest thou me neuer a kidde to make mery with my frendes: but as soone as this thy sonne was come (which hath deuouted al thy gooddes with harlottes) thou hast for his pleasure killed the fatte calfe. And he sayed vnto hym: sonne thou arte euer with me, and all that I haue is thyne: It was mere that we should make merie and bee glad: for this thy brother was dead, and is aliue agayn, and was lost, and is found.

And suche manier an one as the father here, beeyng expressed by the simili∣tude 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,

the wholle congregacion of deuout and godly persones, was altogether merie and full of all reioycyng,* 1.432 onely the brother beeyng well resembled to the Pha∣risees, 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 Moy∣ses 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 who∣ly 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 pre∣misses 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 straunge∣nesse 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 parta∣ker 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 re∣ceiued to the saluacion of the ghospell.

The elder sonne therfore called out one of his fathers seruauntes, and de∣maunded of hym what newe ioye and gladnesse all thissame was.* 1.433 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 fa∣thers 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,* 1.434 nor neuer brake or transgressed any commaundement of yours, and yet this my godly o∣bedience 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 this∣same 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 prin∣cipall best and fattest calfe.

Doest thou not, Theophilus, thinke thy selfe to see this elder sonne to entre

in fumyng and chafyng, and thus murmouring against his father, whan thou readest of the Phariseis backebityng Christe because he did eate with Publi∣canes 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 redēp∣cion 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 bro∣ken of, hath not so muche pleasure or delectacion in it. But lyke as a disease or sickenesse afore goyng doeth commende health vnto vs,* 1.435 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 mer∣cie 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 per∣sone, 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 ca∣styng afore what wil come after, is alwayes for the moste parte ioyned and cou∣pled 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.

[ The texte.] ¶And he sayed also vnto his disciples. There was also a certayne ryche man which had a steward, and thesame was accused vnto hym, that he had wasted his gooddes. And he cal∣led hym, and sayed vnto hym: how is it, that I heare this of thee? Geue accoumptes of thy stewardshyp. For thou maiest bee no longer stewarde. The stewarde sayed within hymselfe: what shall I dooe? For my maister taketh awaye from me the stewardshyp: I cannot digge, and to begge I am ashamed. I wote what to dooe, that whan I am put out of the stewarde∣shyp, thei maie receiue me into theyr houses. So whā he had called all his maysters debtours together, he saied vnto the first: how muche owest thou vnto my maister? And he sayed, an hū∣dreth tunnes of oyle. And he sayed vnto hym: take thy bylle▪ and sytte down quickely, and wryte fiftie. Then sayed he to another, how muche owest thou? And he sayed▪ an hundreth quarters of wheate. He sayed vnto hym, take thy bylle and wryte foure score. And the Lorde commended the vniust steward, because he had doen wysely. For the children of this worlde are in their nacion, wyser then the children of light. And I saye vnto you: make your frendes of the vnrighteous Mammon, that whan ye shal haue nede, they maye receyue you into euer∣lastyng habitacions.

ANd all thissame that hath hitherto been sayed, did moste specially, and moste directely touche the Pharisees, ta∣kyng muche indignacion, that the Lorde Iesus, as one that remēbred not his owne highe dignitie, dyd receyue Publicanes and knowen synners to the familiar cōuer∣sacion 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 good∣nesse 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: admo∣nishyng theim whan they dyd amisse: and forgeuyng theim whan they trespa∣ced 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 be∣stowyng and housebandyng of all his goodes and thynges vnto a steward of his. This steward was complayned on to his Lorde, that beeyng more prodi∣gall 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 ordre∣yng 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 y^e 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

qualitie, and another man another. And what thyng euery persone hath wher∣by 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 dis∣pensyng 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 remo∣ued from his stewardeship: consulteth with his owne minde, and aduiseth him∣selfe, saying:* 1.436 what shall I now best do, seeyng that my lorde and Mayster ta∣keth 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 toge∣ther 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 so∣daynly 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 steward∣ship. 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,* 1.437 was a kynde of measure emong the Hebrewes, contey∣nyng seuen gallons of liquour, or theraboute.) Than ({quod} 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, y^e deuise of the said stewarde, though guylefull, yet wyse and politike: and exhorted al his to the fo∣lowyng 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 ma∣tiers, and thynges that shall anon after come to nothyng: whan we are slacke

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 exer∣cise or occupy thy roume of steward.

And this tyme for as muche as it is bothe to euerye man vncertaine whan it shall come,* 1.438 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 pro∣uisiō 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:* 1.439 And take ye good wayes for your selfes in season while time is, after the exaumple of the sayd worldely wyse and politike ste∣ward. 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 in∣to tabernacles euerlasting. An happy permutacion it is, whan transitory thin∣ges 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 conty∣nuaunce. For they folowe not theyr maister whan he departeth hens, yet not∣withstandyng 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 vn∣righteous 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.

[ The texte.] He that is faithful in that whiche is leaste, is faithful also in muche. And he that is vnrigh∣teous in the leaste, is vnrighteous also in muche. So than if ye haue not been faithful in the vn∣righteous Mammon, who wil beleue you in that which is true? And if ye haue not been faith∣ful in an other mans buisines, who shall geue you that whiche is your own? No seruaunt can serue two maisters: for either he shall hate the one, and loue the other: orels he shal leane to the one, and despise the other. Ye cannot serue god and Mammon.

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 with∣all. But contrariewyse God, who is ryche for and towardes all creatures,

would fain haue it moste bountifully laied out, that he hath purposely dely∣uered out of his handes to be eueriwhere distributed: and taketh him for an vntrustie seruaunte, whosoeuer kepeth to himself as his owne propre goo∣des, 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,* 1.440 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 ghost∣ly 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 trea∣sours, 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 y^e 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 lest∣wise 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 Counsta∣ble, 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,* 1.441 as hath nothyng faithfully distribu∣ted 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 fayth∣ful 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

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 vnfeyth∣fully 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 worlde∣ly thynges.* 1.442 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 kyng∣dome 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 may∣sters 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 labou∣reth 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 ap∣plying of hymself, go about the prouision of the thynges, whiche make to euer∣lastyng saluacion.

[ The texte.] And these thynges heard the Phariseis also, whiche were couetous, and they mocked hym. And he sayed vnto them. Ye are they whiche iustifie your selues before men: but God knoweth your hertes. For that whiche is highly estemed emong men, is abhominable in the sighte of God.

All the woordes and talke afore goyng, (though it wer specially and pur∣posely 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 ney∣ther. 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 humili∣tie, of fauour in pardonyng offences, of tractablenesse, and of liberalitie. A mouth enured and accustomed to y^e soure turned wyne of worldly wysedome & policie, abhorreth frō this heauēly muste. Maie it also please God to vouche∣salue one daye, to dampe the tauntyng mockes of suche persones, lykewyse as he did at this present sharpely reproue these Phariseis beeyng scorners, whan

he sayed: Ye swell in pryde with the vayn countrefaictes of goodnesse, settyng foorth your peynted sheathe in the face of men, who esteme a man of his ryches, of his gaye apparell,* 1.443 of the obseruacion of ceremonies: and of those thynges do ye purchase vnto your selues also a laude & prayse of holynesse, where in ve∣ray 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:* 1.444 he is iust, that is iust in the sight of God: that man is great, who beeyng litle in his owne estimacion, is great by the iudgement of God. For moste commonly it chaunceth, that suche a thyng as to men semeth some high matier, and to bee had in high veneracion, is with God reputed a thyng abominable.

[ The texte.] ¶The lawe and Prophetes reygned vntyll Iohn, and sence that tyme, the kyngdome of God is preached, and euerie man s••riueth to goe in. Easier is it for heauen and yearth to pe∣rishe, then one title of the lawe to fayle. Whosoeuer forsaketh his wife, and maryeth an other committeth aduoutrie. And he whiche marieth her that is diuorced from her houseband, com∣mitteth aduoutrie also.

Ye dooe yet still hold the rynde of the lawe fast in your teeth, and ye glorye in the shadowes of thynges: wheras now the kernell within is to bee opened, that the lighte of euangelicall trueth arisyng, maye on euery syde dryue awaye all shadowes. Ye must now disacouainte & estraunge your selues from y^e ••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 prophe∣tes 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 ge∣uen. 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 pro∣phetes with their promises, from the ghospell: which ghospell doeth in veray facte & dede geue, aswell that the lawe had with his figures signified and ap∣poyncted, 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 thin∣ges, and growe ryche with goodes and treasoures heauenly.* 1.445 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 y^e high pathwaye vnto this felicitie is shutte vp to no man. That if ye Pharisees will not vouchesalue to entre, others will

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 re∣ceiued in. Ye see publicanes, souldiers, sinners, & harlotes how thei come ren∣nyng thither. These sortes of people despisyng all that euer they are oweners of, contemnyng all volupteous pleasures of this worlde, trustyng to the pro∣misses 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 wail∣ling 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 y^e 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 en∣brace thou, that is perfourmed and geuen, in facte. If the proufe of y^e 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▪* 1.446) if in a great maignie causes, the end and proufe of the matter be aunswerable to the olde and auncient foresaiynges of the pro¦phetes: than beleue thou that all the other thynges also shall with semblable assuraunce bee perfourmed in time to come, whatsoeuer the lawe the pro∣phetes 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 y^e 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 re∣quire 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 Mo∣ses.

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 ther∣fore whiche requireth that is of more perfeccion, dooeth make vp the lawe, and not abrogate y^e law:* 1.447 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 y^e 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 per∣fourmed whatsoeuer hath beene foresaied or prophecied: ••o veraye true it is, that I am not come to bee an abolisher of the lawe.

[ The texte.] ¶There was a certaine riche man, whiche was clothed in purple and fine white, and fa∣••ed deliciously euerie day. And there was a certain begger named Lazarus, which laie at his gate full of sores, desiring to be refreashed with the ••rummes whiche fell frō the riche mannes bourd, and no man gaue vnto him. The dogges came also & licked his sores. And it fortuned that the begger died, and was carried by the Aungels into Abrahams bosome. The riche man also died, and was buried. And beeing in hell in tormentes, he lifte vp his iyes, and sawe Abraham a ferre of, & Lazarus in his bosome, and he cried and said: father Abraham haue mercie on me, & sende Lazarus, that he maie dippe the ••ieppe of his finger in water, and coole my tongue, for I am tormented in this flame. But Abrahā saied: sōne remembre that y^• in thy life time, receiuedst thy pleasure, and contrarie wise, Lazarus re∣ceiued peine. But now is he conforted, and thou art punished. Beyond al this, betwen vs and you there is a great space sette, so that they which would goe from hence to you, can∣not, neither come from thens to vs. Then he saied: I praie thee therefore father, send him to my fathers house (for I haue fiue brethren) for to war••e them leste thei come also into this place of torment. Abraham saied vnto him: they haue Moses and the prophetes, leat them heare them. And he said: Nay father Abraham, but if one come vnto them, from the dead, they will repent. He saide vnto him: If they heare not Moses and the prophetes, neither will they beleue though one arose from death againe:

Nowe because the Lorde Iesus vnder a parable of a wilye stewarde•• lytell afore by him propouned, had exhorted menne to exercise charitable libe∣ralitie 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 ap∣parelled 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 af∣ter a portely sorte & princely, as a man which al in one was a bonde seruaunt aswell to ambicion, as also to gluttonous excesse, & to volupteousnes. There was also at the same tyme, a certain begger much vnlyke vnto this man, that

is to say, a felow of low birth, a felow destitute of any acquaintance emong men, but famous and noble afore God. For he had his name euē of the state & case y^• he was in,* 1.448 called Lazarus, because he was a man destitute of al worldly staigh or maintenaunce, and rested onely on the helpe of God alone. This La∣zarus 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, y^t 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,* 1.449 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

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 en∣crease of his tormentes. And here in this case the riche man beyng in vain be∣come a faire mouthed crauer & a begger, cried with a pieteous noise: O good father Abrahā,* 1.450 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 where∣with 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 did∣dest neither with meate ne drinke refreash hym beeyng in extreme penury, and nowe is he refreashed with eternall rest, whiche knoweth no vexacion of houn∣gre 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 re∣freashyng 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 brother∣hoode and coumpaignie Thou wreatched miser, where is nowe thy fine silkes and thy purple? where bee thy perfumes? where be thy feastinges and bāquet∣tynges? 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,* 1.451 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 y^e more past remedye is your extreme distresse, that an huige great gapyng hole

dooeth kepe vs and you in soondre, in sorte, that if any would gooe from hens thither where ye are, and helpe you, thei cannot: nor if any of you would assay to come vp from thens hither he cannot, nowe that by the iudgemente of God (which cannot be chaunged,) there is vnto al sortes their due place limited for theim to remayne in. In the life season, there was a tyme to refreashe y^e neigh∣bour by dooing good turnes and pleasures one man to an other, and to be re∣lieued 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 Abra∣ham 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, y^t 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,* 1.452 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 no∣thyng 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 ouer∣late) 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,* 1.453 howe sore and grieuous tormentes tho persones doe here suffre, whiche dooe there passe their liues after myne ex∣aumple, 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 vicious∣ly

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 cauil∣lacions, 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 Mo∣ses 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, en∣dure 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.

[ The texte.] He saied vnto his disciples: It cannot bee, but offences will come. Neuerthelesse woe vnto him through whom thei come. It were better for him that a milstone were hanged a∣bout his necke: and he cast into the sea, then that he should offende one of these litell ones. Take hede to your selfes. If thy brother trespace against thee, rebuke him, & if he repent, forgeue him. And though he sinne against thee seuē times in a daye, and seuen tymes in a daie turne again to the, saiyng: it repenteth me, thou shalte forgeue him.

NOw, so was it decreed by the heauenlye father▪ & so was it expedient for y^e saluacion of mankynde, y^t the proud Pha∣riseis should bee offēded with the weakenesse of y^e 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: & y^t 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 y^e pacient suffreing which the good mē haue in them, an occasion of the greater dānacion to y^e eiuil. But yet neuertheles, God vseth the malice of suche, ferre otherwyse thē thei meane it, to y^e benefite of y^e 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^• wic∣kednesse of the saied Iudas made y^e redēpcion of the world the sooner to come

& his dānable ende was an holsome ensaumple to all creatures. It cannot bee auoided ne chosen (saieth Iesus) but y^t offences must & shall happen: but yet is y^t none excuse to him through whose default such offence of consciēce shal arise.* 1.454 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 y^t such slaundres of conscience shal arise: but it is your partes to beware that none suche arise through your faulte or occa∣sion. 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 oc∣casion 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 exaum∣ple 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 wic∣ked 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,* 1.455 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 y^e 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,* 1.456 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,

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, for∣geue me: forgeue thou him the faulte from the botome of thy herte. This ien∣tilnesse of forgeuyng and releasyng one an others offences and trespaces, shal after a muche better sorte mainteine peace and concorde emong you, then mu∣tual requiting of one shrewde turne or displeasure for an other.

[ The texte.] ¶And the Apostles sayed vnto the Lorde: increace our faith. And the Lord saied: if ye had faith like a grain of mustard sede, ye shoulde saie vnto this Sicamine tree: plucke thy selfe vp by the rootes, and plant thy selfe in the sea, and it shoulde obeie you.

The Apostles, because they well perceyued by these saiynges of Iesus, that faithe is the fountaine of all euangelicall vertues, whiche fayth the Lord did so diligentely require in them as a thyng necessarye yf they should bee ha∣ble 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, y^t 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. Albe∣it 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,* 1.457 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 mustar∣sede, 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,* 1.458 ye shall saye to this Sycamine tree, whiche by reason that the rootes are taken of a great wyde coumpace within y^e grounde, semeth vnpossible by any strength or power to be plucked vp out of his place, bee thou plucked vp by the roote, and bee thou remoued into the sea, there to stande as fast rooted as thou standest here nowe, & it shal obey your bidding.

Tertes by the graine of mustardsede, y^e 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 prin∣cipall 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.

[ The texte.] ¶Who is it of you, if he had a seruaunte ploughing or feding cattalle, that wil say vnto him whan he cometh from the fielde: Goe quickely and sitte down to meate, & saieth not rather vnto him: dresse wherewith I maie sup, and girde vp thy self and serue me, til I haue eaten and drounken, & afterward eate thou and drinke thou? dooeth he thanke the seruaunte because he did the thinges, that wer commaunded vnto him? I trowe not. So likewise ye, whan ye haue dooen all those thinges whiche are commaunded you, saye: we are vnprofitable seruauntes, we haue dooen that, whiche was our duetie to dooe.

This good lesson afore goyng the lorde dyd by addyng thereunto an other parable, engraue in the hertes of his disciples. Whiche of you (sayed he) is a maister so muche for a seruauntes ease or commoditie to dwelle withall, that in case he haue a seruaunt that is a tiller of hys grounde, or his hearde to kepe hys cattall, wyll saye to hym by and by as soone as he is come home from hys weorke out of the fielde: Geat thee yonder, & goe sitte the downe to meate: and well not rather thus speake:* 1.459 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?* 1.460 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 y^e 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,* 1.461 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 pre∣uent 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

youre selfes to bee none other but seruauntes, oughyng all your woorke and labour of a bounden dutie.

[ The texte] And it chaunced, as he wente to Hierusalem, that he passed through Samaria and Ga∣lile. And as he entred into a certaine toune, there merte him tenne men that were lepres. Which stood a fette of, and putte forth their voices, and sayed: Iesu maister haue mercye on vs. Whan he sawe theim, he saied vnto theim: Goe, shewe your selfes vnto the priestes. And it came to passe, that as thei went, thei wer clensed. And one of thē, whā he saw that he was clensed, turned backe againe, and with a loude voice praised God and fell downe on his face at his fete and gaue him thankes. And thesame was a Samaritane. And Ies{us} aunswered, and saied: Are there not tenne clensed? but where are those nine? There are not found that returned again to geue God praise, saue only this straungier. And he saied vnto him▪ arise, goe thy waie, thy faithe hath made the whole.

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, y^t he myght enbraide the inhabitauntes of Hierusalem with their hardenesse of beleuyng, whereas they abhorred the Samaritanes wurse then the heathen, and reputed y^e 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 y^t 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 doc∣trine 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 ap∣proche not nere to the persone of Iesus,* 1.462 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. Blis∣sed 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,* 1.463 and shewe theimselfes to the priestes. For in the priestes rested the au∣toritie 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 Samary∣tane 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, glo∣ryfiyng 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

much as they could in theyr mynde by priuye stealth to enioye so great a bene∣fite, 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,* 1.464 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,* 1.465 he spake to the Samaritane liyng pro∣strate 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 af∣fiaunce in me hath purchased and obteined vnto thee.

[ The texte.] ¶Whan he was demaunded of the phariseis, whan the kingdome of God should come, he aunswered them, and saied. The kingdome of God shall not come wyth waiting for, neither shal thei saie: loe here, or loe there. For beholde the kingdome of God is with∣in you.

Nowe for because Iesus hadde the kyngdome of god oftentimes in hys mouth, the Phariseis, (who dyd not yet vnderstande the kingdome euangeli∣call to bee a ghostelye kyngdome, but dreamed that it was some other kyng∣dome, wh••rein the nacion of the Iewes should haue dominion ouer other na∣cions,) came vnto hym,* 1.466 & 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 kyng∣dome of the bodies but of the soules, neither dooeth it stande by visible mayn∣tenaunce, 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 y^e 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.

[ The texte.] ¶And he saied vnto his disciples: the daies will come, whan ye shall desire to see one daie of the soonne of man, and ye shall not see it. And thei shal saie to you: see here,

see there. Goe not after theim nor folowe theim. For as the lightening that appereth out of the one parte that is vnder heauen, and shineth vnto the other parte, which is vnder heauen: so shall the sonne of man bee in his daies: but first muste be suffre manye thinges and be refused of this nacion.

And where the disciples neyther, dyd not well vnderstande this, who on their partes also dreamed that the yearthlye kyngdome of Israell shoulde bee greatly enlarged: Iesus turnyng vnto them, did so tempre his woordes, as he myght make them to be alwaies ready against the last day of iudgement, and yet take awaye from them, the carefull searchyng of the tyme whan it shoulde bee, and myght rather arme 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,* 1.467 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 ty∣mes and houres. Therefore lyke as lightenyng soodainlye flashyng foorthe, dooeth shewe his fierie brightenesse from one syde of the aier as ferre as the o∣ther 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,* 1.468 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 y^e 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.

[ The texte] And as it happened in the daies of Noe: so shall it bee also in the daies of the sonne of man. Thei did eate and drinke: thei maried wiues and wer maried, euen vnto that s••••e daie that Noe went vnto the arke: & the floud came and de••••••uied them al. Likewise also as it chaunced in the daies of Lot. Thei did eate, thei dranke, thei bought, thei solde, they planted, thei builded. But euen thesame daie that Lot went out of zodome, it rained with ••ier and brimstone from heauen, and destruied them al. Euen thus shal it bee in the daie whan the sonne of man shal appere. At that daie, he that is on the house toppe & his stuffe in the house, leat him not come downe to take it out. And lea••e not him that is in the field turne backe again to the thinges that he lea••t behinde: Remembre Lottes wyfe.

But that the saied day may not take a man tardie, the remedie and pro∣uision 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.* 1.469 But men be∣yng wedded vnto the worlde, will promysse and waraunt themselfes of a lon∣ger daye ere it come, yea or that suche a day will neuer come at all, and beyng carelesse by reason of suche hope,* 1.470 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,* 1.471 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 ma∣iestee. 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 y^e house toppe,* 1.472 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 y^e saied daye shal by chaunce sodainly finde any man abrode in the field, leat him not flee home to escape it: for y^e 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.* 1.473 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.

[ The texte.] ¶Whosoeuer wil goe aboute to saue his life, shall lose it: and whosoeuer shal lose hys life, shal saue it. I tell you: in that night there shalbee twoo in one bedde, the one shall bee receiued, & the other shalbee forsaken. Two shal bee a grinding together, the one shall bee receiued, and the other forsaken. Two in the fielde: the one shalbe receiued, and the other forsaken. And they aunswered, and saied to him: where lord? He saied vnto them, wherso∣euer the bodie shall be, thither will also the eagles bee gathered together.

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.

For at that day there shalbe no laisure n•• space to thynke of the lyfe of y^e body, whan the lyfe of the soule shall turne in the wh••le of beeyng in hassarde and ieoperdy.* 1.474 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 shall∣bee 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 y^e disciples heard al this as it had been half in a dreme, not vnderstan∣dyng 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, y^t the holy people, wheresoeuer they shall bee found, shall not bee disseuered from the Lord, aun∣swered: 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.

[ The texte] ¶And he putte foorth a parable vnto them, signifiyng that men oughte alwaie to praie and not to be wery, saiyng: Ther was in a certaine cite•• a iudge, whiche feared not god, neither regarded man. And ther was a certain wedowe in thesame citee, & she came vnto him, saiyng: auenge me of myne aduersarie. And he would not for a while. But after∣ward he saied within hymself: Though I feare not God, nor care for mā, yet because this wedowe is importune vpon me, I wil auenge hir, leste she come at the last & raill on me. And the Lord saied, heare what the vnrighteous iudge saieth. And shal not god au••nge his elect whiche 〈◊〉〈◊〉 day & night vnto hym, yea though he differre theim? I tell you that he will auenge theim, and that quickely. Neuerthelesse, whan the soonne of man cometh shal he fynde fe••ih on the year••h?

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 per∣uersnes 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,* 1.475 but at the handes of God: neither goyng about any auenge∣mente in the meane whyle, nor defendyng one displeasure receiued, with doo∣yng 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 vn∣doubtedly heare the prayers of his seruauntes, when oportunitee of tyme

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 han∣des rested the highest power,* 1.476 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 y^e 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 hel∣pers 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 im∣portune 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,* 1.477 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

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,* 1.478 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 re∣maine perfeict and whole but with a fewe. Yet not withstanding with whome∣soeuer thatsame constaunt feyth and trust in God shal be found, thesame per∣sones shall be deliuered, God beyng the auenger of their cause.

[ The texte.] ¶And he tolde this parable vnto certaine whiche trusted in theimselfes that they were perfeict, and despised other. Twoo men went vp into the temple to praie: the one a phari∣see, and the other a publicane. The pharisee stoode and praied thus with hymself: God I thanke thee, that I am not as other men are, extorcioners, vniust, aduouterers, or as this Publicane. I fait twife in the weeke. I geue sithe of al that I possesse. And the Publicane standing a ferre of, would not lift vp his iyes to heauen, but smote vpon his brest, saying: God be thou mercifull to me a sinner. I tel you: this man departed home to his house iu∣stified more then the other. For euerye one that exalteth hymselfe, shall be brought lowe: And he that humbleth hymselfe, shal bee exalted.

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 weor∣kes, and presumpteously taking vnto themselfes the lande and title of righte∣ousnesse 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 compari∣son of theim selfes despised others, as sinners, whereas the humilitie of the o∣thers 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,* 1.479 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 hym∣self, and full of despitefull woordes againste the neighbour. The Publicane contrariewise alltogether mislikyng hymself, because hys conscience yelde••

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 vn∣to me a synner. The pharis••y did no more but geue thankes, as one y^t 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 neigh∣bour. 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.* 1.480 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 ca∣steth hymselfe doune in his owne herte, shalbe exalted on high in the sight of God.

[ The texte.] They brought vnto him also young children, that he should touche thē. When his discyples ••••we it, they rebuked them. But Iesus (whan he had called them vnto him) said. Suffer chil∣dren to cum vnto me, and forbid them not. For of suche is the kingdom of god. Uerilye I saye vnto you: Whosoeuer receiueth not the kingdom of god as a child, shall not enter therein.

And beholde, an other occasion, whereby for the Lorde to commende vnto vs humilitie and softenes, coupled with simplicitie and plainnesse. Mothers brought their young babes vnto Iesus, to the entente he should touche them and blisse them: thinkyng that it shoulde come to passe that thesame chyldren should by that meanes be in the more safetie 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 ex∣aumple 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,* 1.481 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 clo∣kyng 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,* 1.482 thei know not what auarice meaneth, they can no skill of ambiciō, it is mere innocēcy that is in them, it is mere sim∣plicitie 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 doc∣trine

of the gospell with the lyke simplicitie that these children are of, he shal not enter into the kingdome of God.

[ The texte.] And a certain rewler asked him, saiyng: Good maister, what ought I to do to obtein eternall life? Iesus said vnto him, why callest thou me good? None is good saue god onely. Thou kno∣west the cōmaundem••••es: Thou shalt not cōmitte aduoutry: thou shalt not kill: thou shalt not steale: thou shalt not bea••e false witnesse: honour thy father and thy mother. And he said: a•• these haue I kept frō my youth vp. Whan Iesus heard that, he said vnto him: yet lackest thou one thyng. Sell al that thou hast, and distribute vnto the poore, & thou shalte haue treasure in heauen, and cum folowe me. Whan he heard this, he was sorye, for he was very ryche. Whan Iesus sawe that he was sorye, he said: With what difficultie shal they that haue money, entre into the kingdom of god? It is easier for a camel to go through a nedles iye, then for a riche mā to enter into the kingdome of god. And they that heard it, said: And who than can bee saued? And he said. The thynges whiche are vnpossible with men, are possible with God.

* 1.483Than agayne came there vnto Iesus one of the great states and the heade∣men, 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?* 1.484 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 ti∣tle, because he wel vnderst••de the demaunder of the question not to be vtter∣ly 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:* 1.485 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 spe∣cified: 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 y^e other fault too, said. Thou lackest one pointe yet. That if thou wylt enter the king∣dome of the gospell,* 1.486 goe thy waies, sell all that euer thou hast in thy posses∣sion, 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.* 1.487 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 y^e blisse

of the kyngdome of heauen, that neuerthelesse he coulde not contemne the ry∣chesse of this world: turned to his disciples, and as one beyng in a great mer∣uail, he saied:* 1.488 How hardely shall those whiche are heauy laden with the bur∣den 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 thy∣ther, who than can be saued?* 1.489 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 vnfey∣ned 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 salua∣cion euerlastyng shall require it.

[ The texte.] Than Peter said: Loe we haue forsaken all and folowed thee. He said vnto them. Uerilye I say vnto you, there is no man that hath forsaken house, either father or mother, either bre∣thren, or wife, or children (for the kingdome of gods sake) whiche shall not receiue much more in this worlde, and in the world to cum, life euerlastyng.

Of these woordes the Apostles conceyue a good hope, the more parte of whom had left altogether whatsoeuer it was that thei were owners of to∣fore. Therfore in the behalf of thē al speaketh Peter, saiyng: loe we haue left al, and haue folowed thee, we haue perfourmed euē y^esame 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 re∣pente 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 tran∣sitory 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.

[ The texte.] Iesus toke vnto him the twelue, and said vnto them: Behold we goe vp to Ierusalem, and al shalbe fulfilled, that are written by the prophetes, of the sonne of man. For he shalbe deliuered vnto the Gentiles, and shalbe mocked, and despitefully entreated & spetted on: & whan they haue scourged him, they will put him to death. And the third day he shal arise again. And they vnderstode none of these thinges. And this saiyng was hid from them, soo that they perceyued not the thynges whiche are spoken.

After that he had with these sayinges somewhat lifted vp and chered the hertes of his disciples agayn: he tooke with him the twelue apostles, 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 y^e 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 dismai∣ed 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 mēci∣oned or spoken of. And verily this was none vnbelefe in theym, but a certain earnest loue strōgly working in thē towardes their maister. Seuerally ther∣fore 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 myni∣stred 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 bet∣ter 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 enter∣preted 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 sel∣ues: as (for exaūple) whā he willed thē to beware frō y^e leauē of y^e 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

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 per∣mission and sufferaunce, to thend, partely that they might by a litle at once bet∣ter and better bee enured to the thyng, whiche shoulde afterwarde bee incom∣parably bitter vnto them, and partely because they shoulde not before the tyme scattre themselues abrode by fleyng from their mayster, by whose communica∣cion they were yet in many matiers to be schooled. They could not yet through∣lye see ne perceyue the priuities of Goddes workyng and conueighaunce, be∣cause they had the iyes of theyr mynde in manier sterke blinde with muche fog∣gie derkenesse.

[ The texte.] And it came to passe, that as he was come nigh vnto Hierico, a certayne blynde man sate by the wayes syde beggyng. And whan he hearde the people passe by, he asked what it mente: And they sayed vnto hym, that Iesus of Nazareth passed by. And he cryed, saying: Iesu thou sonne of Dauid, haue mercie on me. And they which went before, rebuked hym, that he should holde his peace. But he cryed so muche the more, thou sonne of Dauid, haue mercie on me. And Iesus stoode styll, and commaunded hym to be brought vnto hym. And whan he was come nere, he asked hym, saying: what wilt thou that I doe vnto thee? And he sayed: Lorde, that I maye receyue my sight. And Iesus sayed vnto hym, receyue thy sighte, thy faythe hath saued thee. And immediately he receyued his syght, and folowed hym praysyng God. And all the people, whan they sawe it, gaue prayse vnto God.

But yet muche more wer the others dymme of sight, which were of lesse fa∣miliaritie with the Lorde. For the fountayne of health is the knowyng of Ie∣sus. 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 Ie∣sus, 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 be∣fell, 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:* 1.490 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, suspec∣tyng that he would haue craued an almes of the common rate, and also fea∣ryng

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 trou∣blesome 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. Be∣cause 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?* 1.491 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 re∣ceyue 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 af∣fiaunce 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: re∣ceiue 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.* 1.492 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 Ie∣sus, 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 conside∣racion 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 can∣not yet come, to approche nere vnto Iesus, because they cannot see: yet at leste∣wise 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

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 y^e 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 iour∣ney, 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 y^e fountain of al light. Thatsame lord be∣yng 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 a∣fore 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.

[ The texte.] And he entered in, and went through Hiericho: and behold, there was a mā named Zacheus, whiche was a rewler among the Publicanes, and was riche also. And he sought meanes to see Iesus▪ what he should be, and could not for the presse, because he was litle of stature. And he ranne before, and clymed vp into a wild figgetter, to see him: for he was to cum that way. And whē Iesus came to the place, he loked vp, and saw him, and said vnto him: Zachee, cum doune at once, for to day I must abide at thy house. And he came doune hastily, and receiued him ioy∣fully. And whan they sawe it, they all grutched, saiyng: he is gon to tarry with a man that is a sinner. And Zacheus stode forth, and said vnto the Lord: behold Lord, the half of my goodes I geue to the poore. And if I haue doen any man wrong, I restore him fower folde. Iesus sayed vnto him, this day is health happened vnto this house, because that he also is becum the chylde of Abraham. For the sonne of man is cum to seke, and to saue that whiche was lost.

ANd this same blynde man to whome the Lord restored the vse of the light, doeth in a figure not vnaptly signy∣fie the people of the Gentiles. For as for the Iewes, y^e lawe gaue sum piece of lyghte vnto them. But the Gen∣tiles 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 innu∣merable, but thesame more full of mischief and abomi∣nacion, 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

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 pa∣rentes 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 na∣cion 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 cōstrai∣ned 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 cra∣ued. 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 misera∣ble 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,* 1.493 that they were worthilye cast of, as mē that would not be made whol. And this figure certes was she∣wed 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 at∣tempted 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 Ie∣sus 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. He∣rode 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 zache∣us beyng desirous to see him what he should bee, because he woulde knowe

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,* 1.494 that was to many princes of the earth denied. Si∣mō 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,* 1.495 the sōne of y^e 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,* 1.496 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, whatso∣euer 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,* 1.497 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 y^e 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 y^e 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 y^e 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 y^e throng, that is to say, if thou haue no smatche at all ne sauouring of any ex∣cellent good thyng aboue the cōmon sorte: thou shalt oftentimes heare y^esame deceitfull saying: loe here is Christ, and loe yonder he is. The phariseis they crie: loe here is Ies{us}. The sadducees, they cry, behold, here he is. The Ebeo∣nites,

they crye: behold, he is here. An other poynteth to sum one of the Pha∣risaical 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 myn∣ded 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 Ies{us}, but he coueteth to see and know his face. And the face of Iesus is couered in y^e 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.* 1.498 Yea & peraduēture this figtree too was like vnto that same other figtree, whiche the lord accursed, because that by the freashe gre∣nesse 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,* 1.499 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 coum∣pany 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 acknowela∣gyng their own vnrighteousnes, lowe as they wer, contemned the lettre of y^e 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

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.* 1.500 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 ma∣tier 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 mo∣cion, sayed vnto hym,* 1.501 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 af∣feccion 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,* 1.502 for I am a felowe that am a synner. That other man also was a piththie and an earnest bidder of Iesus, which sayed vn∣to 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 there∣fore

he biddeth Zacheus to come down quickely. For nowe was it time that re∣dempcion whiche was to passe awaye from the Iewes, shoulde bee transposed and putte ouer to the congregacion of the Gentiles: for there muste Iesus so∣iourne 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:* 1.503 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 y^e neighbour hath nede. And what doeth Zacheus here∣upon 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 bid∣den 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 reioy∣cyng, 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 ge∣uer of all heauenly blisse to come vnto it. Well thus nowe thou seest the origi∣nal 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.* 1.504 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 ({quod} 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 ho∣nest 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 murmou∣ryng 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:* 1.505 wherfore haste thou gon in vnto men vncircum∣cised? but what is here doen all this while? Zacheus contemnyng the mur∣mouryng 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.* 1.506 For he sayeth vnto Iesus: behold O Lorde, I geue away halfe of my gooddes emong the poore, and in case I haue defrau∣ded 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,* 1.507 not holydayes, not solemnysyng of sabbothes, not washynges: he maketh no vauntes ne braggues of his vesture, or of his secte of religion: but

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 ma∣nyfold 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,* 1.508 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, wher∣by he was so muche the more abhorred emong the Iewes. But the Lorde pas∣seth 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.* 1.509 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 righte∣ousnesse: 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 fer∣ther 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 Abra∣ham. The stocke of this man beeyng of an other bloud from the stocke of A∣braham,* 1.510 is no lette vnto hym, nor his sorte and trade of lyfe hauyng heretofore been passed ouer in sinfulnesse, but whatsoeuer persone conuertyng and emen∣ding 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.

[ The texte.] As they heard these thynges, he added therto a parable, because he was nigh to Hieru∣salem,

and because they thought that the kyngdome of God should shortelye appeare. He sayed therfore: A certayne noble man went into a ferre countrey to receyue hym a kyngdom and to come agayne. And he called his tenne seruauntes and deliuered them tenne pounde saying vnto them: Occupye ye tyll I come. But his citezens hated hym, and sente a message after hym saying: We will not haue this man to reygne ouer vs. And it came to passe, that whan he had receyued his kyngdome, he returned, and commaunded these seruauntes to be called vnto hym (to whome he had geuen the money) to we••e how muche euery manne had dooen. Than came y^e first, saying: Lord, thy pounde hath gayned tenne pounde. And he sayed vnto hym: well, thou good seruaunte, because thou hast been feithfull in a veraye lytle thyng, haue thou autoritie ouer tenne cities. And another came saying: Lord, thy pound hath made fyue pound. And to thesame he sayed: be thou rewler also ouer fiue cyties. And another came, saying: Lorde, beholde here is thy pounde, which I haue kept in a napkyn, for I feared thee, because thou arte a streight man, thou takest vp, that thou laydest not down, and reapest that thou diddest not sowe. He sayeth vnto hym: Of thyne owne mouthe wyll I iudge thee, thou eiuell seruaunte. Knowest thou that I am a streight man, taking vp that I layed not downe, and reapyng that I dyd not sowe? And wherfore gauest not thou my money into the banke, and at my cummyng I might haue requyred myne owne with vauntage? And he sayed vnto them that stoode by: take from hym that pounde, and geue it to hym that hath tenne pounde. And they sayed vnto hym: Lorde he hath tenne pounde. For I saye vnto you, that vnto euery one whiche hath, shalbe geuen, and he shall haue aboundaunce: and from hym that hath not, shalbe taken awaye euen that whiche he hath. Moreouer those myne enemies, (which would not that I shoulde reigne ouer them) bryng hither, and sleagh them before me.

By this talke Iesus did declare that from hensfoorth none ought to glory in the obseruyng of the lawe, but whatsoeuer good qualitie or gyfte of grace had happened vnto any man by the bounteous liberalitie of god, y^• same should bee wholy employed to suche ende, y^t 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 king∣dome 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 god∣ly with immortall glorye, and shall adiudge the wiekedde vnto endlesse tor∣mentes, 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 em∣ploye 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 deb∣tours 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 & salua∣cion of all creatures, and thynketh himselfe encreaced with a great auauntage and gayne, yf one man emende by another from viciousnesse, and bee conuerted from vice to the earnest exercise of godly deuocion, whereby he maye haue what

to rewarde in both parties, aswel the one that helpeth with doyng benefite, as also the other which hath been holpen. For there is nothyng that we maye in this behalfe take into our own possession eyther of prayse o••els of thanke. We are seruauntes euery one of vs, and of bounden dutie owe our beste la∣bour 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,* 1.511 toke a voyage into a ferre coun∣trey 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, cal∣led 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 diui∣siō 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 y^e 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,* 1.512 hated hym. Wherupon as soone as he was gon foorth on his iourneye, they begoone to treacte of a chaunge, attemptyng suche a mat∣ter, that while he wer in recoueryng his other kyngdome, he should be expul∣sed out of that that he had than already in possession. Upon this they sent am∣bassadours 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 re∣couered 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,* 1.513 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 decla∣red 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

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 indu∣strye (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:* 1.514 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 sen∣tence against thine owne head. Thou knowest (thou sayest,) that I am a ry∣gorous 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 be∣st 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 y^e 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 ser∣uauntes 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,* 1.515 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 y^e buisy trade of preachyng

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 deliue∣red 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 dei∣uyll 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 be∣yng 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, Frenche∣men, 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 do∣mynyon and empire of the ghospell, and all the nacyons of the whole worlde to ioyne together into one churche and congregacion. But whyle he earneste∣ly 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 know∣lage 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 kyng∣dome 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 hea∣uen 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

churche is recouered and established: in geatting and establishyng wherof, as many as shall haue doen theyr feythfull trauayle, shall bee crouned with glo∣ry 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 ty∣dynges 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 texte.] ¶And whan he had thus spoken, he proceded furth taking his iourney, to goe vp to Hierusalem. And it fortuned whan he was come nigh to Bethphage and Bethanie, be∣syde the mounte whiche is called Oliuete, he sent two of his diciples, saying: goe ye into the towne whiche is ouer agaynste you: into the whiche as soone as ye are come, ye shall finde an Asses colte tyed, wheron yet neuer man sate, looce him, and bring him hither. And yf any man aske you, why doe ye looce hym? Thus shall ye saye vnto him: the Lorde hath nede thereof. They that were sent, went their waye, and founde euen as he had sayed vn∣to them: And as they were a loocing the col••e, the owners therof sayde vnto them: Why looce ye the colte? And they sayde: for the lorde hath nede of him: and they brought hym to Iesus, and cast theyr rayment on the colte, and set Iesus theron. And as he went, they spred theyr clothes on the way. And whan he was nowe come nigh to the going downe of the mounte Oliuete, the whole multitude of the disciples began to reioyce, and to prayse God with a loude voice, for al the miracles that they had sene, saying: blissed be the king that cometh in the name of the Lorde, peace in heauen, and glory in the highest.

The lorde whan he had spoken the premisses, went foorth on towardes Hierusalem, where he shoulde afterwarde accomplyshe thatsame excellent sa∣crifice 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 vn∣to 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 willing∣ly & 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

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 aun∣swere 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 dys∣cyples beecause he shoulde not vpon the bare rydge of the colte sitte to muche vneasily,* 1.516 cast their robes abrode vpon the beastes backe. And now Iesus sit∣ting 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 so∣daynly 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 voi∣ces of people reioycing at his cummyng, as it had bene to God cummyng in triumph,* 1.517 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.

[ The texte.] ¶And some of the Phariseis of the coumpanye sayed vnto him: Maister, rebuke thy disciples. He sayed vnto them: I tell you, that if these holde theyr peace, than shall the stones crye.

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

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 vn∣measurable fauour of the people towardes theyr maister, and therefore vn∣pleasaunte 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 spo∣ken by the prophetes?* 1.518 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 Ie∣sus 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 com∣prised no small poynte of mistery. The she Asse that was the dame, was stan∣ding, & 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 be∣ginning of the Iewes,) the colte (I saye) betokenyng the people of the Gen∣tiles, 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 de∣crees of the philosophiers, & subiecte to the wurshippyng of Idolles and dei∣uilles. 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 may∣sters. 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

looced in yearthe, the same shoulde bee loo••ed in heauen too. And what mer∣uayl 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 mur∣derer 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 ca∣rying, 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 bon∣dage, and after they haue once receiued Iesus vpon theyr backe. After worl∣dely 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 haby∣tacion 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 exaum∣ples 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 bea∣ryng 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 glad∣nesse 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 bur∣ning and enuie. For they had lieffer haue it cryed vnto themselues: Osanna in the highest, lauded be he, which cometh in y^e name of y^e lorde: wheras they come not in the lordes name, but in theyr owne. But the Iewes euen at thys daye ke∣pyng

sylence of the glory of Christ whiche they haue enuye at, the stones vn∣ceassauntly 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, Sarmaci∣ans, 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 for∣mer mount had oyle wherby the light of feyth might be nourished and mayn∣teyned, 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 ap∣proche 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 downe∣hyll, the waye lieth ouer a playne, being on euery syde strawen with the braun∣ches 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.

[ The texte.] ¶And Whan he was come nere, he behelde the citie, and wept on it, saying: If thou haddeste knowen those thinges whiche belonge vnto thy peace, euen in this thy day thou wouldest take hede. But nowe are they hidde from thyne iyes. For the dayes shall come to thee, that thy enemies also shall cast a ••antie about thee, and compace thee rounde, and kepe thee on euery side, and make thee euen with the grounde, and thy children which are in thee. And they shall not leaue in thee one stone vpon an other, because thou knowest not the tyme of thy visitacion.

And whan the lorde Iesus was nowe come so ferre onward, that Hieru∣salem was somewhat nere, and was full in fighte afore him: viewing and be∣holdyng

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 my∣serie that was to come vpon them: he being earnestly moued with compassi∣on wept, and with woordes sodaynly brastyng out without any suche talke a∣fore 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, vouch∣salueth 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,* 1.519 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 vt∣trely 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 there∣fore fynde and fele thy kynges cummyng vnto thee with a ferre other furny∣ture 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:* 1.520 and ere longe shalte thou of force bee compelled to receiue that shall come to geue the vtter confusion. For the prin∣ces 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 ap∣poyncted 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,* 1.521 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

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,* 1.522 thou doest obstinately despyse the mercie of God. Thou shalt there∣fore 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.

[ The texte.] ¶And he went into the temple, and beganne to cast out them that solde therin, and them that bought, saying vnto them: It is written: My house is the house of prayer, but ye haue made it a denne of theues.

Iesus after he had spoken the premisses, came to Hierusalem, and entred into the temple,* 1.523 and droue out therhence such as were bying and selling there, saying: God sayeth in the scryptures: This same my house hath bene dedica∣ted, not for the trade of bying and sellyng, but for praying: but ye haue tur∣ned 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 fe∣ding theyr flocke, but taking away al the swete from them, and with their vn∣pure doctrine sleaghing the soules, whome theyr dueties were with pure doc∣trine to bring vnto lyfe.

[ The texte.] ¶And be taught dayly in the temple. But the priestes and the scribes and the chiefe of the people went about to destroy hym, and coulde not fynde what to doe. For all the peo∣ple stacke by him whan they hearde him.

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 mul∣titude of the people to depende altogether of hys sayinges: so greate was as∣well 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

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 sto∣rie, the same doeth often tymes happen after the morall sence also, whansoe∣uer, 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 monicy∣ons 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 ney∣ther of these both dooeth commonly loue the others: yet by wicked collusyon they diligentlye ayde, and mayntayne eyther others forwarde to the suppres∣syng and destruiyng of the trueth of Goddes woorde. And truely the pernicy∣ons 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.

[ The texte.] ¶And it fortuned in one of those daies, as he ••aught the people in the temple and prea∣ched the gospell: the high priestes and the scribes came together with the elders, & spake vnto him, saying: Tell vs by what autoritie dooest thou these thinges? Eyther who is he that gaue thee this autoritie? Iesus aunswered and sayd vnto them: I also wil aske you one thing, and aunswere me. The baptisme of Iohn, was it from heauen, or of men? And they thought within themselues, saying: if we saye from heauen, he will say: Why than beleue ye him not? But if we say, of men, all the people will stone vs. For they be persua∣ded that Iohn is a prophete. And they aunswered, that they could not tell whens it was. And Iesus sayed vnto them: neyther tell I you by what autoritie I dooe these thynges.

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 re∣peating 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 bri∣dle 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 doc∣trine, 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

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 with∣all, 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,* 1.524 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 dam∣ped 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 Bap∣tiste 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 wil∣dernesse,* 1.525 and about ••••••ime Iordane, the kingdom of god to approche, he bold∣ly and frankely declared the damnable vices of all persones indifferently, and prouoked them to repentaunce. And yet had not Iohn neyther anye autory∣tie 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 in∣stinete 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.

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,* 1.526 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 tru∣eth 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 coun∣trefaycte matyer: and commonly one fraude halethan other at hys ••ayle, and one guyle draweth an other after hym. Therefore they laye theyr heades to∣gether thus conferryng emong themselues: what aunswere shall we make to thys doubtfull questyon? If we shall say, that Iohns autoritye came im∣mediately from heauen, he will strayght way hitte vs in the forehead with it, and will say:* 1.527 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 creatu∣res. 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,* 1.528 but of an hu∣mayne spirite onely, all the vnyuersall people will vpon vs with stones, be∣cause it is a thyng rooted in the heartes of them all full and whole, that Iohn was a Prophete,* 1.529 and that he wroughte by the inspiracyon of God whateuer he wrought. They had no care to aunswere trueth, but to aunswere y^t 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:* 1.530 but whan they had gotten suche an euasion, they doe all vnder one se••bla∣bly 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

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 ney∣ther, whiche ye nowe demaunde.

[ The texte.] ¶Than began he to put foorthe to the people this parable: A certain man planted a vineyard and let it foorth to husbandmen, and went himselfe into a straunge countrey for a greate season. And whan the tyme was come, he sente a seruaunte to the houseband men that they shoulde geue hym of the fruicte of the vineyard. And they beate him & sent him away emptie. And agane he sent yet an other seruaunte, and him they did beate & en∣treacted him shamfully, and sent him away emptie. And a gayne he sent the third also, & hym they wounded, and caste hym out. Then sayed the Lorde of the vineyard: What shal I dooe? I will sende my dere sonne, peraduenture they will stande in awe of hym, whan they see hym. But whan the housebandmen sawe him, they thought within themselues, saying: this is the heyre: come leat vs kill him, that the enheritaunce maye bee ours. And they cast him out of the vineyarde, and killed him. What shall the Lorde of the vineyard therefore doe vnto them? he shall come and destroye these housebandemen, and shall leat out his vineyarde to other.

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,* 1.531 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 ({quod} 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 house∣bandry 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 ab∣sent 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, y^t 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 Is∣rael 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 prin∣ces, 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

fruicte as had growen vp in the vineyarde.* 1.532 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 towar∣des 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 lo∣den 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 ven∣geaunce neither, but sent yet the thyrde seruaunte. And him too did the house∣bandemen 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 y^e 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 de∣syrous to trye the vttermoste remedie possible, then to shewe or execute any ri∣gour 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.* 1.533

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.* 1.534 The sonne being obedient to hys father, wente.

The housbandmen, whan they sawe the sonne, they did not onely not reue∣rence hym, but also with wieked stomakes turned themselues full and whole to the deuises, and purposes of moste extreme madnesse, saying emong them∣selues: Hitherto haue we shaken of the seruauntes that haue come to vs, this∣same is the sonne and the heyre who entendeth one daye to auenge the despyte dooen by vs vnto hys father. Leatte vs kylle hym, and so shall we recouer

the enheritaunce of this vineyarde for our owne behoufes, stoutelye settyng the Lorde at naughte. Thys deiuelyshe deuyse was well lyked emonge them being confederate altogether, and so they cast the sonne out of the vineyarde, and slewe hym. Whan the Lorde Iesus had with thys processe playnely she∣wed to the pryestes, to the Scribes, and to the chiefe rewlers, theyr ve∣ray 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 house∣bandemenne? 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 say∣ing 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 remo∣ued vnto the Gentiles by the ministery of the Apostles.

[ The texte.] Whan they heard this▪ they saied: God forbidde. And he beheld them, and said: what is this than that is writtē? The stone that the builders refused, the same is become the head of the corner, whosoeuer dooeth stumble vpon that stone, shalbe broken: but on whomeso∣euer it falleth, it will grinde him to poudre. And the hygh priestes and the Scribes the same houre went about to lay handes on him, and they feared the people, for they percei∣ued that he had spoken this similitude against them.

But the Phariseis (as men that coulde in no wyse away with the hearing of this) aunswered: God forbydde, it shall not bee so. For they well percey∣ued 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 for∣tune, cast an earnest iye vpon them, and (as ye woulde say) speaking vnto their conscience,* 1.535 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 hym∣selfe 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 cou∣pleth twoo soondrye peoples into one churche and congregacion throughe e∣uangelicall 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

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 presente∣lye 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 in∣tente 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.

[ The texte:] ¶And they watched him, and sent furth spyes which should fayne themselues righ∣teous men, to take him in hys woordes, and to delyuer hym vnto the power & autoritie of the deputie. And they asked him saying: Maister, we knowe that thou sayest and teachest right, neither considerest thou the outward apperaunce of any man; but teachest the way of God truely. Is it lawful for vs to geue tribute vnto Ceasar, or no? He perceiued their craftinesse, & sayde vnto them: why tempte ye me? Shewe me a penye. Whose image and superscripcion hath it? They aunswered and saide, Ceasars. And he sayde vnto them: geue than vnto Ceasar, the thynges whiche belong vnto Ceasar, and to God the thynges that perteine vnto God. And they coulde not reproue his saying beefore the people: and they meruayled at his aunswere, and helde theyr peace.

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 determi∣ned: they goe about the bringing of it to effect by priuie traines of vndermy∣ning 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 pro∣pre 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,* 1.536 and watche all occasions possible to put him to deathe. They colourably sende forth cer∣tain counterfeict persons, who shoulde feigne theimselfes to be iust & righte∣ous 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 Empe∣rour of Romes deputies, & before the lieutenaunt Pilate, who at that present

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 incom∣parable malice. The sayde disguisyng maskyng esquiers therefore of the bys∣shops dooe set vpon Iesus, & assayle hym with suche kinde of wordes as here ensue.* 1.537 Maister we haue throughlye seene thy perfecte vpryghtenesse: thou tel∣lest thy mynde playnely without any feare or dissimulacyon, and teachest eue∣ry 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 stan∣ding 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,* 1.538 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 ad∣dressed 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 as∣sured peril & ieopardye of his life. For Christ was not come for any such pur∣pose, as to teache howe much was to be payed vnto Emperoures, or to Em∣peroures 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,* 1.539 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 {quod} Iesus byanby: than render and paye ye vnto Ceasar, yf anye thyng belongeth to his righte. For I force nothyng what the prynces of thys worlde dooe require by theyr exaccions. But thys is yet a greater poyncte of your charge, and more requisite to the purpose, that ye tendre vnto God, that

ye oughe vnto hym: know ye therfore the image of hym stricken and coined in youre hertes, acknowelage ye his title and poisee. All the soule is due to hym euery whit of it, and oughte not to bee in bondage to any other persone, then to hym, who created bothe the bodye and y^e 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 wyse∣dome of God in him, but sorowed because there was nothing which they could reproue in all his talke.

[ The texte] ¶Then came to him certaine of the Sadducees which deny that there is any resurrecci∣on, and they asked him, saiyng: Maister, Moses wrote vnto us, if any mannes brother dye hauing a wife, and he dye without children, that then his brother should take his wyfe, & reise vp sede vnto his brother. There were therfore seuen brethren, & the first toke a wife, and dyed without children. And the seconde tooke her, and he died childelesse. And the thirde tooke her, and likewise the residue of the seuen, and leaft no children behind them, and died. Last of all the woman died also. Nowe in the resurreccion, whose wife of theim shall she be? For seuen had her to wife. Iesus aunswered and saied vnto them: The childrē of this worlde marye wiues, and are maried, but they whiche shalbe coumpted worthye of that world and the resurreccion from the dead, doe not marie wiues neither are maried nor yet cannot dye anye more. For they are eguall vnto the aungels, and are the sonnes of God, in somuch as thei are children of the resurreccion. And that the dead shal rise again, Moses also shewed besides the bushe, whan he calleth the lorde the God of Abraham, and the God of Isaac, and the God of Iacob. For he is not a God of dead, but of liuing. For al liue vnto him. Than certain of the Phariseis aunswered and saied: Maister, thou haste well saied. And after that durste they not aske him any question at all.

Whan the saied parties were departed from hym, there came vnto him of the secte of the Sadducees, who vnder a false title of righteousnesse made much high solemnitie of theimselfes, in like manier as the Phariseis had their name of excellencie in outward apparence to the sighte of menne, wherein they thought theimselfes ferre to surmounte and passe the other sectes.

And the secte of the Sadducees hathe this one propre••ie by theimselfes,* 1.540 that they dooe not beleue any arisyng again of the bodyes to bee after this lyfe, nei∣ther 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. Mai∣ster, 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 bro∣ther of the partye so deceassed, shall marye the wedowe leaft by hym: and succe∣dyng 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 bro∣ther 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 chyl∣dren. And short tale to make, in semblable manier was this womā maried vn∣to euerye one of them vntill the seuenth, and al had her, and yet made she neuer an one of theim a father, ne brought hym forth any chyld. In processe of tyme dyed the woman too. Now than at the general resurreccion, which of the seuen

brethren shall recouer the possession of this woman to his wyfe? For ons ma∣ryed 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 bo∣dyes of the dead shall one daye returne to lyfe againe.

Now because these mennes apposyng of hym conteined in it more foolishe∣nesse, 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 progene∣racion of issue. And therefore matrimonie emong them is not a thyng of blisse∣fulnesse, 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 wor∣thye thatsame worlde, whiche knoweth no mortalitie, suche neyther shall procure wyues for theyr soonnes, nor shall geue theyr daughters to house∣bandes in mariage. For what nede shall there bee of mariage or a carnall co∣pulacion, whan no bodye shall nowe dye? For they haue nowe alreadye suc∣ceassed 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 suc∣cession of mankynde: But those others beeyng nowe by the vertue of the spy∣rite 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 pur∣posely 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 vouchesal∣ued 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 y^e 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 consu∣myng 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,

at that tyme alreadye buiried in graue: That if according to your opinion, e∣uery one which dyeth, dyeth for altogether, and dyeth neuer to be recouered a∣gayn: how doeth god call hymselfe god of theim that be none suche? For seing that God is y^e 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,* 1.541 forasmuch as the chieffer parte of theim remaineth a∣liue, that is to were, the soule, beeing the parte whereby our life is in vs. In o∣ther 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 bo∣dye, 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 the∣same 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 bui∣ried 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 a∣waye, 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.* 1.542 Thus after that Iesus had in vayne beene tempted and proued of soondrye sectes of the Iewes, (for he had afore this tyme aun∣swered 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.

[ The texte.] ¶And he saied vnto theim: Howe saie they that Christe is Dauids soonne? And Dauyd himselfe saieth in the booke of the Psalmes: The Lorde saied vnto my Lord, sitte thou on my right hande, till I make thine enemies thy foote stoole. Dauid therefore calleth hym Lorde, and howe is he than his sonne?

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 de∣maunde, not beeyng a question full of baites to take theim in trippes, but a

questiō that concerned their soule health. He demaūded whose sonne the scrip∣ture 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,* 1.543 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 fa∣ther: 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 in∣clyng 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 blin∣ded with peruerse and corrupte affeccions.

[ The texte.] Than in the audience of al the people, he saied vnto his disciples. Beware of the Scri∣bes, whiche wil goe in long clothing, and loue gretinges in the markettes, and the highest seates in the Sinagogues and the chiefe roumes at feastes, whiche deuoure wedowes hou∣ses feigning l••ng praiers: thesame shall receiue great damnacion.

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 con∣ueighaunce 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,* 1.544 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 Pha∣riseis and Scribes myght bee shunned, forasmuche as they would not be re∣fourmed: & 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, w^t what coulours the Lorde pe••neteth theim out, y^t 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

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 tra∣uaillers for the peoples behoufe and profite, whereas they coūtrefaict al thin∣ges 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,* 1.545 hunt and seke to geat autoritie emong the simple soules. They doe (as ye would saye) sette out themselfes to sale, by their newe∣found 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 rea∣chyng down to the hard grounde: and with their countenaunces framed to a grauitie, they are often & much present in y^e high stretes and in places of great resorte of people, to the entent they maie there haue much crouchyng and dou∣kyng 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,* 1.546 if they made no ferther sekyng nor suyng but for the swifte blastes of bruit and fame of y^e 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 ho∣noured 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 to∣gether 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

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 Pha∣riseis, 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 Scri∣bes: 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 peo∣ple, but also be resiste the glorie of Iesus, and that they dooe vnder a false pre∣tence 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 a∣gaynst suche Scribes and Phariseis, forasmuche as y^e 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 ser∣pent. If beeyng duely tolde of their ill doinges they do not emend, their coum∣paignie 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,* 1.547 then those, whiche are to y^e 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.

[ The texte.] As he behelde, he sawe the riche menne, which caste in their offreinges into the trea∣sourie. He sawe also a certain poore wedowe, whiche cast in thither twoo mytes. And he saied: of a trueth I saie vnto you: that this poore wedowe hath putte in more then thei al. For thei all haue of their surperfluitie added vnto the offreinges of God: but she of her pe∣nurie hath cast in all the substaunce that she had.

ANd to the entente the Lord Iesus would the more die∣pelye enpriente the foresaied matter in the hertes of the people, whiche was, that men are not estemed in y^e sight of God by thynges visible but by sinceritie of y^e herte, and also mighte checke the couetise of the Scribes, of y^e 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 that∣same place, whiche is called Eazophilacium (that is to say) the Iewelhouse or

••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 y^e 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 trea∣sourie, and had muche countenaunce and sygnes of allowing them for casting in suche money made vnto theim by the priestes and Phariseis,* 1.548 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 y^e iudgemente of God, hath cast in more then those other riche persones, whiche haue veraye largelye dooen.* 1.549 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 y^e earnest exercise of euangelicall deuocion and godlinesse, which consisteth in the syncere affeccion of the herte.

[ The texte.] ¶And vnto some that spake of the temple, how it was garnished with goodly stones and Iewels, he saied: The daies will come, in the whiche (of those thinges which ye se) there shal not be leaft one stone vpon an other, that shal not be throwen downe. And they asked him, saiyng: Maister, whan shal these thinges be, and what signe wil there be, whan such thinges come to passe? And he saied take ••ede that ye ••ee not deceyued. For manye shall come in my name, and saie that they are Christe, and the tyme draweth nere. Folowe ye not them therfore. But whan ye heare of warres and sedicions, be not afraied. For those thinges must first come to passe, but the ende foloweth not byandby. Than saied he vnto them: Nacion shall arise against nacion and kingdome against kingdome, & great yearth quakes shalbe in al places, and hungre, & pestilēce and feareful thinges. And great signes shall there bee from heauen.

Now so it was, that the Iewes had an especiall glorie in their temple of Hie∣rusalem, the whiche because it was excedyng curiously builded, and also enri∣ched 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 pre∣pared 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

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 y^e syght of God, then that other marble pillours, the garnishing of yuerye, the tymbre∣woorke 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 w^t rottyng, neither any tēpeste maie ouerthrowe, nor fier maie burne vp,* 1.550 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 wor∣des, 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 Hie∣rusalem, 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 prea∣chyng 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 min∣des 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.* 1.551 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 sedu∣ced, enbracing an other Christe in stede of me: For before the prefixed tyme at

whiche I wyll come,* 1.552 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 y^e end of y^e world, which hurleyburley māns self doeth procure vnto hymselfe by reason that he is infected w^t inordinate lustes & affeccions. Through mans peruerse∣nes shal y^e veray nature of thynges be shaken out of al due ordre & course, de∣testyng (as it wer) the malice of man, & strongly ensourgeyng for the redresse & auēgemente of their vngra••••••usnesse.* 1.553 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 cor∣rupt affeccions. Yea & verai nature selfe shal ouer & besides y^e premisses, cause many sore yearthquakes in many soondrye places, in sorte as though y^e 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 creatu∣res Ferthermore throughe penurie of the fruites of y^e 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,* 1.554 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 y^e 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 vn∣naturall 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 w^t 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 〈◊〉〈◊〉 w^t such manier eiuils, as aforesaied, be ratleed an shaken together, y^esame euils shal geue a great significacion & tokening of the world drouping now

apa•••• towardes his last date, and faste growyng towardes decaye and ruine.

[ The texte,] But before al these thinges, they shall laie handes on you, and persecute you: deliueryng you vp to the Sinagogues and into priesōs, and shall bring you vnto kinges & rewlers for my names sake. And this shal chaunce you for a testimoniall. Bee at a sute poyncte there∣fore in your hertes, not to studie before what ye shal answer: For I wil geue you a mouth and wisedome, where against al your aduersaries shal not be hable to speake or to resiste.

But ere thissame woefull distresse shall thus cease vpon all the world at once, there shal excedyng great peruersenesse of men come afore, which shal prouoke the goodnesse of god to wrathe. For whan ye shall preache my name throughe whiche they maye be saued, they shal laie handes vpon you, and shal persecute you with al kynde of dooyng yll or mischiefe vnto you, they shal hale you and pul you vnto their counsaile houses of assemblie, as though ye wer culpable & malefactours. Thei shal ferthermore cast you in prieson: thei shal a••taine, and condemne you at the benches of kinges and rewlers, not for anye youre trans∣gression, but for your great and high well dooyng, that is to wete, for the pro∣fessing 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 appro∣ued, and also that their malice maie well be perceiued to bee iustly condemned.* 1.555 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 w^t your selfes, how ye beeyng as ye are, men of no knowlage shall pleade your own cause in y^e consistorie or court of estates and princes. Neither is there any cause why for you to bryng in anye rhetory∣cian, 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 aduersa∣ries shal not be of power to resiste ne to gaynsaye, be they neuer so cruell or e∣loquent and well spoken in worldely wisedome

[ The texte] Moreouer ye shalbe betraied of your fathers and mothers, and brethren, and kinsfolke, & frendes, and some of you shall thei put to death. And hated shal ye be of all men for my na∣mes ••ake, & there shal not one hea••e of your head perishe. Possesse your soules by 〈◊〉〈◊〉.

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 af∣fliccion: 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 venge∣aunce on theyr malice. And thoughe that stormes of persecucion at the handes

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 protec∣tour and defendour.* 1.556 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, who∣so shal constauntely take deathe for my cause.

[ The texte.] And whan ye see Ierusalem besieged with an hoste, than be ye sure that the desolacion of thesame is nigh. Than leat them which are in Iewrie fligh to the mountaines. And leat them whiche are in the middes of it, departe out. And leat not them that are in other coun∣treies, entre therin. For these are the daies of vengeaunce, that all thinges whiche are writen maie bee fulfilled.

As for this same riche and welthye citie, of whiche the Iewes at thys pre∣sent 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 pla∣ces 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 ca∣sual commocions of mortal men,* 1.557 but the vengeaunce of god hauing been now a long time prouoked through the obstinate malice of man, shal by the instru∣mente of other forein nacions, scourge and plague this nacion being now ma∣ny 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 especi∣allye Daniell.* 1.558 And auoyded or chosen can it not bee but that it muste come to passe, whatsoeuer thyng y^e scripture hath foreshewed shal fortune. For Scrip∣ture 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 pro∣phecied, 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.

[ The texte,]

¶But woe vnto them that bee with child, and to them that geue suche in those daies: for there shalbe great trouble in the lande, & wrathe ouer al this people. And thei shal fall through the edge of the sweorde, and shalbe led awaie captiue into al nacions. And Ieru∣salem shalbe troden downe of the Gentiles, vntill the time of the Gentiles bee fulfilled.

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 wo∣men 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.* 1.559 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 thyn∣ges turned a contrarie waie, they shalbee bonde seruauntes and slaues vnto y^e nacions of the Gentiles, whom hitherto as people of abhominacion they haue detested,* 1.560 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 Hierusa∣salem 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,* 1.561 vntill the said Iewes beeyng chastised with long aduersyties, mai•• at the last emende, & ioyne together with the Gentiles into the felowshippe and brother∣hood of professyng the ghospell. For thesame thyng shall so come to passe be∣fore the laste daie of the worlde shall come.

[ The texte.] ¶And there shalbe signes in the sunne, & in the Moone, and in the ••••e••res, & in the earth. The people shalbe at their wittes ende through despaire. The sea, & the water shal roare, and mennes hertes shall faile theim for feare, and for looking after those thinges whiche shall come on the earth. For the powers of heauen shall moue. And then shall they see the sonne of man come in a cloude with power and great glorie. Whan these thinges beginne to come to passe, than looke vp, and lift vp your heades, for your redemcion draweth high.

And as for the approchyng of thesame laste daye manye signes shall wondre∣fully declare it before it come. For a drefull daie shal the said daie be, especial∣ly to suche persones as despise my tyme beyng quiete, and with benefites pro∣uokyng 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 y^e sayed daye. Thatsame bright shynyng Sunne beyng the foun∣taine of lyght, hauyng been accustomed to make all thynges looke w^t 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

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 elemen∣tes, and haue vsed only to geue theyr influence,* 1.562 and to bee woorkers vpon the thynges that lye vnder theim, and not to fele anye power of the interiour ele∣mentes 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 y^e 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 y^e last day to be at hand.

[ The texte.] And he shewed them a similitude: beholde the figtree, and all the trees whan thei shoote∣forth their buddes, ye se and know of your own selfes that summer is than nigh at hāde. So likewise ye also (whan ye see these thinges come to passe) be sure that the kingdom of god is nigh. Ueraily I sate vnto you: this generacion shall not passe, till all bee fulfilled. Heauen and earth shall passe▪ but my woordes shall not passe.

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 bud∣des & 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 y^e chaunge of y^e world, cōceiue ye an vndoubted hope of y^e 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 y^t euer hath hitherto bene foreshewed vnto you by the prophetes and by me, beleue ye wythoute all doubtes y^t these thinges also which I haue foresaied vnto you shal semblably ensue and come to effecte. This woorde I auouche vnto you on warauntise: y^t the tyme of man here in this worlde shal not passe awaie before y^e 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 soo∣ner vanishe awaie, then my woordes passe without taking due effecte.

[ The texte.] ¶Take dede to your selfes, leste at any tyme your heartes be ouercummed with sur∣fa••••ting and drounkennes and cares of this life, and so the daie come vpon you vnwares.

For as a snare shal it come on al them that dwelle on the face of y^• whole yearth. Watche ye therefore continually, and praie that ye maie escape all these thinges that shal come, & that ye maie stande before the soonne of man.

Beeyng therfore adcertained that this dredfull tyme wyll come, pre∣paire 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 droun∣kennesse, and with the other pensife cares of this present lyfe: but rather so liue ye,* 1.563 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 y^e yearth, where we haue no permanent abiding, but are in haste on our waye towardes thesame eternall dwellyng place.* 1.564 And suche persones certes whyle they are oc∣cupied 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 pro∣uoke 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 ex∣ercise, 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.

[ The texte.] In the daie time he taught in the temple, and at night he wente out, and abode in the mount that is called Oliuete. And all the people came in the mornyng to him into the temple, for to heare him.

And now whan the time of his death approched, Iesus did by exaumple of himself geue vs a lesson, that at suche tymes principally 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

vncessaunt intercession for the redemciō of the world, geuing a verai smal por∣cion 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 texte.] ¶The feast of swete breade drewe nigh, which is called Easter, and the high priestes and scribes sought how they myght kill him, for they feared the people: Than entred Sa∣tan into Iudas, whose surname was Iscarioth, which was of the noūbre of the twelue, & he went his way and cōmoned with the high priestes and officers, how he might betraye him to theim. And they were glad, and promised to geue him money. And he consented, & sought oportunitie to betraie him vnto theim, when the people were awaie.

THe more that the people depended of the Lordes mouth and saiynges, so much the more and more incensed were the priestes, the scribes and the phariseis, beyng confe∣derate 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 redemp∣cion 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,* 1.565 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 y^t 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 through∣ly 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 plen∣teouslye flowyng with all kynde of blisse, absteinyng in the meane tyme from the leauened breade, and liuyng in the simplicitie and sinceritie of the spirite euangelicall. So than suche a day was speciallye chosen of God to that same true sacrifice, where as it nothyng pleased the phariseis that it should so be. For he suffred death, not at the arbitrement or pleasure of the Iewes, but

at the pleasure of his father and hymselfe, at suche tyme as he woulde, in suche place as he woulde, and in suche manier as he woulde hymselfe. For nothyng was there in this matter eyther doen vnaduisedly or els by casualtie. The ma∣lice 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 ac∣complishe 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.* 1.566 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 be∣nefites, 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,* 1.567 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 mo∣cion 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.* 1.568 But the pestilent corrup∣cion 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 aunswe∣rable to the prophecie. They promised him money, and he promysed theym his seruice the best y^t he coulde do. In the meane time he sought an occasiō, where∣by to delyuer Iesus vnto theym, whan he shoulde bee in some solitarye place

sequestred from cumpany (whiche was the thyng that they desired) to the en∣tent no sedicion might arise through the fauourers of hym. And Iudas was well acquainted with all places where the lorde vsed to be solitary.

[ The texte.] Than came the day of swetebreade, whan of necessitie passeouer must be offered. And he sent Peter and Iohn, saying: Goe and prepare vs the passeouer, that we may eate. They said vnto him. Where wilt thou that we prepare? And he said vnto them: Beholde, whan ye entre into the citie, there shal a man mete you, bearyng a pitcher of water, him folow into thesame house that he entreth in, and ye shal say vnto the good man of the house: The maister saieth vnto the: where is the geaste chaumber, where I shall eate passeouer with my disciples? And he shall shew you a great parlour paued. There make ready. And they went and found as he had said vnto them, and they made ready the passeouer.

And nowe was the daye of swete breade come, the hyghest holy daye that the Iewes had, in whiche accordyng to the prescripcion of the lawe, the lābe was to bee slayne,* 1.569 whiche the Iewes call Phase, of passing ouer, (as I haue already sayd.) But the true Phase was the lord Ies{us} 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 y^e 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 y^e next day folowyng execute and accomplishe vpon the crosse, because he was not igno∣raūt how greatly they would afterward be dismayed by his death. He ther∣fore 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.* 1.570 Now forbecause Iesus, though he were the Lord & cre∣atour of all thynges, yet hadde no house of his propre owne, nor of any cer∣taintie to point vpon, the saied two disciples demaunded where his wyl and pleasure was to haue y^e paschal supper made ready for him. So great straū∣gers forsooth and so vnacquainted were the disciples w^t 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?* 1.571 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

pascall lambe ready for me. Nowe consider me this point, o frēde Theophi∣lus, an hoste of none acquaintaunce it is, that findeth Christe the parloure to suppe in: and a bearer of water is y^t 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 euery∣where, springyng first vp of derke and lowe beginnynges, but spreadyng it self ferther & ferther abrode frō day to day into the whole vniuersal world.* 1.572 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 ci∣tie, they fynde him that was carriyng the pitcher of water, they folowe the∣same 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 se∣questred, 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.

[ The texte.] And whan the houre was cum, he sate doune, and the twelue Apostles with him. And he said vnto thē. I haue inwardly desired to eate this passeouer with you, before that I suffre, for I say vnto you, henceforth I wil not eate of it any more, vntill it bee fulfilled in the kingdome of god. And he toke the cuppe, & gaue thankes, and said: Take this and deuide it among you, for I say vnto you, I will not drinke of the fruite of the vyne, vntill the kingdom of god be come. And he toke bread, & whan he had geuen thankes, he brake it, and gaue vnto thē, saiyng: This is my body, which is geuen for you. This do in the remēbraunce of me. Likewise also whan he had supped, he toke the cuppe, saiyng: This cuppe is the newe testament in my bloud, which is shed for you. Yet behold, the hand of him that betraieth me, is with me on the table, and true∣ly the soonne of man goeth, as it is appoynted. But woe vnto that man by whom he is betray∣ed. And they began to enquire among themselfes, whiche of them it was, that shoulde dooe it.

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,* 1.573 the time wherof I reioyce to be now come, because I thirst the redēp∣cion 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

from hensforth solemnise vnto me a ghostly and an effectuall passeouer, the ea∣tyng whereof shall make you immortall.* 1.574 So after that they had euery one ta∣sted of the lambes fleashe, Iesus tooke the cuppe in his hande, and gaue than∣kes 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 e∣mongst 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 thyn∣ges 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. Immediat∣ly hereupon the lorde Iesus entendyng by a misticall figure or token to conse∣crate to his seruauntes a newe testament, tooke breade, and after thankes ge∣uing 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.* 1.575 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 ten∣dre 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 con∣secrated 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 casual∣tie: but it is so prefixed by the determinacion of God,* 1.576 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 inordi∣nate couetise.* 1.577 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 be∣wrayed 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.

[ The texte.] And there was a striefe emong them, whiche of them shoulde seme to be the greatest: And he sayed vnto them: The kynges of nacions reigne ouer them: and they that haue autoritie vpon them, are called gratious Lordes. But ye shall not be so. But he that is greattest emong you, shalbee as younger: and he that is chiefe shallbe as he that dooeth ministre. For whe∣ther is greater, he that sitteth at meat, or he that serueth? Is it not he that sitteth at meate?

But I am emong you as he that ministreth, ye are they whiche haue abidden with me in my temptacions. And I appoynt vnto you a kyngdome, as my father hath appoynted vnto me: that ye maye eate and drynke at my table in my kyngdome, and sitte on seates, iudgeyng the twelue trybes of Israell.

Nowe because the Lorde Iesus had in the supper tyme made mencion of the kyngdome of god, there eftesones befell a contencion emong the disciples beyng yet weake, and hauyng yet still in some behalfe a smatche of the fleashe, which of them should after the lordes death haue the prima••ie and supremitie in the kyngdome of God.* 1.578 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 e∣mong 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 ima∣gine any suche lyke thing in the kyngdom of heauen, as ye see in worldly king∣domes. 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 vi∣olence: 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 sub∣iectes, 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 con∣suls, 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,* 1.579 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 quali∣ties whiche he hath receyued of god, but how to dooe his inferiours good ther∣by, 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 godly∣nesse, shall so greatly serue the commodities of all persones,* 1.580 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 dis∣deynefull 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 domi∣nion. For considre and pondre ye this in your myndes, whether of the twoo

semeth the greatter man, he that serueth at the table, orels he that sitteth at y^e table & is serued: doth not he that sitteth seme the greatter mā? Not for that whosoeuer sitteth doune,* 1.581 is in dede the greatter man: but he rather which en∣terteineth 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 care∣fulnesse 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 ti∣rannye 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?* 1.582 Ye haue receiued y^e 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,* 1.583 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 through∣ly tried and approued. Neither lownesse of degree, nor pouertie, not the tra∣uailles 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 coum∣paniyng and liuyng with me, wheras others haue fallen away frō me, wher∣as 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.* 1.584 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 kyng∣dome, prepare the feloweshyppe of the same kingdome for you that folowe

my steppes, in suche wyse that ye, whiche haue not sought for honour here in this worlde,* 1.585 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 honoura∣ble chyldren of god. And where ye are nowe for my sake reputed amōg y^e Ie∣wes for persones moste abiect: ye shal at that houre sitte as head men of dig∣nitie 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 vn∣der a figure, qualifiyng and tēperyng his wordes to the rawnesse of his dis∣ciples, 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 be∣cause we should learne with great pacience & fauour to suffre the weakenes & frailtie of other folkes, vntil they may growe to thinges of more perfeccion.

[ The texte.] And the Lord said: Simon▪ Simon, beholde. Satan hath desired to lift you as it were wheat. But I haue praied for thee, that thy faith fail not. And whan thou art conuerted, strength thy brethren. And he said vnto him. Lord I am ready to goe with thee into prison, & to death. And he saied: I tell thee Peter: the cocke shall not crowe this daye, till thou hast thrise denied that thou knowest me.

There was no more remaining but for hym to arme the mindes of his dis∣ciples 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 recey∣ued thatsame holy spirite of god,* 1.586 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 pur∣pose 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 harty∣ly 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,* 1.587 to the end that beeyng come to thyselfe again after thy falle, thou maiest by ex∣aumple of thy self confirme thy brethrē whā thei shal through the same frail∣tie bee fallen, to the end they may euery one of them vnderstande, that no man may possibly of his own strength bee an hable matche againste the malyce of Satan, onlesse he bee stayed with my aide and mainteinaunce. Peter whan

he heard these wordes, trustyng yet still in his owne strengthe, aunswereth. Lorde, what fallyng a way from thee, or what conuersion doest thou tell me of?* 1.588 Naie, thou shalt perceiue and fynde me a constant man in faith, and vnpos∣sible 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:* 1.589 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, y^t 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.

[ The texte.] And he said vnto th••: whan I sēt you without wallet or scrippe, & shoes, lacked ye any thing? And thei said, no. Thou said he vnto thē: but now he that hath a wallet, let him take it vp, and likewise his scrippe: and he that hath no sweord, let hym sell his coate, and bye one. For I saye vnto you, that yet thesame whiche is written must be perfourmed in me: euen among the wic∣ked was he reputed. For those thinges whiche are written of me, haue an ende. And they sayd: Lord, behold, here are two sweordes. And he said vnto them, it is enough.

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 de∣fend 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:* 1.590 ne ought not with any other armour or wea∣pon 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 ({quod} he) for a proufe & assaie to preache among the Iewes howe the kynge∣dome of god approched,* 1.591 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 aun∣swered, that they had wanted nothyng.* 1.592 Than Iesus to the entente he would vtterly plucke vp by y^e roote out of their stomakes all desire of auenging, be∣guileth 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 auen∣gyng 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 affec∣cionate 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 bee∣cause 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

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 y^e more extreme & sore y^e 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 y^t Esai long agon propheci∣ed should become of me:* 1.593 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 sai∣ynges, 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 to∣ward,* 1.594 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 y^t time multiplied the fiue loaues & two fishes to make thē suffice manye thou∣sandes 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 lighte∣ned and discharged from al earthly desires, and armed with the only sweord of heauenly doctrine. And the said victory consisteth in the vndefeasable scri∣pture of the olde and newe testamente, so that a man maye vnderstande twoo sweordes, but thesame sweordes, deliuered foorth by one spirite.

[ The texte.] And he came out, & went (as he was wont) to moūt Oliuere. And the disciples folowed hym. And whā he came to the place, he said vnto thē: pray leste ye fall into temptacion. And he gatte himself frō them, about a stones cast, and kneled doune and praied, saiyng: Father if thou wilt, remoue this cuppe from me. Neuerthelesse, not my wyll, but thine be fulfilled. And there ap∣pered an aungel vnto him from heauen, coumfortyng hym. And he was in an agony, & prayed the longer. And his sweate was lyke droppes of bloud, tricklyng downe to the ground.

And because men of armes whan they shall entre a fight, are woont against

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 ser∣uauntes, what thyng it was that might moste principally strengthē them a∣gainst suche ioynyng in battail whan it is toward: wēt foorth of Ierusalem, and accordyng to his accustomed vsage, wente to mounte Oliuete, his disci∣ples 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 hym∣self 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.* 1.595 And to geue vs a lesson that the herte is to bee sub∣mitted as often as we addresse to speake & talke with God: He praied his fa∣ther on his knees bowed downe to the grounde, saying: Father if it bee thy will,* 1.596 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 re∣dempcion 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.* 1.597 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 y^e 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 Ies{us} 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 suc∣cours we ought to take our refuge,* 1.598 as often as thatsame quaking feare shall take our infirmitie and cease vpon it. For liyng doune prostrate vpon y^e 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 suf∣fering paine and torment: so great trouble of mind toke Christ, that droppes of bloude tricled doune to the earth from all his body ouer.

[ The texte.]

And whan he arose vp from praier and was cum to his disciples, he found them slepyng for heauinesse, and saied vnto them: why sleape ye? Ryse and praye, leste ye fall into temptacion.

Assoone as he arose again from praiyng & stode vpright, he retourned vnto his disciples, and found them slepyng for sorowe and heauynesse. Thatsame was not any surfaict that had made them so heauye, but the weakenesse of nature: it was grieuous dolour of the mynde that had caused their slepe: but whoso will in suche a bataill goe awaie a conquerour, muste fighte agaynste this weakenesse, with the lustie 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 texte.] While he yet spake, behold, there came a cumpany, and he that was called Iudas (one of the twelue) went before them, and pressed nigh vnto Iesus, to kysse him. But Iesus said vnto him. Iudas, betraiest thou the sonne of man with a kisse? whan they whiche were about him, sawe what would folowe, they said vnto him: Lorde, shall we smite with the sweorde. And one of them smote a seruaunt of the high priest, and stroke of his right eare: Iesus aunswered & said: suffre ye thus ferre forth. And whan he had touched his eare, he healed hym.

The Lorde Iesus had not yet ended these wordes, and euen nowe alreadye appered in sight a rable of vngracious souldiers, whom the priestes & Pha∣riseis 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 fo∣lower 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 y^e 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?* 1.599 Iudas by that word well vn∣derstode 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 cor∣rupcion 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 y^e princes of this world, are causers of a more greuous cōfusion, & are worthy of grea∣ter punishement, then vnhappye Iudas ouerlate takyng repentaunce of hys facte, did execute vpon himselfe. Immediately vpon the kisse geuen, the com∣pany 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 fo∣lowers of Iesus. Than the other disciples seyng suche violence to be attēp∣ted

& 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?* 1.600 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 perpe∣tuall 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,* 1.601 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 daun∣gerous 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 toge∣ther 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,* 1.602 he had begonne to fight with the sweorde, restored vnto Mal∣chus 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.

[ The texte.] Than saied Iesus to the high priestes and rewlers of the temple and the elders whiche were come to hym: Ye bee come out as vnto a thief, with sweordes, and staues. Whan I was day∣ly with you in the temple, you stretched forth no handes against me. But this is euen your ve∣raie houre, and the power of derkenesse. Than tooke they hym, and led hym, and brought him to the high priestes house.

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? Where∣as I haue been dayly with you in the temple, readie to come to for euerie bo∣dye that woulde,* 1.603 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 per∣mitted 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

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.

[ The texte.] But Peter folowed a ferre of. And whan they had kiendled a fyer in the myddes of the palaice, and were set down together, Peter also sate-downe emong them. But whan one of the wenches beheld hym, as he sate by the fyer, (and looked vpon hym) she sayed: this same felowe also was with hym. And he denyed hym, saying: woman, I knowe hym not. And after a litle while, an other sawe hym, and sayed: thou arte also of them. And Petur sayed: man I am not. And about the space of an houre after another, affirmed, saying: Uerailye this felowe was with hym also, for he is of Galile. And Petur saied: Man I wote not what thou sayest. And immediatly while he yet spake, the cocke crewe. And the Lorde turned backe, and loked vpon Peter. And Peter remembred the woorde of the Lorde, how he had sayed vnto hym, be∣fore the cocke crowe, thou shalt denye me thryse. And Peter wente out and wept bitterly.

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,* 1.604 and to make one emong the presse of the o∣ther 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.* 1.605 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

to the Lorde. All this while was Iesus in examinacion afore th•• wicked coun∣saill, and was striekē with buffettes contrarie to the manier and ordre of iudge∣mentes, 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,* 1.606 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 after∣warde be one of the chiefe of the congregacion. In the meane season whyle Pe∣ter reneagueth, while he sweareth naie, while he curseth himselfe, while he ge∣ueth 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 there∣by 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,* 1.607 turned his iyes vpon Peter, and had earnestly beheld hym. Peter beyng tou∣ched 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 bit∣terly. 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 Ie∣sus 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 wic∣ked 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 vn∣gracious dedes of mischiefe is there that are not doen? There was a conspira∣cie 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 ex∣cused 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 vouche∣safe to turne his iyes vpon them: and than shall they strayghtwayes acknow∣lage in themselfes from what state, into what ease they are fallen.

Let them withdrawe themselues from vngracious coumpayny, and leat them washe awaye theyr fault with teres, testifying their herte to be conuerted and chaunged.

[ The texte.] And the men that toke Iesus, mocked hym, and smote hym: and whan they had blynde∣folded hym they stroke hym on the face, and asked hym, saying: arede, who is it that smote thee? And many other thynges despitefully sayde they agaynst hym.

In the meane season was all thatsame nighte passed ouer and spente in mockes and scornes against Iesus. For the felowes that had apprehended Ie∣sus 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 pro∣phete, 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 clo∣ked Phariseis, as doe thynges to satisfie the fansie of folyshe prynces.

[ The texte.] And as soone as it was daye, the elders of the people and the hye priestes and Scribes, came together, and led hym into theyr counsayll, saying: arte thou very Christe? tell vs. And he sayed vnto them: yf I tell you, ye wyll not beleue. And yf I aske you, ye wyll not aunswere me, nor let me goe: Hereafter shall the sonne of manne sytte on the ryght hande of the power of God. Then sayed they all: arte thou then the sonne of god? He sayed: ye saye that I am. And they sayed: what nede we any further witnes? For we oure selues haue hearde of his owne mouth.

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.* 1.608 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 a∣ny 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,* 1.609 what maner of mā it was promised that Mes∣sias should be, and whether thesame tokens doe iustely agree in my person, ye wyll not aunswere accordyng to your consciences, as men that haue not anye earnest desyre to learne that is true, nor yet to teache it. Neyther wyll ye vpon any suche cause or consideracion acquite and discharge me, if I shall declare myne innocencie vnto you. For ye doe not by youre opposyng and examining

me, meane eyther vpō knowlage of the trueth to discharge me if I be innocent, or to condēne me beyng found guiltie, (as in lawfull iudgementes is common∣ly vfed to bee doen) but for this entent that the thyng which ye haue determi∣ned 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,* 1.610 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,* 1.611 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,* 1.612 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 demaun∣ded 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 spo∣ken in a playne affirmacion that so it was. But they iudgeing this∣same to be a cause sufficient enough wherefore to accuse hym of blasphemy, (then the which crime there was none other e∣mong the Iewes more worthie death) sayed: Why doe we yet styl require witnes?* 1.613 we oure owne selues haue hearde a manifeste blasphe∣mie out of his mouth. Upō this ver∣dite did all the whole coumpainy quickely agree, as men that had afore decreed by a∣ny title (whatsoe∣uer it were) to put Iesus to death.

The .xxiii. Chapter.

[ The texte.] And the whole multitude of them arose, and led hym vnto Pylate. And they began to ac∣cuse hym, saying: We founde this felowe peruertyng the people, and forbidding to paye tri∣bute to Ceasar: and saying, that he is Christe and a kyng. And Pilate opposed hym, saying: arte thou the kyng of Iewes? He aunswered hym and sayed: thou sayest it. Than sayed Pi∣late to the high priestes and the people: I fynde no faulte in this man. And they were the more fierce, saying: He moueth the people, teachyng throughoute all Iewry and begonne at Galile euen to this place.

WHan they had found out a cause (as to theimselues appe∣red) 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 Pi∣late 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 wur∣ship him whan he was commended and betaken to them. The Lorde was al∣ready 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:* 1.614 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 sub∣uertyng our nacion. For he forbade y^t any tribute should bee payed to the Em∣perour: 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 Ce∣sar. 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

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 conspy∣red 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 mat∣ter, and partely beecause it was no newe thyng for that poynte to bee reaso∣ned 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 de∣dicated vnto God, ought not to pay any tribute to heathen nacions. But of the artycle concernyng to bee a kyng,* 1.615 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 in∣nocencie, 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, pas∣sed not muche vpon. Therefore althoughe he vnderstoode not the aun∣swere of Iesus, yet beeyng not ignoraunte of the Iewes malyce, and gathe∣ryng 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 gathe∣red in a clouster together.* 1.616 I haue (sayed he) examined this partie of suche faul∣tes 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 to∣gether 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

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 oppres∣sed 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 pe∣ryshe altogether.

[ The texte.] Whan Pi••ate heard mencion of Galilee, he asked whether the man were of Galilee. And as sone as he knew that he belonged vnto Herodes iurisdiccion, he sent him to Herode, which was also at Hierusalem at that tyme. And whan Herode sawe Iesus, he was excedyng glad. For he was desyerous to see hym of a long season, because he had hearde many thynges of hym, and he trusted to haue seene summe myracles dooen by hym. Than he questioned with hym many woordes. But he aunswered hym nothyng. The hygh Priestes and Scri∣bes stoode foorth, and accused hym streyghtly. And Herode wyth hys men of warre, despysed hym. And whan he had mocked hym, he arayed hym in white clothyng, and sente hym a∣gayne to Pylate. And thesame daye Pylate and Herode were made frendes together. For before they were at varyaunce.

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 ve∣raye 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 ly∣tell woorde, Galilee, of the whiche countrey Herode was Tetrarche or prynce. He therfore demaunded whether Iesus was one of Galilee, it was aunswe∣red that he was a Galilean, because emongst the common people he was belie∣ued to bee a Nazarite,* 1.617 for he had been brought vp there in hys childehoode and had afterwarde led moste parte of hys yeres there. Therfore as soone as Py∣late 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,* 1.618 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 ben∣ches, 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,* 1.619 that Iesus woulde before hys face shewe some myracle, suche as he had heard veray many to had been wroughte in other places by hym. Wherfore he questioned with Iesus of many thynges, as one desierous to geat out many thynges out of Iesus: not to the ende hymselfe myghte bee made the better man therby, but to satisfie hys owne curious fansye that he had to knowe thynges. For none other thynges it were that he enquyred of Iesus, but suche as he woulde haue asked of some Magian, (that is to saye) some cunnyng man that had a syght in the priuities of Phylosophy, and in the

mysticall conclusions of nature: but Iesus, who was not come to serue the fāsie & lust of a wicked prince, but to procure health vnto al creatures, made him none aunswer at all,* 1.620 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 scry∣bes folow their matter earnestly and call vpon it, and dooe eagrely lay to his charge afore Herode, as mē very fore fearing that Ies{us}, who was thā arrai∣ned, mighte by some meanes escape. But yet Herode although he wer a wic∣ked 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 pro∣ceded of enuie. But thinking it sufficient to despise hym of whom he was de∣spised, 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.* 1.621 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 syn∣cere 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 of∣fēces which wer layed to his charge. It was in the meane time a thing high∣ly 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 fore∣wardes, amitie and frēdship grewe betwene Herode and Pilate, wheras be∣fore there had been variaunce betwene thē. But a wicked and vngodly frend∣ship it is, that is made by the iniurie of the trueth euangelicall.

[ The texte.] ¶And Pilate called together the high priestes and the rewlers, and the people, and said vnto them: ye haue brought this man vnto me, as one that peruerteth the people. And behold, I ex∣amine hym before you, and find no fault in this man of those thinges wherof ye accuse him: no nor yet Herode. For I sent you vnto him, and loe, nothyng worthy of death is doen vnto him. I will therfore chasten him, and let him looce: For of necessitie, he must haue let one looce vnto them at the feast: And al the people cried at once, saiyng: away with him, and deliuer vs Bar∣rabas (which for a certain insurreccion made in the citie, and for a murdre, was cast in prisō.) Pilate spake again to them, willyng to leat Iesus looce. But they cried, saiyng: Crucifie him, Crucifie him: he said vnto them the third time: what eiuill hath he dooen? I fynde no cause of death in him. I will therfore chasten him and let him goe. And they cried with loude voyces: requiryng that he might be crucified. And the voices of them, and of the high priestes preuai∣led. And Pilate gaue sentence, that it should be as they required. And he let looce vnto them, hym that for an insurreccion and murdre was casts into prison, whom they had desired, and he deliuered to them Iesus, to dooe with him what they would.

Whan Pilate sawe that ••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 toge∣ther the bishops, the Scribes, the chiefe men, and the commons that came at

theyr tayles: he spake after this sorte to them. Ye haue here of youre owne myndes brought this man before me, as one that withdraweth your people from the obedience of the Emperour and of your lawes, and I here in youre presence haue dooen what I can to boulte out the truethe of him with exami∣nyng and askyng dyuerse questions of hym: neyther dooe I fynde hym cul∣pable 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 fo∣lowe the equitie of Herode. I wil chastice the manne with some lesser punish∣ment 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 Ie∣sus 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 pardo∣ned and realeassed vnto theim,* 1.622 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 y^t he coulde doe no good this way neither, he moued them yet once againe pro∣uyng yf he coulde by any meanes mytigate theyr stomakes and deliuer Iesus beeyng innocent.* 1.623 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.

And what hath this man committed or offended why he should dye?* 1.624 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,* 1.625 but with furious & mad outcries, requiring that Ies{us} 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 wil∣full 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 se∣dicious murderer, whom they preferred before Iesus. And as for Iesus, he deliuered vnto them to doe suche execucion vpon hym, as themselfes would.

[ The texte.] And as they led him away, they caught one Simon of Cyrene cummyng out of the field and on hym layed they the crosse, that he might beare it after Iesus. And there folowed him a great cumpany of people, and of women whiche bewailed and lamented him. But Iesus tur∣ned backe vnto them, and said: Ye daughters of Ierusalem, wepe not for me, but wepe for your selues, and for your children. For behold, the dayes will cum, in the whiche they shall say: hap∣pye are the barraine and the wombes that neuer bare, and the pappes that neuer gaue sucke. Than shall they begin to say to the mountains: fall on vs, and to the hilles, couer vs. For yf they doe this in a grene tree, what shalbe dooen in the drye?

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 willing∣ly enbrace the crosse of Iesus, and folowed the steppes of his fete. There fo∣lowed Iesus also a great multitude of the people, both menne and women, which while the priestes & Scribes reioysed,* 1.626 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 redēp∣cion of all the whole worlde) willed them to refraine their vncomely lamen∣tyng, 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

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 ad∣iudged 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 y^e 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 sen∣tence 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 corrup∣ted with naughty affecciōs, could by no meanes be brought to any honestie?

[ The texte.] And there wer two euill dooers led with hym to be slaine. And after that they were come to the place (which is called Caluarie) there they crucified him and the ciuill doers, one on the right hande and the other on the left. Than saied Iesus: father forgeue theim, for they wote not what they dooe: And they parted his raymente, and caste lottes. And the people stode and behelde. And the rewlers mocked him with theim, sayinge: he saued other men leate him saue himselfe, if he be veray Christe the chosen of God.

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 mat∣ched with suche companions.* 1.627 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 y^e 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 world∣ly shame, so many mockes & skornes ministred vnto him, where also hanging

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 hym∣selfe, 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, offre∣yng 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 nai∣lyng 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 igno∣raunce: but that was suche grosse ignoraunce, as dooeth not deliuer ne dis∣charge them from offence. For they might haue lacked that ignoraunce and er∣rour, if inordinate affeccions and desires, whiche they were led by as bondser∣uaūtes, 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 in∣nocencie 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 hym∣selfe, yea although he haue with a great iniurie and displeasure been occasio∣ned 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 taun∣tyng 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 Sa∣tan, 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 other∣wise 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 re∣ceiue and accepte, as menne acknowlagyng our vnrighteousenesse and enbra∣cing

his vnspeakeable goodnesse towardes vs. Whither doest thou turne thy face awaye thou vnhappie and miserable sinner? Our Lord crieth, father for∣geue them, and thou being fallen in despayre of thy selfe, doest thou either ad∣dresse 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 a∣ny thyng of this worldes, forasmuche as he was in executyng an heauenly sa∣crifice: 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, euange∣licall 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.* 1.628 For this was in manier of a re∣warde for theyr wicked seruice. It was Iesus will and pleasure, that this be∣yng 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 pre∣sent 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,* 1.629 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 Mes∣sias, neyther the sonne of God, whom he had openly taken vpon himselfe to be, excepte he would come downe from the crosse. But the healthe and safegarde of the worlde did not consiste in cummyng downe: but in his continuyng and throughly enduryng to the ende. And thesame enduryng to the ende was of more weight and force with Iesus, then the opprobrious and reuilyng wordes of the chiefe headmen.

[ The texte.] ¶The souldiers also mocked hym, and came and offred hym vineagre, and sayed: yf thou be the kyng of the Iewes, saue thy selfe. And a superscripcion was written ouer hym with letters of Greke, and Latine, and Hebrue: this is the kynge of the Iewes. And one of the ciuill dooers whiche were hanged, rayled on hym, saying: If thou bee Christe, saue thy

selfe and vs. But the other answered and rebuked him, saying: Fearest thou not God, see∣yng thou art in the same damnacion? We are righteouslye punished, for we receyue accor∣dynge to our dedes, but thys man hath dooen nothynge amysse. And he sayede vnto Iesus: Lorde remembre me, whan thou comest into thy kyndome. And Iesus sayed vnto hym: Ue∣rayly I saye vnto thee, to daye shalt thou bee with me in paradyse.

But the souldiers, a grosse kynde of men, and partly ignoraunt of the Ie∣wishe religion, and partly despisers of it, skorned Iesus because it was repor∣ted 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 rea∣chyng 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 exaum∣ple 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 direct∣ly ouer his head, in Greke, in Latine, and Hebrewe letters, that it mighte the better be reade of all nacions.* 1.630 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 mer∣uaylous great mekenesse of Iesus, blamed and rebuked his felow whiche suf∣fred 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 spea∣kyng suche opprobrious woordes vpon one that muste here dye,* 1.631 especially see∣yng 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 han∣gyng on the crosse, and at the poynte of dying, himselfe also assured to dye on thesame place,* 1.632 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: boubt∣lesse 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.

[ The texte.] ¶And it was about the sixth houre. And there was darkenesse ouer all the yearth, vntyll the ninth houre, and the soonne was darkened. And the vaile of the temple did rente, euen through the middes. And whan Iesus had cried with a loude voice▪ he sayed: Father into thy handes I commende my spirite. And whan he thus had sayed: he gaue vp the ghoste.

Whan the Centurion sawe what had happened, he glorified God, saying: Uerayly, this was a righteous man. And all the people that came together to that sighte, and sawe the thynges whiche had happened, smote theyr brestes and returned. And all his acquayntaunce, and the women that folowed him from Galile, stood a ferre of beholdyng these thynges.

And nowe it was well nigh the sixte houre of the daye, that is to saye, 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 o∣uer 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, she∣wyng openly that the shadowes and ceremonies of the Iewes, should nowe ceasse, after that this sacrifice was once accomplished, whiche alone was suffi∣cient 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,* 1.633) and of his owne accorde gaue vp the ghoste. This thyng dyd the Cen∣turion 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 con∣demned 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 contem∣ned: 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 Ie∣wes, who tooke vnto them the laude of deuocion towardes God, and of holy conuersacion aboue all others. The Centurion glorifieth God: the Iewes doe

no more but feare his stroke,* 1.634 being made afearde with thynges of woondre, whereas with so many benefites they could not possibly be wonne. Ferther∣more 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 ne∣rer. 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.

[ The texte.] And beholde, there was a man named Ioseph, a counsaylour. And he was a good man and a iust; thesame had not consented to the counsayle and dede of them, which was of Aramathia a citie of the Iewes, whiche same also waited for the kingdome of God. He went vnto Pilate and begged the body of Iesus, and tooke it downe, and wrapped it in a linnen cloth, and laied it in a sepulchre that was hewen in stone, wherein neuer manne before had been laied.

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 ac∣complished, which buriall Iesus pleasure was should be clenly and honou∣rable. 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 re∣surreccion 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 noum∣bre 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 scri∣bes, 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 w^t 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 the∣same encreace more & more: orels because the saied Ioseph iudged y^e enuy of the Iewes against Iesus to be now saciate with his death. Wherfore he co∣meth vnto Pilate to whom he was a man well knowē by reasō of his nobi∣litie, & asked of him y^e body of Iesus. But Pilate would not geue it him be∣fore 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

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disciples better remembred it, then beleued it. And because they had an opi∣nion 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.

[ The texte.] And that day was the preparyng of the Sabboth, and the Sabboth drewe on. The womē that folowed after, whiche had cum with him from Galilee, beheld the sepulchre, and how his body was layed. And they returned and prepared swete odours and oyntmentes: but rested on the Sabboth day, accordyng to the commaundement.

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, paras∣ceue, because that vpon that day they prepared al thinges which were necessa∣ry the to solemne kepyng of the Sabboth daye, that shoulde bee on the mo∣rowe, to the entent they might not bee compelled by doyng of any bodily la∣bour, 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 bee∣yng diligently vieued and marked, thei returne home again and prepared spi∣ces, 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 oynte∣mente to bee powred vpon hym, beecause he woulde nottary for these wo∣mens swete oyntementes now at this tyme, whose deuoute diligence neuer∣thelesse 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 vnder∣stande 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 se∣uenth 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

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.

[ The texte.] But vpon the firste daye of the Sabbothes veray erely in the mornyng, they came vnto the sepulchre, and brought the swete odours which they had prepared, and other women with them. And they found•• the stone rolled awaye from the sepulchre: and they went in but they f••und not the body of the Lorde Iesus. And it happened, as they were amased therat, behold two men stoode by them in shynyng garmētes. And as they were afrayed, and boughed dow•• theyr faces to the yearth, they sayed vnto them. Why seke ye the liuing emong the dead? He is not here, but is arisen. Remembre howe he spake vnto you, whan he was yet in Galile: say∣ing, that the sonne of man muste be deliuered into the haundes of synnefull men, and be cruci∣fied, and the thyrde daye aryse agayne.

THat the selie weomen rested from doyng any weorke, was a thynge geuen to the solemnitie of the Sabbothe. But as∣soone as it was lawfull to returne agayne to workynge, the diligence of the weomen bestowed the tyme in wat∣chyng 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 bee∣yng now dead, whom they had tendrely loued whyle he was aliue, wheras yet neuerthelesse,* 1.635 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 migh∣tie 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 ke∣pers 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,* 1.636 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

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,* 1.637 and theyr garmentes glitteryng in maner of clere brightnesse or lightning. Thissame veray lightnesse and sight of the Aun∣gels 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 liues∣man 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 a∣gaine to life.* 1.638 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 for∣get all thynges that he tolde you of aforehande? Lette it come to your remem∣braunce 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 moc∣king & 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.

[ The texte.] ¶And they remembred his woordes, and returned from the sepulchre, and tolde all these thynges vnto those eleuen, and to all the remnaunt. It was Mary Magdalene, & Ioanna, and Mary Iacobi, and other that were with them, which tolde these thynges vnto the Apo∣stles. And theyr woordes semed vnto them feigned thinges, neyther beleued they them. Than arose Petur and ran vnto the sepulchre, and loked in, & sawe the linen clothes layed by themselfes, and departed woondreyng in himselfe at that whiche had happened.

Than the wemen through the Aungels bringyng them in remembraunce, doe call to memorie the Lorde Iesus woordes, by the whiche he had tolde aforehand vnto his disciples, aswell his death as also his resurreccion. Wher∣vpon leauyng the monumente, they make hast to the eleuen Apostles, and the other disciples, who for feare of the Iewes lay in secrete places here some and

there some gathered together, and had euen themselues too, 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 in∣to men:* 1.639 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 Ma∣rie Magdalene the systur of Lazarus, Ioanna the wyfe of Chusa Herodes a∣gent 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 credy∣ted 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,* 1.640 because that thys sexe of woman kynde (hauyng the conceipte of their imaginacion somewhat in∣fected 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 y^t 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,* 1.641 and doubtyng whether any body had taken awaye the bo∣dye 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 lay∣surely 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, be∣yng layed by it selfe aparte from the rest.

[ The texte.] ¶And beholde, twoo of them went thatsame daye to a toune called Emaus, whiche was from Hierusalem aboute three score furlonges, and they talked together of all these thinges that had happened. And it chaunced, that while they commoned together, and rea∣soned, Iesus himselfe drewe nere and wente with them. But theyr iyes were holden, that

they shoulde not knowe hym. And he sayed vnto them: what manier of communica••ions are these that ye haue one to another, as ye walke, and are sad? And the one of them (whose name was Cleophas) aunswered and sayed vnto him: Arte thou onely a straungier in Hierusalem, and hast not knowen the thynges whiche haue chaunced there in these dayes? He sayed vnto them: what thynges? And they sayed vnto hym: of Iesus of Nazareth whiche was a Pro∣phete: mightie in dede and woorde before God, and al the people: and howe the high priestes, and our rewlers deliuered him to be condemned to death: and haue crucified him. But we trusted that it had been he whiche should haue redemed Israel. And as touchyng all these thynges, to daye is euen the thirde daye, that they were doen. Yea, and certaine weomen also of our companie made vs astouned, whiche came erely vnto the sepulchre, and founde not his bodye: and came saying, that they had seen a vision of Aungels, whiche sayed that he was a∣liue. And certayne of them whiche were with vs, went to the sepulchre, and founde it euen so as the weomen had sayed, but hym they sawe not.

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 Ies{us}, how it was found voyde without the body in it,* 1.642 (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 son∣drie matiers, as men commonly vse to doe, namely whan any sorowe or pensife∣nesse is in theyr hertes. For they were men greatly dismaied and caste in heaui∣nesse 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.* 1.643 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 memo∣rie 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.* 1.644 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

a good fansie to bee presente with suche as talke of hym: so doeth Satan re∣ioyce to bee present emong them which vse suche communicacions together emong them, as may corrupt honest behaueour, as for exaumple, of leache∣rie, 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,* 1.645 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 ther∣fore 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 so∣rowe and heauinesse of herte? For euen this thyng also doeth commonly as∣swage 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 ferther∣more 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 bo∣dy hath a speciall care and regarde therof. Muche after the rate of this affec∣cion doeth the one of y^e disciples aunswer,* 1.646 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,) shoul∣dest 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, aunswe∣red: 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 excel∣lent 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 vni∣uersall, with whom he had by his miracles and doctrine, and benefites, pur∣chaced and gotten most high autoritie. The high priestes and the rewlers of our people pursued him to death, before the lieutenaunt, & in conclusion nail∣led him on the crosse. Nowe we had conceyued a certayne maruaylous hope of hym,* 1.647 that he should haue redemed the people of Israel, as men beyng vt∣terly 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.

* 1.648For where these same wemen went furth before sunrisyng to the Sepul∣chre, 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 we∣men 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.

[ The texte.] And he sayed vnto them: o fooles and slowe of herte to beleue all that the Prophetes haue spoken. Ought not Christe to haue suffred these thynges, & to entre into his glorie? And he began at Moses, and all the Prophetes, and enterpreted vnto them in all scriptures which were wrytten of him. And they drewe nigh vnto the toune, whiche they wente vnto. And he made as though he would haue gon ferther. And they constrayned him sayinge: abyde with vs, for it draweth towardes nyght, and the daye is farre passed. And he wente in to tary with them.

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 vnderstan∣ding of scriptures,* 1.649 and of an hard herte & slowe to beleue so many holy say∣inges 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?* 1.650 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.

* 1.651Where 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

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 kyng∣domes, 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 thyn∣ges 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 con∣ceyue 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:* 1.652 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 leaste∣wyse (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 w^t 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

people, seeyng that they were afterward in bondage vnder the king of Babi∣lon: 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 y^t 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 na∣cions 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.* 1.653 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 confir∣meth the promisse of Moses, saying.

* 1.654I 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 prophe∣cie. 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 y^e 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 hea∣uen, 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. Mo∣ses.

Moses brought the lawe firste downe from the mountayne: Christe on the mountayne taught the perfeccionyng of the lawe,* 1.655 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 ac∣cording to the prophecie of Esai, that sayeth:

The lawe shall come out of Sion, & the woorde of the Lorde from Hieru∣salem. But at what tyme the lawe of Moses was made and geuen,* 1.656 all thyn∣ges 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, al∣luryng them with mekenesse, offreyng himselfe to all menne, and readie for e∣uery manne to geue them health, and ouercummyng them with paciente suf∣freaunce. And suche maner an one, had the holy sayinges of the Prophetes a∣fore promised that he should be. For ye haue read what Esai hath wrytten.

I haue geuen hym my spirite,* 1.657 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 righteous∣nesse 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:* 1.658 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 ray∣mente 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?* 1.659 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 for∣moste howe clerely & plainly Hieremy did prophecie vnto you afore, that the circumcision of the body shall ceasse together with the sleaghyng of beastes

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.* 1.660 Plough your lande (sayth he) and sowe not emong the thornes. Be ye circumcised in the Lorde, and take ye a∣waie the foreskynne of your hertes, all ye of Iuda, and all the enhabitaūtes of Hierusalem.* 1.661 Again in a certain other place thesame Prophete sayeth: Be∣holde 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: & forth∣with 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 hard∣nesse of the Iewes hertes:) and betwene the lawe euangelicall, by meane wherof innocencie is freely offred through fayth.* 1.662 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 y^e 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 li∣uyng? Did he not manifestly denounce and geue warnyng of an ende,* 1.663 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.

* 1.664Did 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 y^e Sabboth day?* 1.665 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?* 1.666 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 y^e law had commaūded burnt offreynges to be sacrificed for their synnes,* 1.667 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

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,* 1.668 thy synnes are forgeuen thee. Yea, & yet more ma∣nifestly also at a certain other seasō did he shew vnto you a diuersitie of both lawes,* 1.669 the new, & the olde: forbidding diuorce, which y^e 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 ene∣mies, 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?* 1.670 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,* 1.671 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 ho∣lyes, 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 ne∣uer enoynted with thatsame holy oyntement, which the lawe did veray scru∣pulously teache for to make, threatenyng death vnto those persones, whoso∣euer 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 spiritu∣all enoynting wherwith Christe was enoynted: accordyng as I recited ere∣whyle out of the prophecie:

The spirite of God is vpon me,* 1.672 for the Lorde hath enoynted me. Wher∣unto the psalmiste Dauid accordeth speaking of Messias: Therfore the God thy God hath enoyncted thee with the oyle of gladnesse aboue all thy com∣piers.* 1.673 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 heauen∣ly and spirituall enoyntyng hath sette an ende to the priestehood of Moses institutyng,* 1.674 whiche thyng Daniel doeth forthwith clerely bryng in, sayinge: And in the middes of the weke, hostes & sacrifice shall faill. Neyther any o∣ther thyng it was that God ment, speakyng by Esai, as one whose stomake

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,* 1.675 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 en∣habite 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, buil∣ded of himselfe, consecrated and hallowed with his owne spirite: other sacri∣fices & 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?

* 1.676Thou 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 y^e mistical Psalme did signifie, where it sayeth:* 1.677 The stone whiche the builders refused and cast asyde, the∣same 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:* 1.678 I shall lay in the foundacion of Sion a stone, appro∣ued 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 w^t 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?* 1.679 wherin veraily he signi∣fied 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 disci∣ple Peter. Salomō builded a tēple at Hierusalē, according to the appoynte∣ment 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

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,* 1.680 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,* 1.681 yf they be taken (according as the lettre renneth) to concerne Salomon, or Da∣uid eyther. For Dauid, he deadly foiled his kyngdome with aduoutrie cou∣pled 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 y^e citie of the ryghteous man,* 1.682 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 iudge∣ment, 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:* 1.683 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

this there shalbe a ghostly Sion bearing vp the myndes and soules of them that beleue,* 1.684 frō the couetous desire of thynges earthly, to y^e study of thynges celestiall, of whiche the Prophete Esai prophecied vnto you, saying: And there shalbe in the last dayes an hill prepared,* 1.685 the house of the lorde, in y^e 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:* 1.686 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,* 1.687 God had before that tyme threatened vnto Salomon, as ye reade in the third booke of the kynges.* 1.688 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,* 1.689 neither shall they any ferther forth be exerci∣sed 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?* 1.690

This people honoureth me with their lippes, but their herte is ferre from me.* 1.691 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 chil∣dren of the liuing God: And again: And I shall haue mercy on y^e 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 y^e ghospell, which the Iewes hath refused & forsaken, of whom the Psalmiste Dauid also hath prophecied tofore:* 1.692 A people, whom I knewe not, hath ser∣ued me, in hearing of y^e eare hath it obeied me. Did not y^e woordes of Christe agree with this prophecie,* 1.693 whā he saied? I haue other shepe too, which are

not of this folde, euen them also must I nedes bryng home. Forsouth the priest∣hood and the kyngdome restored and made newe again, dooeth make all thin∣ges newe. And as for a newe priest the holy writte of the Prophetes had promi∣sed aforehande. For the misticall psalme renneth in manier and forme folow∣yng: 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,* 1.694 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 en∣treth 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:* 1.695 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:* 1.696 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,* 1.697 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 tribulaci∣on, and I will deliuer thee, and thou shalt glorifie me. And agayne in thesame place.* 1.698 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 a∣nother place:* 1.699 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:* 1.700) 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 per∣sone 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 y^e prophetes wordes, saying thus: Goe ye, and learne what these woordes of the Prophete dooe meane. Mer∣cye wyll I haue,* 1.701 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 preci∣ous 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

sacrifice Malachias spoke afore in the spirite of Prophecie:* 1.702 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 ob∣lacion. 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,* 1.703 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 obedi∣ent to thesame, vnto the death of the crosse. For by that meanes hath he ouer∣comed and vanquished his aduersarie: that waie hath he deliuered his people and made them free: by that meanes hath he recouered, enlarged, and establis∣shed his kyngdome vnto his father. And in dede the Prophete promised Messi∣as 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:* 1.704 but there is cause why ye should acknowlage hym, who came suche an one as he was promised to come. Consider ye what Zacha∣rie 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 soon∣drie waies abrode, the carte from Ephraim, and the horse from Hierusalem, and the bowe of battayle shall be destruied, and he shall speake peace to the nacions and his power shall bee from sea to sea.

Ye sawe him entre the citie of Hierusalem with this pompe, partly to mocke the kyngdomes of this worlde, and partly because he would putte you in good remembraunce of the prophecie:* 1.705 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, y^e prince of peace, forsoth, ye vnderstande a kyng alluryng with benefites and not cō∣pelling with violence ne with feare: whan ye heare y^e 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.* 1.706 And he shal strike with the rodde of his mouth, and with the spi∣rite of his lippes shall he sleagh the wicked: & righteousnesse, shalbe y^e girdle of his loignes, & feith the belt of his reines. The woulfe shal dwell with the lambe, the leoparde shall lie downe hard by w^t the goate, & all the reste that foloweth much dessonaunt and contrarious from the armour and battayles of worldely princes.* 1.707 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 ma∣nifestely expresse the kyngdome of the woorde euangelicall? Certes this is y^e sweorde, wherof an other psalme maketh mencion. Bee thou girt with thy sweorde vpon thy thigh,* 1.708 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 y^e 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 y^e yearth to send peace, but the sweorde. Suche lyke ones also are the arrowes of the mighty beyng sharp,* 1.709 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 ven∣geaunce, and reiseth vp the meke and the merciful, with which he ouerthroweth the proude man, & setteth vp the humble. Will ye vnderstand the kyngdome, what sorte and nature it is of? See ye what maner ministers and enlargers of his dominion and iurisdicciō he chose out for the nons: Poore felowes, mē of lowe degree, mē of no learnyng ne knowlage, but euen of the bare mother

witte, and toungue, ne with any treasour, ne weapon, nor victayles, ne with any strength or maintenaunce of this worlde, furnished or armed against the capcious malice of the Phariseis, against the power of princes, against the pryde of the Philosophiers, that is to say, of y^e 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 safe∣gard 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 cha∣stitie, & 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 fer∣ther 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 spiri∣tes, with a woorde speaking to caulme the wyndes & the sourges of y^e seas, with touching to heale folkes that were infecte with lepry, & with mere bid∣ding to put away al kindes of diseases? How many times escaped he harme∣lesse 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 sto∣nes 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

and heard: ye cannot doubt but that he is thesame Christ, which was promi∣sed, 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 min∣des 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 Beth∣leē. As touching the place where he should be borne, se ye whether Micheas did derkely prophecie,* 1.710 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 be∣ginning from the daies of eternitie. And that this should so come to passe, the Scribes & the Phariseis vnderstode before they were doen,* 1.711 who whan He∣rode 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.* 1.712 The cause & matter selfe was through Herodes crueltie made knowen to the worlde. And once ye knowe, that he was cōmonly repu∣ted 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,* 1.713 & 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 nei∣ther, 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 crea∣tures by a certain speciall prerogatiue, whiche no man had but he. This Na∣zarean 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,* 1.714 and in the toppe of the croune of the Nazarean that was separate from his brethren. For whatso∣euer 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.* 1.715 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 y^e 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,* 1.716 made aunswere without any study or ta∣rying: the sonne of Dauid. The Prophete had foresayed that he should be borne of a virgin. For thus did Esai prophecie. For this cause shall the Lord himselfe geue vnto you a signe. Behold a virgin shal conceiue and shal bryng

forth a sonne: and his name shall bee called Emanuell. Daniel foretolde the selfesame thyng more couertely,* 1.717 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 per∣ceyue thesame to fore, at what time he described the Este gate of the temple, through which y^e 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 ta∣bernacle of the virginly chastitie, which neither any mortall man entreing vn∣to 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 proce∣ded & 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 ex∣aumple afore goyng sence the worlde first begon, by the breathing of the ho∣ly 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 crea∣ture 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.

* 1.718Thissame is our God (sayeth he) & there shall be none other estemed besy∣des 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,* 1.719 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:

* 1.720The 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 Empe∣rours of Rome. Iewrye had Herode to their kyng beeyng an aliene, or out∣landishe

man borne. That thyng did euidently conuince and proue that Mes∣sias should nowe come, if a body had serched the prophecies. And where he ad∣ded: * 1.721 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 vir∣gin, there come renning thither by the guiding and leding of a sterre, thre Ma∣gians, 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 E∣sai: * 1.722 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 dra∣weth 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 aboun∣daunce 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. * 1.723 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: * 1.724 There shall be geuen vnto hym of the golde of Ara∣bie. And agayn in another place: The kynges of the Arabians and of Sa∣ba 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 de∣feated 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,* 1.725 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? * 1.726 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 furth∣withal, 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? * 1.727 The voyce of a cryer in wildernesse, prepaire ye the waye of the Lorde: make

ye the pathes of our God streight in wildernesse. I wysse ye sawe Iohn prea∣chyng in wyldernesse, ye hearde hym acknowelaging this prophecie being fore∣spoken of hymselfe. No nor the prophecie least not his baptisme vnspoken of neither. Now where he begonne his preachyng not in Hierusalem, but in Gali∣lee, did not Esai prophecie clerely enough therof afore? saying: The land of Za∣bulon and the lande of Neptalim,* 1.728 (where through the sea waie goeth ouer Ior¦dane 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 doc∣tryne, whiche he oftentymes vsed emong the people,* 1.729 enwrappyng his mynde and sentence in the misticall derkenesse of parables. For thus renneth the dis∣course 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 dooin∣ges,* 1.730 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,* 1.731 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 ferther∣more 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?* 1.732 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. Be∣holde▪ your God commeth to take vengeaunce,* 1.733 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 a∣gayne to Iohn of the thynges whiche ye haue hearde and seen. The blynd see, the haulte goe,* 1.734 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 house∣bandyng

occasioned to bryng forth good fruite, dyd not aunswere the expec∣tacion of his tiller?

* 1.735I looked (saieth he) that it should haue brought forth grapes: and it hath brought forth wylde grapes: I looked that it should haue doen iudge∣mente, and beholde wickednesse: & that it should haue doen righteousnesse, & beholde crying and misery.* 1.736 And doeth not the parable iustely agree with the∣same sentence of prophecie, whiche ye haue heard of Iesus hymselfe, concer∣ning 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,* 1.737 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: * 1.738 I haue all the daye long euermore holden out my han∣des 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.* 1.739 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 whe∣ther the Prophete Zachary leaft euen this poynte vnspoken of too. * 1.740 I shal strieke the shepeheard (saieth he) & the shepe of y^e flock shalbe scattred abrode. Wherunto accordeth the song of the eightie seuenth psalme. * 1.741 Thou hast put awaye myne acquaintaunce ferre from me, and made me to bee abhor∣red 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 y^e also. * 1.742 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 y^e Christe, whan Iudas comyng of purpose to betray the lord vnto the souldiers by meane of a deceiptfull kisse, did thus speake vnto him:* 1.743 Frende for what purpose art thou come? Betraiest thou the sonne of man w^t a kisse? Did he not manifestly lay vnto him in his veray teeth y^e saying of y^e 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: * 1.744 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: * 1.745 He that eateth breade with me (saith Christ) shal lift vs his foote sole against me. An other psalme

again sayth: My frendes and my next neighbours haue approched nere, and haue stande against me.* 1.746 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 y^e Prophetes say: And they toke thirtie plates the pryce of him that was valued,* 1.747 whom they bought of the children of Is∣rael, & 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 y^e ordre of the Apostles.* 1.748 Neither was this vnspokē of by y^e Prophetes. For thus sayth y^e 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 y^e putting of Ie∣sus 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 y^e prophecie of the psalme, which sayth: Why doe the heathē so furiously rage together?* 1.749 & why doe y^e 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 y^e 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 y^e Pilate was y^e rewler & gouernour of Iewry in Ceasars behalfe, by whose sentēce Iesus was cōdēned: ye heare this woorde, y^e rew∣lers of y^e earth, & ye vnderstāde y^e 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 y^e king of heauē to death. Yea & E∣sai also doth fore threatē thesame. Woe vnto y^e soules of thē (sayeth he) for they haue thought an exceding naughty thought against thēselues, saying: let vs tie vp y^e tighteous man for he is not for our purpose. He was brought to iudgement as a man accused and to be arraigned.* 1.750 Yea and that thing also did Esai tell afore. The Lord stādeth to be iudged, & he stādeth to iudge the peoples: y^e Lord shall come into iudgement w^t the elders of his people, & the rewlers of thesame. Iesus was iudged in the house of Caiphas by the chief priestes,* 1.751 Scribes, & Phariseis, & the chief rewlers of y^e people. Eftsons cō∣dēned he was by y^e crying & clamour of y^e people at y^e benche of y^e 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 y^e their detestable iniquitie is by all maner waies & meanes bewraied. Pilate gaue & pronoun∣ced sentence of iudgement against & vpon them, when he sayed: I am free &

innocent from the bloud of thissame righteous man, choose you. And themsel∣ues gaue sentence of iudgement agaynst themselues, whan they cryed. His bloud be vpon vs,* 1.752 and vpon our chyldren. Hieremie also muche lamēteth their deiulishe weorkyng agaynst Christe. Lord (saieth he) thou hast seen the iniqui∣tie of them agaynst me,* 1.753 iudge thou my iudgement. Thou hast seen all their fu∣rious rageyng, all theyr thoughtes agaynst me, thou haste hearde all their re∣prochefulnesse 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 consul∣tyng together how they might put Iesus to death, huntyng for false testimo∣nies whereby they might oppresse hym beyng innocent laying blasphemie vn∣to 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.* 1.754 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,* 1.755 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,* 1.756 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,* 1.757 and heard not, and as one that is dumme, whiche dooeth not open his mouth. I became euē as a man that heareth not, and in whose mouth are no reproufes. For in thee, o Lorde haue I put my truste. For nowe was the full tyme come, that he shoulde willingly offre himselfe to all open shame of the

world, as one that shoulde shewe vnto his felowes a perfeicte exaumple of pa∣cient 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 crou∣ned 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,* 1.758 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,* 1.759 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 resi∣stence. Nowe heare the prophecie of the Psalme: Upon my backe (sayeth he) the synners haue ploughed,* 1.760 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,* 1.761 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 sel∣ues 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 folo∣wyng: 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 abhor∣red of men,* 1.762 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 not∣withstandyng he was wounded for our offences, and smytten for our wicked∣nes. For the chastisement of our peace was layed vpon hym, & with his striepes are we healed.* 1.763 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,* 1.764 thesame thing was the Iew∣yshe 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

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 fa∣ther calleth forth al mē to this cruell sight of the spouse being crouned with thornes.* 1.765 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 no∣thyng 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 ra∣geyng voices out aloude:* 1.766 Awaye with hym, awaye with hym, crucifie hym, crucifie hym.* 1.767 And see howe Hieremie leaft not that thing vnmencioned, spea∣kyng 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,* 1.768 that shall he turne into his glory. Herode sēt him backe again to Pilate clad in a vesture of white: & the people of the Gen∣tiles 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 to∣gether, 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 ma∣ner. 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 y^t 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,* 1.769 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 v∣pon his shoulders,* 1.770 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.* 1.771 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

Moses signifie thesame thyng, who as ye reade in the booke that is entitled Leuiticus, cōmaunded the calf that was stain in sacrifice for y^e sinnes of the peo∣ple, to be carryed forth without the precincte of y^e tentes,* 1.772 & 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 towar∣des mankinde,* 1.773 offreed himselfe vp altogether? Whā ye sawe Iesus hanging of a great heighth vpon the tree of the crosse, dyd not thatsame misticall ser∣pente 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.* 1.774 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,* 1.775 that saied? And with the wicked was he repu∣ted. Ye sawe the derkenesse of night sodainly ouercast in the middes of y^e 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 y^t 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.* 1.776 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,* 1.777 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,* 1.778 and emong other reuiling woordes laying this also against him. He sayed he was the sonne of God, he putteth his wholle trust and confidence in the Lorde, let him nowe deliuer him yf he will haue

hym. See ye nowe how lustely the prophecie of the Psalme did not onely fore∣shewe the veray thyng: but also did speake euen the verai woordes of those wic∣ked persones,* 1.779 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 tru∣sted in God that he would deliuer him: leat him deliuer him if he wil haue him. Ye sawe the lambe,* 1.780 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?* 1.781 They spake agaynst me with guilefull roungues, they coumpaced me round about with wordes of hatred, and assailed me with∣out 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.* 1.782 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 par∣ted 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,* 1.783 declaryng the prophecie of the psalme to had spoken afore of his death. Ye sawe the twoo theues legges broken in so∣dre: 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 crafti∣nesse, with mekenesse he ouercame fiercenesse, with humilitee he hadde the ouer∣hande 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,* 1.784 graues to open, the vail of the temple to be cutte in soondre. These thynges veraily declared that his special great strength, wherwith he through∣ly 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,* 1.785 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 y^e lyght: hornes in his handes: there is his strength hidden: death shall go be∣fore his face: and the deiuill shall go out before his feete. Ye heare the hornes or peakes of the crosse, the feblenesse wherof beguyled the prynce of this worlde.

For the lord Iesus had there priuely hidden his heauenly vertue and strength, to 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,* 1.786 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.* 1.787 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 blis∣sed the tribes euerie one by it selfe, and it was come to Ioseph (who bare the fi∣gure 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 na∣cions euen vnto the endes of the earth. So hath it ben thought good to the wis∣dom 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,* 1.788 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 whe∣ther 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,* 1.789 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 fore∣shewed 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 monu∣mentes, 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 Io∣nas the prophete many yeares sence plainly presente? The tempest was impu∣ted vnto him,* 1.790 and to entent lest al y^e companie should perishe, he was head∣long 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.

For vnto the Iewes requiring a signe from heauen, he promised the signe of Ionas the prophete,* 1.791 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,* 1.792 on the thyrde daye shall he reise vs agayn to lyfe. Forasmuche ther∣fore 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 final∣ly 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, coniec∣ture 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 a∣gayn? 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 promi∣ses 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, con∣cernyng 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, y^e 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 ex∣cepcion, shall see him in the maiestie of his father encoumpaced with coumpa∣nies of Aungels, iudgeing the quicke and y^e dead. And it hath pleased him that the cummyng of thatsame daye shoulde bee vncertayne to all creatures. In the meane season his wille was that his seruauntes shoulde care for nothyng but the kyngdome of the ghospell.

And all the premisses haue been foreshewed by the prophetes: they haue been marked and appoynted out by fygures of Moses lawe: they haue been a great porcion of them, alreadie perfourmed: neyther ought there any manne to

doubte but that all thynges shall in theyr due tymes bee presently shewed. These wordes of the Lorde Iesus mouthe, not onely striekyng the eares of the saied twoo disciples, but also percyng and throughly sinking into theyr hertes, did so possesse them, that neither they felte the trauayle of the waie, nor tooke a∣ny markes of his face while he spake, nor yet remembred to thynke with them∣selues 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 dis∣ciples, 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 coun∣trey 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 iour∣neyng make haste vnto thatsame other citie celestiall. But the sayed two disci∣ples, because they could not bee plucked awaye from suche a ioly talkyng com∣panion 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 com∣mon waifaryng man. And this sayed they vnto hym: Maister, thou haste hy∣therto 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 go∣yng 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 ne∣cessitee. 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 texte.] ¶And it came to passe, as he sate at meate with them, he tooke breade, and blissed it, and brake, and gaue to them And their iyes were opened, and they knewe hym: & he vanished

out of their sight. And they sayed betwene themselues: did not our hertes burne within vs▪ while he talked with vs by the waye, and opened to vs the scriptures? And they arose vp the∣same houre and returned agayn to Hierusalem, and found the eleuen gathered together, and them that were with them, saying: the Lorde is risen in dede, and hath appered to Symon. And thei told what thynges were doen in the waye, and how thei knew him, in breakyng of breade.

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 mi∣nistred 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,* 1.793 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.* 1.794 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 a∣mazed entred into theyr hertes, Iesus vanished awaie out of their sight. For af∣ter 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 congre∣gacion: they haue no sure markes of him, but whan himselfe reacheth forth vn∣to 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 spi∣rite, he did afterwarde renewe by a corporall and bodyly token. And whan Ie∣sus 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,* 1.795 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 brea∣kyng 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 Ie∣sus. 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 prophe∣cies: did not we fele a certain woondrefull feruentnesse of herte, suche as the

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 affec∣cions, 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 de∣sertes maie encrease in them, whiche God maie rewarde. They were slowe whā they leaft Hierusalem, because Iesus beyng one that kept talke with them, be∣guyled them of felyng any werinesse of the waie, and plucked out of theyr min∣des, 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 Hieru∣salem. Whan they were come thither,* 1.796 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 crea∣tures 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 be∣sydes 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,* 1.797 howe whan thei were on the waye goyng to∣wardes 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.

[ The texte.] ¶As they thus spake, Iesus hymselfe stood in the middest of them, and sayeth vnto them:

Peace bee vnto you. It is I, feare ye not. But they were abashed and afrayed, and supposed that they had seen a spirite. And he sayed vnto thē: why are ye troubled, and why do though∣tes arise in your hertes? Beholde, my handes and my fete, that it is euen I my selfe. Handle me and see, for a spirite hath no fleashe and bones, as ye see me haue. And whan he had thus spoken, he shewed them his handes and his feete. And whyle they yet beleued not for ioye, and woondred, he sayed vnto them: haue ye here any meat? And they offred him a piece of a broi∣led fishe, and of an honey combe. And he tooke it, and did eate before them.

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 spea∣kyng 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 w^t an ami∣able 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:* 1.798 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 suppo∣sed 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 y^t 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 y^t ye heare my voyce, beyng acquainted and fa∣miliar vnto you, & yet neuerthelesse dooe thoughtes of vnbelief & mystrustyng aryse yet still in your hertes,* 1.799 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

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 han∣dle 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,* 1.800 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 vndoub∣ted token or prouf of a man to be aliue, then yf thesame take meate. And ther∣fore Iesus willed meate to be geuen to the damisell,* 1.801 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.

[ The texte.] And he sayed vnto them: These are the woordes whiche I spake vnto you whyle I was yet with you, that all must nedes be fulfilled whiche were written of me in the lawe of Mo∣ses, and in the Prophetes, and in the Psalmes. Than opened he theyr wittes, that they might vnderstande the scryptures, and sayed vnto them. Thus it is written, and thus it behoued Christe to suffer, and to aryse agayn from death the thyrde day, and that repentaunce and re∣missyon of sinnes shoulde bee preached in hys name emong all nacions, and muste beginne at Hierusalem. And ye are witnesses of these thynges. And beholde, I will sende the promisse of my father vpon you. But tarye ye in the citie of Hierusalem vntyll ye bee endowed with po∣wer from on high.

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 mer∣uaill 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,

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 in∣to 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 pre∣misses 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 requi∣red) 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.* 1.802 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 im∣mutable, 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.* 1.803 Than muste ye in the name of Ie∣sus 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 at∣teigne 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 prepai∣red vnto feith.* 1.804 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 fa∣ther, 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,* 1.805 whan he spake by the mouth of Iohell. And it shall bee: I shall

hereafter poure out my spirite vpon all fleashe: and your soonnes and your daughters shall prophecie: whiche spirite holy Dauid also did wishe for, whā he saied:* 1.806 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 & inuin∣cible 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 Hierusa∣lem, 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.

[ The texte.] ¶And he led them out into Bethanie, and lift vp his handes, and blissed them. And it came to passe, as he blissed them he departed from them, and was caryed vp into heauen. And they wurshypped him, and returned to Hierusalem with great ioye, and were continuallye in the temple praysyng and laudyng God.

* 1.807 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 disci∣ples, 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,* 1.808 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 be∣nefites vnto mortall men, through his sonne.

Notes

• * 1.1

  Of the ac∣tes that are cōe to passe emong vs.
• * 1.2

  That if mighie not bee denyed but that they hadde seen hearde and felte these thyn∣ges.
• * 1.3

  In the ac∣tes of the apo••••les.
• * 1.4

  Theophi∣lus ī Greke is in english the louer of god.
• * 1.5

  Of Herode the kyng.
• * 1.6

  A certayne priest.
• * 1.7

  Daniel. ix.
• * 1.8

  Named za∣charie.
• * 1.9

  Of y^e course of Abia.
• * 1.10

  And his wife of the daughters of Aaron.
• * 1.11

  They were both righ∣teouse be∣fore God.
• * 1.12

  And they had no childe.
• * 1.13

  Because Elizabeth was baraī.
• * 1.14

  And they bothe were nowe well stricken in age.
• * 1.15

  Whan he executed.
• * 1.16

  Before god
• * 1.17

  His lotte fel to burne incense.
• * 1.18

  Exod. xxx d
• * 1.19

  And y^e mul∣titude of the people were without in prayer.
• * 1.20

  There ap∣pered vnto hym an An∣gell.
• * 1.21

  Whan Za∣charie sawe him, he was abashed, and feare came vpon hym.
• * 1.22

  And the Aungell sayed.
• * 1.23

  Feare not. Thy praier is heard.
• * 1.24

  Thy wife Elizabeth shall beare a sonne.
• * 1.25

  And thou shalt calle his name Iohn.
• * 1.26

  And thou shalt haue ioy. &c.
• * 1.27

  Wyne and strōg drink shall he no•• drinke 〈◊〉〈◊〉
• * 1.28

  Many of y^e children of Israel shal be turne to their Lord.
• * 1.29

  And he shal goe before hym. &c.
• * 1.30

  Mala. iiii.
• * 1.31

  To turne y^e heartes of the fathers vnto the children.
• * 1.32

  To make redy a per∣fe••ct people vnto the Lorde.
• * 1.33

  For I am old and my wyfe is wel strieken in age. &c.
• * 1.34

  I am Ga∣briell that stande ī the presence of God.
• * 1.35

  And behold thou shalt be dumme.
• * 1.36

  And after those dayes his wyfe.
• * 1.37

  And she hid her selfe fiue mone∣thes.
• * 1.38

  Saying: thus hath the Lorde delte with me.
• * 1.39

  In y^e daies wherein he hath loked vpon me. &c.
• * 1.40

  And in the sixth mo∣neth was y^e Aūgell Ga∣briell sente from God.
• * 1.41

  Into a ci∣tee of Gali∣le. &c.
• * 1.42

  And the name of the virgin was Marie.
• * 1.43

  Haile thou full of grace.
• * 1.44

  And the An¦gel said vn∣to her▪ Feare not Mary. &c.
• * 1.45

  Beholde, thou shalt conceyue in thy wōbe.
• * 1.46

  And of his kyngdome there shall be no ende.
• * 1.47

  Esay. vii.
• * 1.48

  Than sayd Mary to the Aun∣gell. &c.
• * 1.49

  And the Aungel an∣swered, and sayde vnto her. &c.
• * 1.50

  And the po∣wer of the highest shal ouer sha∣dowe thee.
• * 1.51

  For no∣thing shal∣be vnpossi∣ble with God.
• * 1.52

  And Mary said, behold I am the handmaidē of y^• Lorde.
• * 1.53

  Be it vnto me accor∣ding to thy woorde.
• * 1.54

  And salu∣ted Eliza∣beth.
• * 1.55

  And so it was, that whā Eliza∣beth, heard the saluta∣ciō of Ma∣rie. &c.
• * 1.56

  And Eliza∣beth was filled with the holy ghost.
• * 1.57

  Blissed art thou emōg women. &c.
• * 1.58

  For loe as soone as the voice of thy salutacion souned. &c.
• * 1.59

  And bl••ssed art thou that thou haste bele∣ued.
• * 1.60

  My soule magnifieth the Lorde.
• * 1.61

  And my spirite hath reioyced in God my sa∣uioure.
• * 1.62

  From hēce∣for••: he shall all genera∣ciōs call me blessed.
• * 1.63

  ••ecause he 〈…〉〈…〉 &c.
• * 1.64

  Hys ser∣••••unte Is∣rael be hath taken to hym.
• * 1.65

  In remem∣braunce of hys mercie. Then as he spake vnto out fathers Abraham &c
• * 1.66

  And to the sede of hym.
• * 1.67

  For euer.
• * 1.68

  And retour¦ned agayne to her owne house.
• * 1.69

  And they re¦ioysed with her.
• * 1.70

  And thei cal¦led hym za∣chary after the name of his father,
• * 1.71

  And they sayde vnto her: there is no man in al thy kynred, that is called by that name
• * 1.72

  And they made signes to his father howe he would haue him named.
• * 1.73

  Iohn is his name.
• * 1.74

  And imme∣diatly was hys mouthe opened and his toungue also.
• * 1.75

  And he spake and praised god.
• * 1.76

  And al they that hearde the same layed them vp in theyr hertes. &c.
• * 1.77

  And the han••e of the Lorde was with him.
• * 1.78

  In the house of his seruaunte Dauid. &c.
• * 1.79

  The te••te▪
• * 1.80

  Whiche wer sens the world began. &c.
• * 1.81

  And remē∣bre his holy couenaunt. &c.
• * 1.82

  gene. xxii.
• * 1.83

  That we de¦liuered oute of y^e handes, of our ene∣mies &c.
• * 1.84

  In such ho∣lines and righteous∣nesse as are accepted be¦fore God.
• * 1.85

  For remis∣sion of synnes.
• * 1.86

  Throughe the tender mercie of our god. &c.
• * 1.87

  And in the shadowe of deathe▪ &c.
• * 1.88

  And was in wildernes.
• * 1.89

  Untyll the daye came, when he should shew himself vn∣to the Isra∣elites.
• * 1.90

  there went oute a com∣maundemēt from Augu∣stus the Em¦perour
• * 1.91

  And this tar¦yng was the first and exe∣cuted whan Quirinus was Lieu∣tenaunte in Syria, &c:
• * 1.92

  Because he was of the house and ••••nage of Da∣uid. &c.
• * 1.93

  And she brought forth her first begottē sonne.
• * 1.94

  And layed hym in a maungier because there was no roume for them in the inne.
• * 1.95

  For vnto you is borne this daye in the citee of Dauid a sa∣ueour which is Christ the Lorde.
• * 1.96

  Praysyng God, &c.
• * 1.97

  Glorye to god on high
• * 1.98

  And peace on y^e yearth and to men good wyll.
• * 1.99

  The shepe∣herdes said one to ano∣ther.
• * 1.100

  Let vs goe now euē vn∣to Bethlem and see thy•• thyng &c:
• * 1.101

  And whan they had sene it, &c.
• * 1.102

  And al they that hearde it. &c,
• * 1.103

  But Marie kept al those sayinges. &c.
• * 1.104

  Gene. xvi.v
• * 1.105

  His name was called Iesus. &c.
• * 1.106

  Math, i,
• * 1.107

  And whan the tyme of theyr puri∣ficacion. &c
• * 1.108

  They brought him to Hie¦rusalem, to presēt hym to y^e Lorde.
• * 1.109

  Exod. xiii. a, &. xxii. d.
• * 1.110

  Nume. viii. b.
• * 1.111

  Leuit. xii. a.
• * 1.112

  Exod. xiii, .a.
• * 1.113

  And the same man was iuste & godly. &c.
• * 1.114

  And y^e holy gost was in him. &c.
• * 1.115

  And he came by in∣spiraciō in∣to the tēple.
• * 1.116

  Than toke be h••m vp in his armes and sayed.
• * 1.117

  Lorde, now lea••••este thou thy seruaunte departe in peace.
• * 1.118

  For myne iyes haue seen thy sal∣uacion. &c.
• * 1.119

  A light to lighten the Gētiles. &c.
• * 1.120

  And for a signe which is spoken a∣gainst. &c.
• * 1.121

  That the thoughtes of manye hertes may bee opened. &c.
• * 1.122

  And there was a pro∣phetisse one Anna. &c.
• * 1.123

  Whiche was of a greate age.
• * 1.124

  And she had liued with an house∣band seuen yeres from her virgini∣tie.
• * 1.125

  Whiche de∣parted not frō the tē∣ple. &c.
• * 1.126

  And she came furth the same houre. &c.
• * 1.127

  Psalm. xix.
• * 1.128

  Into Gali∣lee to theyr owne citie Nazareth.
• * 1.129

  And y^e child grewe. &c.
• * 1.130

  And was filled with wisedome.
• * 1.131

  And whan he was twelue yeres olde, they wente vp to Hieru¦salem.
• * 1.132

  The childe Iesus a∣bode still in Hierusalē.
• * 1.133

  And whan they found him not they wente &c.
• * 1.134

  And it for∣tuned that after three dayes they founde him in the tem∣ple. &c.
• * 1.135

  And al that hearde him were astou∣ned at his vnderstan∣ding and aunswers.
• * 1.136

  Sōne▪ why hast thou thus delt with vs?
• * 1.137

  And he said vnto them: howe is it y^t ye soughte me?
• * 1.138

  Luc. viii. Math. xii. Matt. iii.
• * 1.139

  Wist ye not that I must goe aboute my fathers businesse.
• * 1.140

  And they vnderstoode not that sai∣yng whiche he spake vn∣to them.
• * 1.141

  But hys mother kept al these say∣ynges toge∣ther in her herte.
• * 1.142

  And Iesus prospered in wisedome and age.
• * 1.143

  And in fa∣uour with god & man.
• * 1.144

  And he cam into all the costes about Iordan. &c.
• * 1.145

  And he said to the peo∣ple. &c.
• * 1.146

  And begyn not to saye with youre selues: wee haue Abra∣ham to oure father.
• * 1.147

  God is able of these sto∣nes to ceise vy children vnto Abra∣ham.
• * 1.148

  Nowe also is the are layed to the rotes of the trees.
• * 1.149

  Euery tree therfore. &c
• * 1.150

  He that hathe twoo coates, &c.
• * 1.151

  And he said vnto theim, hurte ye no man.
• * 1.152

  I baptyse you with water.
• * 1.153

  But one stronger thē I shall cum after me. &c
• * 1.154

  And the chaffe shall he burne.
• * 1.155

  Upon hym▪
• * 1.156

  And a voice came from heauen.
• * 1.157

  Thou arte my beloued sōne, in the do I delite.
• * 1.158

  And Iesus himself be∣gan to be of thirtie ye∣res of age.
• * 1.159

  So that he was suppo¦sed to be the sonne of Ioseph.
• * 1.160

  Which was the sonne of Heli.
• * 1.161

  Returned from Ior∣dan.
• * 1.162

  And was ledde by the spirite into wilder∣nesse.
• * 1.163

  And in those daies did he eate nothyng.
• * 1.164

  And whan they were ended he afterwarde houngred.
• * 1.165

  Gen. xxv.v
• * 1.166

  If thou bee the sōne of God, com∣maūde this stone, that it be bread.
• * 1.167

  It is wryt∣ten: Man shall not lyue by bread onely but by eue∣rye woorde of God.
• * 1.168

  Deut. vii. a
• * 1.169

  And the deiuill toke hym into an high mountayne &c.
• * 1.170

  All this power will I geue the. &c.
• * 1.171

  If thou wilte fall downe be∣fore me. &c.
• * 1.172

  Deu. vi, c. x d.
• * 1.173

  Thy Lorde God shalte thou wur∣ship. &c.
• * 1.174

  He shall geue his Aungels charge ou••e thee. &c.
• * 1.175

  Psal. xxi.c.
• * 1.176

  Thou shalt not tempte the Lorde thy God.
• * 1.177

  And as soone as al the tempta¦tion was ended, the deiuill de∣parted frō hym.
• * 1.178

  And Iesus returned by the power of the spi∣rite into Galile.
• * 1.179

  And he t••u••he in theyr Sy∣nagoges.
• * 1.180

  And was commēded of all men.
• * 1.181

  And stoode vppe for to reade.
• * 1.182

  And there was deli∣uered vnto hym the booke. &c.
• * 1.183

  And when he had o∣pened the booke. &c.
• * 1.184

  And sate downe.
• * 1.185

  This daie is this scripture fulfilled in your eares.
• * 1.186

  And albate hī witnesse, and wonde∣red at y^e gra¦cious woor∣des whiche proceded out of his mouthe.
• * 1.187

  Whatsoe∣uer we haue heard doen in Caperna¦um. &c
• * 1.188

  No prophet is accepted in his owne countraye.
• * 1.189

  And manye lepres werī Israel, in the tyme of Heliseus. iiii. Reg. v.
• * 1.190

  But he departed through. &c.
• * 1.191

  They were astouned at his doctrine
• * 1.192

  For his preachyng was with power.
• * 1.193

  There was a mā which had an vn∣clene spir••••e
• * 1.194

  What hast thou so doe with vs thou Iesus of Naza∣reth?
• * 1.195

  And Iesus rebuked hī.
• * 1.196

  And sayed: holde thy peace & cum out of hym.
• * 1.197

  And feare came vpon them all.
• * 1.198

  And the fame of him was sored abrode.
• * 1.199

  And imme∣diatlye she arose and ministred vnto them.
• * 1.200

  And he layed hys handes on euery one of them.
• * 1.201

  And deiuil•• also came out of many
• * 1.202

  Whan the sunne was downe, all they y^t had
• * 1.203

  And kept hī y^• he shoulde not departe from them.
• * 1.204

  for therfore I am sent.
• * 1.205

  He stoode by the lake of Geneza∣reth.
• * 1.206

  And he saw two dippes stand by the lanes syde.
• * 1.207

  And he sate downe, and taughte the people oute of the shyp.
• * 1.208

  Neuerthe∣lesse at thy commaun∣demente I will looce foorth the nette.
• * 1.209

  Whan Si∣mon sawe this, he fell downe at Iesus knees.
• * 1.210

  Lorde goe from me: for I am a sin∣ful manne.
• * 1.211

  And so was also Iames and Iohn. &c.
• * 1.212

  And Iesus sayd vnto Simon: feare not.
• * 1.213

  From hens foorth thou shalt catche men.
• * 1.214

  Beholde there was a man ful of leprosie. &c.
• * 1.215

  Lorde yf thou wilt, thou canste make me clene.
• * 1.216

  And he stretched furthe hys hande.
• * 1.217

  And he charged him that he shoulde tell no man.
• * 1.218

  Leut. xiii. a And offre for thy clen¦sing. &c.
• * 1.219

  And gaue him selfe to prayer.
• * 1.220

  Whiche were come out of al the townes of Galile.
• * 1.221

  And whan thei could not fynde. &c.
• * 1.222

  And whan he sawe 〈…〉〈…〉. &c.
• * 1.223

  Esai. xlii.d and .xliiii.••
• * 1.224

  What fe∣low is this that spea∣keth blas∣phemy. &c.
• * 1.225

  But th ye may knowe. &c.
• * 1.226

  Praising God.
• * 1.227

  And wer fil∣led with feare.
• * 1.228

  And sawe a Publicane called Leuy
• * 1.229

  And Leuy made a great feast.
• * 1.230

  They that are whole∣nede not y^e phisiciā. &c.
• * 1.231

  And they sayde vnto hym: why do the disci∣ples of Ihō faste? &c.
• * 1.232

  The dayes will come whan the bridegrome also shall be takē away. &c.
• * 1.233

  No mā put¦teth a piece of a newe garmente into an old▪
• * 1.234

  He went through y^e corne fielde
• * 1.235

  Why dooe ye that whiche is not leful to doe on the sabboth daies?
• * 1.236

  The sonne of mā is lorde also of the sab∣both daye.
• * 1.237

  whether is it lawfull on the sab∣both daies to do good or eiuil? &c.
• * 1.238

  Whiche came to heare hym. &c.
• * 1.239

  Blissed bee ye poore.
• * 1.240

  For so did theyr fathers to the false prophetes.
• * 1.241

  And him that taketh awaye thy goun. &c.
• * 1.242

  For so did theyr fathers to the false prophetes.
• * 1.243

  And him that taketh awaye thy goun. &c.
• * 1.244

  Geue to euerye man that asketh of thee.
• * 1.245

  And if ye doe good for them whiche doe good for you. &c.
• * 1.246

  And if ye lende to them of whome ye hope to receiue. &c.
• * 1.247

  And ye shall bee like vn∣to the high∣est.
• * 1.248

  Geue and it shalbe geuē vnto you
• * 1.249

  For with the same measure. &c
• * 1.250

  Why seest thou a more in thy bro∣thers iye? &c,
• * 1.251

  Thou hy∣pocrite, cast out the beame that is in thyne owne iye first. &c
• * 1.252

  And an eiuill man out of the il treasure of his herte bringeth &c.
• * 1.253

  Whoso∣•••••••• cometh ••••ne and ••eareth my sayinges, and dooeth thesame. &c.
• * 1.254

  But he that heareth and dooeth not is like. &c,
• * 1.255

  Beholde there was •• dead 〈◊〉〈◊〉 caried ou••••▪
• * 1.256

  Whan the Lorde sawe her▪ he had compassion on her.
• * 1.257

  And he that was deade, sate vp and beganne to speake.
• * 1.258

  And there came a feare on them all.
• * 1.259

  A great pro¦phete is ari∣sē vp emong vs.
• * 1.260

  Go your wais & brīg word again to Iohn what ye haue seen.
• * 1.261

  And happy is he that is not offēded in me.
• * 1.262

  What wēt ye oute into the wilder∣nes for to se: A rede.
• * 1.263

  And all the people & pu¦blicans that heard hym, iustified god.
• * 1.264

  We haue piped to you, and ye haue not ••aunced.
• * 1.265

  The soonne of manne is come and eateth and drynketh.
• * 1.266

  Wysedome is iustyfyed of all hir chyldren.
• * 1.267

  A womā in the citie which was a sinner. &c.
• * 1.268

  she brought an Alabla∣••••re bore of oyntmente.
• * 1.269

  And did wipe them with the heare of her head. &c.
• * 1.270

  Whan the pharise which had biddē him. &c
• * 1.271

  There was a certayne lēder which had twoo debtours.
• * 1.272

  And said vn¦to Symon: dooest thou see this wo∣man?
• * 1.273

  I entred in to thy house &c.
• * 1.274

  And he sayed vnto her: thy sin∣nes are for∣geuen thee.
• * 1.275

  And he said to the wo∣man: thy feyth hath saued thee.
• * 1.276

  He himself wente tho∣roughoute the cities, preachyng.
• * 1.277

  The sower went out to sow his ••ede
• * 1.278

  Sum fel by y^e high way syde. &c.
• * 1.279

  And sum fel emōg thor∣nes.
• * 1.280

  〈1 paragraph〉〈1 paragraph〉
• * 1.281

  The sede is the word of God.
• * 1.282

  And that whiche fell emong thor¦nes &c.
• * 1.283

  No man whē he ligh¦teth a can∣dle couereth it w^t a vessel &c,
• * 1.284

  Take hede therfore howe y•• heare.
• * 1.285

  Than came to hym hys mother and his brethrē.
• * 1.286

  My mother and brethrē are these, which hear the word of God and do it.
• * 1.287

  There met with hym a certayne man which had a deuill long tyme.
• * 1.288

  He fell downe be∣fore him. &c
• * 1.289

  There was an heard of swyne, &c.
• * 1.290

  And they found the mā, sitting at the feete of Iesus.
• * 1.291

  And shewe what thi••••ges soeuer god hath doen for 〈◊〉〈◊〉
• * 1.292

  I perceyue that vertue is gone out of me.
• * 1.293

  The ••ei•••• hath saued the.
• * 1.294

  Beleu•• only and she shal be made whole.
• * 1.295

  Wepe not &c.
• * 1.296

  And h•• com¦maūd••d to g••u•• h••r m••ate.
• * 1.297

  The 〈◊〉〈◊〉
• * 1.298

  And gaue thē power and autori∣tie ouer all deuils.
• * 1.299

  Take no∣thīg to your iourney, ne∣ther sta••, nor scrip.
• * 1.300

  And what soeuer house ye entre in∣to•• &
• * 1.301

  And they departed.
• * 1.302

  Ihō haue I beheaded.
• * 1.303

  And he re∣ceiued thē.
• * 1.304

  And spake vnto thē of the kingdōe of god.
• * 1.305

  We haue no mo but fiue loaues and two fyshes.
• * 1.306

  And they were about fiue thou∣sand men.
• * 1.307

  And h•• toke the fiue loa∣ues and blis¦sed them.
• * 1.308

  Who saye y^• people that I am?
• * 1.309

  Simon Pe∣ter aunswe∣red and sai∣ed: thou art the Christe of God. &c
• * 1.310

  And spake of his depar¦••yng. &c.
• * 1.311

  There came a cloude & o¦uer shadow∣ed them. &c.
• * 1.312

  Iesus was found alone
• * 1.313

  And they kept it close. &c.
• * 1.314

  I besought thy disci∣ples to caste him out and they coulde not.
• * 1.315

  And they were all a∣mased at Y^• myghtye power of God.
• * 1.316

  For it wyll come to pas that the sōn of man.
• * 1.317

  And they feared to aske hym of that saiyng
• * 1.318

  Whosoeuer receiueth this chylde in my name
• * 1.319

  We sawe ne castyng out deuils in thy name
• * 1.320

  For he that is not agist vs, is with vs.
• * 1.321

  Leat y^e dead buirye their dead.
• * 1.322

  No man y^t putteth hys handes to y^e plough and loketh backe
• * 1.323

  The haruest is great but the labou∣rers are fewe.
• * 1.324

  And heale the sick••.
• * 1.325

  And say vn∣to them: the kyngdome of God is come.
• * 1.326

  It shalbee easier in y^• daye for zo∣dome.
• * 1.327

  And y^• Ca∣pernaum whych are exalted to heauen. &c.
• * 1.328

  And he that despiseth you despi∣seth me.
• * 1.329

  And he said vnto them: I sawe Sa∣tan, as it had beene lighte••yng fall downe from hea∣uen. &c.
• * 1.330

  Reioyce ye not that spi∣rites are sub¦dued vnto you. &c••
• * 1.331

  Euen so fa∣ther. For so pleased it thee.
• * 1.332

  What is written in y^• lawe? &c.
• * 1.333

  Who is my neighbour?
• * 1.334

  A certayne man fell e∣mōg theues. &c.
• * 1.335

  As thei wēt
• * 1.336

  And a cer∣taine womā called Mar¦tha receiued him into her house.
• * 1.337

  Lorde doest y^• not care that my sis∣tur hath left me?
• * 1.338

  Uerely one is nedefull.
• * 1.339

  Mari hath chosen the good parte, which shall not be takē away from her.
• * 1.340

  Lord teach vs to praye.
• * 1.341

  Our father whiche art in heauē. &c
• * 1.342

  And lede vs not into reptacion.
• * 1.343

  Seke, and ye shall fynde. &c.
• * 1.344

  He casteth out deiuils through Beelzebub.
• * 1.345

  Euerie kyngdome deuided a∣gaynst it selfe. &c.
• * 1.346

  Whē the vn¦clene spirite is gone oute of a man. &c
• * 1.347

  Whan the iye is single all the body also shal bee full of light
• * 1.348

  Did not he that made that which is witho••••? &c.
• * 1.349

  geue almes, and behold all thynges are clene vnto you.
• * 1.350

  Wo vnto you••e law∣iers, for ye lade menne with bur∣dens.
• * 1.351

  Ye beare witnesse y^• ye allow the dedes of youre fa∣thers.
• * 1.352

  Gene. iiii.ii. Paralip. xxiiii.
• * 1.353

  Ye entre not in your selues, and theym that came in, ye forbad.
• * 1.354

  The veraye beares of your heade are all nū∣bred.
• * 1.355

  Whosoeuer confesseth me before men. &c.
• * 1.356

  Unto him that blas∣phemeth y^e holye goste, it shall not be forgeuē.
• * 1.357

  Take ye ne thought how or what ye shall aun∣swere.
• * 1.358

  Take hede & beware of coue∣••ousnesse.
• * 1.359

  No mans life stādeth in y^e aboun∣daunce of y^e thinges that he hath.
• * 1.360

  Soule▪ &c take thine ca••e, eate & drinke and be mery.
• * 1.361

  Considre the rauens for thei ••••i¦ther sowe nor reape. &c.
• * 1.362

  Whiche of you. &c. can adde to his stature one cubite▪
• * 1.363

  Considre y^e l••lies howe they grow. &c.
• * 1.364

  Seke ye af∣ter y^e kyng∣dom of god. &c.
• * 1.365

  For it is your fa∣thers plea∣sure to geue you y^e king∣dome.
• * 1.366

  Sel that ye haue and geue almes.
• * 1.367

  where your treasour is there will your hearte be also.
• * 1.368

  Leate you lo••gnes bee girt about.
• * 1.369

  And yt he come in the seconde watche. &c.
• * 1.370

  Be ye ther∣fore readye also, for the sonne of man will come. &c:
• * 1.371

  Who is a seithful ste∣warde, whome his lorde shal make rew∣ler ouer his housholde:
• * 1.372

  But if the seruaūt saie in his hert: my Lorde will differ his cum∣ming.
• * 1.373

  The Lorde of that ser∣uaunte wil come.
• * 1.374

  For vnto whome soe∣uer muche is geuen of him shalbee muche re∣quired. &c.
• * 1.375

  But I must be baptised with a bap∣tisme. &c.
• * 1.376

  The father shall bee di∣uided a∣gainst the ••onne.
• * 1.377

  Whan ye see a cloude arise out of the west. &c.
• * 1.378

  But how happeneth it y^• ye can not skill of this time?
• * 1.379

  Whan y^e goeste with thine ad∣uersarie to y^e reweler.
• * 1.380

  Thou shalte not departe thence. &c.
• * 1.381

  Certain mē that she∣wed him of the Gali∣leans. &c.
• * 1.382

  Excepte ye repente, ye shall all lykewise perishe.
• * 1.383

  A certaine man had a figtre plan∣ted in his vineyard. &c.
• * 1.384

  There was a woman whiche had a spirite of infirmitie eighteene yeres. &c.
• * 1.385

  When Ies∣sawe hir, he called hir vnto hym. &c.
• * 1.386

  And ought not this daughter of Abra∣ham? &c.
• * 1.387

  What is the kingdōe of god like? &c.
• * 1.388

  It is lyke a grayne of mustardsede &c.
• * 1.389

  Then saied one vnto him: Lord are there fewe that be saued?
• * 1.390

  Many will seke to entre in. &c
• * 1.391

  Departe from me al ye that worke ini∣quitie.
• * 1.392

  There shal bee weping &c.
• * 1.393

  And they shal cūfrom the east and frō the west
• * 1.394

  There are last whiche shalbe first.
• * 1.395

  For it can∣not be that a Prophete perishe any other where saue at Ie∣rusalem. &c
• * 1.396

  Beholde, your haby∣taciō is left vnto you de∣solate.
• * 1.397

  And behold there was a certaine man before hym which hadde the dropsy.
• * 1.398

  And they could not aunswer him again to these thinges.
• * 1.399

  And he put forth also a simylytude to the gea∣stes, whan he marked howe they pressed to the higheste roumes. &c
• * 1.400

  And thou than with shame be∣gyn to take the loweste roume. But rather whan thou art bidden, goe and sy•• in the low∣est roume.
• * 1.401

  For whoso∣euer exal∣teth himself &c.
• * 1.402

  Whan thou makest a dyner or supper call not thy frē∣des. &c.
• * 1.403

  But whan thou makest a feast, call the poore. &
• * 1.404

  But thou shalt be re∣compensed at the resur¦reccion.
• * 1.405

  A certaylie man ordei∣ned a great supper. &c.
• * 1.406

  An other sai¦ed: I haue bought fiue yoke of oxen &c.
• * 1.407

  Go quickly into the stre¦tes. &c.
• * 1.408

  Go out vn∣to the highe wayes and hedges, and compell thē to cum in.
• * 1.409

  For I saye vnto you. &c
• * 1.410

  Whiche of you dispo∣sed to build a toure?
• * 1.411

  So like∣wise who∣so••uer he be of you that forsakethe not all. &c.
• * 1.412

  It is ney∣th••r good for •• lande nor yet for the doung∣hill.
• * 1.413

  He that hath eares to heare, let hym heare.
• * 1.414

  What man among you hauyng an hundred s••ep••▪
• * 1.415

  I sa••e vnto you, y^• lyke∣wyse ioye shall bee in heauen.
• * 1.416

  Eyther what womā hauing rēne grotes, yf she lose one?
• * 1.417

  Geue me the porcion of the goo∣des. &c.
• * 1.418

  And there he wasted his goodes. &c.
• * 1.419

  And cam to a citezen of thatsame countrey.
• * 1.420

  Than he came to him self. &c.
• * 1.421

  And he said
• * 1.422

  How many hyred ser∣uauntes at my fathers haue bread enough. &c.
• * 1.423

  I wil aryse & goe to my father. &c.
• * 1.424

  And wyll say to hym: father I haue sinned &c.
• * 1.425

  And am no more woor∣thye to bee called thy soonne.
• * 1.426

  And hadde compassion.
• * 1.427

  And ranne & fell on his necke, and kissed hym.
• * 1.428

  Father I haue sinned against hea¦uen. &c.
• * 1.429

  But his fa∣ther sayd to his seruaun¦tes. &c
• * 1.430

  And putte a tyng on his hande. &c
• * 1.431

  And leat vs eate and be merie.
• * 1.432

  The elder sonne was in the field.
• * 1.433

  And called one of the seruaūtes, and asked what these thynges ment.
• * 1.434

  Loe, these many yeres haue I doē thee seruice &c.
• * 1.435

  It was mete that we shoulde make mery &c.
• * 1.436

  What shall I dooe, for my mayster taketh frō me the stew¦ardship. &c
• * 1.437

  Take thy bill. &c. and write fiftie.
• * 1.438

  Make you frendes of the vnrigh∣teous Māmon.
• * 1.439

  That when ye shal haue nede, they mai receiue you into e∣uerlastynge habitaciōs.
• * 1.440

  He that is faitheful in that whiche is leaste is faithful al∣so in much.
• * 1.441

  And he that is vnrighte¦ous in that least. &c.
• * 1.442

  No seruaūt can serue two may∣sters. &c.
• * 1.443

  Ye are they which iusti∣fie your sel∣ues afore men.
• * 1.444

  But God knoweth your hertes
• * 1.445

  And euerye 〈◊〉〈◊〉 striueth 〈…〉〈…〉 in.
• * 1.446

  Whosoeue•• forsakethe hys wyfe & maryeth an other com∣mitteth ad∣uoutrye.
• * 1.447

  Easier it is for heauen & yearth to pe¦rish••. &c.
• * 1.448

  And there was a cer∣tain begger nam••d La∣zarus. &c.
• * 1.449

  The dogges came 〈◊〉〈◊〉 and li••ked his sores.
• * 1.450

  And he cri∣ed. Father Abraham haue mer∣cie vpō me.
• * 1.451

  Betwene vs and you there is a great space sette:
• * 1.452

  Than he sayed: I ••raye thee send him to my fathers house. &c.
• * 1.453

  But yf one come to them from the deade they wil re¦pente. &c.
• * 1.454

  It cānot be but offences will come.
• * 1.455

  If thy bro∣ther tres∣pace against thee rebuke hym,
• * 1.456

  And if he re¦pente for∣geue hym.
• * 1.457

  Lorde en∣crease our faith.
• * 1.458

  If ye had faith lyke a grain of mu¦stardesede.
• * 1.459

  Whiche of you if he hadde a ser¦uaunte ploughing? &c.
• * 1.460

  Dooeth he thanke y^• seruaunte because he did the thinges? &c.
• * 1.461

  We are vn∣profitable seruauntes
• * 1.462

  Goe▪ shewe your selfes vnto the priestes. &c.
• * 1.463

  And one of theim. &c. turned backe.
• * 1.464

  There are not founde that retur∣ned.
• * 1.465

  Thy faythe hathe made the whole.
• * 1.466

  The kyng∣dome of god shall not cō•• with way∣tyng.
• * 1.467

  And they shall saye to you se here.
• * 1.468

  But fyrste must he suf¦fre manye thynges.
• * 1.469

  And it hap∣pened in the dayes of Noe.
• * 1.470

  Gene. viii. v. Mat. xxiiii.
• * 1.471

  Likewise al¦so as it chaū¦ced in the dayes of Lot. Gene. .xix.••.
• * 1.472

  At that daye he that is on the house toppe. &c.
• * 1.473

  Remembre Lottes wife.
• * 1.474

  In y^e nyght there shal be two in one bedde &c
• * 1.475

  That me•• ought al∣waie to praie &c.
• * 1.476

  There was in a certaine citie a iudge whiche fea∣red not God. &c.
• * 1.477

  And shal not God auenge his elect?
• * 1.478

  Neuerthe∣lesse whan the sonne of mā cometh.
• * 1.479

  Twoo men went vp in∣to the tem∣ple to praie.
• * 1.480

  I saie vnto you: this man depar∣ted iustify∣ed more thā the other.
• * 1.481

  But Iesus saied: Suf∣fer the chil∣dren to cum vnto me.
• * 1.482

  Whosoeuer receiueth not the. &c.
• * 1.483

  Good may∣ster what oughte I to doe?
• * 1.484

  why callest thou me good? &c.
• * 1.485

  Thou kno∣west the cō∣maundemē∣ntes.
• * 1.486

  Sel al that thou hast.
• * 1.487

  He was so∣rye, for he was veraie ryche.
• * 1.488

  It is easier for a camell to goe tho∣rough a ne∣dles iye. &c.
• * 1.489

  The thyn∣ges whiche are vnpossi¦ble. &c.
• * 1.490

  He cryeth saying: Ie∣sus thou sōne of Da∣uid, haue mercie vpō me.
• * 1.491

  What wilt thou that I doe vnto thee?
• * 1.492

  The fayth hath saued thee.
• * 1.493

  There was a man na∣med Zache∣us.
• * 1.494

  Math. xiii. Luke▪ x.
• * 1.495

  Math. xvi. Luke. ix. Iohn. vi.
• * 1.496

  Marke, vi. Math. xiii. Luke. iiii.
• * 1.497

  And he ran beefore, and clymed into a wilde fig∣tree.
• * 1.498

  Math. xxi. Marke. xi.
• * 1.499

  Luke. xiii.
• * 1.500

  whan iesus came to the place: he lo∣ked vp.
• * 1.501

  Zacheus come down at once.
• * 1.502

  Luke. v. Luke. vii. Math. viii.
• * 1.503

  And he cam doune haste¦ly.
• * 1.504

  He is goen to tarrye w^t a man that is a sinner.
• * 1.505

  Actes. x.
• * 1.506

  behold lord halfe of my gooddes I geue to the poore.
• * 1.507

  Luke. xviii
• * 1.508

  Luke. xi. Mat. xxiii.
• * 1.509

  Luke. xviii
• * 1.510

  This daye is health happened vnto this house.
• * 1.511

  A certaine noble man went into a far coūtrey.
• * 1.512

  we will not haue thys manne too reigne oue•• vs.
• * 1.513

  Lord•• th•• pound hath gayued ten pounde.
• * 1.514

  Of thyne own mouth I iudge the thou euyll seruaūt. &c.
• * 1.515

  Unto eue∣ry one whi∣che hathe shalbe ge••••.
• * 1.516

  And as he wente, they spred theyr clothes on the waye.
• * 1.517

  Blessed bee the king y^t cometh in the name of the lorde.
• * 1.518

  If these holde theyr peace, than shall the stones cry.
• * 1.519

  But nowe are they hidden frō thine iyes &c.
• * 1.520

  Thy e∣nemies shal cast a banke about thee, & coumpare the roūd &c.
• * 1.521

  And they shall not leaue in the one stone sla∣ding on. &c.
• * 1.522

  Because y^e knowest not y^e tyme of thy visi∣tacion.
• * 1.523

  And he cast out them that solde therin, & thē y^t bought: Esay. lvi.
• * 1.524

  Tell vs by what auto∣ritie dooest thou these ••••••nges?
• * 1.525

  The baptis∣me of Iohn was it frō heauen or of men?
• * 1.526

  If we saye from heauē &c
• * 1.527

  Why than beleue ye hym not?
• * 1.528

  But if we saie of men. &c.
• * 1.529

  And they aūswered. &c.
• * 1.530

  Neither tel I you, by what auto∣ritie I doe these thinges.
• * 1.531

  Math. xxi. Mathe. ••ii. A certayne man plan∣ted a vine∣yarde. &c.
• * 1.532

  And they beat him & sent him a∣way empti
• * 1.533

  I will send my dere sonne, &c.
• * 1.534

  This is the heyre, come leat vs kil hym.
• * 1.535

  The stone that the builders refused. &c.
• * 1.536

  They sent foorth spies whiche shoulde feigne thē selues righ∣teous men &c.
• * 1.537

  Maister we knowe that thou sayest and teacheste right. &c.
• * 1.538

  Is it lawe∣full for vs to geue tri∣bute vnto Ceasar?
• * 1.539

  Geue vnto Ceasar the thinges whiche be∣long vnto Ceasar.
• * 1.540

  The Saddu¦cees, denye y^t there is any resurreccion
• * 1.541

  For he is not a god of dead but of liuing.
• * 1.542

  And after y^e durste they not aske hī any questiō at all.
• * 1.543

  Psal. cx.
• * 1.544

  He said vn∣to his disci∣ples
• * 1.545

  And loue gretinges in the mar∣keties.
• * 1.546

  Whiche de∣uour wedo∣wes houses feining long praiers.
• * 1.547

  The same shal receiue greater damnacion
• * 1.548

  He sawe al so a certain poore we∣dow, which caste in thi∣ther twoo mites.
• * 1.549

  This poore wedowe hath put in more then they all.
• * 1.550

  There shall not be leaft one stone v∣pō an other
• * 1.551

  Se that ye be not decei¦ued.
• * 1.552

  For many shall come i•• my name, and saie y^t they are christe.
• * 1.553

  Nacion shal arise agaīst nacion, and kingdom a∣gainst kingdome.
• * 1.554

  And greate signes shall there be frō heauen.
• * 1.555

  For a testi∣moniall.
• * 1.556

  And there shal not one heare of your heade perishe.
• * 1.557

  For these are daies of vengeaūce.
• * 1.558

  Daui. xix.••
• * 1.559

  For there shalbe great trouble in y^e lande.
• * 1.560

  And Hieru¦salem shall bee troden down of y^• Gentiles.
• * 1.561

  Untill the time of the Gētiles be fulfilled.
• * 1.562

  And thou shal they see the sonne of man come in a cloude w^t power
• * 1.563

  For as a snare shall it come. &.
• * 1.564

  Watche ye therefore continually and praye.
• * 1.565

  And 〈…〉〈…〉 priestes 〈◊〉〈◊〉 scribes, 〈◊〉〈◊〉.
• * 1.566

  For thei fea¦red the peo∣ple.
• * 1.567

  than entred Satan into Iudas.
• * 1.568

  And they wer glad.
• * 1.569

  Than came the daye of swetebread.
• * 1.570

  where wilt thou that we prepare.
• * 1.571

  The May∣ster saieth to thee. &c.
• * 1.572

  And they went. &c.
• * 1.573

  Henceforth I wyll not eate of it a∣ny more. &c
• * 1.574

  And he teke the cuppe & gaue than∣kes.
• * 1.575

  This do in the remem∣braunce of me.
• * 1.576

  Woe vnto that mā by whom he is betrayed.
• * 1.577

  And thei be¦gan to en∣quier emōg themselfes. &c.
• * 1.578

  The kinges of nacions reigne ouer them. &c.
• * 1.579

  But ye shal not so bee.
• * 1.580

  But he that is greattest emōg you. &c.
• * 1.581

  For whe∣ther is gret¦ter. &c.
• * 1.582

  But I a•••• among you &c.
• * 1.583

  Ye are they which haue abiden with me intemp∣tacions.
• * 1.584

  That ye maye eate and drynke at mytable.
• * 1.585

  And ••••e••con sēates▪ &c.
• * 1.586

  Behold, sa∣tan hath de∣sired to ••y••t you.
• * 1.587

  And whan thou art cō∣uerted. &c
• * 1.588

  I am ready to goe with thee into prison. &c.
• * 1.589

  I tell thee Peter. &c.
• * 1.590

  Whan I sēt you with∣out wallet. &c.
• * 1.591

  Lacked ye any thyng?
• * 1.592

  But now he that hath a wallet lette hym take it vp. &c.
• * 1.593

  Esay. iiii. Euen amōg the wycked was he re∣puted.
• * 1.594

  Lorde, bee∣holde, here are two sweordes.
• * 1.595

  Father yf thou wilte. &c.
• * 1.596

  Neuerthe∣lesse not my will but thyne be ful¦filled.
• * 1.597

  And there appered vn¦to hym an angel from heauen cō∣forting him
• * 1.598

  And hys sweat was lyke drops of bloud.
• * 1.599

  Iudas bee∣traiest thou the sonne of man with a kysse?
• * 1.600

  Lord shal we smyteth the sword••
• * 1.601

  And stroke of his right eare.
• * 1.602

  Suffre ye thus ferre, foorth. &c.
• * 1.603

  But this is euen youre verai houre the power of derknesse
• * 1.604

  Peter also sate downe emōg them:
• * 1.605

  And he de∣nied him sai¦yng: womā I knowe him not.
• * 1.606

  And Peter sayed: man, I wote not what thou saiest. &c.
• * 1.607

  And the lord turned backe and loked vpon Peter.
• * 1.608

  Arte thou very christ? tell vs.
• * 1.609

  If I tell you, ye wyl not beleue.
• * 1.610

  Hereafter shall the sonne of mā sit. &c.
• * 1.611

  Arte thou then the sōne of god?
• * 1.612

  Ye saye I am.
• * 1.613

  What node we any fer∣ther wyt∣nes?
• * 1.614

  We founde this felowe peruertyng the people. &c.
• * 1.615

  And Pilate opposed him saying: Art thou y^e king of y^e Iewes••
• * 1.616

  Than saied Pilate. &c. I fynde no fault in him
• * 1.617

  He sent hym to He∣rode. &c.
• * 1.618

  Whan He∣rode sawe Iesus, he was exce∣dyng glad.
• * 1.619

  Than he questioned with hym.
• * 1.620

  But he aun¦swered him nothyng.
• * 1.621

  And Herode with his mē of warre de∣spised hī. &c
• * 1.622

  Awaye with hym, & deliuer vs Barra∣bas. &c.
• * 1.623

  But they cryed, say∣ing: Cruci∣fie hī Cru∣cifie hym.
• * 1.624

  I fynde i•• 〈…〉〈…〉
• * 1.625

  And they cryed with loud voices &c. that he myghte bee crucified.
• * 1.626

  Ye daugh∣ters of Ie∣rusalē wepe not for me but wepe for yoursel∣fes.
• * 1.627

  And there were twoo ill dooers led w^t hym to be slaine.
• * 1.628

  And they parted his raymente. &c.
• * 1.629

  He saued other men, lette hym saue hym∣selfe. &c.
• * 1.630

  And a sup••••¦scripcion was writt•• ouer hym.
• * 1.631

  But the o∣ther aūswe∣red, and re¦buked hym saying. &c.
• * 1.632

  And Iesus saied: to daye shalt thou bee w^t me in para∣dise.
• * 1.633

  Whan the Centurion sawe. &c. the glorified God. &c.
• * 1.634

  And all his acquain∣taunce and y^e weomen that folo∣wed hym frō Galile &c.
• * 1.635

  And they found the stone rolled away from the sepul∣chre.
• * 1.636

  And thei went in.
• * 1.637

  Twoe men stode by thē in shynyng garmentes &c.
• * 1.638

  Remembre howe he spake vnto you. &c.
• * 1.639

  And their woords se∣med vnto them feig∣ned things.
• * 1.640

  Than a∣rose Peter.
• * 1.641

  And depar∣ted w••̄dre∣yng in him∣selfe. &c.
• * 1.642

  Two of them went that same daye to a toūe called Emaus.
• * 1.643

  While thei commoned together. &c.
• * 1.644

  But theyr iyes were holden.
• * 1.645

  What ma∣ner of com∣municaci∣ōs are these y^t ye haue one to an o∣ther? &c.
• * 1.646

  Art thou onely a straunger in Hierusa∣lem? &c.
• * 1.647

  But we trusted that it had been he whiche should haue redemed Israel.
• * 1.648

  Yea and certayne wemen also of our coū∣pa••ny made vs a••••ou∣ned. &c.
• * 1.649

  O fooles and slowe of herte to beleue all that the Prophetes haue spo∣ken.
• * 1.650

  Ought not Christe to haue suf∣fred these thinges? &c
• * 1.651

  And he be∣gā at Mo∣ses.
• * 1.652

  And ente••∣preted in al the scriptu∣res whiche were writtē of hym.
• * 1.653

  Deut. xviii.c.
• * 1.654

  Deut. xviii. d.
• * 1.655

  mat. v. and Luke. vi.
• * 1.656

  Esai. ii. a
• * 1.657

  Esai. xlii.
• * 1.658

  Esai. lxi.
• * 1.659

  Math. xi.••
• * 1.660

  Hiere. iiii a
• * 1.661

  Hier. xxxi, f
• * 1.662

  Hier. xxxi. f
• * 1.663

  Math. xi. b Luke. ivi. d Ihon. iiii.c
• * 1.664

  Math. xii a Math. ii. d Luke. vi. a
• * 1.665

  Math. ix. c. marke. ii. e Luke. v. f
• * 1.666

  mat. viii. a marke. i. d Luke. v.c mat. ix. a marke. ii. a Luke. i. d. e
• * 1.667

  mat. xxvi. a mar. iiiii. Luke. ••ii. f Iohn. xii. a
• * 1.668

  math. xix. a mar. x. a
• * 1.669

  Luke. xvi. d Math. v. f Math. v. g
• * 1.670

  math. xv. v
• * 1.671

  Daniel. ix. f
• * 1.672

  Esai. lxi. a
• * 1.673

  Psal. xliiii. b math. iii. d marke. i b Luke. iii, d Iohn. i.v
• * 1.674

  Daniel. ix. f
• * 1.675

  Luke. xix. f
• * 1.676

  Esai. i. g
• * 1.677

  psal. cxvii.c mat. xxi. a & mar. xii. a & Luke. xx.c
• * 1.678

  Esai. xxviii d. and i. Petr. ii. b
• * 1.679

  Math. vii. d. and Luke. vi g & Math. xvi.
• * 1.680

  ii. kynges. vii. b.
• * 1.681

  ii. king. vii.c.
• * 1.682

  Esai. i. g
• * 1.683

  mat. xxiiii b
• * 1.684

  Mar. xiii. b Luke. xvii c
• * 1.685

  Esai. ii. a
• * 1.686

  psal. cxxiiii.
• * 1.687

  Luke. xix. & xxi.
• * 1.688

  iii. kyng. ix b.
• * 1.689

  Esai. ii. a
• * 1.690

  Ihon. viii d
• * 1.691

  Esai. xxix. a
• * 1.692

  Psal. xvii
• * 1.693

  Iohn. x.c.
• * 1.694

  Psal. cix. a
• * 1.695

  i. kyng. ii. g
• * 1.696

  mat. xxvii. a Iohn. xxiiii d.
• * 1.697

  Psal. xlix. 6
• * 1.698

  Psal. xlix.
• * 1.699

  Psal. iii. a
• * 1.700

  Iohn. xiiii. b.
• * 1.701

  Osee. vi.••
• * 1.702

  Malach. i. c
• * 1.703

  mat, xxvi, c and marke xiiii▪ c, and Luke, xxii. b, and i, Corinth, xi, c,
• * 1.704

  zacha, ix, b,
• * 1.705

  Esai. ix: b
• * 1.706

  Esai. xi. ••
• * 1.707

  Psaml. ii. a
• * 1.708

  psal. xliiii. a
• * 1.709

  Math. x. a
• * 1.710

  michea. v. a
• * 1.711

  Math. ii. a
• * 1.712

  Luke. ii. a
• * 1.713

  mat. xxvii. d. Luke. xxiii d. Ihou. xix. d
• * 1.714

  Ge. xlix. d
• * 1.715

  Psal. cxxxi b. Esai. xi. ••
• * 1.716

  mat. xxii. d mat. xii. d Luke. xx. g Esai. vii
• * 1.717

  Daniel. ii. a
• * 1.718

  Batuch. iii
• * 1.719

  Dani. ix.
• * 1.720

  Gene. xlix.
• * 1.721

  Math. ii. a
• * 1.722

  Esai. xii.
• * 1.723

  Esai. lx.
• * 1.724

  Psa. lxxi. a Math. ii. c
• * 1.725

  Hiere. xxxi.
• * 1.726

  Mat. ii. b Oiee. xi. a Mat. iii. b Marke. i. b Luke. iii. d Iohn. i. c
• * 1.727

  Esai. xl. a
• * 1.728

  Esai ix.
• * 1.729

  Psal. lxxvii a.
• * 1.730

  Esai. vi.
• * 1.731

  Esai. liii.
• * 1.732

  Esai. liii.
• * 1.733

  Esai. xxxv
• * 1.734

  Luke. vii, a
• * 1.735

  Esai. v. b
• * 1.736

  Mat. xxi. d Mar. xii. a Luke. xx. b
• * 1.737

  Mat. xxi. b Luke. xiii. b
• * 1.738

  Mat. xiii. b Mar. iiii. a Luke. viii a Esai. lxv.
• * 1.739

  Mat. xxvi. Mar. xiiii. Luke. xxii. Iohn. xviii zachar. ix
• * 1.740

  psal. lxxxvi▪
• * 1.741

  Mat. xxvi. Mar. xiiii c Luke. xxii. f Ioh. xviii. c
• * 1.742

  Psal. cxiiii
• * 1.743

  Math. xxvi. Luke. xxii. e
• * 1.744

  Psal. xl. ••
• * 1.745

  Psalme. xxxvii.
• * 1.746

  Psal. liiii Psal xxxvii
• * 1.747

  Zachar. xi
• * 1.748

  Psal. cviii.
• * 1.749

  Psalme. ii
• * 1.750

  Esai. iiii. c
• * 1.751

  Luke. xxii
• * 1.752

  Mat. xx••ii
• * 1.753

  ••re••. iii. f
• * 1.754

  Hierem. xi.
• * 1.755

  ma•• xiiii. g mat xxvi. c. Luk. xxii. g
• * 1.756

  Gen. xxxvii
• * 1.757

  Psal. lviii.
• * 1.758

  Luke. xxiii.
• * 1.759

  Tren. iiii.
• * 1.760

  Psal cxxvii
• * 1.761

  Esai. l.
• * 1.762

  Esai. liii.
• * 1.763

  Psalm. xxi.
• * 1.764

  Gene. iii.
• * 1.765

  Balletes. ii
• * 1.766

  Luke. xxii.
• * 1.767

  Hierem. xii
• * 1.768

  Luke. xxii.
• * 1.769

  Math. x. d. Mar. viii d
• * 1.770

  Esai. ix.v Gen. xxii.v
• * 1.771

  Math. xx. d Mar. xii. a Luke. xx.v
• * 1.772

  Leuit. vii.
• * 1.773

  Nume. xxi.
• * 1.774

  Deut xxviii
• * 1.775

  Esai. liii.v Math. xx.v Luke. xxii d Amos. viii.
• * 1.776

  Zach xiiii.v
• * 1.777

  Psal. lxviii
• * 1.778

  Luke. xxiii.
• * 1.779

  Psal. xxii.
• * 1.780

  Luke. xxiii.
• * 1.781

  Psal. cviii.
• * 1.782

  Psal. xxi.
• * 1.783

  Psal, xxx.v
• * 1.784

  Psalm. cv.
• * 1.785

  Abacuc. iii
• * 1.786

  Iohn. vii. c
• * 1.787

  Deu. xxxiii.
• * 1.788

  Luke. xxiii Mat. xxii d Mark. xv d Iohn. xix g
• * 1.789

  Gene. xlix.
• * 1.790

  Ionas. i. v.
• * 1.791

  Mat. xii. c. Mark. viii. Luke. xi. d Iohn. vi. d.
• * 1.792

  O see. vi. a
• * 1.793

  As he sate at meate h•• tooke breade and blissed it. &c
• * 1.794

  And theyr iyes were opened. &c.
• * 1.795

  And they sayed be∣twene thē∣selues: dyd not our hertes burn within vs?
• * 1.796

  And found y^e eleuen ga∣thered toge¦ther.
• * 1.797

  And thei tolde what thinges had ben doen on the waie.
• * 1.798

  And he said vnto them: peace be vn¦to you. &c.
• * 1.799

  A spirite hath no fleashe and bones, as ye see me haue
• * 1.800

  He saied vn¦to th•• haue ye here any meate?
• * 1.801

  Math. ix. Marke. v.c. Luke. viii. Iohn. xi.
• * 1.802

  Than ope∣ned he their wittes that thei mighte vnderstāde the scrip∣tures. &c
• * 1.803

  And that repētaunce: & remissio•• of synnes shoulde bee preached •••• his name.
• * 1.804

  And behold I wil send the promise of my father▪ vpon you.
• * 1.805

  Iohel. ii. g Psal. iiii. d
• * 1.806

  But tarrye ye in the citie of Hie¦rusalem vn∣till. &c.
• * 1.807

  And lift vp his handes and blissed them.
• * 1.808

  And wer cōtinuallye in the temple, praysing & laudyng god.