The first tome or volume of the Paraphrase of Erasmus upon the new testament.  
Enpriented at London in Fleetstreet at the sign of the sun by Edward whitchurch, the last day of januarie.  
Anno. Domini. 1548.  
Cum privilegio Regali ad imprimendum solum.  
EWE    

To the most puissant prince, and our most redoubted sovereign Lord Edward the sixth, by the Grace of God King of England, France, and Ireland, defender of the faith, and on earth next and immediately under God, of the Churches of England and Ireland the supreme head, your most humble, loving, and obedient subject, Nicolas Udal wisheth all grace and peace from God, with long and the same most prosperous Reign over us, in all honour, health, and condign felicity. Most noble and most worthy Sovereign,  
it might in me so base and simple a person, appear no small presumption to write unto your Imperial Majesty, were not the cause of our public gratulations so just and so great, that no man, what ever he be, having occasion to write, may think himself void of crime; if he should omit to declare and testify the unestimable comfort and joy, which your universal moste loving and obedient subjects, daily more and more do take of your majesties singular good procedings and most excellent towardness. For where, by the space of many years until it pleased the goodness of God to send you unto us, the earnest prayers of all England was that we might have a Prince: and after the time of your nativity, when God had so graciously heard our petitions, we eftsoons prayed that ye might have grace to follow the godly steps and proceedings of your most noble father: every man seeth now in your majesty such towardness of virtue and godly zeal, that we have conceived no less than an undoubted hope that ye will (by God's governance) far pass your said father, to whom our daily wysshinge and prayers thought it enough to have you equal. We all see in your highness such lively sparks of virtue and Christian regiment toward, that we cannot but think England the most fortunate Royalme that ever was, to whom God hath given such a King, as in his minoritye of tender babehood, learneth to have mind on his function, and to consider whose minister he is. If Royalmes (after the saying of Plato) are than and never else in blessed state, when either philosophers, that is to say, such as know and love God, do reign over the same, or else the Kings give themselves to philosophy, that is to say, to the due knowledge of God, to the discipline of virtue, and to the upright execution of their office towards all people: how happy are we Englishmen of such a King, in whose childhood appeareth as perfect grace, virtue, godly zeal, desire of literature, gravity, prudence, justice, & magnaniraitie, as hath heretofore been found in Kings of most mature age, of full discretion, of ancient reign, and of passing high estimation? But such is the goodness, of God, that to a people eagerly hongreing and thrysting his justice, earnestly seeking the ways of his truth, tenderly embracing his most holy word, readily accepting the grace of his gospel, willingly conforming themselves to the sincere doctrine of his commandments, he forgeateth not to give a sapient King and governor. And that God hath of a singular favour and mercy towards this Royalme of England sent your grace to reign over us, the thing self by the whole process doth declare: the sum whereof I shall in a short discourse no more but briefly touch & pass over, lest I might seem rather to have sought an occasion in the way of flattery to extol you and your progeny, then as this present cause enforceth me, to give due testimony of the truth. In deed your singular excellency in all kinds of princely towardness is such, that no place, no time, no cause, no book, no person either in public audience or else in private company maketh any mention of your Majesty, but he thinketh himself even of a very conscience bound to powdre the same with manifold praises of your incomparable virtues & gifts of grace. All which praises & magnifying though they be in deed much inferior to your most worthy deserts hitherto, yet your majesty must take and repute, not as a matter of insolency by your most loving and faithful subjects ministered unto you, but rather as a thing wrought in them by the instinct of god, to admonish you of the Regal estate that he hath called you unto: not as a provocation of wordelye glorying in yourself, but as an instrument of admonition to continue you in remembrance of thanks giving, and of discharging your office: not as the baits of flattery meaning to feed your Majesty in any conceit of pride, but rather as a glass wherein to behold yourself what ye are, and how ye ought to continue: not as the pleasant ticleing or clawing of adulation but rather as a caution that ye do nothing in all your life whereby ye may be found or thought unworthy the laud that is given you: and finally, not as a nourishment of any humam vanity, but rather as a spur of exhortation, not only to beware ●hat ye go not back, ne degenerate, or decline from the godly trade of religion, of virtue, of literature, of prudence of benignity, of justice, of princely regiment that ye are now entered into: but also that ye proceed as ye have begun, and still go forward increasing in all godliness, that your proceedings and consummation may be answerable to your most princely and Christian beginnings. Neither is there any subject of yours worthy life. which would to any other end or purpose, attempt to magnify you in this tender age, but in hope, that if ye be not already come to the perfection proponed unto you, ye will labour and contend (as age may suffer,) to grow and reach unto it. For if Philip of Macedon, being an ethnic and a pagan King, when he was railed at and much evil spoken of by the athenians, took thereof an occasion well to reign & govern his people, alleging himself to be enforced and constreigned thereunto, that he might prove his enemies untrue men of their reports: how much more necessity of well doing is incumbent to your highness, that ye may in time coming, verify the praises and commendations, which the public consent of the world doth now attribute unto you? howbeit we your most faithful loving subjects do nothing doubt, but that God being the giver of all good gifts, the father of all mercy, and the God of all comfort, who of his infinite goodness hath provided you to reign over us, will also in such wise direct all your ways, that he will evidently declare himself by his eternal wisdom, and by his counsel inscrutable, to have purposely ordained and appointed you to do high things, whom he hath by his myghtifull arm so woondrefully sent. For where your most noble father of famous memory King Henry the eight being otherwise by all tokens of natural constitution, a man able and also likely to have children, had already by the two most fair blossoms and most fresh flowers of the world, the lady Mary's Grace, & the lady Elizabethes Grace, your majesties most noble and most dear sistur● yet living, declared himself apt to be very fruicteful of procreation: yet had he continued eight and twenty years King of this Royalme, ere he had any son in lawful matrimony begotten, to whom he might leave the succession of this his Imperial crown and sceptre. In the mean time King Henry as a most vigilant pastor ceaseth not with perpetual travail to procure for the commodities and wealth of England, he ceaseth not by most politic and most wholesome laws to provide for the establishing of England in peace and tranquillity. And because by the diligent reading and meditation if holy Scriptures, he found and observed the true blissynges of God, and the fountain of all grace and prosperity to proceed of the knowledge of God, and the due observation of his laws, like a most christian Prince and a true defender of the faith, he converted and employed all his study and cogitations to the redress of such abuses in religion, as by the most corrupt doctrine of the romish papacy had by degrees crept into Christ's church, and prevailing through continuance of years, were now so confirmed and established throughout all parties of Christendom, that the romish Nabugodonozor held us in forer subjection, than ever was Israel holden in the captivity of old Babylon, and so should we have still continued, had it not pleased almighty God of his bottomless mercy, to raise up a Christian Cyrus your most puissant father, to restore us again to our freedom in Christ's blood. For the romish Nabugodonozor had by wresting and perverting the holy scriptures of God to the establyshing and maintenance of his usurped supremity climbed so high: that he was not now content to sit in the chair of Moses, but had most blasphemously exalted himself above all that is called God, that is to say, had made God's word frustrate, that his most corrupt and most pestilent doctrine might take place. He had by his deiulishe inventions cast such a foggy mist of ignorance over Gods most holy Bible, he had with his Pharisaical interpretations in such wise polluted the sincerity of Christ's doctrine, he had so infeeted the clear fountain of God's word with the suds of human traditions, and the dregs of vain ceremonies, he had by mean of papistical troumperie so perverted the understanding of holy scriptures, he had so defaced the purity of the faith with the beggarly patched cloak of superstitious weorkes not commanded by God's law, he had so perplexed the grace of the gospel with the false feigned merits and weorkes of supererogation, he had so mangled the Christian profession with more than an hundred sundry sects of counterfeit cloystreers of Antichristes' own generation, living like idle loitreers and vera●dranes, and under the pretence of religion devouring the common weals that would maintain them, he had so oppressed the true religion and worshipping of God with pilgrimages to dead stocks and stones of man's handy work, with transferring the honour which was due to God alone, unto Saints and to feigned miracles, with other kinds of idolatry innumerable, and with a purgatory of material fire, and (to make some end of speaking in a matter of itself infinite,) he had so clean subverted all good and godly conversation and doctrine: that Satan had no more power of the world when Christ came down to earth for to redeem mankind, than religion was now brought out of frame by the tyranny of the romish Babylon, nor God and his son jesus Christ any where less found, than when he was most buisily named and spoken of in pulpits. Being under the title and name of Christ, the most eager adversary of Christ and his gospel, he joined himself to the Philistines, and being their Goliath more near sixteen then six cubits high, neither feared▪ ne shamed to show himself in plain battle of defiance, ne spared to open his blasphemous mouth, ne to draw his tyrannous sword, ne to shake his huige murdering spear, against the true Israelites of Christ's little silly flock, and most presumptuously to brag against all that ever would profess the sincere and upright doctrine of God's word, till it pleased God to raise up unto us an English david your most noble father, who without any armour or weapon of iron and steel, without any harness of man's making, without displeighing any banners in array of humane battle, should out of the sling of his Regal authority, cast the corner stone of God's word, which lighting upon the forehead of the said Goliath, felled his papacy stone dead, & crushed it to powder, never to be able any more to noye or to face english Israel. Our said David king Henry the eight had learned by the book of Deuteronomie (in which book the faithful servant of God Moses charged that whomsoever Israel should make King over them, the same from the time that he were set in his Regal throne, should all the days of his life have continual meditation, and should still read therein, to the intent he might learn to fear the Lord his God, for to keep all the words of his law, and his ordinances for to do them, and that he should not turn from the commandments either to the right hand or to the left, that both he and his children might prolong their days in his Kingdom:) he had (I say) learned in the same book, on the one side the blessings of god promised to all such princes as on their own parties would for the love and fear of god walk uprightly in the execution of the said commandments, and would partly by their good example provoke their subjects to do the same, and partly by due execution of justice make them ashamed and also afeard to swerver or decline from the lord their god: and on the other side the terrible maledictions and plagues of gods wrath, threatened to all such as neglected the upright observing of all his precepts and ways. He loved the goodness of God, and feared his stroke, he saw religion to be far out of frame, he saw some part of his most earnest travails and endeavour to set England in most quiet and blissful state, to fail of condign effect through default of reformation in matters of religion. He saw & found by experience of his own manifold most princely enterprises, the only cause why Christian Royalmes are plagued with wars, derthes, famyns, pestilences, & other mortal extremities, to come of God's indignation, because the world was so far gone astraigh from Christ, that nothing was now weaxed so odious or detestable as his holy word, nothing reputed so blasphemous, as Christ's holy gospel, nothing so light esteemed as Christ's blood and passion. He saw the only way to God's favour to be the embracing of his holy Scriptures, the drouning whereof had enforced God to power his indignation upon the Christian world. He saw and well perceived that God of his mercy was willing to cease his wrath and vengeance, if the Christian people would return to him. He perceived God to offer his grace unto the world by opening their eyes, if leaving their error and ignorance they would embrace the clear light of the gospel. He saw moreover that his most loving subjects of England, (whom his godly example had provoked to tender and seek the glory of God) did now hunger and thirst the righteousness of God, and the knowledge of his word. He plainly saw that no way there was to a reformation, but by this only mean, if the authority and usurped supremity of the See of Rome were extirped, abolished, and clean extinct. For he saw his countrymen the English Israelites to be holden in such extreme bondage within the romish Egypte, that there was no hope of deliverance, but by the only power and myghtifull arm of God raising up some Moses that would in the face of that same most cruel Pharaoh require that Israel might be freely let go. The huige sevenfold headed draguon was to the simple inferior people, such an obstacle, that they might not come to Christ, and to all Christian princes such a terror, that they durst not. This draguon besides the monstrous hissing of his curses and excommunications, and besides the contagious infection of idolatry and superstition, wherewith he had by his whelps the cancarde papists so adblasted the world, that he had enwrapped and drowned all Christendom in blindness and error: he had also a mortal sting in his tail, wherewith he ceased not by all kinds of deaths and torments, to destroyed and mourdre as many as would once open their lips against his most detestable and most blasphemous abominations. This draguon ceased not continually to persecute the woman clothed in the sun, that is to say, Christ's dear spouse the church of England, but as a ramping and roaring lion, he stood ever ready watching that he might devour her children the Christian flock, which she now groaned to bring forth to Christ, had not the English Michael king Henry the eight taken in hand to fight against the said draguon, and been strengthened of God with his Angels the lords, and godly prelate's, to cast the said draguon that old serpent and his Angels out of England. This was the great harlot that sitteth upon many waters, with whom the kings of the earth have committed fornication, and the inhabiters of the earth been made drunken with the wine of her fornication: the woman sitting upon the rosecouloured and tenhorned beast full of names of blasphemy, she sitting arrayed in purple and rosecolour, and decked with gold, precious stones, pearls, and in her hand a cup of gold full of abominations and filthiness of her fornication, and in her forehead a name of great mystery written, great Babylon the mother of whoredom and abominations of the earth: and the same whore drunken with the blood of saints, and with the blood of witnesses of jesus. This was the huge monster Hydra, (to whom the poets attribute seven heads, some eight, and some an hundred heads) whom aswell king john of England, as also sundry other Cstristen princes had attempted to vanquish, but as soon as they had cut of one head, three other heads grew up for it, so that every wound that was given him was a more confirmation and increase of his strength, until our Hercules King henry the eight perceiving that no power, no puissance, no weapon was able to confound him saving only the consuming fire of God's word, provided the Bible to be set forth in the English tongue, and to be set up in every church, where it might be read of of his people. Long time endured this conflict between our english Hercules and the romish Hydra ere he could be destroyed, so fast grew up a more numbered of serpentine heads, when any one was cut of. For besides the manifold most monstrous heads, of idolatry, pilgrimages, superstitions, countrefaicte religions, and innumerable abuses more, which king Henry had to cut of, his whelps the indurate generation of papists devised all means possible to keep his authority still in England, ne left any engine unattempted to staigh and let the abolishing of his usurped power, abusing the simple people with all kinds of delusion and iuggleing of countrefaicte miracles, of feigned visions, of lying in trances, of raptions even unto the third heaven, of sophistycall learning, of holy contestations, of subtilely invented prophecies, of bold comminations and threatenings, of voices avouched to have come from heaven, of perverting the sense of scripture to maintain his power, of writing books in derogation of the kings proceedings.  
And to the end there should not lack any kind of wickedenesse that the said Hydra and his adherentes, moonkes, friars., and other cloystreers were able to work, he found means besides many other storms of foreign wars and conspiracies, so far to abuse the credulity of the simple ignorant people, that he brought them half in a detestation and hatred of God's word, and seduced them to adventure with a little blast of sedition, to disturb the cogitations of such a noble and a good king, being than most ea●nestelye yea (I may say) only set in studying for the establishement and continuation of peace and tranquillity in this Royalme for ever. All which terrors could not appal king Henry's most stout courage, but that he went thorough with the reformation, which the spirit of God so wrought in his heart and conscience, that he saw it to be necessary, and himself to be chosen of God, to be the instrument thereof.  
All this while England though not yet very willingly ne universally receiving the grace of the gospel offered unto us, together with the most heavenly jewel and treasure of God's holy scripture, in the mother language: ye● nevertheless (as our parties and most bounden duties were) tenderly considering the most vigilaunte care and study, and most earnest travail of our most gracious sovereign employed for our behoove, and daily bestowed in fortifying all parties of the Royalme against the malicious assaults and conspiracies of the said romish Hydra, or any other enemies by his procurement: England (I say) ceased not with continual prayer to beseech the goodness of almighty God, to reward the godly mind and doing of our king now wearing out his body in travailing for us, and spending his life in procuring for our wealth and safeguard, with a son, to whom, when he should depart hence to heaven, he might safely commit and leave his crown, with the governance of us his most dear beloved subjects: Thus did all England by the space of many years persist in continual prayer: but almighty God willing to show for what persons he reserveth his blessings, as soon as we had through better instructions conformed ourselves to the expulsing of the romish Antichrist, to the glad embracing of his word, and to the receiving of his gospel in all parties: immediately heard our lamentable petitions, and sent your most noble mother Queen jane of famous memory, whom (as it may be thought) his providence and consailles unscrutable had purposely ordained, prepared, & caused to be borne for none other office, but that she might be most dear wife to such a king, and mother to such a Prince. For as soon as she had in most lawful matrimony brought forth your grace, she departed this world: as though she should have said: I have done the office that I was borne for now far ye well. The fresh flower of my pure virginity, I have most safely committed to my most dear spouse king Henry for to keep, and to you his most faithful loving subjects, I leave behind me my only son, the jewel that ye have so long desired, so sore longed for, and so often craved of God. As long as ye shall tender his welfare, ye shall satisfy my desire, whom I brought forth for that purpose. If it may please God to send him long life, I have the full fruit of my travail, I have my death abundauntely recompensed, and my room among you even to my mind supplied. I have now no more to do on earth. If I have demerited any love or thank at your hands, bestow it wholly on my son, when I am gone from you. Thus departed the most virtuous lady Queen jane, whose death we have the less cause to lament, because that by hope we are assured, that she is gone from pain to joy, from care to rest, from sorrow to bliss, from this transitory world to immortality. We have cause to suppose that God for the exceeding great love and favour that he beareth towards England, when she had brought forth to the world such a son, took her away immediately of purpose to reward her with a crown eternal, for whom all temporal and worldly rewards were incomparably over base, ne any earthly crown sufficient: so that to lament her, is rather to envy her felicity and bliss. And she being now in heaven with her most desired joy Christ, inviteth and requireth us that our benevolent love and affection, which must have been divided between you and her, may be wholly transferred and bestowed on your highness, whom to bring forth she was not only well contented, but also much desirous to die. So that we are all double bound to love your Majesty, first because your most dear mother was taken from us ere she might receive any fruit of our grate and thankful hearts for bringing forth to her country such a son, and than much more, because that in your most Royal person is reposed all the worldly joy, comfort, hope, and expectation both of us that are now living (whom I trust your Grace shall surutue,) and also of our posterity. Neither can jiustely affirm her to be dead, that hath left behind her such fruit of her body, whom to bring forth (I dare avouch) she though her death so well bestowed, that in case she might return to life again, and be in her former state of maid & Queen, she would readily parish & covenant with God, on the same price to bring forth your Grace unto her country. And so great was the joy and gladness of England in the nativity of your highness, that the very providence of God thought it necessary to temper our immoderate mirth & rejoicing with the death of your most virtuous mother (for never was the decease of any Queen in England more lamented) lest we might have been so inebriate with our unestimable felicity, that the same might have made us proud, and percase have brought us in such flattery of ourselves, that we would have forgotten, or perchance not acknowelaged no nor espied you to be sent unto us aswell by the most mighty and most wonderful power of God's hand, as also of his exceeding mercy, and favour towards England. He might have taken her away ere she had cum to the bearing or conceiving of you in her womb, if he had not specially loved and tendered our good king Henry and us. It was in his hand and pleasure to have taken you both (which thing god forbid) if he had n●t by leaving the better of the two with us, been willing both many festelye to declare his almyghtifull power joined with his most gracious mercy and tender compassion towards England, and also to bridle the insolency, which by having you both still with us (such is man's frailty, and readiness to swerver) he peradventure foresaw, would have grown in us. God in taking away her at your birth did plainly ministre unto us, both an earnest warning, and also a just provocation of uncessant praying for the life and prosperous continuance of your Grace being of nature and by the condition of your birth, mortal as your mother was. The birth of your Majesty was the more sweet, because it was so long wished for, so long looked for, and so long craved ere it came. A great benefit is much the sweeter that it is not obtained without great and long suit. The pleasure of a good turn is much diminished when it is at the first obtained. The desirefulnesse of our minds much augmenteth and increaseth our pleasure. The admixtion also and (as who should say) the saucing of pleasures with some kind of misfortune either afore going or in the mids adtempered, graceth altogether, and maketh it the more acceptable. Honey is waloweish and overcasteth the stomach, if it be plenteously taken by itself alone: but if with vinegar it be made eagredoulce, than is it not only delectable and pleasant of relish, but also comfortative and wholesome too. The death of the most virtuous lady and most worthy Queen jane your mother, being joined with your birth, made such a temperature of sorrow and joy together, that both our mourning which otherwise should scarce have found any end, was soon mitigated: and also our most tender desire of enjoying your Majesty, much the more increased. We had so long groaned, we had so long cried to God for a Prince: that except he had in the most desired birth of the same, aspersed the death of your most ●ere Mother: we should by our immoderate felicity have tempted, and provoked him to take you both from us. It was his goodness that would not suffer us to fall. For much sooner and sorer doth immoderate joy drowned man's reason, then immoderate dolour. Thus than (as I have said) as soon as we willingly applied ourselves aswell to the exiling of all papistry, as also to thembracing of the word of God, he immediately fulfilled and satisfied our● desires by sending your Grace unto us after a woondreful sort: as if he should in plain words have said: Now that ye have gladly received my word, ye shall have that which ye cannot but of my gift obtain, that is to weet, a Prince, and with him all worldly comfort, joy and security that ye may well perceive both that nothing is unpossible to God, & also that if ye abide in me, and my words abide in you, ask what ye will, and it shallbe done for you. When I say, the word of God, the law, the precepts, or the commandments of God, I mean not fantastical dreams of man's invention (for these things are nothing less than the word of God) but I mean the true & lively word of God contained in holy scriptures: I mean his holy gospel & testament, purely & sincerely taken without the venomous corruption of the filthy dregs, or of the sour leaven of any the above rehearsed pestilencies, according as your most noble father our late sovereign lord king Henry the eight with unestimable care, study, and travail, minded and laboured to have it set forth, & to be daily preached and taught to his people without any declining either to the right hand or to the left. Which thing if he could not so thoroughly accomplish as his most earnest hearts desire was, I trust the almyght●e god, who hath provided and sent us your highness a most worthy son to succeed such a worthy father, will by his especial grace illumine your heart to proceed in the way of truth which your father hath opened unto you, & will give you grace all things to perfe●cte which your father most godly began to your hands. And although to maintain, uphold, & conserve that king Henry prepared and hath now left to your governance, is of itself so much matter of immortal honour & renown, that it were enough for any king to doo●: yet hath God provided that ye shall not have cause to ●aie as Alexander the great conqueror, when he considered the great & manifold acts of his father Phylip king of Macedon, said: My father will leave nothing for me to do. For god of a very piety that he had on king Henry's uncomparable & the same vncea●●aūt travails for the public behouf & wealth of England long years sustained, took him away from this troubleous world as soon as he had prepared your Grace in a readiness by due succession of inheritance to receive at his hands the sceptre & crown of his royalmes & dominions. God by a special dispensation break of the course of his life ere all things were brought to a full perfection, because he would declare himself to have appointed your Majesty, not to live altogether in a careless supmitie, but in a perpetual exercise of all princely virtues, that ye might consummate & finish such regal enterprises as he began, partly in other worldly affairs, & especially concerning the redress of abuses in matters of religion. King Henry was the Moses whom God elected stoutly to deliver us out of the hands of the romish Pharaoh, & to convey us through the read sea of the wavering judgements of men, & the troubleous surges of the popish generation swelling & raging against him, and through the wildrenesse of being left alone destitute of the assistance or comfort of other Christian princes, which in this so noble and so godly an enterprise might laudably have set in foot with him, & through this wildrenes to conduct us as far as the land of Moab: but ye are the joshua, whom god hath appointed to bring us into the land of promission, flowing and running with milk and honey, & to set us English men in the land of Canaan which is the sincere knowledge & the free exercise of Gods most holy word. He was the Moses, who by god's ordinance & dispensation wrote the book of Deuteronomie, when he caused the holy Bible to be turned into English, & laid it in the tabernacle, when he commanded the same to be mayed in all & singular the churches throughout his Royalmes & dominions: chargeing the Levites, that is, the bishops, Pastors, & Curates, in the time of the free year, that is, at all due & convenient seasons, to read and declare it unto all the people gathered together, both men, women & children, yea & the strangers that were in any his cities, that they might hear, learn, and fear their lord God. But where some of the priests the sons of Levi, had now in these last years through their juggling, their false packing, and their plain sorcery bewitched king Henry with a wrong persuasion, & had so craftily coumpaced and conveyed the matter, that under the pretence & colour of religion, they kept the word of God from the eyes and ears of the people, beating his most faithful loving subjects from the knowledge thereof, with a mortal whip made of six deadly knotted chords, & in the mean time kept the book of the law hidden, until they had so far obscured, derkened, & oppressed the word, that all things were ●eplete with error and insincerity: it now evidently appeareth your Majesty to be the faithful josias, in whose time the book of the law is found out in the house of the Lord, & by your most godly injunctions read in the hearing of all your people, and a covenant made with the Lord that they shall walk after the Lord, & shall keep his commandments with all their hearts & all their souls, whereunto all your people most willingly doth consent by glad receiving of all such good order & reformation as by your majesties most godly direction is ministered unto them. Your most noble father was the David, who of a good heart & zeal intended, yea & made motion to build an house for the lords name: but we all trust your highness to be the Solomon, whom god hath appointed and by special dispensation elected to build & finish an house for him for ever, by restoring & establishing the true Christian religion. Which thing that your Majesty may have the grace & spirit to do, ye lack not the perpetual wyshinge and prayers of all your most loving and obedient subjects. The world seeing these your most princely beginnings in this your tender years of childhood, is confirmed in a sure hop● and expectation that your Majesty will in process of time grow to be in this behalf a very Phoenix among Christian princes, & a mirror and spectacle unto them all. And certes your Majesty is in much other case than other kings of England before your time have been. For where (the frowardness o● fortune being such, that most part of things like as they are through her aid and favour easy to be achieved, so the same through her malignant wi●kedenes are more easy to be lost again) it deserveth no less but rather more glory well to keep and maintain things well gotten, them to acquire more to it: some of your most worthy progenitors have had a ready pathway to renown, and have had but an easy travail to succeed & follow the prince next afore going in the laudable example of politic regiment, of worthy enterprises, of Martial prowess, of noble but yet common acts of chi●faltie, of notable and famous enterprises, but yet enclosed within the compass of man's reach. But your grace succeading Henry the eight, shall not be able to satisfy nor answer the earnest expectation of the world, unless ye do excel. Nothing may serve your grace but singularity. Ye have in his example such a mark set up unto you, as without the sweat and labours of Hercules (of whom the Poetes feign, that he bore up and stayghed heaven self with his shoulders) ye shall not be able to climb unto. Ye must surmount and pass a king which was in his time pierlesse, & a matter of public admiration to the universal world. And such are your beginnings already, aswell in Martial chiefalrye, as also in politic ordinance of civil laws at home, aswell in destruiing the image of Baal, and rooting up of all Idolatry, as also in setting a further good order for matters of religion: that it will not suffice if ye be but equal to him. King Henry the eight besides his felicity & lucky fortune in all his most Regal entreprises aswell by martial chiefalrie as also in politic governance, besides his manifold conquests and victories in France, Scotland, Ireland, & else where, besides his unestimable high trioumphes, voyages, and acts done both at home and beyond the seas, besides his exceeding great and many buildings of palaces, Honours, Mainours, castles, fortresses, holds, blockhouses, havens, aswell for the strength & safeguard of his royalmes and dominions as also for the commodity of friends arriving, & the annoyance of the enemies, besides the defence and maintenance of all his ports and narrow seas with Carikes, barks, hulks, ships, galies, and many other high and sumptuous devices of shypwright, besides the abundant furnishing of all and singular the premises with all kinds of ordinance, artillery, & other requisite provision, besides the founding, edifing & erecting of an uncredible number of bishops Sees, cathedral Colleges, lectures, schools, and other Colleges for students in both universities, and so sumptuous endowing of every of them with lands, possessions, jewels ornaments and all requisite furniture so much and so large, as every one of the premisses particularly might be judged an act sufficient in a kings time to be done, besides his most vigilant and careful study about the enacting of a great volume of right wholesome statutes and laws for the commodity and behoove, of the public weal of England and his other dominions, and among these, his unceassaunte endeavour about a reformation in religion, and therein (as a thing most necessary for all common weals tendreing Christ's glory,) the extirping and abolishing of the detestable usurpation of the papacy of Rome, the rooting up of all sects of cloisterers, of all countrefaicte religion, and of Idolatry, together with the setting forth of the holy Scripture in the vulgar english tongue, besides all these premisses and other his acts more than a long time may suffice to rehearse, king Henry was a Prince of singular prudence, of passing stout courage, of magnanimity incomparable, of invincible fortitude, of notable activity of dexterity woondreful. He was a continual welling fountain of eloquence, a very rare spectacle of humanity, of civility or good nurture an absolute presidente, a special pattern of clemency and moderation, a worthy example of regal justice, a bottomless spring of largesse and benignity. He was in all the honest arts and faculties profoundly seen, in all liberal disciplines equal with the chiefest, in no kind of literature unexpert. He was to the world an ornament, to his country a treasure, to his friends a comfort, to his foes a terror, to his faithful and loving subjects a tender father, to innocentes a sure protector, to wilful malefactors a sharp scourge, to his common weal and good people a quiet haven and ancore of safeguard, to the distourbers of the same a rock of exterminion, in heinous and intolerable crimes against the public weal a severe judge, in the like offences committed against himself a ready port & refuge of mercy, except to such as would persist uncorrigible. A man he was in all gifts of nature, of fortune, & of grace, piereles, & (shortly to break of in a matter of itself infinite,) a man above all praises. Such a king hath God set up before your Majesty for an example, a spectacle, & a pattern of all princely virtues whom equally to match, will be with the very lest that is looked for of these your most Regal & Christian beginnings in this your tender age. For meet it is that like as your highness is heir and successor of your most noble father's crown & treasures, even so much more be ye heir of his most princely virtues: and like as ye would employ all possible industry, & diligence to maintain and ampliate the external possessions of your empire, even so to augment the virtues of the mind, being the more precious possession of the twain. Neither is there in this behalf on our parties, your Matestees most benevolent & faithful loving subjects, any less hope to be conceived of you for that that is to come, than we do already feel joy and comfort of that we see present. For such excellent beginnings being ferthered by the public and daily prayers of all your faithful & true hearted subjects, cannot but have still better and better degrees of continuance and increase, especially having such noble and sapient counsellors as it hath pleased God to provide for you, and to give you in this your tender babehood. For that all such well doings in young kings, and by reason thereof prosperous success in all things, proceedeth of faithful and godly counsellors: it may evidently appear by the notable examples of the two young kings of Israel Manasses and josias. Whoso will peruse the books of the kings, shall find that from the beginning of Achabs' reign until the time of good king Ezechias, true holiness, religion, right knowledge of God, yea and the very mind to work or seek God's glory, lay as a thing oppressed, rejected, buried, and utterly extinc, and in stead of Godliness reigned all iniquity: in am of true knowledge, all was possessed with ignorance and error: in place of true worshipping of God, so far prevailed idolatry and contempt of God's laws, that Israel passed the gentiles not only in their own gentylitie of wurshypping Baal and many false Gods, but also in all other kinds of their most detestable abominations. The crafty and subtle juggling of Baal's priests, and of the false prophets for the advancing of their own lucre and estimation, had under the colour and pretence of holiness, and of religion, by little and little so alured, inveigled, conjured, and bewitched the princes: that they were utterly blinded and seduced to condescend to the wicked and covetous inventions of the priests. They persuaded the Princes to their ways by policies, they bestowed all their cunning clergy, & weorkemanshyp of painted eloquence, until they had perverted them and drawn them clean a straygh from all the ways of the Lord their true God, well knowing that the people, some for love, some for fear, and some through example, would without any business follow the trace and leading of their king & governor. They made the kings & rulers sure on their side, well witting that the subjects, some for obedience sake of their own accord would, and the rest by their cruel devices might by tyranny be enforced to draw after their Prince's line. Whereof the ancient proverb sayeth, that every king is to his royalme and subjects either a singular precious benefit, or else a very pernicious destruction, because that such as every king is, such will his people be. Wherefore like as a wert or a molle standing in a bodies face is a more blemish, a greater deformity, & a worse disgracing, then if it stood in some privy place of the body, where either the providence of nature hideth it, or man's own reverence and good provision doth keep it secret: so is a vice or any evil quality a more fault & a greater dishonour in a Prince, then in an other private person, because that every his saying; doing, yea & every his look & gesture, is taken up as a public example and pattern for all his subjects to follow: so that the kings of Israel could not be civil, but to the very pernicious ensample and corruption of all their silly people. But at length came good king. Ezechias, of whom the Scripture in his due commendation testifieth, that he did that pleased the Lord in all thing, like to his forefather and progenitor david. His well doings he began with the redress of religion, and the extirping of idolatry up by the rote. For while idolatry reigned, nothing could he do the might be pleasing to God. first of all therefore he put away the hill altars, & broke the images & cut down the groves, and all to broke the brazen serpent that Moses had made. (For unto those days the children of Israel did burn sacrifice unto it. 
Nun▪ xxi. ) He trusted in the Lord God of Israel, he clave to the Lord and departed not from him, but kept his commandments, and the Lord was with him, so that he prospered in all things which he took in hand. etc. Thus, during the time of his reign by the space of twenty nine years, he renewed religion & restored the law of God to his perfection: he reduced his people to the trade of holy and upright conversation in the sight of God, of walking in the commandments of the Lord, detesting all idolatry & abhorring all such abomynations as might justly provoke his wrath & vengeance. All this while the subtle & crafty false prophets and priests of Baal dissembled & played mum, they followed the necessity of the time, and for fear of the iron rod, did as the world under such a king required. But as soon as good king Ezechias was once dead, leaving behind him his son Manasse, a child of twelve years old to reign by succession over Israel in his stead, than the false prophets and priests of Baal thought it a fit and propyes time to show themselves in their own colours. As soon as by his death a gap was opened to their false juggling, to their crafty practise, to their wily drifts, and their subtile conveyance, they a●o● showed their affections as they were. They let not slip their occasion ●o reduce Israel to the former trade of doing sacrifice to the Idols which they had learned in the time of wieked Achab, whereby their lucre and advantage had a long season come in thick, and under Ezechias utterly decayed, in whose days they we● of force compelled to have the law of God in honour, and the same only to use and to ●eache to the people. In heart privily they still continued most detestable & most pernicious favourers, maintainers and weorkers of idolatry, though they had for the time through hypocrisy and for fear of punishment intermytted the same. But the youth of Manasse being a babe easy to be enticed alured and trained to the lusts of sensuality, through flatreing persuasions, and being destitute of faithful and godly counsellors that might and would protect his tender childhood, and bring him up in the knowledge of God, in the way of his precepts, was for the said false Prophets, and covetous priests of Baal a meet pray. Him therefore they enueygled with many sweet words of flattery (doubt ye not) with many words of comfort, with much circumstance of glorious painted eloquence, with allegeing of many politic considerations, with many civil respects of the state of the world that than was, with many ga●e and solemn promises of innumerable and the same right high commodities that should thereby ensue to him and his common weal, with many assured warauntises of wealth, peace and tranquillity, if he would use their counsel in following the ways of wise Achab, being (as they alleged) a noble Prince, and a polityque wise man in following the trade of his forefathers, & not of such a newefound t●ade of learning and religion as Ezechias had lately invented & brought up in Israel, to the great troubling & disquieting of himself, the grievous annoiaunce and vexation of his subjects, and the extreme peril of his common weal. For Almanazar king of Assyria had in the days of Ezechias come up against Samaria, and besieged it, and won it, and had carried away Israel into Assyria: and after him Sennacheryb king of Assyria had come up against all the strong cities of juda, & had taken them: albeit God by his power delivered Ezechias & his people & Cities, & the angel of the Lord slew of the proud blasphemous bragguing Assyrians, an hundred four score & five thousand at a clap. By these means the false prophets & wicked priests of Baal coumpace and weigh young Manasse though he succeeded his own father being so good & so godly a king as the express testimony of holy scripture commendeth with these words, that after him was none like him among all the kings of juda, neither were there any such before him: yet the notwithstanding by the suger-mouthed false prophets, & by the covetous priests of Baal through default of good & godly counsellors, whom (doubt ye not but this wieked rabble found means to wring out of favour, & to remove away from the Kings presence) he was so coumpaced, 
iiii. king. xxi.  weighed, persuaded, won, be wytched, perverted & so foore seduced: that (as the scripture recordeth), he did evil in the sight of the Lord even after the abominations of the heathen. For he went & built the hill altars, which Ezechias his father had destroyed, & he reared up altars for Baal, & made groves (as did Achab King of Israel) and worshipped all the host of heaven and served them. And he built altars in the house of the Lord, of which the Lord had said: In Jerusalem will I put my name. And he built altars for all the host of heaven: even in two Courts of the Lord. And he offered his sons in fire, and gave heed unto witchcraft and sorcery, and maintained weorkers with spirits, and tellers of fortunes: and wrought much wickedness in the sight of the Lord to anger him. And he put an image of a grove that he had made, even in the Temple, of which the Lord had said to David & Solomon his son: in this house and in Jerusalem, which I have chose out of all the tribes of Israel, will I put my name for ever. And Manasse led them out of the way, to do more wickedly than did the heathen people, whom the Lord destroyed from before the children of Israel, and he wrought more wyekedly than all the Amorytes, which were before him, did: and made juda also to sin with his Idols and did shed innocent blood exceeding much even till he replenished Jerusalem from corner to corner with the blood of the true Prophets, and of as many as might be found to be the true worshippers of God and sincere keepers of the law. After so wicked a father, (who reigned fifty five years in Jerusalem) succeeded as wicked a son Amon, being twenty two years old when he begoonne to reign. 
iiii. king. xxi.  And he likewise did evil in the sight of the Lord, as his father Manasse had done, and walked in all the way that his father walked in, & served the Idols that his father served, & worshipped them. And he forsook the Lord God of his fathers, and walked not in the way of the Lord. etc. When Amon was deceased, his soon josias was in his stead made King, 
iiii. king, xxi.  and was but eight years old when he was enoyncted King. And where he reigned thirty one years, and begun to reign so young: yet (as the scripture plainly mency oneth) he did that which is right in the sight of the Lord, and walked in all the ways of David his forefather, and boughed neither to the right hand ne to the self, undoubtedly through the special grace of God, and the help of good Governors, who well considering and pondering the ungodly life and doings of Manasse, could not of their fydelytye find in their hearts to suffer such an innocent babe in like sort to be seduced and abused as Manasse had been, 
iiii. king. xxi.  both to his own perdition, and also to the utter desolation of jerusalem and juda: For behold (said the Lord) because Manasse King of juda, hath done such abominations. etc. I will bring such eivyls upon Jerusalem and juda, that whoso heareth of it, both his ears shall tinkle: and I will wipe out Jerusalem, 
iiii king. xxii.  as a man wipeth a dish and when, he hath wiped it, turneth it upside down. etc. And to josias thus answereth the Lord by the prophetess in the fourth of the Kings: Because thine heart did melt, and because thou hast humbled thyself before me the lord when thou heardest what I spoke against this place. etc. Behold therefore I will receive thee unto thy fathers, and thou shalt be put into thy grave in peace, and thine eyes shall not see all the evils which I will bring upon this place. They were both of them young Kings, and immediate successors, the one to Ezechias who had extirped idolatry by the root, and the other to a worshipper of false Gods, & otherwise also a very wicked man: And yet Manasse through perverse enticers fell from God to all naughtiness, and josias being younger of age than he, did by the help of faithful and godly counsellors, apply himself to all goodness, and thereby prospered. These two very notable examples, most gracious sovereign, I have some what the more at large proponed and set forth to your Majesty: partly that ye may mark and 〈…〉 shall of your godly doings redound to yourself, your people, 〈◊〉 Royalmes and dominions, yea and to your posterity also for your sake: and partly to declare unto your highness, that next to the special gift of God's grace, to be of your own good disposition plyanne, flexible, and much inclined to virtue: the chief and principal portion of all such good hap is to be ascribed to the discrete governance, the sapient direction, the virtuous training, the upright guiding, the godly advertisements, the wholesome admonitions, and the uncorrupt education in virtue and literature ministered unto a young king by faithful and worthy counsellors. Which thing forasmuch as it so is, how happy & blessed is your Majesty of gods own hand, who hath provided your Grace of such noble and worthy counsellors in this time of your minority: and how much are we your most faithful loving subjects bound to laud, praise and magnify his most holy name, for that in this so dangerous a time he hath so mercifully & graciously provided for us, whose wealth and safeguard in this world must wholly and only depend of your godly education & virtuous training, or our extreme confusion of the contrary? And certes this your innocent babehood and tender minority, is the very time, in which it may evidently be tried what persons do faithfully tender your wealth, your honour, and your godly procedings. They are above all precious jewels and above all worldly treasures to be esteemed, loved, regarded, thanked, and followed of your Majesty, which in this your mynoritie show themselves faithful, earnest, diligent and careful▪ not only as touching the safeguard and preservation of your most Royal person, but also concerning your mind in this your tender youngth to be furnished with literature, with the due knowledge of God, & with such disciplines as many confirm you in all Princely virtues for your honour, wealth and renown, when God shall make you a man of yetes and stature, as your most noble and most honourable counsellors do their true and diligent endeavour to make you a man in manners and learning. Wherein like as Philip King of Macedon at the birth of his son Alexandre the great, alleged himself for two causes principally to rejoice, the one because he had now a son borne to succeed him in his crown & sceptre, & the other because the same was borne in the time of so noble a Clerk as Aristotle was, to whom the tuition, governance, and instruction of Alexandre, might be committed, so did your most noble father, and so do all we your most benevolent subjects yet still rejoice, that your hap was to be borne having two such worthy uncles to serve and assist you, and especially such an one as your most dear uncle Edward Duke of Somerset is, to whom aswell the governance and virtuous institution and training of your most Royal person as also the protection of all your Roialmes and dominions and of all us your most faithful loving subjects during the time of this your minority, might be safely committed. Of whose fidelity now a long season aswell in King Henry's time as sense the beginning of your majesties most noble and victorious Reign thoroughly tried, and the same aswell in peace as also in sundry wars approved, neither at home only, but also both in france & Scotland more than once or twice declared: of whose dexterity aswell in martial feats as also in civil affairs, and in ordering of the common weal: of whose fortunate and lucky speed in all his worthy enterprises: of whose happy and prosperous success in all things that he taketh in hand: of whose passing great clemency & moderacy on towards all people in every behalf: of whose prudence in all civil matters: of whose faithful and vigilaunte administration under your Majesty in your common weal: of whose indifferency in all causes of justice to be ministered to your people: of whose most upright integrity not only in civil counsels, but also in matters of religion for the word of God purely & sincerely to be set forth to God's glory, and to the wealth and honour of your Imperial crown and dignity, though no man is able to say overmuch: yet will I rather abstain to say that I could and justly might do, than I will fill his ears with the troumpe of his own particular praises, which I know him to be nothing desirous ne willing to hear. Only I shall pray almighty God (as all England and your other dominions with public and the same unceassaunt prayers do) to preserve and keep him, until such time as your Majesty being grown to full manstate and absolute discretion, may reward him with condign thanks for his long and the same most faithful and diligent service, and the same thing also to do unto all the other your most noble and godly counsellors. For the blissful state that your Majesty endeavoureth and daily travaileth with their assent & consent to set this your Empiere in, enforceth as many as love either you or God, daily to break out into this acclamation: O happy King, of such worthy Counsellors, and o happy Counsellors of such a toward King. Neither do we your most benevolent subjects any thing doubt, but that your majesties godly beginnings so prosperously and earnestly to set forth God's word and glory, shall daily more and more occasion all Christian kings & princes not only to spoil the romish Egypt by resuming every one his own most due & tightful title of supreme head within his own Royalmes & dominions, & by abolishing the usurped primacy of the papacy of Rome with all the Antichristian traditions issuing from the same, but also in publishing the pure and sincere word of God to their peoples and subjects every one. And than is it not to be doubted, but that Christian love, peace, unity, and concord, which hath long and many years through the malicious practising of the See of Rome been exiled & banished from all parttes of Christendom, shall universally in a moment return again to the great glory of God, to the quieting of the world, to the benefit of all Christian common weals, and to the confusion & discoumfeighting aswell of the Turks, as also of all other the enemies of God and good people. And within your majesties Royalmes and dominions it is in the mean time nothing to be mistrusted, but that by your most gracious provision, such knowledge of God's word shall grow, that your people shall be to all others a perfect ensample of all godly conversation and behaviour. And where Ezechias and josias maintained true religion and the upright worshipping of God, but either for his own time & no longer, I trust your Grace shall confirm & establish it for ever in the hearts and bowels of all your most tender loving subjects. Whereunto certes there cannot be any so ready or sure a way, as by publishing the holy scripture & gospel of Christ & by establishing the use thereof through most wholesome ordeinaunces, statutes, laws, injunctions, sincere preachers, most godly omelies, and expositions, in the vulgar tongue. And in this behalf, if common writers in trifling profane matters do with much high suit make means to obtain and use the favourable acceptation of Princes, under whose name, title, & protection any such work may be the more commended and the better habled unto the readers: how much are we all bound to your highness, who of your own mere good zeal and of your own accord, do willingly set forth in the English tongue such fruitful books whereby all your people may be edified in religion. Among which verily I know not any one book, whom for this purpose of briefly, pithily, sincerely, and familiarly expouning the new testament, I may justly compare, or at lest wise prefer to this present Paraphrase of Erasmus, which like as the most virtuous lady Queen Katerine late wife of your most noble father, and now of your right dear-beloved uncle Sir thomas Seimour knight, Lord Seimour of Sudley, and high admiral of your Seas, did right graciously procure to be translated into our vulgar tongue, so your Majesty more graciously hath by your most godly injunctions willed to be read, used, and studied by every curate and priest to the undoubted edifying aswell of them, as of all other that with a desire to know God, shall either read or hear the same. For as a wynnower powereth the chaff from the corn, and the boulter trieth out the bran from the meal: so hath Erasmus scoured out of all the Doctors and commentaries upon scripture, the dregs which through the fault of the times or places, in which those writers lived, had settled itself among the pure & fine substance: he hath tried out the refuse that cleaved in any the works of such as wrote when the doctrine began by patching & cloaking to decline to insynceritie: the trash and bagguage stuff that through papistical traditions had found a way to creep in, this man hath sifted out from the right doctrine: so that aswell in all other his most clerkly writings, as also most specially in these his Paraphrases upon the new testament so auncientely written as cannot be emended he bringeth in and briefly compriseth the pith of a●l the minds and meanings of all the good Doctors of the church, that ever wrote. In justification of faith, in honouring God only, in repentance & purity of a Christian man's life, in detesting of imagery and corrupt honouring of Saints, in opening and defacing the tyranny, the blasphemy, Hypocrisy, the ambition, the usurpation of the See of Rome, in noting the abuses of all the abominable sects and rabbles of counterfei●te religions & idle cloisters, in bewraiing the juggling sleights and fine practice of popery, in choice of meats, in esteeming the difference of days, in manifesting of vain ceremonies under the colour and pretence of holiness crept into Christ's church, in reprehending pilgrimages with all circumstances of idolatry and superstition, in describing of a Prince's office, in teaching obedience of the people towards their rulers and Governors, in declaring of a pastors duty, in showing the part of an evangelical preacher, and what or how his doctrine ought to be out of the Scriptures, in blazing the Antichristian decrees of popery under the name of traditions & constitutions of our mother church, in decising the right difference between the spirit and the letter, and finally in all other points or articles of our religion, having now of late years been in controversy, Erasmus like as he is no where over vehement, so is he every where both sincere and full. Neither doth any writer more wittily, more earnestly, more ap●ly, more finely, more substantially, more pithily, or more plainly describe & peyncte out the usurped estate, pre-eminence, and pomp of the bishope of Rome, than he doth: aswell in all other places where just occasion offereth itself, as also directly (though under a preaty colour) in the eleventh chapitur of the Evangelist Mark. Erasmus furthermore is wonderful in comparing of figures of the old testament, in applying of allegories, in declaring of parables, in discussing of doubtful questions, in searching and explicating of profound mysteries, wherein he evidently declareth himself, that he was a man of an excellent wit, of much study, of exquisite learning, of profound acknowledge, of an exact judgement, of notable diligence, of worthy & famous industry, of singular peinefulnes, of an encomparable memory, & of an unestimable zeal towards that setting forth of Christ's most holy gospel. And yet doth he with such prudence and seemly circumspection so temper his style, that his very enemies (as he cannot lack enemies enough whosoever will be an opener & teller of the truth in matters of religion, he cannot lack envy of Satan's broad, whosoever will endeavour himself to ferther the knowledge of God's word, he cannot lack neither privy backebiting nor yet open reproach to slander him, to bring him out of credit, to deface him, to tread him under foot, whosoever will be diligent to help bring the gospel to light▪ he shall not avoid to be openly burdened with false crimes whereby he may be utterly defamed, whosoever will travail to manifest the glory of Christ's blood: he shall have enough to write & speak against him, whosoever will attempt to discover the juggling casts & practice of popery:) his very enemies (I say that hated him because they hated the verity, could never yet find how to give him any foil, or how to take th'advantage of any such hold against him, whereby to confound his doctrine. Nevertheless when I do in my mind make a comparison of you three together, Erasmus in writing this Paraphrase, Queen Katerine in procuring the same to be turned into English, and your highness in publishing the same by your godly injunctions to be had in use throughout all parties of this Royalme, me seemeth I do well note Erasmus to have done the least act of the three. For Erasmus fact did help only such as are seen in latin: the queens goodness extendeth to the help of the unlearned also which have more need of helping forward: and your majesties benefit it is▪ that maketh so precious a treasure common to as many as may take profit or fruit thereby. And in deed no Christian Prince there is, to whom the tuition, protection, & stablishing of any such books or works, as concern the pure setting forth of Christ and his gospel, doth so aptly or so duly appertain, as to your most excellent Majesty, to whom by a most just and right devolution, and discente of inheritance of the crowns of England, France, and Ireland, the title also of defender of the faith, doth most nearly, most peculiarly, most specially, and most directly belong. Now as touching the translators of such books as this, although I have at this present the less to say, because I myself have in a small portion of this work filled one room of some other man that might have been able to do it better than I have done: yet can I not but wish that among so many your majesties most ●umple & bounteous exhibitions, & so many other godly acts to be done as are daily brought & offered to the gracious direction of your highness, of your most dear▪ uncle being Governor of your Royal person during this time of your minority, & under your Majesty our protector, and of the other your most honourable Counsaillours this thing also might be peferred to your considerations, how necessary a thing it were, that some able, worthy and meet persons for doing such public benefit to the common weal as translating of good works, and writing of Chronicles, might by some good provision and means have some condign sustentation in the same. For what Royalme almost (England excepted) hath not all the good authors that ever wrote translated into the mother tongue, whereby the people are made prudent and expert men in the tract of all affairs, either touching any discipline or else any civil matters? And in Germany, what good work of divinity is there, which they have not in their own language to the unestimable edifying of the people in the due knowledge of God? For what hath been or is in any common weal the foundation of spreading abroad the knowledge of God's word, but only the setting forth of the Bible with other good and godly tractises for the declaration of the same? What thing hath the whelps of the Romish Antichrist so fiercely always backed against, as at the translating of Scripture and other books concerning matters of religion into the vulgar tongue for the use of the people? What any one thing is there, against the which there hath in all Christian Royalmes (as long as it might prevail) been either sorer decrees, laws, or inhibitions ordained, or more terrible execution of all kinds of torments and deaths invented, devised and put in ure, then against the setters forth of books concerning religion? What one thing hath papistry in all countries more eagrely conspired, more subtly coumpaced, or more earnestly practised to oppress: then the coming forth of Scripture and other divine works in the vulgar tongue, whereof the rude multitude might gather knowledge? Against what thing hath there in these last years, until Christ (like fire being hidden under wood) would needs mount up and appear abroad maugre the head of the Romish Pharaoh & all his tyranny, against what thing (I say) hath there been either more sorer thundreboltes shot, of depraving, of accursing, of slaundreing, of defacing, of condemning, and of burning: then against books of scripture matters, translated or written in the mother language, & against the authors of the same? Until the Bible & other good traitises for the explanation of the same were in Christian regions turned & set forth in the vulgar languages: what kind of idolatry, superstition, popery, error, ignorance, or counterfeit religion, did not reign? As long as the candle light of the gospel was kept hidden under the bushel: what King, what Prince, what country, what people did not the blind popish guides lead (as one that is blindfold may be led) till both fell in the pit? But when and wheresoever it hath pleased God by his special mercy, grace, & providence to show open the light of the gospel and true doctrine: there hath at once all popish troumperie even of itself vanished away, as a mist is dispersed with the heat of the son, as smoke is consumed in the air, as dust is blown and scattered abroad with a puff of wind, as the night giveth place to the bright day, and as darkness vanisheth at the clear light of the sun. Contrariwise where the word of God can not yet gait any entry to take place, ne the books of holy Scripture obtain to be published to the people, what eye doth not see, and what Christian heart doth not lament and bleed, to consider in what blindness, superstition, error, unquietness of conscience and trouble of mind, the silly people do live? It is therefore no small benefit that such persons do to a common weal, which are willingly travelers in this kind of writing. For as for new books of trifleing vanities and profane arguments we need none, there are daily so many written: but to have such works made common to the public use of the unlearned multitude, as are the principal best, & have been written by noble Clerks of undoudted learning, knowledge, and godliness, therein consisteth such a public benefit, as (if I should not now be suspected & deemed to hunt for myself) is in mine estimation, worthy public thanks and regard. For (as Erasmus in his third book of Apothegms, aswell by a sapient answer of Socrates, as also by two other pretty stories, the one of Leonicenus and tother of William Warham late Archbishop of Cantorbury doth declare) much more good, and a much greater benefit to a common weal doth such an one, as translateth or composeth any frui●tful book or traictise, which by going abroad throughout a whole Royalme may profit all pastors, curates students, & all people universally: then any man is able to do by preaching teaching, or giving instructions to one company alone, or in one place or country & no more, though he should never so rightly, never so diligently, or never so cunningly do the same. Now besides that such a translator travaileth not to his own private commodity, but to the behoove & public use of his country: besides that the thing is such as must so thoroughly occupy and possess the doer, and must have him so attended to apply that same exercise only, that he may not during that season take in hand any other trade of business whereby to purchase his living: besides that the thing cannot be done without bestowing of long time, great watching, much peines, diligent study, no small charges aswell of meat, drink, and books, as also of other necessaries, the labour self is of itself a more painful and a more tedious thing, then for a man to write or prosecute any argument of his own invention. A man hath his own invention ready at his own pleasure without lets or stops to make such discourse as his argument requireth: but a translator must of force in manner at every other word staigh, and suspend both his cogitation and his pen to look upon his autour, so that he might in equal time make thrice so much, as he can be able to translate. But whether of both a man shall apply himself to do, he can in the mean while do nothing else, he cannot-during the season bestow himself on any other occupation for his living, & his necessities & also charges in the mean time nevertheless do grow aswell as other men's. Whereof it cometh to pass, that a number of such as would be right willing and diligent to do good in the common weal with this kind of service: yet through default of necessary maintenance, cannot: and certain that hath both living & valiant time enough, for as much as they see the pains of this travail so great, the hire nothing at all, and the capciousnes of some maligners against the truth, so ready to deprave the diligent labour of studious writers: are for the most part of them better contented (according to the accustomed proverb) to play for nought then to work for nought. And by this means lie almost all good books hidden from the people, & all disciplines unknown. But thus having under the gracious sufferance & correction of your Majesty showed my poor opinion, I success any further to traict of this matter, lest I might seem to speak as mine own friend, which in deed I do not, in so much that having your majesties benign favour thereunto, I mind and intend no less, than all my life enduring either in writing or translating, to employ my simple talent, according to the portion which it hath pleased almighty god to measure unto me: Albeit in this present work, nothing it is that I do or justly may take unto me as mine act, saving the translation of the paraphrase upon Luke, and the digesting and placing of the text throughout all the gospels, and the acts (except the gospel of Mark) to th'intent the unlearned readers may perceive where & how the process & circumstance of the paraphrase answereth to the text, & how it joineth therewith. Which my rude & gross doing if it may please your highness for the respect of my good will and honest zeal to pardon (for as for thank I confess myself to have worthily deserved none for so rude a thing:) your majesties benign & gracious favour shall be unto me such an encouraging & spur towards further industry: that among the rich jewels of other better learned men's studies, who have abundance of treasures to confer & bestow to the publ●que edifying of the ignorant people, I shall at no time be ●lacke even of my penury and scarcity to bring my poor farthing also, & to cast it into the common box of helping the ignorant multitude towards more acknowledge of god. For truly there is none so good, so sure, ne so ready a way to plant the acknowledge of God in men's hearts, to engrave in men true love & obedience towards their Princes and rulers, to rote up idolatry & superstition out of men's stomachs, to bring the people in the good mind to detest & abhor all kind of naughtiness, to bring all folks to a perfect security of conscience in Christ's blood, to reduce the people to an upright trade of Christian religion: as to feed their greedy hungers and thirst of Christ's righteousness, with the Bible, with such godly omilies, and with this paraphrase and other like books of wholesome doctrine, as your majesties zeal and devotion towards god hath already moved you to do. For of this young and green foundation being yet very newly laid, thus much good edifying hath already grown in all persons consciences: that blasphemy, perjury, mourdre, theft, whoredom, making of affrays, and other abominations are more detested, than they were in the blind world very late years gone: which is a token, that Christ beginneth to dwell among us. For as Christ groweth, so shall vice wear away. And by equal degrees shall the love of virtue and the hatred of vice grow in our hearts. A great meinie that have hated matrimony, and yet have not hated fornication, incest, and adultery, begin now to abhor and manifestly to flee these and other like pestilences, and to exercise the contraries. Which thing if some persons shall percase deny, and affirm to be otherwise, truly in mine opinion it is not so, but because it is in so great a numbered emended, look where such corruption still remaineth, there doth it better and more notably appear, as strange things are commonly more wondered at. For all good and godly folk do now wondre, that, God's word being spread abroad & being now almost in every body's hand and mouth so common, there should be any creature in whom any of the enormities afore mentioned should reign. But by God's grace and your majesties most wholesome provision it is to be hoped, that through this salve of God's word, and other devout works for declaration of the same set forth to the people, if any sheep either be scabby, or else do yet ren astraygh: the same shall by the right leading of the head bell weather their Prince, and by the whistle and voice of their good Pastors, be reduced to such a concord & uniformity, that they will full and whole go the straight pathway of Christ's doctrine, until (according to his promiss) there shall of us all be but one fold, and one shepherd, as your most excellent Majesty by setting forth such books as may edify your people of all states and degrees in the knowledge of god's word & in innocency of life doth labour to have it. Which your godly purpose and desire (if I may with your gracious pardon say mine opinion) I verily suppose that no creature is of such wicked heart to hindre, except if any such there be, (which thing God of his great mercy and grace forbid) that would not with his good will have your highness so well to prosper, flourish, and grow, as to the honour and glory of God, to the comfort and rejoicing of all your well willers, to the terror and dread of all your foes, and to the wealth and honour of all your Royalmes and dominions (God be thanked) ye now do. And doubt you not most excellent sovereign, but that so long as your Majesty by the advise and assistance of your said most dear uncle and the other your most honourable Counsellors, shall tenderly seek and setforth God's glory, framing and training your people to walk in his precepts: so long will God prosper you in all affairs, who can no more be false of his promiss, than he can cease to be God. If ye read the fifth chapitur of joshua, and the fifth chapitur of judith, (besides many places more aswell in the books of the kings, as also in other books of the Scriptures) ye shall plainly find how marvelously God protected, saved, prospered, and preserved the people of Israel, so long as they walked in his precepts truly & sincerely worshipping him and keeping his laws, against all the force and violence of all their enemies, were they never so innumerable, never so puissant, never so well appointed for battle, nor never so fierce. In the fifth chapitur of judith among other notable testimonies of God's tenderness over Israel, and by their example over all such as truly serve him, it is contained, that when word came to Holofernes, Prince and Captain general of the war of the Assyrians under the king Nabugodonozor, how the children of Israel prepared themselves, to make resistance against him and his army Royal, and he demanded many questions of the Princes of Moab & of the Captains of Ammon concerning the power of the Israelites: Achior the Captain of all the Ammonites, when he had in a long process declared unto Holofernes how wondrefully Israel, when they truly served god, had evermore from time to time been preserved, and had prevailed against all their enemies, and contrary wise how God had always plagued them whensoever they fell from him to wurshippe false Gods: thus doth he conclude and knit up his oration. Therefore my lord (saith he) make diligent inquisition: If this people have done wiekednes in the sight of their God, than let us go up against them. For doubtless their God will deliver them into thy hands, and subdue them unto thy power. But if this people have not displeased their God, we shall not be able to withstand them. For their God will defend them, and so shall we be a shame to all the world. etc. I therefore with all tenderness of heart, beseech almighty God that this your godly purpose of setting forth the word & glory of god, (whereunto his most holy spirit, first moved your most noble father, and hath now more strongly and effectually wrought the same in your Majesty,) may never slack. And than I nothing doubt, but that, according to the most earnest and the same unceassaunt prayers, not only of all us your most faithful loving subjects, but also of all other good and godly people, he shall in all things most prosperously continue your most noble and most gracious Reign over us, pouring and heaping into you, as into a vessel of singular prerogative peculiarly chosen, the right & true administration of his laws and of your common weal, which by his special grace he gave unto Moses and unto joshua: the like testimony of feithfulnes, 
Exod xviii Deu. xxxi. & josua. iii & iiii. etc. i. king. xvii iii. king xiii three king. iii i. Par xiii. iii king. x● &, two Parall xiiii, &, xv,  and of being a man chosen after his own heart, which he gave unto king David: the singular gift of wisdom richesses, magnificence, and renown, wherewith he notably above all others endued king Solomon: the fortunate and prosperous success in battle (if necessity of war must come unto you) that he sent unto Abia: no less integrity and pureness of living joined with effectual taking a way of superstition, than the scripture reporteth of good king Asa: the same grace to set your people in good order, and to constitute each-where within your Royalmes and dominions, prudent, upright, and discrete Magistrates to minister justice, and to have God with you in all affairs therefore, as we read of noble king josophat: the like prosperity and continuance of most victorious reigning that God sent unto joathan king of Israel: the like addition of years to your natural time, 
two. Parali●, x●●i, &, xviii iii●, king xx &. two parali. xxvii. iiii. king. xx.  that Ezechias had: and finally the lucky and prosperous old age, which God gave unto Abraham, with semblable hap for propagation of seed for your succession by such a noble Sara as may be a condign spouse to be coupled with so noble a King. Whereunto all true English hearts that shall fortune to read or hear these presents I doubt not will with one voice say. Amen.   

To the jentle christian reader Nicolas Udal wisheth health, grace, and peace in God the father, and in his son jesus Christ our saviour  
THou hast here, good Christian reader, the paraphrase of Erasmus upon the gospel, that is to say, a treasure & in manner a full library of all good divinity books. For whatsoever thing any of the ancient doctors of the church left behind him, whatsoever in any catholic writer is contained, whatsoever any notable good exposytoure hath set forth for the sincere & plain declaration of the new testament: the pith and substance thereof hath this man with a clerkly judgement compendiously and briefly, as it were in a sum, couched together in this one work. Neither was there ever any work so easy to be understanded of the reader, which hath more cunning showed in it, as by his own annotations upon his translation of the new testament it may evidently appear, in which annotations he approveth & declareth himself with such diligent observation and marking to have perused all libraries, all writers, all books: as very few students do use to read and labour any one autour in any one particular faculty or discipline. Accept this autour therefore, devout reader, and with glad will embrace so profitable a mean & instrument, whereby thou mayst (without any further travail then only reading marking, & bearing it away,) so easily attain to the clear understanding of the gospel. Read it with a pure & a charitable heart & with a single eye void of all manner partiality of affection or of envy: & thou shalt espy therein such edifying, as may be meet for thy state of knowledge & aptitude or capacity, what evil it be. For like as in the most holy & blessed testament there is both pap for younglings in the faith & in the knowledge of God's word, and also sound meat for such as are well entered & able to broke higher things: even so in this author, are all things aptly tempered to induce & train the gross & the rude multitude aswell of Curates & teachers▪ as also of other private readers: to feed the weak with such doctrine as they are able to receive: to sharpen and make eager such as are hungry of further knowledge: & to minister unto the learned or eloquent teachers, matter sufficient whereon to ground much profound & the same right Christian doctrine. Accept it willingly & render thanks first to God, who of his infinite mercy & grace hath in these our days sent such a numbered of such good writers (and among them Erasmus as one of the chief and principal) not only to give clear light, but also to open a way unto the pure & perfect knowledge of God's word: and than to your most excellent Sovereign good king Edward the sixth, who among the other his most princely and most Christian acts, doth so soon and so effectually begin first with the promoting of God's word and glory, being the fountain and ground of all good success, wealth, and prosperity: and thirdly to Queen Katerine by whose good means and procurement this present work hath been by sundry men's labours turned into our vulgar tongue, whereby the kings Majesty, (whose principal desire & travail is to do all things possible, whereby his most tendrely beloved subjects knowledge may be ferthered, their conscience slaighed in a sincere doctrine of Christ, with a perfect framing & confirming of the same in a good conversation of life,) might by having so notable a good matter in readiness be the better occasioned to put forth so fruitful an exposition of the gospel. For a paraphrase is a plain setting forth of a text or sentence more at large, with such circumstance of more and other words, as may make the sentence open, clear, plain, & familiar, which otherwise should perchance seem bare, unfruitful hard, strange ●ough, obscure, & dark to be understanded of any that were either unlearned or but meanly entered. And what is this, but a kind of exposition, yea and that of the most p●●hthie and effectual sort? How much therefore art thou bound devout christian reader, (and especially ye priests, and Curates that either have not been brought up in study of letters & of divinity, or else have not such store of books, as may be sufficient for maintaining of your studies) how much are all ye bound (I say) unto the kings most excellent Majesty and his most honourable & worthy counsellors, who of a special regard and consideration of the ignorance & default of literature (which hath reigned in most part of the Clergy of England aswell to the great detriment, harm and decay of religion in the christian flocks to their spiritual charge committed, as also to their own intolerable peril and danger, when at the general day of account and audite to be made at the throne of God, it shall be required at their hands how and what they have taught to the ignorant multitude, for whose souls (as touching their institution in the faith & in the laws of God) they must answer before a rightful judge, whom no man shall be able to corrupt, beguile deceive, or escape) have by their most good policy found a means, how both ye and all the people may with a great deal less time, study, labour, yea & also charges, than were won●e to be bestowed in playing at tables, bowls, cards, & other unlawful games, have in a few leaves a whole library of good doctrine, both for the private edifying of every one particularly, and also for the instruction & teaching of each other in common. Whatsoever ignorant person is desirous of knowledge, & can be contented to learn: whosoever is not of an heart so indurate but that he can abide such good books, as may further Christ's doctrine, whosoever is not of an extreme malignant stomach against the due setting forth of God's word: whosoever is not such an enemy to the glory of God, that he envieth the benefit of Christ's blood unto England: whosoever is not either of such blindness that he cannot see the truth, or of such perverse & froward malice that he will not, or of such cankered obstinacy that he will against the spirit and against his conscience wilfully withstand & resist all good things which may induce men to the knowledge of God: whosoever doth not hate the light of the gospel: whosoever is in his heart a favourer of the truth, and of the kings Majesties most godly procedings, hath no less cause but to embrace Erasmus, whose doctrine the most & best part of all Christian Royalmes & universities hath evermore allowed & judged to be consonant to the truth, & also is bound with immortal thanks to pray for the kings most excellent Majesty, for this his most gracious setting forth & publishing this present work to the use of such as have need thereof. And where the said Erasmus far otherwise then a great numbered of the scholastical sort, & other unlettered expositors of these last blind seasons, hath written these his paraphrases in as ornate a style as he hath the most part of his other volumes: is not (as some barbarous bloundreers have for safeguard & defence of their own poor honesties alleged) a thing unseming for books of holy scripture matters. For divinity like as it loveth no cloaking, but loveth to be simple and plain, so doth it not refuse eloquence, if the same come without injury or violation of the truth. For who writeth more ornately than the Greek divines, Basilius, Gregory Nazianzene, Theophilactus, chrysostom? or who in latin more elegauntly than Lactancius▪ Hierome, and divers others? Albeit in this English paraphrase the translators have of purpose studied rather to write a plain style, then to use their elegancy of speech, partly because there cannot in all points be expressed in the English tongue the grace that is in the latin, much less (of myself I speak) the plesauntnesse that is in the style of Erasmus, a man of most excellent learning and exquisite eloquence in this kind (though in deed not altogether a Ciceronian, but yet feact, pleasant, sweet, elegant, & sensible) & partly because there was a special regard to be had to the rude and unlettered people, who perchance through default of atteigning to the high style, should also thereby have been defrauded of the profit and fruict● of understanding the sense, which thing that they might do, was the only purpose why it was first translated, and now by the kings most excellent Majesty willed to be read. For as for the learned are able enough to help themselves without any translations at al. Neither are these translations to be depraved, because some reader would perhaps otherwise have turned some things than he shall here read it. For no two enterpreters there be, that in translating out of any one tongue into an other, would agree in all points of style or inditing, as (best for this purpose) it may appear by the ancient fathers of the Church, whose allegations of places of holy Scripture, most commonly vary in words, & agree not but in sense. And the same interpreter that would have translated some part hereof better than it now is, would in some other points perchance have done i● worse. Therefore every man ientilly take and interpret an others labours, & bear with his infirmity, if not in consideration of his study & travail, yet at lestewise for respect of his good zeal & godly intent to further knowledge. If it come to the hands of such as can and will without disdain or arrogancy take his pen and emend any thing that his good and uncorrupt judgement shall see meet to be corrected: I suppose that besides the reward of God, & the public thanks of his country, he shall also privately deserve and receive immortal thanks of the translators, whose desire is to have it well. Neither do I suppose any to be of such mind that he would disdain or be grieved to see his thing bettered, as in this great work some things are in deed here & there other wise penned, than the first translators wrote it. For this is a common work of building, to the which are hired many sundry men of occupation: and in case some man be making a door, a windoore, or a frame: though an other of the same occupation put his hand to the bettering and perfeicting of it, yet is not the so doing any displeasure, nor cause of grudge to the other: but rather a beautifying of his doing▪ & a cause of rendreing thanks to the party that of good will and zeal without presumption, did put his helping hand to a good purpose. And semblably in this common work of the gospels vinyeard (for as much as every labourer hath his eye directed to the only mark of setting forth the glory of God, and his most holy word,) no man meaneth any rebuke or derogation to his fellow, when he emendeth something that was to be reformed or altered: but rather seemeth to crave the like help of the other again in his own doings, because it is evident that any man can ferther see, and can be a more indifferent judge in an other man's doings, than he can be in his own. giving therefore first laud, praise, and thanks to God for all his gifts, and than to our most excellent king Edward the sixth for so gracious accepting, favouring, and maintaining honest and godly studies: let every man employ his good talents that God hath given him, to the public use of serving and profiting his country, & to the common edifying each of other in jesus Christ our Lord: to whom together with the father and with the holy ghost, be all honour laud, and glory world without end.  
Amen   

To the most virtuous Lady Queen Katerine, late wife to the most noble, and most victorious king, Henry the eight of most famous memory, Nicolas Udal your most humble servant wisheth health, grace, and consolation in our Lord jesus Christ everlasting.  
WHere your excellent highness, most gracious Queen Katerine, sen●e the time of your first calling to the estate and dignity of espousal & marriage with the most noble prince that ever reigned, King Henry the eight, hath never ceased by all possible means that in you might lie, to mind, to avaunce, and to increase the public commodity and benefit of this common weal of England: I find on every side so great▪ and the same so worthy matter of gratulation, and thanks giving unto God, that I cannot tell on whose part first to commence and begin the same: whether on your own behalf, whom God of his goodness did for your singular and the same most notable virtues, without any your expectation or hope, soodainly put in King Henry's mind to choose, call, and advance to the dignity and estate of a Queen: or on king Henry's party, whose good hap it was, so aptly to choose such an one as should afterward be a faithful and continual coadiutrice unto him, in all his most devout and godly procedings concerning the knowledge of God and his word to be set forth to the people: or else for England's cause, to whose public benefit and edifying in true religyo●, all these your vnc●assaunte pains and travails do finally redound. Leaving therefore the prosecution of so large a matter as neither my slender wit can well contrive, nor my rude pen is able to wield: I shall at this present only thank God in you, & you in God, for causing these Paraphrases of Desiderius Erasmus of Roterodame upon the new testament to be translated into Engilshe, for the use and commodity of such people, as with an earnest zeal, and with devout study, do hunger and thirst the simple and plain knowledge of God's word: not for contentious bableing, but for innocent living: not to be curious searchers of the high mysteries, but to be faithful executors and doers of God's biddings: not to be troubleous talkers of the Bible, but sincere followers of God's precepts therein contained: not to be unreverent reason●rs in holy scriptue, for vain setting out of the●r peincted sheath: but to be humble and lowly weorkers of God's glory: not to be curious dysputers in the gospel for the defence and maintenance of their inordinate lusts and carnal liberty, but to be upright walkers in holy conversation of life in the rule of the gospel prescribed. Which kind of doctrine, forasmuch as no one writer hath laboured in all points and behalfs more uncorruptely or more plainly to minister unto the simple reader, than this author by a perpetual discourse and continuation of the text doth: your highness undoubtedly in procuring the same to be turned into English, hath not only after a most godly sort bestowed your charges: but also hath in the thingselfe done unto the comen weal a benefit by so many degrees surmounting and passing any other act of your great largesse and benignity, as the soul is better than the body, as spiritual edifying is above temporal supportation, as ghostly food and comfort exceedeth corporal relief or cherishing, and as heavenly treasures excel all worldly gifts or richesses. And in that your highness for the more speedy expedition of your most godly purpose to bring God's word to the more light, and to the more clear understanding, distributed this work by portions to sundry translators, to th'intent it might all at once be finished, if the devout English readers any long time defrauded of so fruitful and so profitable a work: ye have therein, most gracious Lady, right well declared both how much ye tender Gods honour, and also how earnestly ye mind the benefit of your country. Which your country, what they are not able in fact with condign thanks to requite, do and ever will, (as they are most bounden) supply with perpetual commending your highness to God in prayer, which I think to be the only reward ye look for or desire. As touching the translations (because they are of sundry personés doings) though there appear in them some diversity of style and endicting: yet is there in the whole work no contrariety of doctrine. Though every translator follow his own vain in turning the Latin into English: yet doth none willingly swerver or dissent from the mind and sense of his author. Albeit some go more near to the words of the letter, and some use the liberty of translating at large, not so precisely binding themselves to the straight interpretation of every word and syllable, (so the sense be kept:) yet do they all agree (every one as his vain serveth him) in faithfully rendreing the sense of their book. So that if any persons there be either of such high conceit and opinion of themselves that they can like no man's doings but their own, or else of such vinentlenesse that they will not well interpret simple men's doings, which themselves can for the most part sooner find fault withal then emend, or else of such morosity and way wardness that their stomachs cannot bear with any other man's labours, be they never so honestly intended or bestowed: such are in this behalf rather to be contemned and left to their insolent dis●eignefulnes, then either to be pacified or answered unto. The parts of devout readers are, with immortal thanks to receive and take the fruition of honest and godly studies: the office of learned men is, without depraving or derogation of other men's diligence, & without any arrogancy on their own behalfs, to employ their good talents to the public behoove of their country, and to the furtherance of godly knowledge: the office of every studious and diligent writer is, to have his eye directed so the oublique utility only, and than to think his upright well doings a sufficient price & reward of themselves, and so without respect of any worldly reward or thank, so refer the fruit and success of his labours to God the mocioner, the author, and the weorker of all goodness. As touching Erasmus and the doctrine that his books do sow, although I have before this time somewhat said aswell in my preface unto your highness before the paraphrase upon the gospel of Luke, as elsewhere: yet can I not omit thus much to say in his defence, that in case any persons be enemies to Erasmus writing▪ it proceedeth more of their envy, of their unquietness of mind, and of their hatred against the light and grace of the gospel clearly now arising and plenteously spreading itself abroad, then of any fault or just desert in Erasmus. Whoso wincheth and kiketh at the gospel, in deed cannot but spurn at Erasmus, who hath with incomparable study & travail showed himself a diligent labourer in Christ's vineyard. And truly whomsoever I perceive to be an eager adversary to Erasmus writings, I (as my poor judgement leadeth me) cannot but suppose the same to be an indurate enemy to the gospel, which Erasmus doth according to the measure and portion of his talente faithfully labour to set forth and promote. But like as when man is in a feure, or with any other grievous infirmity distempered, the better that the drink is, the worse it ta●teth in his mouth: so when the heart is corrupt with malice and hatred of God's truth, the better that the doctrine is, the more it offendeth. Sore eyes cannot abide the brightness of the sun, nor a corrupt heart the clear verity of God's word. Persons indurate are the worse for reading of holy scripture: neither do they of any thing take more occasion of slander and offence of conscience, than they do of holy scripture, whereby their conscience should be edified. Some there be of such malicious hardness of heart, that they can abide neither book, ne teaching, ne reading, ne any thing else, that may help or emend the ignorant people's knowledge. And such, because they would let and stop God's glory, deprave all good things, and pronounce them to be nought. But such are in this behalf not to be passed on, ne to be heard. For as a body corrupted with ill humours or diseases, the more and better that it is nourished with good meats and drinks, the worse it is: so a cankered stomach and a wieked heart, the more wholesome doctrine that is ministered unto it, the more it is indurate, the more doth it envy the public utility unto men▪ and the more doth it strive, and wrestle against the verity. Pharaoh was never more eager in persecuting the people of God, them when he was by daily plagues and miracles most of all provoked te convert. The Pharisees never more furiously, swelled, ensourged, or raged against Christ, then when he alleged holy scripture unto them, or brought against them the testimony of their own law which they could not deny. The scripture of God is all good and godly, yet like as the same to the good spirit is a sure port of tranquillity and peace, so is it to the wieked conscience a stumbling block, and a stone of offence. Out of one and the same flower the Bee gathereth honey, and the spider sucketh venom: so great diversity of operation there is in good and civil natures. And the common fault that malignant persons do allege against the publishing of God's word in the mother tongue, and against the setting forth of wholesome and godly expositions upon the same, is, that such books cause sedition against the doctrine, and than lay their fact to the doctrines charge. This hath evermore hitherto been the practice and conveighaunce not only of the Romish Pharisaical sort, but also of the ancient enemies of God's truth, even from the beginning. Neither have this malicious generation ever as yet used any other way or colour to deface the truth, to let the good proceeding of God's word, or to sliere and provoke the indignation of Princes and Magistrates against the publishing, or against the true preachers and teachers thereof: but only by allegeing that it will move sedition and teach error: where in deed God's word is (as ye would say (a perfect touchstone whereby to find out and to try such cankered stomachs, as would fain rebel & move sedition, and would gladly have it so to be. For otherwise a great wonder it were, and a very strange thing, if the word of God, or this paraphrase, or any other like godly exposition of the gospel (which is in sense none other but the doctrine of Christ and of his Apostles) should corrupt the readers or teach error, or move sedition. God and his most holy word is altogether peace, unity, concord, and perfect charity. God's word teacheth none other doctrine but peace humility, subjection, and so much obedience to the Princes and Magistrates, as the romish Babylonians would not by their good wills have to be put in the heads and hearts of the ignorant people. But this colour have the enemies of God's word evermore used to suppress the gospel. So did they by all the Martyrs, so have they done by the true preachers, so did the old jews by the ancient prophets of God, and so did the old Pharisees by Christ himself, whose most grievous crimes were, that he drew all the world after him, that he taught and sowed erroneous doctrine, that he seduced the people, and that he made himself a king. And the malicious jews laid to Paul's charge, that he began to be a seditious mover of rebellion against Ceasar: not that the thing was so in deed, but because the same was a cockesure way to make all obedient people hate the gospel, and to provoke the rew●ers & Magistrates to suppress it. But the lord, who of his merciful goodness hath of late sent out the clear radiaunt sunnebeames of his holy word and verity to shine over all christian regions, will (I trust) so continue the light of the same, that the simple flock shall be able to discern the spirits of men, & lively to know the ungodly maligners, which by caviling and depraving all good things, do wrastie and strougle (as much as in them lieth) to keep the ignorant multitude in blidnesse. In the mean time all the simple English congregation, is bound continually to pray for your highness, that have for their use and behoove procured the translation of this present paraphrase upon the gospel of Matthew, and upon the residue of the new testament, whereby they may with a more comfortable and pleasant reading in their own mother tongue, both increase from day to day in ●nowelage, and also continually be edified in true religion, nouzeled in right opinions, trained in sincere doctrine, and confirmed to walk in perferct innocency and integrity of a true Christian life accordingly.   


¶ The preface of Erasmus unto his paraphrase upon the Gospel of the Evangelist Matthew.  
To the most victorious Emperor Charles, the fift of that name Erasmus of Roterodame, greeting.  
Being not ignorant, Charles Emperor most victorious, how much godly fear and reverence also, is of due congruence to be given, partly unto all holy scriptures, which the holy fathers through the inspiration of God, have left unto us, and especially unto that part of scripture, which maketh an upright and faithful relation of such things as the heavenly father either wrought in fact, or spoke in words, for the health and salvation of the whole world, through his soone jesus: and being ferther privy to mine own unwurthynes, where not many years gone, I first attempted to set hand to making a parahrase upon Paul's Epistles, for the plainer understanding of them (which thing to do came upon me at that time of a sudden pang, even of mine own mind) I did no less, then think myself to enterprise a veral bold and presumptuous act, and an act (as the proverb sayeth) of a right dangerous hazard, in so much that after I had in one or two or three chapters, taken a proof, and assay of the work, how well it would do, I was uttirly minded to pull down my sails again, and to surcease from the course that I had afore appointed to take, unless a wonderful consent of my friends being men of learning, had perforce constrained me to proceed with that I had begun. Neither could I for their most earnest desires▪ be at any rest or quiet, until I had fully ended and finished all that ever there was of the Epistles Apostolical, whereas I had not taken in hand to meddle, but only with those epistles which without all controversy or doubt were written of th'apostle Paul. It hath not at all times framed well with me, ne come to good end, when I have been ruled to do things at the motions & instant pricking forward of friends. But yet in this thing nevertheless I was not a little proud of myself, that this my bold aventuring had come much more happily to pass, than was looked for, as well for mine own part that was the maker, to whom it purchased least envy and grudge of men, of all the wurkes that ever I wrote: as also on the behalf of all such, as are students and suitors to attain to the philosophy of the gospel, who do every man more than other, give me thanks for that by means of mine industrious labour, they have to the better knowledge of thapostolical wisdom, either been moved and stirred up, or else furthered. But when I had clean dispatched myself of this great charge and task, I looked not that I should at any time afterward, have any more to do with this kind of writing, & behold the right reverend father Matthew, Cardinal of Sedune (by whose advise and instigation I had afore made up all thepistles canonical) at what time I spoke with him at Brurels, to welcome him into the country, according to my duty, after his return from the counsel, which had than been holden at the city of worms, even by and by at the first entering in talk with me, even like a man that had devised upon it afore, beginneth to exhort me, that what I had afore done upon thapostolical Epistles, the same I should also do upon the gospel of Matthew. I on my party anon made mine excuse by many things, first that it was already an act bold and overbold, that I had attempted the same upon the writings of th'apostles: secondly that the Apostles in deed were godly men, yet nevertheless men they were, but the majesty of Christ to be more great, then that it might be leeful to adventure the doing of such a thing in his words. And though the majesty of the work did not put of & drive one away, yet the nature of the argument or matter of the gospels to refuse the thing, & not to suffer one that should go about to make a Paraphrase: and not only for that there are in the gospel persons of divers and sundry sorts, unto whom while the words and talk is so applied as to every of them for his rate or degree may best accord, it cometh to pass that the writers pen is kept shut within the enclosure of an exceeding straight grate, because it is debarred from that liberty, which all other sorts of commentaries do suffer and receive (for a paraphrase also is to be reputed as a kind of commentary.) Furthermore where as a good portion of the gospel consisteth in making report of this and that act doing, and that of a simple and a plain report without any curiosity, one that should in this part make a paraphrase shall seem nothing else to do, but at noontyde to light a candle, as the proverb of the Greeks doth call it. Now ferther, whereas the ancient doctoures and writers do in expounding the allegories, partly vary, not declaring it all after one way: and partly so handle themselves, that to me they seem oft times to play and dally with it, nor might express or bring in the same allegories, but under the persons, either of Christ, or else of the evangelist, it is evident and well to be known in what narrow straits I should travail. I let pass and say nothing, that Christ in such wise spoke certain things, as he would not have the same to be understanded at the time of the speaking of them: of which sort this here ensuing is one: Destroy ye this temple, and within three days space I will build it up again. And also of buying a sword: of the Phariseis leaven to be eschewed. And truly in that same his talk, where he foreshoweth the destruction of the city of Jerusalem and prophesieth of the end of the world, and of afflictions long after to ensue unto the Apostles, jesus doth so intermeddle and temper his talk, that me seemeth his will and pleasure was to be dark and not understanded, not only to the Apostles, but also unto us all. There be also certain places (as I think) almost unpossible to be exponed, of which sort one is, concerning that sin against the holy ghost shall never be remitted: an other, concerning the day of judgement, reserved to the knowledge of the father only, and unknown even to the very son self. In these places and such like, if one write commentaries, he may at his pleasure without danger report the sundry opinions of sundry expositors, he hath liberty frankly to confess and acknowledge that he doth not understand the meaning of the place. But one that maketh a paraphrase hath not the like liberty nor power. Moreover certain things there be in such sort spoken, that they touch and concern even these verai times that now are, in which our times right many things there be, far disagreeing from the institutions & ordinances of the Apostles. And such things although the Evangelists foreknew them by the spirit of prophecy, yet certes under the persons & names of the Apostles, they can not be reported, but both coldly & also crookedly: There was yet also an other point that moved my mind, which was, that in case I should take and bestow this labour upon Matthew only, there would by and by be some that would make instant & earnest request for to have the like done upon all the residue of the Evangelists: whose will & desire if I should follow, than must it come to pass, that I must many times more than once make repetition of one manner mattiers, that is to were, of all and every matter in which the Evangelists did among themselves accord. Or, if on the otherside I should tie and link together a certain continual process of telling the things, & so to make but one whole tale of them all together: than (forasmuch as to declare and to open all the places which in the Evangelists seem to disagree, is nothing else but to be coumbreously entangled as it were in a certain maze) could I never have been able to do that is to be done, for the clearness and light that a Paraphrase ought to have. When with these & verai many more arguments and reasons, I desired to be rid of the charge that was laid unto me to go in hand withal, whereas I thought myself to have a good cause, and an excuse that might have prevailed: yet did the said Matthew vanquish me by his eloquence, he got the over hand of me by reason of his authority whereby he might command me, taking on himself the danger and hazard of all the whole matter. Neither durst I be so bold as any longer to strive or strougle against the advise and council of him, whose counsels your Majesty customably useth in most high and weighty affairs, not unwillingly to follow. And yet where as I had not even plainly taken the matter upon me, but had only promised that I would one day assay if happily the thing would frame & go forward: he than iourneiing towards milan, had made assured warantise unto the Germans in my behalf, that the work should this instant winter season cum forth: Whereupon I coming back myself again unto Basile, was in such wise on each side continually called upon of my masters the Germans, being cravers not of the lest importune sort, that because I would in any wise discharge both his promise, & mine own honesty to, I finished up the work with little more than a months labour. And God he grant that both the commandment of him and the obedience of me, may be to all persons lucky and fortunate, and I trust it will so be if your majesty will favourably acknowledge and accept this slender gift & present, to the same dedicated. But here perchance some man that knoweth you by none other title saving only by the name of Emperor, will say: What is a book of such an argument or matter as this for a prince secular, which it had been more meet and convenient to have dedicated unto abbots or bishops? for answer whereof, first me thinketh it a thing aptly given, whatsoever thing being honest, is put up to a Christian prince. And besides this, where as no prince is so secular, but that he hath a do with the profession of the gospel, the Emperors are anointed & sacred for this very purpose, that they may either maintain or restore, or else enlarge and spread abroad the religion of the gospel. Ergo then (will some man say) the Emperor is not a teacher of the gospel, but the defender of it. I grant that: but in the meanwhyle meet it is, not to be ignorant what manner thing it is, for which one taketh armour to defend it. And forsooth when I consider that heart and mind of yours in such wise to be given unto religion and to godly devotion, that to Bishops & abbots it may towards the study of godliness, be aswell a rule, as also a spur, me seemeth, I can not dedicate this gift unto any man, more conveniently, then to your majesty. So that the thing which I might aptly have dedicated to any Christian prince, and more aptly to a Christian Emperor: I do most aptly of all dedicate unto you Charles. Much less apt things do they bring unto you, that give you great gifts of precious stones, that are gaysome to be found, of lusty fierce horses, of hounds, & of rich hangings, that come out of far strange countries. And moreover forasmuch as the Evangelists have written the gospel unto all folks, no person excepted: I do not see why it should not of every man be read. And I have so handled it, that it may be understanded, even of such also, as are unlettered. And surely it shall with excellent good fruit be read, if every body shall take it in his hands of the only mind and intent, to be made thereby a better man than he was afore: and not apply scripture of the gospel to his own affections, but contrariwise reform and correct his life and his desires, according to the rule and prescription thereof. I have in this present work chief followed Origenes, being singularly above others expert in divinity, and chrysostom and Hierome, of the catholic writers most best allowed. That Lord and Prince of heaven give and grant unto you Charles, Emperor most imperial, such things to mind and to go about, as are of the principal best sort, & the same lord well prosper your endeavours in that behalf, to the end that the most noble Empire, which ye have hitherto had without bloodshed of man, ye may semblably aswell enlarge and amplify, as defend and maintain. And this point in the mean while it may please your merciful graciousness from time to time to have in your remembrance, that no war there is upon so just & lawful causes taken in hand, nor with so good moderation executed, that draweth not after it an huige heap both of abominations, and also of miseries: yea, and remember also the greatest portion of all the harms, to light in fine, upon persons both guiltless and also unworthy the same.  
Yeven at Basile on the Ideses of januarie, in the year of our Lord a thousand, five hundred, twenty and two.   

¶ The life of saint Matthew written by Hierome one of the ancient doctors of the Church.  
MAtthew which was other wise also called Levi, being of a Puplican made an Apostle, first of all others composed and wrote in jewrye, the gospel of Christ in the Hebrew tongue, for their behoove and cause, which being of the circumcision had believed: which gospel what person did afterward translate into Greek, it is not verai certainly known. But truly the very Hebrew self is had even until this present day in the library of Lesarea, which library Pamphilus the martyr did with all possible studiousnes set up and make: And I myself also had the same gospel of Matthew in Hebrew, lente me to copy it out, of the Nazarites, which in Beroea a city of Syria, do use the same book. Wherein is to be noted and observed, that wheresoever this evangelist, either in his own person, or else in the person of our saviour, doth use any allegations of the old Testament, he doth not follow the authority of Septuaginta, that is to say, of the three score and ten translators: but of the Hebrew. Of which sort are set these two citations here ensuing. Out of Egypt have I called my son: and For a Nazarite shall he be called.   

The Paraphrase of Erasmus upon the Gospel of saint Matthew.  

¶ The first Chapter.  
IF men so greedily embrace a book, which is set forth by the industry of man, concerning the preservation or restoring of health, or the way to increase worldly substance, or touching any other faculty which maketh only for worldly commodities, with how much more fervent love and desire ought this book to be received of all men? whose profit and commodity belongeth indifferently to all men. This book promiseth not worldly commodities, which last but a while: but it teacheth all heavenly wisdom, delivered unto mankind from the heavenly doctor Christ jesus: And it promiseth also a wonderful reward, not riches, nor kingdom, nor pleasures, but true and everlasting felicity: unto the which felicity this book showeth the most ready and easy way for all men. It showeth also the author & mean, through whom every man hath health and salvation, and without whom no man may hope for health and salvation. What man would not be moved and provoked with a sure hope of such a good thing, be he never so barbarous or unlettered? And this wundrefull salvation (which neither man's endeavour, nor the painful labour of the Philosophers, nor the superstitious religion of the Gentiles, nor the diligent observation of Moses' law, could fully perform or give) God the maker, the preserver, the ruler, and restorer of all things visible and invisible, did show and declare in times passed, by the sayings of all his Prophets, being replenished with his heavenly spirit, unto all the world, but most specially to the people of the jews (which at that time were a figure of Christ's church, which shortly after should be enlarged throughout all the world) signifying & showing before by divers dark figures & shadows, whatsoever he hath now plainly made open unto the world, by his son jesus Christ, who was the messenger of this free felicity, being ambassador in earth of God his father, in such wise, that he was also the teacher of the wholesome philosophy, he was the example, he was both the pledge, the promiser, and the author of the everlasting reward. For God by his secret counsel which man's wit is utterly unable to search out, hath suffered mankind, being of disposition like his first parent, and pro●e to all vice, to be entangled with false religions, with sundry vices of life, and naughty desires, to the intent that in this time of all times most to be desired and wished for, the which Gods wisdom the orderer of all things had appointed to itself, all men should with the more desirous & agreeable minds embrace this philosophy, being both very wholesome and of marvelous efficacy, after that they have once perceived, that neither by those commodities and helps which the world promiseth here to be chief, nor by so many fine & exquisite precepts of the philosophers, nor by so many sorts of religions, nor by the scrupulous observation of Moses law, they could actayne unto true godliness and true felicity: Nay rather the more earnestly they laboured to come unto innocency and felicity, as long as they trusted to man's help & strength, the more they were entangled with vice and filthy desires. Therefore if the jews, whom it behoved chief to accept and embrace the thing that is offered unto them, being so often promised, and so long looked for, if they alone neglect so great goodness, which is freely offered to all men, and if they had rather alone to lack it, than to have it common with others, they can impute their destruction to nothing but to their own incredulity and unbelief. The sayings and prophecies of the holy Prophets, prophesied these things chiefly for them. They saw Christ with their iyes' working miracles, they heard with their ears the doctrine of the gospel. The kingdom of heaven was preached first to them. But truly whosoever are weary of their former life, as many as love true innocency and godly living, whosoever desireth true, perfect, and everlasting felicity, let them receive this gospel, this pleasant and merry tidings, with merry and cheerful hearts, whether they be Greeks, or jews, or Romans, or Scythians, or Gallians, or Britan's. Like as God is not only God of the jews, but indifferently God over all, and common to all, like as there is one sun which is common to the whole world: so jesus Christ the son of God came to save all men, died for all, arose again for all, ascended into heaven for all, and sent his holy spirit to all, refusing none, neither for diversity of stock, or of age, or of kind, or of state, or of life. All the sins of the former life be drowned once by his death in holy baptism. And those sins be not imputed, be they never so grievous, for the cleansing of which, that blessed innocent once died: so that the rest of the life be passed over after the rule of Christ, that is to say, after the doctrine of the gospel: from the time of baptism, a man is judged or taken to be a christian, to the performance of the which so high a profession, he will grant his free succour and aid, and will grant also plentiful reward to them that do persever unto th'end. He requireth of no man the burden of Moses law, only he requireth lively faith, the which may readily believe whatsoever is showed, and with a sure trust look for that which is promised. The eternal verity doth not deceive: God the promiser disappointeth not. Further, man's law shall not now prescribe what is to be done, but Christian charity shall plainly tell.  The book of the generation of jesus Christ, the son of David, the son of Abraham. Abraham begat Isaac. Isaac begat jacob. jacob begat judas, and his brethren. 
And hitherto we have truly delivered unto you the gospel by mouth, and have made all men partakers of those things which we have seen with our eyes, and heard with our ears. Now because there is danger, this thing being spread abroad daily more and more, lest the telling of it, passing by many men's mouths, may vary, or else lest the tale told by mouth, be not so well believed as when it is written in a book, and furthermore to th'intent that the thing that is written may the more easily come unto all men, than the voice of the mouth: we shall comprise in this book, the sum of the whole matter, so much as shall be sufficient to the obtaining of salvation, as the nativity, the doctrine, the miracles, the death, and the resurrection. And first of all we shall recite the genealogy and pedigree of jesus Christ, taking our beginning not from the high head, but from David and Abraham, either for because the memory of these two is very rife and common, and very acceptable among the jews, for their glory is chief of Ahraham, as of the autour and beginner of their nation, and David the king being so much praised by the commendation of God, styeketh the more in their minds, because the memory of him is yet but fresh and new: or else because Christ which was looked for so many years, was promised chiefly unto these two, and that in the books and oracles of the hebrews, to whom even those that be directly against Christ, gave great credit. For in the book of Genesis God speaketh unto Abraham, promising that in time to come, there should spring one out of his stock, through whose free benefit, not only the nation of the jews, but also all the people of the whole world being received into the right, and title, and love of children, should obtain with Christ, the fellowship of the kingdom of heaven, not by circumcision, which was not as than setforth, but by the faith of the gospel. For thus saith God unto Abraham: In thy seed, that is to say, in jesus Christ all nations shall be blessed. Further David in the mystical psalms speaketh thus: Of the fruit of thy womb shall I set upon thy seat. And this shall we do, chief because of the jews, lest they being a rebellious nation, and hard of belief (knowing by the authority of prophecies which they sufficiently believe, that Messiah which should come, was promised) may make cavillations, and say that there is an other saviour to be looked for, and that this is not he, whom the scriptures promised. For many of them because their minds be blinded with desires of worldly things, not taking aright the sayings of the Prophets, (such was their carnal and gross affection) looked for some mighty and glorious king, who being valiant with arms or hosts, weapon, riches, and such other defences of this world, should promote his people to riches, honour and empery, and should subdue the whole world to the dominion of the hebrews. But Christ although he be lord over all, came not into the world, to the intent to enrich with worldly goods one nation, of the which he was borne as touching his body that he took, but to the intent to advance all the nations of the whole world unto true riches, that never should decay: and to make them blessed everlastingly with heavenly riches, to overcome the tyranny of death by suffering and dying, to subdue enemies by gentle deservings, to kill the monsters of vice, and the rebellious provocations of concupiscence by the sword of the spirit, and they being once overcome that fight against the spirit of God, to give us of his own righteousness & innocency: Finally by spiritual weapons to win unto us a spiritual kingdom. But these jews cannot have hereafter anything to say, when they shall see all things to consent and agree unto him, whom we know to be come, and constantly preach the same: which things the holy prophets inspired with the heavenly spirit, had prophesied with a full consent and agreement, so long before in holy books, that is to say, the stock, the family, the manner of birth, the life, the doctrine, the miracles, the afflictions, the rebukes, the kind of death, the burial, the resurrection, thascending into heaven, the holy ghost sent down from heaven, the wonderful tongues of the Apostles, the conversion of the Gentiles, and other things which we saw and daily see done by them that profess the name of Christ. Finally the time also doth agree, in the which he was prophesied for to come. And all these things were prophesied, not only by the sayings of the Prophets, but also were signified by the acts and deeds of the patriarchs. Now seeing they know these things, if they compare them with these which we show to have been done, they shall understand that they look in vain for any other Messiah, th●n this whom we speak of, he came once humble and abiccte concerning the form of man's body (for so Esai prophesied he should come) to deliver all men by his death from the tyranny of death. And he shall come again in th'end of the world, not as now, a saviour, but a judge of all, both living and dead. Now no man is excluded from his benefit. Than no man shall escape his judgement. But than shall they joyfully see the judge dealing everlasting rewards, which now do not despise him a meek saviour & easy to be entr●ted. This therefore is that only and very Messiah, whose genealogy and petigre shall forthwith be showed, touching the body which he took for our cause: for by him should spring and come forth a new nation not carnal but spiritual, which should rather replenish heaven than earth, the which also should be increased or multiplied, not by the seed of man, but by the evangelical faith, which is the heavenly seed of God's word. Of this faith the autour and father in a mystical figure was represented by Abraham, who (the law of circumcision not yet published,) deserved the praise of righteousness, not before men, but before God, not by the keeping of the law, but by the sincerity of faith, whereby he doubted nothing of God's promises, although they were far passing the power of nature. And for this trust and confidence, he was called the father of many nations, which after the example of him should believe the gospel of jesus Christ. He now, his body being decayed for age, his wife also being weak and barren, begat Isaac which was promised unto him, who also was a figure of Christ, vearing wood to the sacrifice, whereunto he was appointed. Isaac begat jacob, which though he were the younger brother, yet he set his elder brother beside, & purchased the inheritance to himself, wherein he was a figure of the church that should be congregated and gathered together of the Gentiles, the which, the jews being excluded, increaseth daily more and more, receiving the grace of the gospel by faith, of the which the jews through unbelief have made themselves unworthy. For thus sayeth God: I have loved jacob and hated Esau. And in the Prophets oft mention is made of this name. jacob begat judas, of whom the tribe had his name, of the which Christ was prophesied to come of, and by whose name, as by inheritance, was promised the new law of the gospel, for thus speaketh Hieremie: Behold the days do come, sayeth the Lord, and I will dispose a new testament to the house of judas & the house of jacob. And he did not beget him only, albeit he deserved chief to be recited in the genealogy, but also he begat the other eleven brothers of judas, which severally gave names to the several tribes of the nation of Israel.  judas begat Phares and zaram of Thamar, Phares begat Esrom: And Esrom begat Atam. And Atam begat Aminadab, Aminadab begat Naasson: Naasson begat Salmon, Salmon begat Boos of Rahab. Boos begat Obed of Ruth. Obed begat jesse, jesse begat David the king. David the king begat Solomon of her that was the wife of Uri. 
Further judas had two children at a burden: named Phares and zaram, not of his lawful wife, but of Thamat his daughter in law, which was married to Her, the eldest son of judas, unto whom when judas did not perform his promise, that is to say, that she might be married to Sela, brother unto her husband that was dead, according to the order of the law, the woman passing all measure desirous to have a child, took the habit of a common woman, and covering her face by craft and deceit, lay with judas her father in law, and afterward by showing of the token which she had received of him before that she would suffer him to lie with her, avouched and proved him to be father of both the children, when he otherwise earnestly would have brent her according to the law. The thing thus done is not without offence and blame, but yet the mystery hid under this unhonest coverture maketh much for the matter of the Gospel. Like as also Phares was a figure and signification of the church and Synagogue, which Phares prevented his brother when he endeavoured to go forth of his mother's womb, putting forth his hand first.  
Of this Phares Esrom was borne, of Esrom Aram, of Aram Aminadab, of Aminadab Naasson, and of him Salmon. Salmon begat Boos of Rahab, which though she were not of the nation of jews, but of the Canaanites, yet because she preserved the spyalles sent from jesus the captain & guide of the jews, and because she betrayed the city of Hierico, she deserved her place in the genealogy of them, which through faith were made praise worthy of God, and she exempted out of the sort and order of common women, was chosen and admitted among the people of God, and married to an husband of the nation of jews: signifying even at that time, that sinners & heathen people being alienate from the religion of God, should be coupled unto Christ through the merit of faith. Boos also had a son named Obeth, by Ruth a Moabite, the which also renouncing her country, and her bodily affections, had rather to be planted among the people of the jews, that is to say, such as profess the doctrine of Christ. Thus at that time figures and shadows signified before, that no kind of men should be driven and kept of from the fellowship of the gospel, so that he bring with him faith and a desirous mind of true godliness. Of Obed came jesse, which was called also Isai, of whose name Esay prophesying of Christ, maketh mention saying: A rod shall come out of the root of jesse. Of him was borne David dearly beloved of God, both king and Prophet, builder of the city of Jerusalem, noble, through the slaughter of Goliad: and after that the wicked king Saul was deposed by the commandment of God, from a poor shepherd he was consecrate king over the Israelites. Out of whose stock the whole nation of the hebrews did look that Christ should come, as it was prophesied before of men that were inspired with God. And he also did represent by many ways the figure of Christ, his offspring. David begat Solomon that king of peace, and the builder of the lords temple: and he begat him of Bethsabee whom he loved: whom he coupled unto him in marriage, after that Urias her former husband was stain by his fraud & guile: and that was done not without great sin if a man consider nothing besides the outward part of the history: but again not without signification of things to come, if a man search the mystery.  Solomon begat Roboham, Roboham begat Abia, Abia begat Asa, Asa begat josaphat, josaphat begat joram, joram begat Ozias, Ozias begat joatham, joatham begat Achas, Achas begat Ezechias, Ezechias begat Manasses, Manasses begat Amon, Amon begat jozias, jozias begat jechonias and his brethren about the time of the captivity of Babylon. And after the captivity of Babylon, jechonias begat Salathiel, Salathiel begat Zorobabel, Zorobabel begat Abiud, Abiud begat Eliachin, Eliachim begat Azor, Azor begat Sadoc, Sadoc begat Achin, Achin begat Eliud, Eliud begat Eleazar, Eleazar begat Matthan, Matthan begat jacob, jacob begat joseph the husband of Marie, of whom was borne that jesus which is called Christ. 
Of Solomon was borne Roboham: and of Robohan Abias': of Abias' came Asa: of Asa josaphat, from whence came joram, & of him Ozias: of Ozias was borne joatham: of joatham Achas: of Achas Ezechias, and of him Manasses: of Manasses was born Amon: of Amon jozias: of jozias, jechonias and the other brothers of jechonias, about the time when king Nabugodonozor burned the temple of Jerusalem, and carried the king and the people of the hebrews, captive into Babylon, which were figures, signifying the tyranny of the devil toward mankind, and against liberty restored thorough the benefit of Christ. In this near and narrow point between servitude and liberty when the people of God were about to be restored to their religion and dwelling places, jechonias begat Salathiel: Salathiel zorobabel: zorobabel Abiud: of Abiud came Eliachim: of Eliachim Azor: of Azor Sadoc: of him Achim: of Achim Eliud: of Eliud Eleazar: of Eleazar Matthan: of Matthan jacob. And this jacob was the father of joseph, unto whom was married Mary the mother of jesus, who was promised to be the saviour of all men, whom the hebrews call Messiah, that is to say Christ, or anointed: because he only being king over all, and high priest, with the sacrifice of his own body, hath pacified God the father being displeased and grieved with the sins of mankind. And the tyranny of death utterly put away, he hath opened the kingdom of heaven unto all men. The clean was married to the clean, the most chaste to the chaste, of the same tribe and family, that is of David, according to the order of God's law, lest any man should think that this order and genealogy of kindred were of little profit concerning the declaration of Christ's stock, whereof he came as touching his humanity.  All the generations from Abraham to David, are, xiiii, generations. From David unto the captivity of Babylon are fourteen generations. From the captivity of Babylon unto Christ, are fowertene generations. 
And if any man list to hearken the time that Daniel described many years passed by certain orders and degrees of weeks, he shall find the sayings of the Prophets very agreeable to the thing that is now come to pass. The sum of the whole genealogy resteth in three fowertenes. For if ye count from Abraham the patriarch unto David the author of the storishing kingdom, ye shall find, xiiii generations. Again if ye count from David, unto the decay of the kingdom, that is unto the exile into Babylon, ye shall find xiiii generations. Again if ye count from the time unto Christ, the beginner & the finisher of the new evangelical generation & new kingdom: ye shall find fowertene generations. Hitherto we have showed you truly the genealogy of Christ, to the intent it may appear to all men, that this is he, whom the true sayings of the Prophetesin times paste promised to the world. And so many arguments agree in one, that it cannot seem to be done by chance, and that withal it may be evident, that he was very man which came as touching the flesh of such ancestors as were notably known.  The birth of Christ is on this wise. For when his mother Mary was espoused unto joseph, before they came together, she was found with child, by the holy ghost. 
But, although he were man borne of man, which came to redeem mankind by his death: yet he was not borne after the common and vulgar sort of them that be borne. For it was seemly, that he which came from heaven, which called unto heaven, which taught a promised nothing but heavenly things, finally which after so many Prophets and doctors was made ambassador, to th'intent that once and for altogether he should make all things new, and cum forth into the world with a very body in deed, but yet after a new manner, and that the true nativity of man should be declared in such ●orte, that it should not be thought unseemly for God: and isaiah prophesied this thing to come to pass, that because men did in manner sleep at these common miracles of nature, by reason of custom, God should show a new miracle and that in the earth, to the intent it should be more evident to all men's sight and understanding. He is borne very man and mortal, and yet the same very God and immortal. He is borne a man of man and yet of a virgin. He is borne of the stock of Adam which was the first of mankind, and yet without the spot of sin. He is borne in matrimony, but so, that the work of his conception was not of man, but of the holy ghost: who by a wonderful mean, formed and fashioned the strange and marvelous fruit, of the substance of the undefiled virgin, as in an heavenly temple consecrated to God. And he ordered this matter with such a marvelous wisdom, that he covered and hid it from the wicked, as a thing incredible: and persuaded it unto godly minds with most certain & sure arguments, the which no eloquence of man was utterly able to prove and persuade. Wherefore when the holy virgin eternally appointed to this great mystery, to be the mother of jesus, by the advise of her parents, whose hearts were ordered and directed by the power of God, being spoused to an honest man of her tribe, named joseph, kept company with him in house, she was found great with child before they came and coupled together as man and wife, either because true honesty, is not hasty to the lust of pleasure, or because God did so order this matter. For the maiden's womb waxing daily greater and greater, declared it unto joseph to be so, being her husband, which both loved her well, and was not insencible in such things. And the fled not from the sight of her husband, as though she had in her conscience yielded herself culpable, neither disclosed she the secret, which she had learned of the Angel: eyether because she was in despair, the the thing might as yet be believed or persuaded, or because she reserved this unto god to be declared in time convenient. Therefore the conception was certain & true declaring itself by manifest & accustomed tokens, especially unto joseph, who by reason of conversation in household, marked, more easily in his spouse, the habit and form of her body. But this young thing came not forth by the embracing of man, as other women by the common law of nature be wont to conceive, but by the holy ghost: which by the angel Gabriel than messenger from heaven, entering into the most holy temple of the virgins womb (the invisible power of the fatherly god head embracing and owershadoing the whole body and mind of the most holy virgin) without any hurt or detriment of chastity, made her great with child.  ¶ But joseph her husband being a righteous man, would not put her to shame, but was minded to depart from her secretly. 
Furthermore joseph being yet ignorant of so great a mystery, when he saw evident arguments and tokens of conception in his wife, and knew well that he had never to do with the maid, whereby she might becum great with child, and yet had found the manners of her to be such, that there could be no suspicion of adultery in her, and besides that true honesty is neither ready to misdeem, nor hasty to revenge: he began to cast in his mind, by what means he might both see for the good name, and the life of his wife: and also commit the matter unto god, whereof he himself could find no end nor issue. By the reason of great familiarity, he found the manners of the maid utterly without blame. For that godly spirit, which dwelled wholly in her heart, did appear in her eyes, and in her countenance, and did declare itself every where in her going, in her gesture, and in her communication. He had espied in her a certain heavenly thing & above the common rate of other mortal creatures. And yet he saw her great with child, & she was away from home certain months, while she went to see her cousin Elizabeth. Furthermore he considered how great the weakness of that age and kind was in other maidens. What business would sum other husband have made here, chiefly if love had stirred up gelowsy which is a very sore disease of the mind? But to prove this matter to be true. joseph was chosen out to be a witness, lest any man might say, the child of mary was either another woman's, or else unlawfully gotten. He was a man well esteemed of all men, a man of known and tried honesty and wisdom, so that no man might suspect him, either to be so notably naughty that he would be his wives bawd, or of so foolish patience, that he would nourish & bring up with the child her whom he knew to be an adulteress. There be none more cruel against their wives that do amiss, than they which be defiled with many adulteries themselves. joseph himself being very innocent, was so far from all desire of vengeance that he did not so much as once in words find fault with her, lest he should discourage the virgin's heart with any sorowfulness. He is troubled with himself with secret cares of the mind, and doth devise a gentle kind of divorce, that he might be delivered from her company which was with child, in such wise, that she might bear no blame, nor be in any jeopardy or peril.  ¶ But while he thus thought, behold the Angel of the Lord appeared unto him in a sleep, saying: joseph thou son of David fear not to take unto the Mary thy wife. For that which is conceived in her, is of the holy ghost. She shall bring forth a son, & thou shalt call his name jesus. For he shall save his people from their sins. 
And thus far God hath suffered this innocent man to be troubled and distract with doubtful devices. For this was expedient for the certainty of his faith. But now it was time for him to be delivered out of these griefs of his mind, being worthy doubtless to be made partaker of this mystery, for the great honour that he did to the virgin thus consecrated to God. And for the approved gravity and soberness in suppressing the cares of his mind, he was thought mere to contain and keep trustily this secret mystery, which was not yet to be published, because of the perverse and froward suspicion of the jews. Behold the angel Gabriel, (which signified unto the virgin the marvelous conception, appearing with great light unto her waking, because of her pureness which was more than angelical, being well acquainted with such kind of visions,) presenteth himself unto joseph in his sleep: & as he was musing in his sleep of such like matter, the messenger of the heavenly oracle, spoke unto him in this wise: joseph the son of David, what carnal suspicion troubleth thy mind? why art thou vexed? why dost thou waver in and out? or why dost thou muse upon divorcement? or why wilt thou be dismissed from her, which is coupled unto the with so great love, and also by the kindred both of tribe and family? There is none other spouse worthy for that virgin, and she is appointed to none other by the ordinance of God, bu● to the. Thou must know, that David is the author of thy stock, unto whom was promised in times past the thing that now beginneth to be performed. All that is done, is godly. Thou needest not to fear that thy wives womb rising without thy doing shall stain thy matrimony with any spot of dishonesty. Thou dost suppose that she is great with child, and dost suppose aright. But thou must not therefore remove her from thy company and conversation, but rather take her and adjoin her unto thee, because thou seest her great, unto whom by god's ordinance thou art given to be an husband, to the intent that hereafter thou mayest be a witness of the fruitful virginity found in thy wife, and that she in the mean time by that that she is married unto thee, may be in safety against the suspicious cruelty of the jews, unto whom this mystery is not yet to be opened, especially unto them that be not yet worthy, neither of capacity to receive it. This matter shallbe communicated and opened unto thee, to the intent thy wives innocency shall suffer none unworthy thing. For this new fruit, wherewith thou seest thy wives womb daily to increase, like as it is not of thee, so it is of none other mortal man. The Angel brought the message being as a goer between God and her, in making this godly conjunction, the father hath overshadowed her: the holy ghost hath prepared her womb, the son of god hath replenished it. All is new for that a new child shall be borne. It proceedeth from heaven that thy wife shall bring forth, who shallbe more chaste also after that she hath brought forth child. And she shall bear a son: not for thee, but for the world. In the mean season, thou shalt be called his father, and thou shalt be the keeper of the maid, rather than the husband. When the child is borne, thou as the father shalt give it a name, not a name after thine own fantasy, but that name that God, agreeably unto the thing, did destinate and appoint unto him, before the creation of the world. And thou shalt call his name jesus, that is to say, saviour, for this is that same Messiah desired & looked for so many years, who according to the sayings of the Prophets, shall deliver all his people from their sins: not by the sacrifice of beasts, but through● his own blood. And he will not only be content to give freely this so great a benefit, but when we are purged from the sins of our former life, he will give us also very perfect, and eternal salvation.  All this was done that the thing might be fulfilled which was spoken of the Lord by the Prophet, saying thus: Behold a maid shallbe with child, and shall bring forth son, and they shall call his name Emanuel, which is by interpretation: God with us. 
And surely none of all this matter is brought to pass by chance or fortune, but by the decree and providence of god. For the thing that we show to be done, the same in times past the lord himself promised that he would do it, speaking by the mouth of his prophet Esay, and setting forth in few words both the strange, newness and the great fruit and profit, of this conception. Behold, sayeth he, a virgin shall conceive and bring forth. And this is the strangeness of it: for when was it ever heard, a maiden to have borne a child without blemish of her virginity? Now hearken what is the fruit & profit: And his name shall be called (sayeth he) Emanuel, which soundeth in Hebrew, God with us. For this only one shall reconcile his prople unto god, and where as he was offended and displeased, he shall make him favourable and merciful, and being conversant among men, he shall power the most abundant goodness of god in them, and at last they having knowledge and experience of his effectual doctrine, of the might of his miracles, of his present efficacy and strength, and of the vehemency of his divine spirit, showing itself after a new sort in them that shall believe, they shall cry and not without a cause: God is with us. If thou acknowledge the prophecy (as truly thou dost acknowledge) give attendance and honour to this mystery, and keep close this secret privity.  Now when joseph awoke out of sleep, he did as the Angel of the lord ●ad him and took his wife unto him, and knew her not till she had brought forth her first borne son, and called his name jesus. 
When the messenger of the high God had spoken these things, joseph waking from sleep both merely and cheerfully, did obey the oracle. He setteth apart all his purpose of discord, and taketh his wife more nearly unto him, that no man might suspect any discord or disagreement to be between them. And now he perceiving that she was wholly dedicated unto god of heaven, doth honour in her the godly mystery, nor dareth not touch her, whom god had taken only to himself. He is diligent in service, but he forbeareth to company with her as her husband. In the mean reason that heavenly fruit waxeth ripe in the holy womb of the virgin, which coming forth at his time of his mother the virgin, took not away the integrity of his parent, but did consecrate and sanctify the same. Further joseph (as he was commanded of the angel) bearing the countenance of a father hitherto, gave a name to the child, jesus, when after the fashion of the country, he was circumcised the ●yght day.   

The ii Chapter.  When jesus was borne at Bethleem a town is jewrye, in the time of Herode the King: behold there came Magians from the east to Jerusalem saying. Where is ●e which is borne the king of the jews? For we saw his star in the east, and are cum to worship him. 
HItherto ye see how many things do accord and agree with the godly sayings of the prophets. He is borne of the same ancestors and of the same tribe and family, that the prophecy promised he should be borne. Also the supputation and count of the weeks, when Daniel prophesied that he should come, doth consent and agree. 
When jesus was borne. etc.  Also the strange Nativity doth agree, in that that he was borne of a virgin without help of man. And the name doth agree. A Saviour was promised, a Saviour was looked for, & jesus signifieth a Saviour. Furthermore the name of the country, and of the town, doth answer to the faith of the Prophets, for he was borne not far from Jerusalem in a little town called Bethleem, and that in the country of jewry, (for there is a town in Galilee also of this name, in the tribe of zabulon,) and he was borne in the time when Herode an Idumean by birth and not a jew, obtained the kingdom over the jews, that no man needed for to doubt but that now was the time that Messiah should be borne, the which jacob the patriarch many years before prophesied should come to pass, saying: The sceptre shall not be taken from juda, nor a ruler from his thigh, till that he come which should be sent. Truly this is he, the holiest of all, at whose entering all the anointing of the jews ought to have ceased, and give place. Now ye shall understand by what wonderful means he began by little and little to be know to the world. For he would be manifest & open unto all, which came to save all, that both he might be known unto good men to their salvation, & that he might take away from the wicked all excuse of ignorance. He was promised chiefly to the jews, he was borne of them, he was first preached unto them of the Angels, singing glory on high unto God, and in the earth peace among men of good will. The shepherds being taught by the voice of the same Angels, & told of the child that was borne, offered the first fruits of faith at the manger where the babe was borne. By the secret inspiration of the spirit he was known of Elizabeth, of Simeon & Ann● the prophetess. first of all he showed himself unto poor & humble persons, whom he knew to be most pres●● & ready to receive faith. For the proud would not lightly receive him being humble, nor the rich, him being poor, nor the stout him being meek: nor they that were entangled with the desires of this world, would receive him that was heavenly. And because he was promised not to the jews only, but also to the Gentiles, yea to all the nations of the world, he would even at the very entry of his beginning, be known of them also, to thin●ent he might declare and show, that salvation was also offered unto them, and that he might stir and provoke the jews by their example, to come to faith and to believe.  
And he did not draw all men by one mean to the knowledge of himself, but he alured every mane by little and little by such things as they already knew and were well acquainted with. The jews gave faith unto the Prophets, they were moved with signs and wonders, therefore he enticed them by the allurement of these things. 
Behold there came etc.  The Persians and the Chaldeans did attribute much to the stars, as men much given to this kind of Philosophy, through the knowledge whereof they had persuaded themselves, that there should be a certain wonderful restorer of the world. Therefore they had knowledge of the birth of the child, not by any Prophet or Angel, but by a certain strange and a wonderful appearing of a star, truly of that star, the which the prophecy of Balaam did show before to rise out of the house of jacob. And now they had knowledge by the common fame that this king was chief promised unto the nation of the jews, and that he was not a mean king, and of the common sort, but very notable, and without comparison: of whose power, of whose wisdom and of whose goodness, far exceeding the power, wisdom, and goodness of man, the whole world should have experience. Further (as the ill man when he hath occasion is made worse, and a wise man as he hath occasion is made wiser,) certain Magians (for by this name the Persians called them that be notable in the science of Philosophy) to th'intent they might come near and learn more exactly the thing that the star showed unto them as in a dream, being nothing afeard at the great journey, they come unto Jerusalem, the star guiding them the way: either because there dwelled the Scribes and Phariseis which were very expert in the law and the Prophets, or because they understood that the king should be borne not far from Jerusalem. For now knowing certainly that he was borne, only they inquired what place it was that was made happy with so noble a birth. For they thought that the nativity of so great a prince could not be hid among them, which looked for his birth so many hundred years, especially seeing he should be borne not only among them, but also of them. But Christ is no where later or with more difficulty known, than in rich▪ cities, and in princes courts, and among them that be arrogant in the profession of wisdom. 
For we saw his star in the East. etc.  But they, ignorant of these things, inquire simply and openly. Where is he (ꝙ they) which is lately borne the king of jews? For we know by a sure token that he is borne. For when we were far hence in the east, we saw his star of a marvelous brightness and beauty. We saw the star and felt the inspiration. Therefore because we know that he is borne to the commodity and profit of all men, though we be strangers, yet be we come hither to honour and worship him, and to give the first fruits of honour due unto the new king. Knowing well that they shall be happy and blessed, that shall have his power and might merciful unto them.  ¶ When Herode the king heard these things be was troubled: and all the city of Jerusalem with him. And Calling together all bishops and Scribes of the people, asked them where Christ should be borne: And they said to him. At Bethleem in jewrye. For so it is written by the prophet: And thou Bethleem in the land of juda, act not the least among the princes of juda. For out of thee, I shall have a captain come, that shall govern my people Israel. 
What time they had such communication simply with all men, by and by the rumour and tidings was brought to Herode the King, which a good while had feared & trembled at the name of him that should be borne, fearing lest he should be set beside the kingdom, which he being a stra●●gier than held, if so great a prince had been borne of the stock of the jews. For Herode dreamt of nothing else, but of an earthly kingdom, little knowing that Christ brought in another kind of kingdom, which should pertain universally to all men. Therefore after that he heard that he was borne, whom he feared to be borne, and heard it of the Magians, men both of learning, and (as concerning worldly port) not to be despised, truly he was troubled in his mind, and with him also the whole city of Jerusalem: divers men diversly, either fearing or hoping. But the wisdom of God so ordered the affections & endeavours of men, that both the simplicity of the godly, and also the rage of the ungodly set forth the glory of Christ on every side, and made the things that were incredible the more to use believed. And this was the cause that the loode star of the way, left the Magians for a time entering into Jerusalem: that their inquiry might show abroad the fame of the child that was borne, and yet the place where the child was borne, should be kept secret from the cruel king. 
And they said to him: At weyhill in Iury. etc.  Therefore king Herode blinded with envy and anger, being wholly bend to destroy the child that was borne, pretended a cloak of Godliness unto his wicked cruelty. He calleth unto him all the chief of the order of priests, and the Scribes of the people of jewry, whose special profession was this, that if there were any new matter that did arise, they should make answer out of the sayings of the Prophets, and their godly books, because they professed the exact knowledge of them, to th'intent that both the number and the authority should make the thing of more credit. Therefore when these were called together, the king so much the more wicked, because he counterfeited godliness, demanded of them in what place the orasies or saying of God, did promise that Christ should be borne. And they not yet raging with haired against Christ, whom they had not seen, answered simply and without delay: In Bethleem of juda. And lest their authority should have but little weight, behold they, have in a readiness the prophecy of the Prophet Mitheas: And thou Bethleem in the land of juda, art no● the least among the Princes of juda, for out of the shall spring a ruler which shall rule my people of Israel.  Than Herode privily calling the Magians, diligently inquired of them what time the ●lette app●ted. And sending them to Bethleem, said: G●thither and search diligently for the child. And when ye have found him, bring me word again, that I may come and worship him also. 
And these things than answered the priests and the Scribes, who afterward procured him to be slain, bright and notable with miracles, & doing good unto all men. The king first of all greatly moved with the saying of the Magians, was utterly amazed with this so ripe and ready an answer▪ chiefly that the prophecy promised manifestly a ruler of Bethleem which should rule the people, of whom he was borne. Wherefore the priests & the Scribes being sent away, because he was in despair for to deceive them, he calleth the Magians privily unto him, lest the jews might suspect any craft or guile, and so opening the matter on each side as though he and they both purposed one thing, inquired of them diligently how long it was since the star appeared first unto them, by whose showing & pointing they had passed over so great a journey, and came to Jerusalem: meaning and purposing this, the more certainly to use and exercise his cruelty to the destruction of that one new borne child. The Magians (for godliness is not suspictouse) keep nor hide nothing from him, not thinking him to be so cruel & fierce that he would show cruelty upon an infant yet scant borne, neither so furious that he would suppose to suppress by man's devise, the thing that was done by god's might: When they had showed the time, he of the other side showed the place which he had learned of the Scribes. And now he conceiving a sure hope that the child might be taken by these two shewinges, giveth commandment in his own name to the Magians, which of themselves were willing to go, that they should go to Bethleem, and seek out the child with great diligence: and when they had found him, to return eftfones unto Jerusalem, and give him knowledge of all the matter: (he pretended a very godly cause, and nothing displeasant to the minds of the Magians) that I also (ꝙ he) may follow you and worship him. He himself would first have knowledge of the child, to the intense he might destroy him before that the people of the jews had clear understanding that he was borne. God in the mean time made this provision, that the Magians returned safely to preach Christ in their own countries. Otherwise if this ungracious man had not been deceived of his hope, he would have used extremely the Magians themselves, which brought him so unlucky tidings.  ¶ When they had heard the king, they went forward: and lot, the star which they saw in the East went before them, till it came and stood over the place where the child was. And when they saw the star, they were marvelously glad, and went into the house, and found the child with Mary his mother, and fell down and worshipped him, and opened their treasures and offered unto him gifts: gold incense, and myrrh. And being warned of God in their sleep that they should not go again to Herode, they turned into their own country another way. 
The godly simple Magians, after that they had heard the king, made haste unto Bethleem, whom the star which called them forth, for a time did forsake, to the intent, that the barbarous people should first show unto the jews that Christ was borne, whom they looking for so many years, afterward did put to death. But when they had passed over this part of God's ordinance, again appeared that wonderful star, which served their Godly purpose in such wise, 
And when they saw the star. etc.  that it showed unto them not only Bethleem, but also the cottage itself, being very low, poor, and bafe, and therefore very hard to find, yea and hanging very near over the child's head, it did show and point, as it were with a finger to the infant, whom they so fervently desired. Therefore when the star began to appear again, it shook of and put a way all carefulness from their minds: and now replenished with sure hope and joy, and passing little upon men's tellynges, but following the heavenly guide, they espy the palace of the new king: a filthy and a vile cottage or stable. Sincere Godliness is nothing troubled with these things. They enter in: they find the infant not differing in appearance from others: they find the mother nothing gay or gorgeous to look to. All their stuff showed and testified poverty and simplicity. The Magians which did not worship nor fall down before Herode, magnifying himself in his seat with a kingly pomp, fall down at the cradle of the crying babe: they adore and honour grovelling on the ground, 
And fell down flat & worshipped him.  him that could not yet speak. And them were not content with this godliness, but they take out of their boxes, gifts purposely appointed of those things with increase of the which, the nation of the Persians was chief enriched, that is, gold, incense, & myrrh▪ lest that he which shortly after should be compelled to flee, should lack in his viage. And with these first fruits of faith, the Gentiles that were far of preventing the jews, which were thought to be next unto God, do constitute Christ to be their king: and of the other side do dedicate themselves unto him, offering a new sacrifice in three kinds of things. And now as by a ryddell or a dark figure, they professed that ineffable Trinity of the father, and the son, and the holy ghost, acknowledging also in ●ne man mortality, priesthood, and kingdom. For gold is for a king, incense for a priest, myrrh for him that shall die. He was borne mortal, 
And being warned of god. etc.  he did sacrifice on the cross, he conquered rising from death, he reigneth in heaven. The jews saw so many wonders, and when they knew him, they killed him. The Magians saw no notable thing as concerning their bodily eyes, and they rejoice that they had so fortunate a journey. But what time they devised with themselves whether they should return unto Herode to satisfy his mind and desire, they were admonished in their sleep, by the divine oracle, not to return again to Herode. For that was neither surety unto them, neither to the child, neither expedient for such a weighty matter, which in time and by parsell meal, should be promulgated and published unto the world. They speedily did obey th'oracle, and returned into their country another way, to be new preachers of the new king among their country men.  And when they were departed, behold the Angel of the Lord appeared to joseph in his sleep, saying: Arise and take the child and his mother and fly into Egypte, and abide there, till I bring thee word. For He●ode will seek the child to destroy it. So when he awoke, he took the child and his mother by night, and went aside into Egipte, and was there unto the death of Herode, that it might be fulfilled, which was spoken of the Lord by the prophet, saying: out of Egipte have I called my son. 
Now the health and safety of the Magians was provided for, and that the tranquillity both of the mother and of the child might forthwith be seen for, 
Arise and take with thee the child  and that also the ungodliness of Herode according unto his deserts, might more and more be exasperated & grieved to the glory of Christ: the same heavenly messenger which sent away the Magians, appeared unto joseph in his sleep, exhorting him that now being privy unto the mystery, he would convey away secretly the mother and the child into Egypt: whereby the divine counsel intended this, that that region also being wholly given to the monstrous worshipping of gods, whiles it is become the host and re●eyuer of him that is fled from his country: by the touching and having to do with him, it might be prepared and made ready to some entry and beginning of true godliness. Therefore the angel spoke unto joseph with these words: Arise, and take with thee the child and his mother, and flee privily into Egypte, and tarry there until I return unto thee, and show thee the time to come hither again. For it will come to pass, that Herode shall seek by all means to destroy the child. Not that it is hard unto God suddenly to extinct and kill Herode, and to preserve the child, if it please him, but this order of the matter is more profitable for the confirmation and establishment of faith. For it is god's will that the fury and the rage of the tyrant shall set forth his glory. joseph not tarrying, took the mother a maid, and the child, and flying in the night season conveyed them into Egypte, there remaining till that Herode was dead. Truly this thing chanced not by the fear of man or by fortune, it was the will of God to prepare and to establish the kingdom of his son by these adversities, by the which, worldly things be worst to be decayed and brought to nought, lest that the world should take upon it any thing in divine matters. And that thou mayest the better believe it, God who would this thing to come to pass, prophesied many years passed by the mouth of his prophet Osee, saying: out of Egypt I called my son.  Than Herode when he saw that he was mocked of the Magians, he was greatly grieved, and sent forth men of war, and killed and slew all the children that were in Bethleem, and in all the coasts thereof, as many as were two year old or under, according to the time, which he had diligently known of the Magians. 
In the mean season king Herode, after that he perceived in deed that the Magians had deceived him, now raging in anger, cast away the cloak of godliness and bruste out into manifest rage, and sending forth ministers of his madness, killed all thinfants as many as were in Bethleem, and as many as were in the coasts and the compass of the same town, which were of the age of two year or younger, following the supputation of the time, in the which the Magians told him, that they saw first the star of the child. Cruelty enlarged the time and the place, compassing in all the young children, supposing that by this wicked counsel, he had provided surely enough, that he should escape by no means, whom only he desired to be extinct and slain. But in vain travaileth the craft of men against the counsels of God. By these things was showed a manifest example, what they should suffer of wicked princes, that would believe the gospel, & what they should prevail that by cruelty travailed to extinguish the faith of the gospel, being yet tender and springing up in the hearts of the godly. To be killed for Christ, is to be saved. Herode had an occasion to repent, and not to rage's, if greediness to reign and to bear rule had not blinded his mind. But while he through his own default turneth all things into matter of greater madness, by his maliciousness he did set forth the justice of god. For it is manifest to all men, that the innocent children were slain, with great cruelty, and that he is worthy an horrible destruction, wherewith afterward he was surely paid.  ¶ Than was that fulfilled which was spoken by the Prophet Hieremy, where as he sayeth. A voice was heard in Rhama: lamentation, weeping and great mourning: Rachel weeping for her children, and would not be comforted because they were not. 
But lest any man might doubt, that this thing came to pass by the ordinance of God: hark to the prophecy of the Prophet Hiermy, seeing through God's inspiration this thing, as though it had than been done already, which many years after should come to pass. I voice (ꝙ he) was heard in Rhama, a voice sore weeping, sorrowful and lamentable. Rachel did bewail her children and would receive no comfort because they were all slain. Rachel bearing Benjamin, that is to say, the son of sorrow, by and by upon her delivery died, and was buried not far from Bethleem, whereof the Prophet did express in her person the sorrow and wailing of the mothers, lamenting their children which Herode killed.  But when Herode was dead, behold the Angel of the Lord appeared in a sleep to joseph in Egypt, saying: arise and take the child and his mother, and go into the land of Israel, for they are dead which sought the child's life. And he arose and took the child and his mother, and came into the land of Israel. 
In the mean season after that Herode was taken out of the world by punishment and vengeance most worthy for him, the angel again which gave counsel to fly away, appearing to joseph in his sleep, moveth him to leave Egypte, and to bring again the child and his mother into the land of Israel. For he said that they were dead that would have the child destroyed. And he readily obeying in all things the will of God, conveyed Mary being maid and mother together with her sweet babe, into the country of Israel. For it behoved him first to be known unto them, unto whom chiefly he was sent, to th'intent the people of hard belief, should have nothing why they might make any reasonable pretence of their ungodliness, denying him to be their Messiah, but to be some other appointed unto the Gentiles.  ¶ But when he heard that Archelaus reigned in jewry, in the room of his father Herode, he was afraid to go thither, but being warned of God in a sleep, went aside into the coasts of Galilee, and went and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets: he shallbe called a Nazarite. 
And as soon as joseph entered into the coasts of his country, and had knowledge there by a constant fame that Archelaus the son of Herode that was dead, having the one half of his father's kingdom reigned in jewrye in his father's place, fearing lest the son had succeeded his father in cruelues, like as he did in his kingdom, durst not go thither: and again being established by the answer of the Angel, whereof now he wholly did depend, went apart into the coasts of Galilee, which part had than chanced unto Herode the tetrarch brother to the king that was dead. Here the Angel promised all thing to be safe, also the love of the country was an invitation, and the counsel of God wrought withal, that Christ by many occasions should be made common to many, whose coming was to every man. Bethleem doth glory of his birth, at Jerusalem he was circumcised and purified, Egypt was happy of so noble a jest, Nazareth may well glory of his bringing up. For this was the country of his mother, in the which she conceived her son, a base and a poor village of Galilee, a country not regarded but despised of the jews, but it was a secret corner, so much more meet for the child against the cruelty of Archelaus. And this point herein god doth teach us, that there is no need of helps, riches, power, partetaking, or nobility of birth, in those things which are done by the will of god. Nay these things annexed and put unto, rather obscure and darken the glory of God among men. 
That it might be fulfilled. etc.  For that this thing came not to pass by fortune it may appear, in that the prophecy long before declared, that the Messiah should be called a Nazarene, the which to be done, even the title doth declare, which Pilate ignorant of the prophecy, commanded to be set upon the cross. jesus of Nazareth the king of jews. And at this day they that profess Christ be therefore of many called Nazarenes. And the word itself hath his mystery. Nazareth among the Hebrews hath his name of a flower, because that that godly and sweet flower the sanctifier of all virginity was borne of a virgin, like as Bethleem signifieth unto the Hebrews the house of bread, out of the which came that heavenly bread, which whoso eateth, shall live everlastingly. He therefore gyved certain years as one unknown, with his mother and his foster father joseph, whose son he was thought of all men, until the time he came unto man's state, and then he showed himself unto the world by doctrine, miracles, death, and resurrection, being known or notable in nothing, nor exc●lyng other men, but that he went forward daily and increased in all kind of honesty, and heavenly gifts, that every man looked for some great and notable thing in the child. He was also in the mean season a diligent observer of the law, because he would give none occasion unto the evil willers, of evil saying or back biting, but satisfy all men in all things. He had rather for a time by keeping of the law, to bring the jews to more perfection, than by despising it, to alienate and withdraw their minds clean from him. Only once he showed himself at Jerusalem, being twelve years of age, at what time he privily leaving his parents, was found in the temple sitting among the doctors, hearing them, and by course questioning with them, insomuch that he was a wonder to them all. Even than his godly disposition had a desire unto those things for which he was sent into the world: but as this was a praise of a ready mind, so it was the example of moderation and obedience to tarry the time prescribed of his father.   

The iii Chapter.  ¶ In those days came john the baptist, preaching in the wylhernes of jewry, and saying: Repent ye of your former life. For the kingdom of heaven is at hand. For this is he, of whom the Prophet Esay spoke, which saith: The voice of a crier in the wilderness: prepare the way of the Lord, and make his paths straight. And this john had his garment of Camels here▪ and a gyr●cii of a sky 〈◊〉 about his loins. Further his meat was Locusts and wild hovye. Than went out to him Jerusalem and all jewrye, and all the country round about near to jordane, and were baptized of him in jordane, confessing their spunes, 
Now is it worthy the hearing, to know how our Lord jesus Christ begun and entered with the matter, that he came for. He thrust not in suddenly to men unawares, when they thought not upon it. First he would that all men's minds should be prepared, 
In those days came john the baptist.  and made in a readiness by his usher and messenger john the son of zachary, a man known and allowed of the jews themselves: to th'intent that the thing which ever should be believed, might by little and little be stilled and put into the hearts of men. Therefore when the time drew near, in the which it was decreed by the eternal ordinance of God that the whole world should be renewed through the doctrine of Christ: john came forth, the son of a priest, and of a prophetess, which john was judged afterward to be more than a Prophet by the testimony of Christ, who also even in his birth and beginning, had made men to conceive great hope of him. And he came not out of kings courts, 
Preaching in the wyldrenes of jewry.  or out of common resorts of men, but out of wilderness, where from his childhod he led an angels life, being content with a most simple & common diet, clad with a garment woven of Camels heres, girded with a letheren girdle. His diet was agreeable unto his apparel. For he lived with course meat, and easy to be gotten, which he found in the wilderness, that is to say, with locusts and wild honey. Such diet, such apparel, such a place, was most meet for a preacher of penance: Whose wonderful holiness so amazed all men's minds, that many supposed that he was Christ: chief when many were persuaded the other which was thought to be Messiah, to have perished in the number of the infants of Bethleem. But he did not challenge unto him the glory of others, insomuch that he showed Christ openly to all men, and said that he was not worthy to leu●e the latchet of his shoes. And yet he rushed not forth of his own swinge to preach: but when he was admonished from heaven, that now was the time to play the preacher. For he came not by chance to his office of preaching, or by the sending of man, but this was he, 
For this is he, of whom the prophet Esay spoke  of whom Isaiah prophesied so many years before, both that he should utter openly in wilderness the voice of his preaching, and also that he should be sent before to prepare the hearts of men to receive the doctrine of Christ, & because he persuading repentance of the former life, should make them able to receive the grace of Christ, who by baptism should pardon all men of their sins. And that (the course of things being suddenly changed) they that were puffed up before by the vain justice of Moses' law, and by the foolish wisdom of this world, should have their combs cut, and be brought low. And finally that they which before seemed vile, abject, and unprofitable because of their ignorance and humbleness, should now be made lively and strong through the doctrine of the gospel, and rich with heavenly riches: and those things which by the rigour of the law seemed hard and intricate, through faith & grace of the gospel, should be made right and easy: and that this health and salvation, should be opened and published not only to the jews, but also to all nations of the world. All these things prophesied Esay, the most assured Prophet of the Lord. And this is the prophecy: A voice of the crier in desert, prepare ye the way of the lord, make his paths plain and even. Every valley shall be filled, and every mountain & hill shallbe brought low. And the crooked shallbe made straight, and the rough shallbe turned into plain ways, and all mankind shall see the salvation of God. And now a certain rumour and fame of the coming of Christ, secretly spread abroad by many, and farther the conscience of their naughty lives (for there was no time more sinful and filthy than that was) and finally a certain secret inspiration did cause and brought to pass, that many of them were weary of their life, being very desirous of him, of whom they had a certain savour and understanding (simple though it were:) who suddenly should renew all kind of men, and their sins clearly abolished, bring them unto the kingdom of righteousness. Wherefore when they came flocking unto john not only out of the city of Jerusalem, but also out of whole jewry, chief out of those countries that be near unto jordane: john himself cometh and approacheth to satisfy their ready will & desire. And the thing that he preached in wilderness, the same he doth beat into the people, being now more thick assembled and gathered together near unto the water of jordane, that through repentance of their former life, they might prepare themselves to Messiah now at hand, and offer themselves to be healed of him, 
And were baptized of him in jordane▪ etc.  who should bring health and salvation. He is in the way of health, that knowledgeth his disease, and hateth it. For now (sayeth he) the kingdom of heaven, and that same most fortunate & most to be desired kingdom is at hand: yea and that very near, but there is no entry into it, but to such as be pure and clean, from this worldly filthiness. At this preaching, in figure & token that the filthiness of the minds should shortly be cleansed away, many were baptized in the water of jordane condemning their former life, and acknowledging their offences openly. For so it was thought good unto the wisdom of god, that john which was the bound and border of Moses law, being now at an end, and of the grace of the gospel now coming on, with this sign and token, should go before, not to abolish sin, which thing Christ properly reserved unto himself, but to prepare men's minds, that they might be the more able to receive the benefit that should forthwith ensue.  But when he saw many of the Phariseis & Saduce●s coming to his baptism, he said unto them: O generation of vipers: who hath taught you to flee from the vengeance that is to some? Bring forth therefore the fruits that becometh penance. And be not of this mind, to say within yourselves: we have Abraham to out father. For I say to you, that God is able to bring to pass, that of these stones, children shall rise up to Abraham. Even now is the axe also put to the root of the trees. Therefore every tree, which bringeth not wurthe good fruit, is he wen down and cast into the fire. 
And this was done in the xu year of Tiberius Cesar, being Emperor of Rome, and Poncius Pilate having rule over jewry under him, & Herode the brother of him that died, being tetrarch of Galilee, where Christ made his abode: and his brother Philip tetrarch of Iturea, and the country Trachonisis: and Lisanya the tetrarch of Abiline: and Anne, and Cayphas, being the chief of the priests. And thus the realm of jewry being divided unto so many rulers, forth came he which should call things to the power and rule of one prince. And first of all, a great numbered of people flocking unto him, when john saw a great multitude of Phariseis and saducees come to baptism, and was not ignorant how this kind of people was arrogant, fierce, and standing in their own conceit, for the notable observation of Moses' law as it seemed to themselves, & for the merits of the patriarchs, of whom they craked and gloried much, for that they came of them. For they envying and laying wait to hinder the baptism of john, being in use and reputation, sent a crafty message unto him into Bethabaram, (for john at that time did baptize there) demanding whether that he were Christ. If he had been, forthwith they would have objected, that Christ had been promised of the tribe of juda, whereas it was manifest that john was of the Tribe of Levy. Further when john protested plainly that he was not Christ, no nor no Prophet, especially of those old and ancient Prophets, whom they thought would return again the world▪ they demand of him further, how he durst promise remission of sins by baptism, which properly was reserved unto Christ. He answered, that there was much difference between his baptism, whereby he did stir and move men to repentance and forthinking of the former life: and the baptism of Christ which forthwith should follow, whereby all sins should be forgiven. Therefore when he saw many of this kind of men come running to baptism with others: 
He said unto them: O generation of vipers.  he biteth their conscience with bitter words whereby he might the rather move them to penance. O crafty (ꝙ he) and malicious kind of men, nay no men, but rather the offspring of vipers, the murderers of your ancestors, subtle and ill minded toward all men: Seeing that hitherto ye have vaunted yourselves among men, under the title and name of fathers, which for their holiness be much praise worthy with them, and under the false pretence of righteousness, have reigned so negligently and idly, as though Messiah should never have come, who told you, and put you in remembrance, that the inevitable punishment was at hand, unless ye had run with others to the remedy of penance? And how is it, that now ye desire to be baptized as sinners, among whom ye appeared as men of great holiness? Ye have perceived that your trust should be but vain, unless ye should escape from the vengeance of God now being at hand▪ by the refuge of penance. For neither the merits of the fathers, nor the observation of the law, delivereth from everlasting punishment, but every man's own pureness of life maketh him commendable unto God. Seeing therefore that ye repent your former life, hereafter so bring forth fruit with godly affections and deeds, that they may testify, that ye have truly repent. Hitherto for the grossness of men, figures and shadows hath been somewhat made of, that men's pronity to naughtiness, being compassed in with these stays, might be refrained from falling into farther inconvenience. Hitherto with enlarged Phylacteries, with long prayers, with washings, with often mentioning of father Abraham the holy patriarch, with building of the prophets shrines, of whose posterity ye desire to appear and to be counted, ye have obtained unto you a certain colour and appearance of holiness among men. Hereafter because that shadows shall vanish away at the light of the gospel, ye must go truly and sincerely to work, if ye will obtain everlasting health. Neither brent sacrifice, ne blood of beasts, is required of you for your old sins: only ●e that there be penance without counterfeiting, and god will freely pardon the offence: further Messiah himself will teach you, if he find you apt and willing to learn, what be the fruits of true penance. In the mean season set ye aside vain trust, and flatter not yourselves thus: we be holy, we come of the holy father Abraham. The just Abraham shall avail nothing them that come of him, unless they follow his faith and obedience, which were so much commended. The blessing that is now at hand was promised unto Abraham: but cozenage and kindred be it never so near, is not sufficient to obtain this blessing. Whosoever distrusting God doth lean unto the soucoures of this world, they be fallen from the kindred of Abraham. And hereafter the posterity of Abraham shall not be counted by the kindred of blood, but by the sincerity of faith. And yet god shall not therefore lack the posterity of Abraham, to whom he may perform and pay the blessing that he promised, though ye serve from the manners of Abraham. Nay be ye ascertayned, if ye despise the grace offered unto you, that god is of power, yea out of these stones to raise up children far better than ye be, to his friend Abraham. And there is no cause why that ye should be the more negligent for that the coming of Messiah hath been differred hitherto. For now the extreme apparel cometh upon you, and now all the matter is even upon the edge of the razor, either ye must come unto the kingdom of heaven with clean and sincere minds, or else ye must receive eternal punishment. Salvation is present at hand to them that will embrace it, and to them that will refuse it, present pain and utter destruction is ready at hand. For now the axe is set to the tree, not to the boughs or to the body, but to the roots, which shall utterly cut it down with a deadly wound, that cannot be recovered, unless it bring forth fruit meet for god. There must be no linger, the danger is so near at hand. Haste must be made, all impediments and lets quite cut of. Yet ye may choose which ye will take. The axe will not strike if ye will suddenly change your mind. In the natural tree it is long and hard to change the juice whereof the fruit taketh his taste. Here the matter is brought to pass by the only wil But as they that make haste are partakers of health, so they that linger are all partakers of peril. None shall be delivered hereafter neither by riches, neither by noble birth, neither by wisdom, as many hitherto have supposed. Every tree that beareth not fruit, and that no mean fruit but excellent good and worthy the kingdom of heaven, is cut down and cast into the fire.  ¶ I baptize you with water unto penance: but he that shall come after me is mightyer than I, whose shoes I am not worthy to bear. He shall baptize you with the holy ghost and fire, whose fan is in his hand, and he will purge his floor, and gather his where into the barn, but he will burn the chaff with fire that cannot be quenched. 
Hitherto god hath suffered and winked at men's sluggishness. error and ignorance deserved some pardon. Mankind was in a manner deaf at the law of nature. Small profit came by the law of Moses. The threatenings of the prophets were set at naught, their dreams and visions were not heard. Now is he come after whom none other shallbe sent. Whose coming lest it should be sudden and unwares, I (sayeth john) am the messenger sent before. If ye be penitent, if ye knowledge your diseases, if ye receive the Physician with fervent desire, he will be with you, profitable & healthful to all: For I am not he▪ whom ye look for. Truth it is I baptize you, but to this intent only, that ye being penitent may be mere to learn of him, & ready to receive health when he shall come. For forthwith he will come, yea even now he is cum, & as he is behind me in the order of preaching, so he is above me & passeth me by all means, so that I whom ye think to be of sum estimation, am not worthy to be his drudge & slave, 
I baptize you with water. etc.  that is either to carry his shoes, or to leuse that latchet of his shoes. I am none other thing but a preacher, nevertheless both trusty & doing mine office, which god hath enjoined me by the prophecy of his prophet. He is the author, he bringeth with him all might & power both to forgive sins, & to confer & give all kind of virtues. Let every man approach to his doctrine & to his baptism, for he shall baptize you with effectual & lively baptism, not with water only but with the spirit & fire. With the spirit he shall alter & transform you, with fire he shall pluck you up unto heavenvly things. He will require nothing of you but sincere penance, without counterfeiting. He will give you his good things freely, if your ill things displease you heartily. Only he willeth that there be no colouringe, which shall prevail nothing with him. There is nothing hid from him, he feareth no man. The thing shallbe done with severe judgement, which can not be voided. Hereafter there shallbe no mean, either ye must thoroughly be good, or thoroughly evil. He will pass nothing upon cloked● holiness▪ He hath a fan in his hand, he seeth also the inward secrets of the hearts. Before him either ye must be chaff or fine wheat. 
Whose fan is in his hand.  But in the mean season whether of both ye will be, he hath partly put in your choice. It shallbe but vain for the chaff mingled among the clean corn to luck and to be hidden. He shall utterly cleanse his floor, and lay up the wheat in his granard, but he shall burn the chaff with fire that never shall be quenched. Wherefore either ye must endeavour with all your heart to the high prick of virtue, that ye may worthily be received into the everlasting kingdom: or else if ye despise the goodness of God now offered unto you, ye must needs thereby be extremely nought, because ye refuse so great health offered to you, without your seeking, and through your own merit (forasmuch as ye reject the heavenly reward,) ye must be appointed to the everlasting fire of hell. The minds of the common sort were so moved with the sayings of this holy man, that a great numbered which hitherto had put their trust in the observation of the law, came unto him trembling for fear, and said: If thus standeth the case, what than think ye best for us to do? but he did not exhort them to the ceremonies of the law, and the constitutions of men, as the pharisees were wont to do, but unto the works of charity, saying: The first way to pacify God is the free well-doing unto your neighbour. He that hath plenty of garments, let him give unto the naked: he that hath plenty of meats, let him give unto the hungry. There came unto him also the Publicans, the which kind of men the jews abhor, because commonly either for to please the princes, or to satisfy their avarice they are want to paul the people. They demand of him fearfully, what he thinketh best for them to do. And he doth not reject them from baptism, & again he appointeth them not to give their goods, who now of long time were wont violently to take away other men's: but to th'intent they might come near by some degree unto the perfect doctrine of Christ, he commandeth them that they should exact nothing of the people, beside that, that was prescribed of the prince. Finally there came also soldiers, a violent & a defamed kind of people. Neither put he them away from him, declaring manifestly unto the jews by that deed, that Christ would despise no kind of men. They confess nothing: for, to profess a soldier is of itself to confess the puddle & sink of all mischief. They demand also what counsel he would give them. And he teacheth them being so rude, rather what ought to be avoided & shunned, that they might be less ill, than what was to be done, whereby they might be perfectly good. Abuse not (ꝙ he) your weapons which ought not to be stirred but against your enemies, at the commandment of the captain: beat no man nor strike no man violently, sith you be hired for this purpose, that through your diligence the country should be quiet. Nor abuse not you familiarity with great rulers, falsely blaming and accusing any man, whereby any filthy lucre or gain might come unto you. Finally be content with your wages, and defraud and spoil no man. For princes give wages to th'intent no man by necessity should be forced to take other men's goods. So he through easy precepts according to every man's capacity, made all men in a readiness for Christ to come, foreseeing Christ in spirit, whom he had not yet seen with his bodily eyes.  ¶ Then cometh jesus from Galilee to jordane unto john, to be baptized of him. But john forbade him, saying: I have need to be baptized of thee: and cummest thou to me? jesus answered and saith unto him: Let it be so now. For thus it becometh us to fulfil all righteousness. Then he suffered him. 
Therefore the rumour & fame being now spread abroad, and daily more & more increasing, & that by divers means, by the angels, by the shepherds by the Magyans, by the cruel carefulness of Herode, by the prophecy of zachary, by Simeon, by Anne, by little and little secretly: but most of all by john's open & manifest setting forth being joined with a great authority, inso much that ill men also being now amazed with fear did frame themself to the coming of Christ, thus declared & set forth. For truly it was time for him to come forth into the sight of the world to declare himself not by the testimonies of others, but by his own virtues, that it might appear what manner of one & how mighty he was, & that he might obscure & darken all men, by whose testimony he was heretofore set forth & commended. Therefore jesus left Galilee where he had been in secret hitherto, & now going about his father's business he leaveth his mother's country Nazareth, & maketh speed unto jordan, where he should have a great company gathered together out of divers coasts of jewry, 
Then cometh jesus,  to be a witness of the things that should be there spoken & doen. He who alone was defiled with no spot of sin, yea who alone should take away the sins of the world, through the mids of the sinful companies, even like a sinner goeth unto john, & requireth to be baptized of him, who alone doth sanctify every baptism. john not yet ascerteyned that jesus was that high Messiah, the son of god, but yet observing & marking a marvelous semelynes and honesty appearing in his eyes, 
But john forbade him  in all his countenance, & in his manner of going, he doth excuse his disordered office & ministration, honouring his dignity and worthiness as yet with no certain commendation. Only he saith, it were meet & convenient that I which am far beneath & under thy virtues, should require baptism of thee: And how cometh it to pass that thou dost humble & adbase thyself so low, to require baptism of me, sith no man is more pure & clean from all sin than thou? These things were thus done by the ordinance of god, to th'intent both that we should have an example of the marvelous modesty & humility of Christ, and also that it might appear unto all men by the testimony of john, that Christ being without conscience of any sin or evil, required to be baptized. For he was baptized like as he was circumcised, as he was purified in the temple with his mother, as he was scourged, & as he was crucified. He suffered all these things for us, & not for himself. Wherefore when john declaring constantly his own unworthiness, & setting forth the worthiness of Christ, 
jesus answereth▪ etc.  did refuse the office of a baptiser, Christ by no sinister suspicion did stain his own innocency, which it behoved to be known & believed of all men. Every part (ꝙ he) of this business hath his time. Be thou content in the mean season that I be baptized of thee, think not vn●ūly for thee, if thou baptize him, who (as thou sayest) is better than thou. Certainly it shall become me, which desireth to bring all unto me, to fulfil all justice. For he that teacheth all, & teacheth perfection, must see that no likelihood or appearance of unrighteousness (be it never so little) be found in his life and manners. I must become all things to all men, that I may win and bring all unto my father. When john heard these words, he descended into jordane with Christ, and baptized him. And here appeareth an wholesome example of humility in Christ, and of obedience in john, but the thing, & the effect is of contrary order. For baptism doth consecrate us, but he through the holy touching with his body did consecrate baptism.  And jesus when he was baptized, came strait way out of the water: and lo, heaven was open unto him: And he saw the spirit of God descending like a dove, and lyghting upon him. And lo, there came a voice from heaven saying: This is my beloved son in whom I am well pleased. 
And to th'intent he might declare unto us what we ought to do after baptism, & what felicity was given us by baptism, jesus going out of the water cheerfully & speedily as though he had cast of a great burden of sins (teaching us that we should not tarry nor linger in washings, nor oftentimes return unto them by sinning again, but to make haste to the duties of a spiritual life, the sins of the former life once cast of, and buried in baptism:) kneeled down upon his knees, and lifted his hands unto heaven, beseeching his father that he would vouchsafe that this matter of saving mankind, which he took in hand, might be happy and fortunate to all men, & that he would commend and set forth his son unto the world with his fatherly authority: and lest john's authority should be of small estimation, albeit this for the time was profitable for the gross & rude people. And behold the father did manifestly auctorise his son in the presence of such a multitude of people. The heavens opened and showed forth a certain wonderful light. john also saw the heavenly spirit in the visible likeness of a dove, 
And lo heaven was open unto him  to descend out of heaven, and to sit upon his holy head: from thence came the voice of the father sounding to all men's ears, saying: this is my dearly beloved son, the delight of my mind, in whom I have a singular pleasure, hear him the expounder of my mind, and the distributer of my goodness towards you. And because at that time jesus was unknown to the multitude which had a great opinion of john, lest the voice, which coming from above pointed no man certainly to their understanding, should be thought to pertain unto john: therefore there was added a visible sign of the heavenvly dove, which sitting upon Christ's head, showed now plainly unto all men (as a man would point with his finger) to whom that voice did pertain. With the which sign also john himself was plainly and certainly monished, that he was the son of God. And after he did openly testify that this sign and token was promised him before of the father, to the intent that in such a multitude of people, he might certainly know him that afterward should baptize all men in the spirit and fire. And with these ceremonies the Lord jesus was declared and consecrated our master, whose divinity, and heavenly doctrine who so will follow, he shall be truly blessed.   

The four Chapter.  ¶ Then was jesus led of the spirit into wilderness, to be tempted of the devil. And when he had fasted forty days and forty nights, he was at the last an hungered. And when the ●emptoure came to him, he said: If thou he the son of God, command that these stones be made bread: But he answered and said: It is written: Man shall not live by bread only, but by every word that proceedeth out of the mouth of God. 
ANd yet these entries & beginnings made, he leapeth not forth by-and-by to preach, although authority were given him from heaven, but suddenly he withdraweth himself from the sight of the people into wilderness, because that, departure from the company, of people both increaseth authority, and provoketh a desire. Now the spirit (that is the provoker of the ill) doth specially assault them which leaving the desires of the world, do fall into meditation of the pure and heavenly life. Therefore jesus secretly teaching us the same, goeth into wilderness. And this he doth not by the motion or instigation of any man, but moved of his own spirit. For he that is baptized, hath now cast of carnal affections, & being made spiritual by regeneration, is led and moved by the counsel of the holy ghost: he remembreth not Bethleem, he returneth not to Nazareth, he goeth not again to his mother or to his foster father, but by the vehemency and ravishing of the spirit, he goeth into desert, following the example of the old prophets. solitariness doth quicken & make lusty the mind of a Christian soldier, & some time it is more sure for a man to commit himself to the wild beasts, than to men. Baptism taketh away all sins of the former life, but for all that, no man is sure from the assaults of Satan which liveth sluggyshly. But yet the naughty desires endeavour to spring again, chiefly in them that be rude and young, and lately entered and cummen to Christ. And that froward Satan envying as much man's salvation, as Christ is desirous of the same, stirreth and provoketh him with marvelous engines and sleights, to fall away and depart: insomuch that he possesseth and useth him that is relapsed with more tyranny, than he did possess and use him when he had him before. Against these perils and dangers Christ showeth chiefly three remedies, often and hearty prayers, forsaking of company, avoiding of excess, and keeping abstinence, not without diligent meditation of holy scriptures: for otherwise there may be danger in idle solitariness. And because the devil goeth about to deceive them chief, which do endeavour to attain unto this straight and Angelical life: Christ himself like a good captain encountering with him, hath taught his champions, by what means that malicious and crafty old sire may be overcome, & how little he can do against them that be sober and vigilant, and with all their heart do lean to the godly scriptures. And this also the Lord jesus in the mean time went about, that this mystery might, by little and little appear unto the world after such sort, that Satan (which desired for none other purpose to know certainly whether he were the son of God, whom he heard that the father did honour with this title and name, but to let the redemption of mankind) might be holden in such doubt, that he might not certainly know this to be Messiah, before he saw his own tyranny utterly subverted & overthrown. Christ also putteth us in remembrance of this, that no man is meet to preach the gospel, but he that hath tried himself, and is firm and strong against worldly desires, against excess and her companions, that is, bodily lust, ambition, avarice, and such like diseases of the mind, wherewith our enemy beateth and shaketh the minds of the simple and weak as it were with most violent engines of war. Therefore when Christ had fasted forty days, following Hely, and Moses, which thing was in such wise above man's power, that yet the jews believed, that it was done of men: at last to show a manifest token of man's imbecility in himself, 
And when he had fasted forty days  he made no counsel, but showed plain signs that he felt the tediousness of hunger. For after the common nature of man's body, the lack of humour grieved and pained the stomach.  

The tempter came.  Which thing when the crafty temptoure perceived▪ thinking him to be nothing but a man, (although in deed a notable and a wonderful man,) he casteth his hook baited with the enticement of vain glory, for therewith chief they be taken, which seem to endeavour to the highest perfection. If thou be the son of God (ꝙ he) what needest thou to be grieved and piened for hunger? Command rather these stones to be turned into bread for thy behoove. Thou canst perform thy desire with a beck. 
But he answered.  Ye may well know of old that this is the same liar in wait, or teptour which did entice that first Adam into the snares of death, by the vayte or train of gluttony: But Christ the latter Adam being in spirit heavenly, so avoided with his words, this crafty and deceitful waiter, that neither he refused the name of the son of God, nor yet himself to be overcome with hunger after the common sort of men. And because he would not take upon him to answer of his own authority: he layeth unto him a manifest scripture, saying: It is written in the Deuteronomi: Man shall not live only of bread, but of every word, that cometh out of the mouth of God.  Than the devil taketh him into the holy city, and setteth him upon a pinnacle of the temple, and sayeth unto him: if thou be the son of god, cast thyself do down backward. For it is written: he shall give his angels charge over thee, and with their hands they shall hold the up, lest at any time thou dash t●y foot against a stone. And jesus said to him: Again it is written: Thou shalt not tempt the Lord thy God. 
Than Satan being eluded and shaken of with this doubtful answer, doth even of his party also abuse the words of scripture to do hurt and mischief: And as he deceived the first parent of mankind with the bait of ambition, promising him equal honour and immortality with God: by a like guile assailing the lord, he took him up into the holy city, and when he had set him upon the high Pinnacle of the temple, he exhorted him if he were the very son of God, that he would fall down headlong, alleging that he could take no harm by so doing. For God himself had thus promised in the mystical psalm. He will give his angels commandment and charge over thee, and they shall take the in their hands, lest thou shouldest hurt thy foot at any stone. But the lord jesus laying scripture against him again, giveth a secret understanding, how perversely he wrested the sense of the holy scripture. contrariwise (ꝙ he) it is written in the Deuteronomie: Thou shalt not tempt the lord thy God. For scripture doth exhort us to this point, that when adversity and danger is at hand, we should have a good hope trusting upon the help of god, and not put ourselves rashly in danger. The miracles of godly men be not tried by seeking of perils, but by avoiding dangers when they chance. For it is no godly point for to cast a man headlong into the river, that by delivering of him thou mayest seem to be a man of great feats, but it is a godly thing to pluck out him that by chance is fallen in. Nor miracles be not to be done for every thing, nor amongst all men. jesus would not once vouchsafe to speak before Herode▪ who was desirous of such things, much less would he show any sign or token of his godly power, at the request of Satan. So often as charity inspired with the holy ghost, desireth it, so often as the glory of God requireth it, the power of God is to be showed abroad.  Again, the deivil taketh him up into a very high hill, & showeth him all the kingdoms of the world, and the glory of them, & sayeth unto him: all these will I give the if thou wilt fall down and worship me. Than sayeth jesus unto him: avoid Satan. For it is written: Thou shalt worship the lord thy God, and him only serve. Than the devil leaveth him. And behold the angels came and ministered unto him. 
Now to th'intent that Christ might teach such as be his not to give themselves to a careless security, after they had the higher hand once or twice, but always to keep watch, and to be in a readiness for all assaults of Satan, he suffered also the third time, thinportune assailing of the tempter who as he deceived the first Adam, with the bait of curiosity and avarice, promising him the knowledge of good and evil, so in likewise he setteth upon the latter Adam, and took him from the pinnacle of the temple, and led him into a very high hill, where he might look at liberty far and wide, and see all the kingdoms of the world, and the wonderful glory and pomp of each of them. Surely he knew by experience of other men, that there was nothing so wicked and sinful, but they would take it in hand to obtain rule and dominion. But albeit God is the author & maker of all things in heaven and earth, & the devil hath no title nor interest in them, unless he hath vitiated & defiled any thing: yet as though he were lord over all, he is not afraid thus to speak unto christ: I will give the all these kingdoms, if thou wilt fall down and honour me. O blind impiety. The ungracious spirit promiseth an other man's goods, and asketh honour due unto god only. But jesus who hitherto took the reproach of himself well in worth, 
Than sayeth jesus unto him.  cannot bear his father's ignominy. Hence Satan (ꝙ he:) Thy counsel is far from the doctrine of holy scripture. The scripture sayeth: Thou shalt adore the lord thy God and him only shalt thou serve. After that the deivil had tempted him by these and like other ways, finding him always to be valiant and an invincible champion, against all inventions & engines, he left him at last, being disapoyncted of his purpose two ways. 
Then the devil leaveth him.  first in that he perceived that Christ was invincible. Secondly, where as he came to search, whether he was the son of God or no, he departed more uncertain than he came. This conflict was made in the sight of God and his Angels, the which the lord jesus would not have unknown unto his, to th'intent we might know with what a cumberous enemy we should have to do, & with what wages and rewards, he would stir and provoke ignorant & unware minds. And this did he not that we should despair, but that we should diligently watch & take good heed. Christ overcame him to show unto us that he was vincible & taught us how we also might gait victory of him. Finally he overcame for us and not for himself, purposing by us to overcome the same, if we deserve to have him present with us. And by us he shall hear Christ say: Hence Satan, and he shall fear the servants of him of whom he was overcome. Further-like as in worldly war, 
And behold the angels came,  things have their course and order, and labours be eased with rest, & sorrowful things with pleasant, and after fore conflicts triumphs be made: so in the war of Christ sore storms of tentation be mitigated with mirth and joyfulness. After the cumberouse frowardness of the filthy spirit, by and by the Angels be ready to serve & wait upon Christ the conqueror. Surely this example teacheth us, how in adversity we should stay our mind with hope of better, trusting upon the goodness of god, which so doth order all things, that now & than he doth exercise and prove the valiantness of his warriors, with trouble and adversity: and again with sum solace doth provoke them to rejoicing and thanks giving, which is the triumph of Christian men. And in afflictions thorough the help of God, they be invincible: and if any prosperity come unto them, they ascribe it wholly to the goodness and bountifulness of god. And so it cometh to pass that neither they be discouraged in adversity, nor insolent or proud in prosperity.  And when jesus had heard that john was taken, he went apart into Galilee: and left Nazareth: and went and dwelt in Capernaum, which is a city upon the sea coast, in the borders of Zabulon and Neptalim: that it might be fulfilled which was spoken by Esai the prophet, saying. The land of Zabulon and Neptalim, by the way of the sea, beyond jordan, Galilee of the gentiles. The people which sat in darkness, and in the shadow of death, saw great light, and to them which sat in the region, and shadow of death, the light is sprung up. 
Therefore when Christ began to be of authority and estimation, chief after that john had in manner delivered him and commended him to his disciples poyncting with his finger, and saying: Behold the lamb of god, behold him that taketh away the sins of the world: and after that he had overcome the devil and was fully inspired with the holy ghost, nothing now remained, but to take a time and place, to begin and enter his preaching.  
john had wrought no miracle, being content only to preach penance. Christ kept silence so long as he preached, lest any discord might rise among their disciples, 
When jesus had heard▪ etc.  being yet rude, carnal, & given to worldly affections. Surely it is the part of a good teacher, to conform himself to the capacity of his audience. But than and not afore entrethe he the office of teaching, when the rumour was blown abroad, that john was cast into prison of Herode the tetrarch, enjoying the reward that they be wont to have, which dare boldly speak before the Princes of this world, & will rather speak wholesome things than pleasant. For he told the tetrarch of his unlawful marriage, because he married his brother philip's wife. And sometime evil princes desire to have in household with them, men of great and notable honesty, not that they would obey the counsel of such, but because they ma●e seem to the ignorant people, to do by their advise and counsel, whatsoever they do after their own lust & appetite. And in other things of light importance, he had oftentimes been obedient to his monitions, but here, where he ought most to have been obedient, at the foul request of a filthy daunling damsel, and at the desire of her filthy mother, he had cast that very good man into prison, and afterward with the cruel death of such a great man, he defiled the feast of his Nativity, and the eyes of his nobles. jesus therefore when he heard of this, not because he was in fear himself, but to teach his not willingly to put themselves in danger, if they may conveniently avoid it, but when it cometh stoutly to neglect it, leaving Nazareth went a side into Galilee of the gentiles, (in the which Solomon gave unto Hira king of the Tyrians xxv cities, 
He went apart into Galilee. ) and went into the city of Capernaum, therefore taken to be bordering upon the sea, because it is near the standing water of Genezareth, in the coasts of zabulon and Neptalim, which were two tribes, and in the first is Galilee, in the second is that, that is called Galilee of the Gentiles: whereby Christ than as by a figure, in manner threatened, that when the jews did refuse and persecute the preachers of the gospel, than the gospel should be brought unto the gentiles. And lest that a man might think that this thing was done by chance, Esai being inspired with the spirit of prophecy, prophesied long before that it should so be, 
That it might be fulfilled. etc.  saying: in the land of zabulon and the land of Neptalim, which bordereth upon the sea, in Galilee of the gentiles, the people which heretofore dwelled in darkness, hath seen a great and a marvelous light, and unto them which heretofore were in a thick darkness such as is in hell, light is sprung up. Therefore, as concerning the time, where john left, there Christ beginneth. For at the clear light of the gospel, the shadows of Moses' law do vanish away. And this is spoken directly concerning the mystical figures of the law, and to express the truth of the gospel. But as touching the place, at the first affliction and trouble of the holy preacher, the name of the gentiles is goen unto, and the light which the jews blinded with filthy desires, could not suffer, is as it were in a picture declared to pass over from them to the gentiles, being very Idolaters: but after such sort that the coasts of neither is forsaken, so that of both sides the trump of the voice of the gospel may be heard. And yet furthermore that country was no unprofitable auditory, by reason of the commodity of havens, and certain notable cities standing upon the sea side, which by the reason of the course of merchandise, were frequented and used also of far comers, out of other strange countries.  ¶ From that time jesus began to preach and say: Repent, for the kingdom of heaven is at hand. 
Now let us hear the beginning of his preaching. As he succeeded after john, so he beginneth with his doctrine, which was well known, and familiar, lest he should have driven them away from him, which had john now in so great veneration. And he feedeth the weak with milk, that afterward he might bring forth strong meat to them when they were of more strength. And truly this is ●horder of teachers, which desire rather to profit the hears, than to set forth, and magnify themselves before other. The preaching of Christ is not only more mild and gentle than john his preaching (for he maketh no mention neither of axe, nor of fan, nor of fire that never shallbe quenched) but also more ●o be commended, for many benefits bestowed upon all men indifferently. jesus therefore following john, crieth and sayeth: Change your minds and repent your former life. For now the kingdom of heaven is at hand, the which as it shall be shut unto no man, so it shall be open only unto them that be pure & clean, and seek after heavenly things, and cut away all worldly desires. What can be more plain and simple than this Philosophy? Let every man be displeased and grieved with his own naughtiness, and heavenly things be ready for him at hand, and that freely.  As jesus walked by the sea of Galilee, he saw two brethren▪ Simon which was called Peter, and Andrew his brother, casting a net into the sea, (for they were fishers) and he sayeth unto them: Follow me, and I will make you fishers of men: And they strait way left they● nets, and followed him. 
And now the time was come, that jesus should gather together a company of disciples, which should be familiar witnesses of all his doings and sayings, and by whom he might teach other afterward. But mark what manner of men he chose, not Philosophers, not Phariseis, not Priests not rich men. For he would not that the glory of the gospel should be defiled ' with any worldly aid and secure. But as he walked near the water which (as we said before) was in the border of both Galilees, he espied two brothers germane, the name of the one was Simon, and he was called also Peter, the other was named Andrew, whose father's name was john. These before that time heard john, through whose provocation they began to follow jesus. But they left them both, and turned again to their faculty and craft, whereby they were wont to get their living. And now they were bustlye occupied casting their nets into the sea. It was a sign of good luck. first youth more ready to receive the new doctrine: further the agreableness of brethren one ready to help another: Again a craft and faculty in which was no hurt: whereby they got a poor living out of the common mere or pool: Finally the fishing put them in remembrance of the new fishing, which served not to take fishes with nets to feed the belly, but with the net of the gospel to catch men drowned with worldly cares, unto desire of the heavenly life. Therefore as they were occupied about necessaries for their body, Christ speaketh unto them, saying: Follow me, & ye shall learn a science of me, better than ever ye learned of your father. And yet ye shall not leave your science, but ye shall change it to a better fashion. For I will make you hereafter fishers of men, that ye which wait for fishes to destroy them, may catch and take men into everlasting salvation. They knew the voice of him, whom before they did believe, and whose gentleness they had proved before with familiar communication. But through the strength and efficacy of his voice, he brought to pass, that forthwith at the word of the caller, they forgot not only their fish, but also their nets as they were they left them there, and not bidding their acquaintance once far well they followed jesus even as he walked. They saw no great thing yet in jesus, notwithstanding they stayed not nor lingered nothing, nor were not careful how they should get their living hereafter, but joined themselves to him, calling them with his only word, and followed him, and would not away to die therefore.  And when he was gone forth from thence, he saw other two brethren, james the son of zebedee, and john his brother, in the ship with their father zebedee, mending their ●ettes and he called them, and they forthwith left the ship and their father, and followed him. 
jesus going a little further espied other two brothers, james and john the sons of zebedeus: he was the better please● for that the brethren and the father agreed so well together. They were all in one bot●, endeavouring one thing even the fame that Peter and Andrew were about. But these went not speedily forward with their business, because their nets were broken with long wearing, which was a token of poverty: jesus therefore passing by as they were earnestly occupied in mending of their nets, spoke unto them, and bade them follow him. The young men of a plain confidence and trust, without any tarrying, forthwith leaving their nets, and forgetting their father also, bend themselves to follow jesus: so the preaching of john had framed and fashioned them, so deserved the towardness and readiness of their hearts, so had the inspiration of Christ drawn them, who wholly breathed and savoured of the heavenly spirit, wherewith he was replenished.  And jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of diseases among the people. And his fame spread abroad throughout all Syria. And they brought unto him all sick people that were taken with diverse diseases and gripings, and them that were possessed with devils, and those that were lunatic, and those that had the palsy: and he healed them. And there followed him great multitudes of people from Galilee, and from Decapolis, and jerusalem, and jewry, and from the countries that lie beyond jordane. 
Ye see the enterings of our philosophy, whereby it was thought good unto god to save all mankind. Ye see the pomp and ruffling of the evangelical school. Poor jesus being accumpanyed with these few fishers, unlearned, of the common sort, and poor men, walked over all Galilee, not now in corners nor in desert, but in their synagogues, where was most resort: preaching and showing that the kingdom of heaven which had heretofore been promised was now at hand: not putting them in fear of hell fire like as john did, but inviting and alluring all men with free benefits. For wheresoever he went he healed all men's diseases indifferently, and freely, refusing no man, were he never so vile, and of the meanest sort, and with like easiness he chased a way all diseases, were they never so incurable: to th'intent both to set forth and declare by miracles, his power to be greater than man's, and also through free benefits, to purchase and win the love of all men. For him we gladly trust and believe, whom we love.  
Yea even the wild beasts also be won with benefits. Surely there is no benefit more godly, than freely to restore health. By these means it came to pass, that the fame of him spread abroad throughout all Syria, and many brought from a far their diseased folk encumbered with diverse diseases and griefs, and besides these such as were possessed with devils, and lunatics, and diseased with the palsy, whom physicians commonly either take not upon them to cure, or else be wont to cure in vain, because the disease passeth their art and cunning. But jesus healed all easily, not with man's medicines, 
And those that had the palsy▪ etc.  but with heavenly virtue, wherewith he was able also to raise the dead. It was a small matter to him to take away the diseases of the bodies, which took away the diseases of the minds. It was a small matter for him to prolong the life of the body, which came to give everlasting life unto all men. There came therefore from this part and that part, a wonderful numbered of people, not only from Galilee of the Gentiles where he was, 
And there followed him▪ etc.  but also out of the other Galilee, which was beyond the water, and out of the country that was called Decapolis, because of the ten cities which were in it, also out of Jerusalem and the residue of jewry, and out of the places which were beyond jordane. All men as they have need run to a benefit. Many be moved with novelties. Sum came for malice with a mind to wait displeasure. jesus (for his part) draweth all unto him, but few be meet for the heau●nly philosophy, for the teaching and delivery of the which, he chief came into the world. The people is moved with care of the body, and is desirous and delighteth much in new sights and gasinges. But he delighteth not greatly in such sights, that seeketh after things of perfection, and things far a sondre, from the affections of the common sort.   

¶ The .v. Chapter.  And when he saw the multitude, he went up into a mountain, and behan he was set, his disciples came to him. And after that he had opened his mouth, he taught them, saying: blessed are the poor in spirit, for theirs is the kingdom of heaven. 
THerefore, jesus seeing the people flocking about him more and more, and that of all sorts, he conveyeth himself from the low place whither every man might have access, and goeth up unto the hill, and began now to preach and teach the heavenvly Philosophy, declaring by the highness of the place, that he would show forth and teach no common nor mean thing, but all high and heavenly things, following also the example of Moses, who publishing the law unto the people (as we read) went up to the hill. His disciples whom he had chosen specially unto him, followed him going up, in such wise yet that the common people were not let to follow him, if any had so much desire and strength. Therefore jesus when he came to the top of the hill, sat down, not as being weary, but purposing to teach serious and weighty things, which required a diligent hearer. When his disciples perceived that, they compassed him near about that none of his holy doctrine should escape them. jesus therefore entering and beginning his godly and wholesome philosophy, not out of a tower or tabernacle with a golden seat (such an one as jarcas the great Philosopher of India had being garnished with precious stones,) not out of the proud pulpit of the Philosophers, not out of the arrogant chair of the Phariseis, but out of a seat of grass he casteth his eyes, not upon the comen people, but upon his disciples: and opening his holy mouth, he began to show forth the lessons of the gospel, which hitherto had not been heard, and which be far from the opinion of all men, that appeared to the very wise unto the world. All men promise blessedness, which take upon them to be teachers of wisdom. All men of what estate or condition soever they be, desire blessedness. But much controversy hath been among Philosopher's, and much error in the life of men▪ in what things the felicity of man doth consist: And forasmuch as this is the mark and foundation of all wisdom, jesus first doth open and set forth strange sentences, but yet very true. And therefore through miracles he obtained credit to be given to his saying, though it seemed somewhat incredible, so that they that found his power to be effectual in healing of diseases of the body, might trust also his doctrine to be true, whereby he healed the diseases of the mind. Yet few disciples there were, that did both hear and embrace this blessedness: Let all men hear, for he spoke to all, and all shall be made blessed and happy. 
Blessed 〈◊〉 the poor 〈◊〉 spirit  Of false opinions spring all sins in living. Therefore above all things, we must endeavour to pluck them away. And for because that fierceness and arrogancy is the most dangerous disease of the mind, which suffereth not man to receive the true doctrine (yea it is the very fountain from whence in manner spring all deadly offences) jesus first of all healeth this, saying: Blessed be the poor in spirit, for theirs is the kingdom of heaven: whose ears could have abiden so incredible a saying, but after so many testimonies of john, of the father, and of the dove, and finally unless his authority had been set forth, and credit obtained through evident signs and miracles? Many be made vile, abject, and humble, and be brought in discourage of themselves, by the reason of poverty, of baseness of birth, of lowness of estate, or of adversity. Truly these be near to the blessedness of the gospel, if they follow with their heart, as they be called by their state. But this humility of spirit, resteth in the inward affection, not in outward things. But how shall he have a kingdom, which taketh nothing upon him, which giveth place to all, which is offended with himself, which thrusteth out no man, which hurteth no man? For he seemeth more nigh the servitude of an ass, than a kingdom. This kind of men is trod under the feet every where, is hurt and harmed without redress, liveth like an abject without regard, poor and comfortless. But it is true, that truth sayeth. To these only appertaynethe the kingdom, but it is the kingdom of heaven. Thinkest thou that these fierce and violente men do reign? They be very slaves, they be under many tyrants, they be vexed with avarice, anger, hatred, desire of vengeance, with ●eare, with hope. They unneaths live, much less they reign. But he that is free from all these vexations and troubles, and betaketh himself to innocency and clean life, putting his trust in God, looking for the reward of the world to cumme, and is very quiet and regardeth not the things of this world, but seeketh after heavenly things: hath not he a goodly kingdom, far passing the kingdoms of worldly kings? Neither filthy lust, nor avarice, nor hatred, nor anger, nor other worldly infections of the mind, reign over him: And armed with faith so often as the case requireth he giveth commandment to diseases, and they flee away the giveth commandment unto the waters, and they be still: he giveth commandment to devils, and they depart. So mighty is the kingdom of the mind, which dystrusting himself, putteth his trust in God, and distrusting the succour of man, doth depend wholly of heaven. It is not the diadem, it is not the ointment, it is not the guard, that maketh a kingdom: But the other afore mentioned be the things that make a king in deed, and bring him finally to the heavenly and everlasting kingdom, where there shall be no disobedience nor rebellion. A worldly kingdom is gotten by violence, and defended by fierceness. This kingdom is gotten by modesty and soberness, and defended and established, by humility and meekness. The world judgeth none meet to govern a kingdom, but such as be of notable spirit, and of a stout courage. But God advanceth unto his kingdom those chief, which do most humble themselves.  ¶ Blessed be they that are meek: For they shall receive the inheritance of the earth. 
jesus goeth on and joineth unto this an other sentence as hard to be believed and taken. Blessed be the meek, for they shall inherit the earth. And who be the meek? they that use no man violently nor extremely, and when they have any harm, they be ready to forgive the injuries done unto them: they also that had rather lose their thing, than to contend or strive for it, and that regards more concord and quietness of mind, than large possessions, and such as rather desire quiet poverty, than troublesome riches. But this kind of men is oftentimes set beside and put from their goods and lands, and he goeth not about greedily to get other men's, but is rather driven out from the possessions of his ancestry. But this is a new fashion of enlarging of possessions, for meekness obtaineth more of them that give willingly and of their own accord, than violence and ravenye can purchase or obtain by right or wrong. The stout and fierce lord doth not possess the thing that he hath. But the meek and quiet man will rather give place and leave his goods, than contend or strive for them, therefore is his possession in all places whereas he findeth lovers of the evangelical meekness. Stoutness and stiffness is hated of all men, softness and meekness is favoured of the heathen. Finally, if the meek lose his possession, it is no loss unto him, but great gain and lucre. He hath lost his land, but he reserveth quietness of mind. He hath well sold his land, which hath avoided trouble and business, and hath kept still quietness of mind. Finally, if the meek man be put from all that he hath, the more sure and certain is he to possess the land of heaven, out of the which he can not be thrust. The world lamenteth and counteth them unhappy which be banished and driven out of their country, but Christ pronounceth them blessed, which be banished for the gospel sake. For they be made denisens' in heaven. They be driven out of the liberty of one city, and cast out of their house, and chased out of one country, but the gospel man hath the whole world for his country. And the godly men be sure of heaven for their house and their country.  Blessed be they that mourn, for they shall receive comfort: 
Lack of children or parents, and such other as we entirely love, commonly is counted a miserable thing, insomuch that sum lacking their desires, and deprived of their affections, as of wife, parents, brothers, or children, do sometime kill themselves for sorrow. And for that cause friends use to repair unto them in such cases, to comfort them, and to mitigate the bitterness of their sorrow. But blessed be they that mourn for the love of the gospel, which be plucked away from their wife, children, and other that they love, and see them that they love most dearly, to be punished and slain for the reghteousnes of the gospel which also despise the pleasures of this world, and lead their life in weeping, watching, and fasting. With these, the heavenly spirit will be present, he will be their secret comforter. He will recompense their temporal wailing with inestimable hearts joy, and afterward they shall be translated unto everlasting bliss. Man's comfort intending to heal the grief, doth oftentimes make it worse. But the spirit which is the true comforter doth so inwardly refresh the mind being clear in conscience and ascertained of the rewards of the life to come, that in most grievous afflictions of their bodies, they think not themselves infortunate, but rather do most joyfully rejoice.  ¶ Blessed be they which hunger and thirst for ryght●●usnes, for they shall be satisfied. 
Famyn and hunger by the opinion of all men, is a grievous thing, and poverty is a thing with all endeavour to be avoided, and every man calleth them fortunate and blessed, which do notably increase and establish their household and substance, and have abundantly to use and occupy, but it is not the riches whorded and heaped up that satisfieth the mind: and the felicity of man is not to be measured by the fulnce of the belly. What be they than in this kind of men whom Christ calleth blessed? Blessed (sayeth he) be they which hunger and thirst for righteousness. The things wherewith the body is nourished and fostered up, ought to be desired but lightly; and yet the common sort are sore turmoiled with care for them. And sumtime the saturity doth more vex them that be full, than the hunger did trouble them before: and by and by after their saturity, thirst and hunger return again, and must oftentimes be repaired. And these things be present every where to the godly, which be content with a little, and desire nothing but necessaries, and are without all carefulness, for he doth give and minister unto them, which feedeth the sparrows, and doth cloth the lilies. Happy be they which do take this hunger and thirst from bodily and casual things, and apply them to the desire of the evangelical justice, where there is evermore that is to be hungered for, evermore that is to be thyrsted for, and blessed satiety and fullness. And this is one part of blessedness, to hunger for that bread of the mind, whereof whoso eateth he shall live everlastingly, and to thirst for that lively water whereof who so drinketh, in him there shall spring a well of water, running into everlasting life.  Blessed be the merciful, for they shall obtain mercy. 
The common sort supposeth them to be blessed, which be helped with other men's aid, and they rejoice and be glad rather for their sakes that be helped, than for their cause that help them. But I say: Blessed be the merciful, who for brotherly charity count an other man's misery to be their own, and be sorry for their neighbours hurt, and do bewail their miseries: and of their own do feed the needy, and cloth the naked, and monish them that do amiss, and teach the ignorant, and pardon the offender: finally what soever gift or good thing they have, they bestow it in helping and refreshing others. And they lose nothing by it, but they gain. For the merciful and beneficial man▪ toward his neighbour, shall find God much more merciful and beneficial toward him. Thou hast pardoned thy neighbour of sum light offence, God will forgive thee all thy sins. Thou haste passed over for thy neighbours sake a temporal vengeance, God will pardon thee of everlasting punishment. Thou haste succoured with thy substance thy brother's poverty, God will restore unto the his heavenly riches. They that be merciful wax poor as concerning worldly things, for by giving their richesse are consumed, but towards God they wax rich: for their worldly store being consumed, their heart is heaped up with the fruits of godliness.  ¶ Blessed are the clean of heart, for they shall see God. 
The common sort of men calleth them unhappy that be blind, and because they have lost their most pleasant sense, they say they be no longer alive, but that they abide in darkness like dead men. So pleasant a thing it seemeth to the eyes to look upon the light, and to behold this goodly spectacle and sight of the world. That if it be a thing so much to be wished for to behold the sun with the bodily ●yes▪ how much more pleasant and blessed a thing is it with the eyes of the mind to behold God, the maker of the sun, and of all things? Ye see how they leap for joy, which have been blind, and now do see the sun again. Yea they rejoice as much as if they had ●●en delivered from hell. How much more blessed be they, who being destrusted from blindness of the mind, have the gift inwardly to see god, the fountain of all ioyen, whom to behold, is high felicity and blessedness. As the sun is to clear eyes so is God to pure and clean minds? As matter of scum or a web is to the eyes, so are sins to the minds. Therefore blessed be they whose heart is pure and clean from all filthiness. For they shall have this gift, which is more to be desired than all the pleasures of the world. They shall see God.  Blessed be the peace makers, for they shall be called the children of God. 
The common sort of men judgeth them to be blessed which having their things in good frame and stay, live in rest and quietness, and have no man to trouble them. But after my judgement they be blessed, which after they have, repressed in their hearts the rebellion and rage of all their fowl lusts, d●●● study and endeavour to make unity and concord among such as be at strife and variance, not only not revenging themselves if they have been hurt of any body, but willingly on their own accord, provoking them to peace, of whom they have suffered harm. And if any man think it hard to be done, let him hearken to the reward. For they shall be called the sons of God. What is more honourable than this title and praise? Yea what is more blessed? For it is no vain title. He that is the son, must needs be heir also. But the unlikeness of manners declareth and argueth a bastard. The following of the father's steps, declareth a true and a natural child. God forgiving freely all offences, doth stir and provoke all men which hath offended him, to peace and amity. He offereth himself of his own accord very merciful to all them that do repent. He will not knowledge them for his children, which do not show themself to their brethren, as he hath showed himself towards all. Carnal fathers disherit their sons, which do not agree with their other brethren. So the heavenly father will abdicate and put away the haters of peace and causers of discord, from th'inheritance of heaven.  Blessed be they that suffer persecution for righteousness ●ake, for theirs is the kingdom of heaven. Blessed be ye when men te●yle you, and persecute you, and speak falsely all manes of evil against you for my sake. Rejoice and be glad, for great is your reward in heaven, for so persecuted they the Prophets which were before you, 
And because there be many froward & evil men in every place, peace cannot be stayed & continue with all men, but thorough sufferance of displeasures: It is the part of godly men utterly to endeavour themselves, that they be at debate with no man, whether they be good or evil, they must move and allure all men with courtesy, gentleness and pleasures, as much as may be, to love and concord. But the frowardness of sum is such that they will be stirred to anger, yea with benefits also, and will vex them that do for them, and use cruelness against well doers, and count them for their enemies that study to preserve them. If in this case peace cannot be conserved on both sides, yet blessed be th●●●●r the love they bear to peace: whom the wicked do persecute for none other cause, but for the righteousness of the gospel, which hurteth none but profiteth all. For the self same thing provoketh their hatred, for the which they ought to love, and they do injury for none other thing, but for the which they ought to render thanks. Sum will say: who can love such that for gentleness requireth hatred and ill doings? It is a great matter I grant, but great is the reward. And what reward? not a crown of oak or laurel, not a bullock or a goat, or any such like reward, which worldly men use to give to such as get the overhand in worldly masteries, but the kingdom of heaven. Ye that be my disciples must make you ready to this wrestling, if ye esteem the rewards of the gospel. Ye must not fear the cruelness of men. No man can hurt you, if ye stick stiffly to righteousness. The persecution of evil men shall not take away your innocency, but shall increase your blessedness. In the mid storms of adversity ye shall be blessed, yea when they curse you most bitterly, when they shall assault you with all kinds of hurts, when they shall rebuke you, and lay at offences against you, and that falsely, not for your fault, but for the hatred and displeasure of me, for the sum of the crimes which they shall lay against you shall be, that ye are christian men. Do not lament and bewail yourselves, as men thrust out, afflicted and beaten, misreported and infamed, but rather for these things be glad and rejoice, because the more fierfe they be in persecuting, so much the more your reward is increased and heaped up for you in heaven of the heavenly father. God will turn their naughtiness to your good. He will turn the hurts that they do, to your advantage and luc●e. He will turn the ignominy, rebuke, and reproach that they put you to, into everlasting and true glory. He will turn the crimes and reproof which they falsely lay to your charges, into the titles and commendations of true godliness. He will turn their maledictions and curses, into praise and rejoicing on your parties, not only before God (and yet to please him it is sufficiently enough, yea though ye displease the whole world) but also before men. For, to be rebuked of wicked men for godliness, is a praise: to be tormented of the haters of God, is to be crowned. Glory is not to be sought for of men, but glory of her own accord customably doth follow true virtue. Will ye have a ready and plain example? It this day what is more holy and honourable than the memory of the Prophets? And yet when they were alive, did the wicked sort persecute them with all kinds of afflictions, as they shall do you.  
They persecuted the Prophets for the hatred of my father: ye shall be persecuted for the hatred that men bear toward me. These be vehement things I grant, and passing man's weakness. But it must needs be an excellent and a notable thing, which by his might should move and draw the whole world, being overwhelmed with weryshe opinions, and vain desires. For which of all these worldly men doth not abhor the tormenting of the body? who is not afraid at the danger of life? Who is not stirred with desire of avenging, when he is provoked with sore checks and rebukes? who can quietelye suffer his name to be spotted and hindered without any desert? But to the intent ye may be blessed, I require more of you, that is, to think yourselves blessed for such evil afflictions: and rather to have pity of your blind persecutors, than to be aggrieved with them: to say well by them that say evil▪ by you: to offer them everlasting health, which go about ●ou● destruction. This high and excellent virtue ye cannot perform, unless ye come unto it by the degrees which I showed you before. If ye cast away utterly the swelling and pride of the mind, if ye put from you the desire of revenging, if ye despise all the pleasures of this world, & embrace the sharp way, if ye extinguish the desire of worldly things, and thirst for nothing greatly, but for righteousness and godliness, if ye be full minded to succour and help the griefs of all men, and desire to further the commodities of all men, if ye have a mind sincere and clean from all vices and filthy desires, not regarding any thing, nor delighting in any thing but in God alone: finally, if ye study and devise with quiet hearts to nourish and to make concord and peace than shall ye perform these things, the which other men cannot yet attain unto nor once dream upon. But yet they that be curable and not utterly of a desperate mind, musing much at your sufferance and godliness, they shall well understand that it is no counterfeit thing, they shall well perceive that it is not a thing of man's power, and being moved thorough your example, shall be turned to better thrift.  Ye be the salt of the earth: but if the salt be unsavoury, wherewith shall it be seasoned: It is henceforth good for nothing, but to be cast out, and to be trodden of men. 
For I have chose you few, not to the intent I would allure and bring to the knowledge of the evangelical wisdom, one or two cities, but the whole world. It must needs be a lively and a pithy thing that can be sufficient to sauce and savour the life of all mankind, 
Ye be the salt of the earth.  being so weryshe and unsavoury thorough the desires and fond opinions of vain things. For I have chosen you, not to the intent ye should be of the mean and tolerable sort, but that ye should be the salt of the earth: it needeth not to have much salt, but such as is good and strong, that whatsoever it doth touch it may season, and of weryshe make savoury. The earth is great and yet the saltness that it hath, it hath of a little salt mixed with it. And ye see that a great deal of meat unsavoury and werishe, with a little salt sprinkled upon it, is made savoury. It must needs be that in great noumbres of men, many be found but mean, and uneath tolerable. 
But if the salt be vnsau●ry. etc.,  But in Apostles, in bishops, in doctoures, & teachers, that quick and perfect liveliness of the evangelical charity, must needs persever and abide. Otherwise if your manners be made unsavoury with the love of praise, with desire of riches, with the lust of pleasures, with the greediness of revenging, with the fear of infamy, harms, or death, what remaineth than, whereby the unsavoury life of the multitude may be seasoned? so it shall come to pass, that ye shall not only be unmeet to season others, but also ye yourselves not performing the thing that ye teach, shall come into extreme contempt of all men. For what is less to be regarded than unsavoury salt, which serveth not for so much as to dung the land, for somuch as if it be cast on the ground it causeth barraines.  
By that means men shall have you in veneration, yea they also which enviously and hatefully backed against you, if they once perceive that your doctrine doth savour of the livelynes of the gospel, if they see all your life to be agreeable to your doctrine. When ye have once taken upon you this profession, either ye must be very profitable unto all men, or very unprofitable, either ye must have great praise among men, or great dispraise. Dispraise and rebuke aught to be shunned more than death, for it doth redound to the infamy and slander of the gospel. Wherefore see that ye be on every side sincere pure, and very perfect, to th'end that the impurity of the multit●d●●●●●ye be corrected thorough your purity.  Ye be the light of the world. A city that is set on a hill can not be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light to all that be in the house. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. 
Let your life and your doctrine be such, that it may be a guide and a rule of good life to all men that doth behold and look upon it. 
Ye be the light of the world.  There is but one sun of this world, but the same is so mighty and plentiful of light that from a far, it shineth upon all them that dwell upon the earth. So I have set you in an high place, that whatsoever ye speak, whatsoever ye do, must needs be spread abroad throughout the whole world. If the clouds cover the ●unne, how shall men have light? If your doctrine be darkened with errors, if the light of your life be dimmed with worldly desires, what thing shall drive away the darkness of the multitude? Wherefore ye must beware, that there be no darkness nor foolishness in you. Ye cannot be hid though ye endeavour never so much. 
A city that is set on a hill can not be hid.  Consider well that ye have a part to play in the stage of the whole world, to th'intent that carefulness should sharpen you to be circumspect and diligent. A small offence in you, is as much as a great crime. Ye be as a city set upon an high hill, which may be seen of the way goets far and wide. It can not be hid though it would, for the hill with his high to●ne that beareth it, willeth it, ●illeth it, maketh it seen of all men that it may show the way to them that erte and be out of the way. This is the nature of the evangelical doctrine, it suffereth not the professors of it, to be hid and unknown, although they fleeing the fame of men seek dens to hide them in. And why should the be hid, which is ordained for this purpose, to do good to all men indifferently? Salt is given to season with, the sun is given to the world to give light, the city is built in the top of the hill, to be seen of all men. In the night men light a candele in the house, to give light to all them that be in the house: And therefore they hide it not under a bushel, but set it upon a candlestick that the light thereof may the better cum to all, and the use of one light may extend and reach to many: So ye ought not to seek, how to purchase a fame and opinion among men: but only be ye rarefull that ye darken not the light, which I have lightened in you, and that ye persever and continue upon the candlestick, where I have set you. The salt cannot but season. The light cannot but shine.  
Therefore let your light shine, 
Let your light so shine before men.  yea rather my light and the light of my father, unto all men, that they considering your life to be utterly pure & blameless, and very heavenly, may glorify your heavenly father, to whom is due all honour and glory. For all your good works and miracles be they never so wonderful, ye shall challenge nothing unto yourself, but ye shall refer all glory and praise unto him, from whom cometh whatsoever men do worthy praise. It shall be your part, to have none other care, but manfully and faithfully to perform the office committed unto you. He shall give the reward in time convenient, and that a great reward, to whose glory ye do service.  Think ye not that I am come to destroy the law or the Prophets: no I am not come to destroy, but to fulfil. For truly I say unto you, till heaven and earth pass, one rote or title of the law shall not pass, till all be fulfilled. 
When ye hear the new precepts, which neither Moses' did deliver nor the Prophets taught, suppose not that I bring like matter as the pharisees were wont with their additions and man's constitutions making the law heavy and sore, and the very pith and chief of the law utterly neglecting and abolishing. I came not to diminish and abate the law or abolish it with new precepts: But I came rather to fulfil and make perfect the law. For it doth command nothing that any man can complain that I have not observed and kept. And if the shadows give place when the light cometh forth, if I perform in deeds, that which the Prophets said before should come to pass, the law is nothing hindered, but rather made perfect. The law had his time, it had his honour, it did shadow with certain figures, that which now is represented and open to the world: the law did in manner hedge about the desires of men, with ceremonies and carnal precepts, as it were with certain bars, that they should not fall without any stay into every sin, to th'intent they might be the more apt to take the doctrine of the gospel: but now that that is perfect, is showed forth. The carnal and gross law was profitable to this intent, that men might acknowledge their sins, but now grace which washeth away sin, is given unto us without ceremonies. Therefore the law is no more offended, than if the king himself being alive, should come in place where is image was painted, and allure all men rather to look upon him than upon his image: or else if a a weak child in process of time should grow to be a man, or if the ripe fruit should succeed after buds and leaves, or if the sun springing up should darken the moon and the stars. What the law promised is now performed, what it did show before, is now done. What it did shadow is now made open to all men's eyes, what it endeavoured to perform and could not, is now brought to pass at full. This light is promised unto all men, but yet so that the jews have no cause to complain of us. The grace of the gospel is first offered to them, neither shall they have the less therefore, if that they have be common to many with them. This is certain, that we break not the law wherein the Phariseis do glory, in so much that not the least jot, no not one prick of the whole law shall perish, for there is nothing written in it, but it shallbe fulfilled. It were a foolish thing to look for that hereafter which is now present, it were a mad thing so to delight in shadows, that ye should despise the true things, so to stick to imperfect things, that ye should despise perfect things, so to embrace carnal things, that ye should looth spiritual things, so to be given to worldly things, that ye should neglect heavenly things.  Whosoever therefore breaketh one of these least commandments: and teacheth men so, he shall be called the least in the kingdom of heaven. But whoso doth, and teacheth the same, shall be called great in the kingdom of heaven. For I say unto you, unless your righteousness exceed the ryhgteousnes of the Phariseis, and Scribes, ye can not enter into the kingdom of heaven 
Among the jews he is not regarded ne counted a good keeper of the law that doth omit or let pass any of those things which the Phariseis have added of their own prescribing, as washings of hands, of pots & vessels, and yet these additions and patches profit so little towards the perfection of the law, that they oftentimes withdraw men from the observation of the same. But in the kingdom of heaven which is much more perfect, he that breaketh but one of these small precepts which I now add unto the prescript law of Moses, although he teach the thing to be observed which he himself through weakness and frailty doth not perform, he shall be counted the least and most despised, in so much that unless he profit and go forward unto better things, he shall be utterly excluded from the fellowship of the gospel. But whosoever teacheth these small things not to be despised, which drive men far from those things which the law doth forbid, and doth perform that which he teacheth, he is to be had in veneration, and shall be counted great in the kingdom of heaven. And yet they that be the chief and the highest in the synagogue despising such things, think it enough if they do commit none of those things which be punishable by the law, and yet in the mean season they favour, and flatter, and pardon themselves in the naughty desires of the mind. Truly this is the justice of them which by the fear of pain be refrained from il doing. But they that be moved to things of more perfection by charity, and by that heavenly spirit, they willingly withdraw themselves from the approaching to ill doings, and they do not only forbear to hurt any man, but they will no hurt to no man. And that ye may perceive what difference there is between a jew and a true Christian man, between Moses' disciple and mine, this I do ascertain you, if ye do perform whatsoever the law doth prescribe, whatsoever the Phariseis that be now do perform, which now be accounted and think themselves very righteous, and if ye add nothing of more perfection, ye shall be so far of from being great in this profession, that an entry shall not once be given you into the kingdom of heaven. For this profession doth so far excel, that they that be the chief there, have not so much as the least place here.  Ye have heard that it was said unto them of the old time: Thou shalt not kill: whosoever killeth, shall be in danger of judgement. But I say unto you, that whoso is angry with his brother unadvisedly, shall be in danger of judgement. And whosoever sayeth unto his brother Racha, shall be in danger of a counsel. But whosoever saith thou fool, shall be in danger of hell fire. Therefore if thou offer thy gift at the altar and there remember'st that thy brother hath aught against thee, leave there thine offering before the altar, and go thy way first, and be reconciled to thy brother, and than cum and offer thy gift. 
And yet that it may be more evident how much we add unto the pharisaical justice, and that our commandments be not repugnant against the precepts of the law, but rather aid them: we shall make the matter manifest by certain examples. Ye have heard that a commandment was given in times passed unto the elders: Thou shalt not kill. And if a man do kill, once convicted and judged, he shall be punished.  
Therefore hitherto he thinketh himself to have fulfilled the law, which hath slain no man, and so hath escaped the threatenings of the law, this man as a just and an innocent man shall be received into the Synagogue. Now hearken how much I add hereunto. 
Who so is angry with his brother etc.  Truly this I ascertain you, whosoever is angry with his brother shall be in danger of judgement. For the dignity of the profession doth increase the fault, in so much that what homicide is in the old law, the same in the new law is the vehement motion of the mind to be revenged. For the first degree to homicide is to be angry. For such an one hath not yet actually committed homicide, but now he beginneth 〈◊〉 go towards homicide.  
Therefore he that willeth ill to his brother, even now hath committed a grievous offence before God his judge. And if he do not forthwith repress his fierce mind, but being overcome with anger, do burst out with sum word which toucheth not his brother in deed, with any evident, and plain reproach, but maketh him sad with a manifest token of contempt, as if he should say Racha, or some otherlike thing, which declareth the ill will of the mind: now is he (as one near unto homicide), not only in danger to judgement, and shall suffer lighter punishment, and yet as great as the homicide mentioned in the old law deserveth, but also he is in danger to a counsel, where he shall be the more grievously condemned. Furthermore if the disobedient motion of the mind: doth burst out so far that a man strike his brother with a manifest and a certain rebuke, and calleth him fool, or such other like, now shall he be in danger to that most grievous pain, that is to say, to the pain of hell fire. So many ways is he punished which is not yet come unto homicide & murder. But he is near unto homicide, whosoever is fallen from brotherly charity. Whosoever willeth ill to his brother in anger, though he hath not plucked out his sword, yet he hath stricken in mind. Whosoever hath rebuked in anger, 
But whosoever sayeth thou fool. etc.  hath stricken with the tongue, & peradventure would have slain but that he feared punishment. Therefore the law of the gospel which punisheth the angry man, is not against the precept of the law: Thou shalt not kill: but it driveth & putteth of a man further from that, that the law commandeth to be punished. He is more safe and farther from murder, that utterly plucketh out from his heart all anger and hatred, out of the which root springeth homicide and murder. 
Therefore if thou offer thy gift at the altar, etc.  Therefore whosoever hath gotten to himself the charity of the gospel, which willeth well to them that willeth ill, which recompenseth injury with well doing, he hath little need of the threatenings of Moses law, for the avoiding of murder. The uttermost degree of hatred is to kill and slay, and the uttermost degree of charity is to will well to the killer and sleyer. Among the jews he is counted godly and devout which vering ill will to his brother, bringeth his offering to the altar, where as no sacrifice is accepted unto God, without brotherly charity, and concord: wherefore chiefly ye must regard peace and mutual concord. And if any displeasure chance among brethren, as by the weakness of man's nature it doth happen, all things laid apart, see that atonement and concord be made, in so much as if by chance thou makest in a readiness any gift to offer unto God, and being now near at the altar dost remember that thy brother and thou be at square either because he hath offended thee, or else because amity is broken through the grief of both parties, defer not, linger not, but leave thy gift at the altar, make hast home, and bring to pass, that before all things swe●e amity may be restored, and made up between thee and thy brother. That done, return unto the altar and do thy sacrifice. So no gift is more acceptable to God, 
And than come, & offer thy gift.  than consent and agreement of men. God suffereth no damage if his gift be differred, but much peril and danger hangeth over both parts by the breach of concord. For displeasures prolonged and deferred, engender hatred: of hatred springeth homycide and murder. And no service is acceptable unto god which is not furnished with charity. And if thou wilt say unto me: I have offended nothing, let him bow first and make suit that hath offended, thou art not to be heard. He that is commanded to love his enemy, will not stick to restore and make up love and concord, though it were broken through another man's default. forgive the trespass of thine own accord, and ease thy brother of his heaviness, which did suppose that thou were angry with him: Thou shalt not find God merciful unto thee, unless thy neiboure find the merciful unto him. Thy gift shall obtain no thank ne favour at all before God, except thou bear perfect favour & love towards thy brother.  Agree with thine adversary quickly, whiles thou n●te in the way with him, les●e at any time the adversary deliver thee to the judge, and the judge deliver thee to the minister, and then thou be cast into prison. verily I lay unto thee: thou shalt not come out thence, till thou have paid the utmost farthing. 
If the concord and agreement of men is so highly esteemed of God, that he will suffer himself to be defrauded of his, gift now in a readiness for him, so that concord and agreement may be restored and made up, how much more meet and convenient is it for man, whom this matter specially doth touch, 
Agree with thine adversary.  to redeem peace and amity with the loss of his substance▪ But perchance some may be found so unjust, that wrongfully of his own accord doth draw men into the law, ready to make ru●●elmg and business unless he have his will and pray of them. And now they being bend of bo●h sides, with burning hearts, they prepare their accusements, they run to the judges. You would know of me: what should I do in this case? Shall I purs●e my right by the law?  
If thou wilt follow my counsel, in the way as thou goest with thy adversary, thou shalt speedily finish and make an end of the matter, either with equal and indifferent conditions, or else with unequal and unjust conditions. End the matter with him, the conditions being never so unjust, yet thou shalt have advantage and gain. There shall be some loss of money: but the thing is conserved which is most precious, that is peace and amity. The quietness and tranquillity of the mind is conserved, the which if thou hadst bought with all thy whole goods, yet thou hadst paid but little for it. Thou shouldest have waited upon the aturneys and the clerks thou shouldst have run busily up and down, thou must have sued for the favour of the judges. Thou shouldest have done and suffered many things unseemly and vnmee●e for thee. And where as nothing is more precious than time, consider how much thereof thou shouldest have spent and lost. Wherefore mark well what great gain and advantage thou shalt have, if thou fynishe thy suit speedily, seeing the issue of the law is uncertain. For he that hath the better matter hath not always the higher hand, and there is danger lest thy adversary having the upper hand, deliver thee to the judge, and the judge deliver the to the common officer who shall lead the into prison, where if thou be once laid, it is not now in thy power to finish the matter with thy adversary, and so thou shalt purchase not only affliction and punishment of the body with shame, 
Thou shalt not come out thence, etc.  but also thou shalt not escape until thou haste paid the whole some every farthing which thy adversary did demand, where as thou mighteste have componed with him for less, when he was yet more gentle and less angry. So in making of concord and amity, way not sourly nor extremely which is more in fault. Let this only be thy endeavour, yea though thou give over part of thy right, that concord and amity suffer no damage.  Ye have heard that it was ●ayde to them of the old time, thou shalt not commit adultery. But I say unto you: that whosoever looketh on an other man's wife to lust after her, hath now committed adultery with her in his heart. And if thy right eye hinder thee, pluck it out and cast it from the. For better it is unto thee, that one of thy members perish, than that thy whole body should be cast into hell. And if thy right hand hinder thee, cut it of and cast it from the. For better it is unto the that one of thy members perish, than that all thy body should be cast into hell. 
Hitherto we have treated of love and hatred, of the which one is the root of all evangelical godliness, the other is the pestilence and poison of the same. But next unto murder is adultery, and there is no love more tender & straight than the love of matrimony. 
Thou shalt not commit adultery.  Let us therefore treat of this matter also, what the law hath commanded to your elders, and how much we do add thereunto. There was nothing more said unto them in the law, then: Thou shalt not commit adultery, if thou dost, thou shalt be stoned of the people. Therefore hitherto among the jews he hath been counted holy and perfect, who being content with his own, hath abstained from an other man's wife. But after the law of the gospel, which I bring, he doth not only commit adultery which doth defile another man's wife, and embraceth her body with his, but also he which with unchaste eyes doth behold an other man's wife. For as he that is angry with his brother is nigh unto mu●●her, 
Who soever looketh on an other man's wife. etc.  so he bendeth toward adultery, whose mind is now unchaste, and whose eyes be adulterous. The husband hath not to punish the for adultery, but God hath for to condemn thee for adultery, before whom he that hath willed, hath committed the offence. Therefore as it is in murder to be angry, so is it in adultery to lust: As it is there to say Racha or fool, so is it here to delight the eyes, and through the wantonness of them, to entice the mind of another man's wife to uncleanness. But here a carnal man will say, no man can forbear to lust and desire in his heart the thing that he loveth. But who can love an other man's wife with his own danger, and with the injury of her husband, which is so bend in his mind not only to forbear to hurt or to harm him, that is innocent, but also to require pleasure for displeasure, to them which hath hurt him? perchance he will say, I cannot shut mine eyes. Yea it were better to pluck out thine eye, than through it to take loss of godliness. For there is no part of the body that ought to be so dear unto man, but that it is better to cut it away, than by the occasion thereof to lose any of the virtues of the mind. So we must make speed unto the high perfection of the gospel, that whatsoever doth let our journey thitherward, we must utterly cast it away, be it never so sweet, be it never so well beloved. It is a great lucre and gain to purchase the precious margarite of the evangelical charity by the loss of any thing whatsoever it be. Wherefore if thy right eye be a let unto the in this behalf, consider not how dear a thing the eye is, but consider from what a more precious thing it doth hinder thee: and without any delay dig out thine eye that hindered thee, and ●aste it away, and so make speed as thou didst begin. 
Then that thy whole body should be cast into hell.  Where the whole man is in danger of his life, it is best to save the rest of the whole body, by the loss of one part thereof. Thou wilt say: I shall live hereafter, an one iyed man. And what of that? Is it not rather to be wished to live with one eye, than to die with both▪ There is no member more dear or more necessary for many purposes, than the right hand. Who can this deny▪ And yet if it b● a let unto him that maketh speed unto the high perfection▪ whereof dependeth the health & the salvation of the whole man, cut of thy right hand that hindereth thee and cast away the burden that thou mayest make speed and expedition thither as thou didst purpose. In this peril and danger, it is far better to have the loss of one member, though it be very dear, than with the whole body to fall into the destruction of hell fire. 
And if thy right hand hinder the.  If men allow this policy, when there is none other danger but of the body, how much more is this to be done, when both the body and soul be in peril? But these things I have spoken to teach you by a similitude. For I mean not this that any man should cut of any member of his body. For the nature of the members is not ill, but the abuse of them is to be reproved, but I mean of the members of the mind: for the mind hath her noisome members, and it is a godly thing speedily to cut them of. If a member of the body be cut of, beside the pain, this harm cometh of it, that the part once cut of can never be restored again. But when the noisome members of the mind be cut of, as hatred, anger, fleshly lust ambition, and avarice, the mind is not maimed, but made more perfect, by reason that the monstrous and noisome parts be cut away. And after a short grief of cutting of, followeth a continual pleasure. I will speak more plainly to th'intent ye may understand what I mean. Affections be the members of the mind. There be some affections which of their own nature lead unto ungodliness, as ire, hatred, envy, desire of other men's goods. If any of these begin to spring to the mind, forthwith it must be cut up, for so the ill that beginneth to spring▪ shall be the more easily and safely taken away. Again there be affections of themself not utterly ill, but yet by occasion they withdraw sometime from that that is good, as the love toward our country, thaffection to wife, children, and parents, or else to kynsfolkes and friends, the care for a good name. There is no cause why to cut of these members so long as they serve and make for the perfection of the gospel. For my doctrine is not against natural affections, but doth restore nature to her purity. But in case thaffection toward thy parent▪ or wife or children▪ by occasion doth withdraw thee from the love of the evangelical godliness, and plucketh thee to wordliness, cut of that noisome natural affection. Like as he that cutteth of noisome thoughts cutteth not out the heart where they grow but only the naughty desires: so he that now beholdeth an other man's wife chastely, like as he looketh upon his sister, or daughter, he hath well cast out his noisome eye, and taken for it the eye of a dove, a clean and a single eye. And he that was wont to exercise his hand in robbing of other, and now doth labooure to help the neediness of other, he hath well cut of his ravening right hand: that in stead thereof he might have a beneficial and a liberal hand.  It was said: whosoever putteth away his wife, let him give her a letter of divorcement. But I say unto you: that whosoever doth put away his wife, except it be for fornication, causeth her to be all adulteress, and whosoever marrieth her that is divorced, committeth advoutyre. 
Now go to and let us show an other example. The law of Moses doth suffe● the husband if he be offended with any fault of his wife, to put her away after his own devise, so that he give her a writing of divorce, whereby she may be married to an other, and whereby her former husband may not lawfully require her again, whom he hath cast of.  
Wherefore that man hath satisfied the law, the which hath cast of his wife for any cause, so that he hath given her a writing of dyvorcement: neither shall he be taken as an adulterer, nor no man shall note her as an adulteress. And though the law wisheth & desireth perpetual amity and concord among married persons: yet notwithstanding, the same law, knowing the hardness of the hearts of the jews, suffered divorce to be used, lest any worse thing might chance, 
But I say unto you, that whosoever putteth away his wife. etc.  that no poisoning nor murdering, should be committed and done. But I will have Matrimony observed more holily & undefiledly among them that profess the new law. For whosoever leaveth his wife, but for adultery, for than she is his wife no longer, because she hath intermeddled with an other man, he compelleth her and driveth her violently to adultery. For if she marrieth another she marrieth not an husband, but an adulterer. And whoso taketh her so cast of, into marriage, he taketh not a wife, but an adulteress. The law of Moses punisheth none of these, but the law of the gospel doth condemn them. And yet this is not contrary to that. For the law of Moses hath given the husbands liberty to divorce, lest they should be more fierce and cruel to their wives that they hated, and yet it restrained this liberty by the book of divorce, both that they should not do it privily, & that they should not require again, so often as they fantaysed, the wives whom they had cast of unadvisedly. And the law durst not require more in matrimony because it durst not command those things that we taught before. For a man endued with the meekness of the Gospel, either will soon correct and amend the manners of his wife, or else he will patiently bear the same: for when will he seek debate with his wife, which with his enemies is at peace? When will he seek the destruction of his wife, which is not angry when he is harmed? and when he is offended, he willeth no man ill: Or how shall not he abide his wife, which is in daily company with him, which suffereth his enemy killing him? And if the purpose of the law be thus, that Matrimony should be holy, and divorces not commonly granted, we break not the law, but help and sustain it, which would have no divorce except in case of adultery, which is contrary to the nature of Matrimony. For Matrimony was made for this intent that the woman once appointed to the husband, should bring forth children to him only, and him only obey. Further she now turneth away from her husband, which hath given another man the use of her body. Therefore among Christian spouses let there not be grievous displeasures and offences, neither let him nor her seek any divorce or separation for light displeasures, but the one must be reconciled unto the other if any thing chance through the weakness of men.  Again ye have heard how it was said to them of old time: Thou shalt not forswear thyself, but shalt perform unto the lord, those things that thou sweatest? but I say unto you. Swear not at all, neither by heaven, for it is god's seat: nor by the earth, for it is his footestolem either by Jerusalem, for it is the city of the great king▪ neither shalt thou swear by thy head, because thou canst nor make one heat white or black. But your communicaty●n shallbe yea, yea, and nay, nay: Further whatsoever is added more than these, it cometh of evil. 
Now ye shall hear another thing. Commandment was given unto your elders none otherwise, but if they had made an oath, they should perform it, and not be forsworn, for now they are bound to god and not to man only. Wherefore among the jews, only perjury is punishable. But he that deceiveth his neighbour without any oath made, he is unpunished: but yet the law of the gospel condemneth him, the which, that ye should be the more sure from perjury, doth utterly condemn all manner of oaths, that it is not leeful to swear neither by god, nor by those things which seem to the common sort to be things of less religion, that is, neither by heaven, because it is the seat of god, nor by the earth because it is his footstool, nor by Jerusalem, because it is the city of the great king, that is to say, of him which hath made all things. Neither as the Heathen swear by the head of another man, whereof thou hast no authority, but it is consecrate to God which hath made all things as he would, for thou canst not make one black hear white, nor one white hear black. And because all things be consecrate to God the maker, thou oughtest to be fearful to swear by any thing. And what needeth any oath among them, where no man, because of their simplicity can distrust, nor no man can desire to deceive though they might do it freely, such is their sincerity and perfectenes, specially in those things, of the which they declare themselves to be despisers. Therefore among you, plain and simple speech ought to be more holy and more sure, than the devout and solemn oath among the jews. For among you, whose hearts and lips ought to agree, there is no other use of speech, but to express your minds each to other. In your bargains ye need none oath ye need no execration or cursing, or such like to bind the promiser, or to assure him to whom the promise is made. 
But your communication shall be yea, yea, nai nay.  Two words be sufficient: Nay, and yea, whereby thou deniest that which thou dost not promise, and whereby thou dost perform that which thou didst promise by plain word, that thou wouldst do. For there is no man less bound with his simple and bare word, than the jew swearing by all holy things: and he whom thou makest thy promise unto, doth trust thee as well as if thou hadst made a solemn oath. If there be any more besides these, it must needs come of evil and sin. For he that sweareth, either he thinketh ill of him to whom he sweareth, or else he that requireth the oath doth dystruste. But none of these aught to be in you, whom I would have perfect in all points. Therefore when I utterly forbidden swearing, I do not abolish the law, which doth prohibit perjury, but I make the law more full, and I withdraw men farther from that, that the law doth punish.  Ye have heard how that it was said: eye for eye, and tooth for tooth. But I say unto you: Resist not against evil. But whosoever giveth the a blow on the right cheek, turn to him the other also. And if a man will sue thee at the law and take away thy coat let him have thy cloak also. And if any compel the to go a mile, go with him twain. give to him that asketh thee, and turn not from him that is desirous to borrow. 
Ye have heard what the law hath granted unto our forefathers in revenging of wrong doings. It sayeth, eye for eye, and tooth for tooth. For it knew tha● 〈◊〉 minds were full of revenging. Therefore hitherto it hath bridled the desire of revenging, that the fault might be recompensed with the like punishment after the device and discretion of judges: and he that had put out an other man's eye, should lose an eye, and he that had strieken out another man's toeth, should be punished with the loss of a tooth. For if the revenging of the injury had been left to the mind of him that was hurt, oftentimes he should have chanced to have lost his life for striking out of a tooth. Therefore the intent of the law was, that vengeance should not go to far. And I do not abolish this law, but establish it. For my doctrine is, that ye shall in no case revenge injuries, ●e they never so sore, that ye shall not give taunt for taunt, nor hurt for hurt, nor wrong for wrong: yea if a man give you a blow upon the cheek, which is counted commonly an untolerable rebuke, ye shall not requite it with a blow, but rather offer the other cheek to be beaten to, and desire rather to suffer a double displeasure, than to requite the like. And if any man will go to law with thee, to take away thy coat, strive not with him, but rather even of thyself give him thy gown to. Again, if any froward person will force thee to go with him the space of a mile, walk with him two miles, rather than to fall at contention with him. By this gentilenes and sufferance it shall come to pass, that he which is ready to hurt, shall not be further provoked, and that thou shalt the sooner be delivered from grief, than if one evil should spring of another, and a great thing made of a small, and many matters of one: And further thou shouldest not be disquieted in thy mind, and perchance through thy gentleness, of an enemy thou shouldest make thee a friend. It is a great matter that ye do enterprise. Ye must apply your whole study to these things, and little regard those trifling things, in getting, and increasing, or in avoiding of the which, other men do bestow their whole life, unto whom it chanceth oftentimes that whiles they hunt for these things, they lose the heavenly goods: And yet they live not pleasantly here, for they heap up griefs upon griefs unto themselves, entangling themselves with sundry striefes and hatreds. Through the despising of these things, which, when you have them, make you not godly, and when you have them not, they make you not ungodly, you shall both avoid hatred, and also obtain you love and good will, and cause your doctrine to be of more authority and better believed. Therefore if any man doth molest t●ee for a garment or a vessel, 
give to him that asketh thee.  or for any other like thing, whereof he is greedy, and would fain have it from thee, rather than he should go about to do the a displeasure other ways, grant him his request, and so thou shalt bind him unto thee through thy good turn, & deliver thyself from molestation & grief. Again if any man requireth to borrow money of thee, let it not grieve the to give it him, yea though it be so that nothing of it shall return unto thee again, neither of the usury, nor of the stock itself: for he that dareth money to usury doth rather hunt for other men's, than give his own. And why should it grieve the to lend him though thou shouldst never have it again, unto whom thou oughtest to give freely where thou hadst plenty and he lacked▪ So through your example men shall learn utterly to neglect these things, for whose sake they suffer and do all things.  ¶ Ye have heard how it was said: Thou shalt love thy neighbour and hate thine enemy. But I say unto you: love your enemies. Bless them that curse you. Do ●ood to them that hate you, pray for them which hurt you, and persecute you, that ye may●●e the children of your father: which is in heaven? for he maketh his sun to arise on the evil and on the good, and sendeth ta'en on the just, and on the unjust. For if ye love them which love you, what reward have ye? Do not the publicans even the same? And if ye make much of your brethren only, what great thing do ye? do not also the Publicans likewise? Ye shall therefore be perfect, even as your father which is in heaven is perfect. 
Now hearken you to that commandment which is counted chief in the law. Thou shalt love thy neighbour & hate thine enemy. It requireth good will toward well willers, and them that have deserved well, but it suffereth to will them ill that do hurt us. 
But I say unto you. etc.  consider how I do not hinder this precept, but how I add unto it. For I am not content with mutual benevolence among friends, but this I require of you that be the followers of my doctrine, that ye love your enemies, and that ye do not only not hate them that hate you, but provoke them with good turns to love you. And if they be so far out of frame that they will not use your good turn, but continually trouble you and provoke you with ill sayings and ill doings, 
Do good to them that hate you.  yet see that ye in the midst of your troubles, turn not your good mind from them, but pray unto god for them that they may change their minds and repent. If ye use this gentleness towards all men both good and evil, ye shall declare yourselves to be the kindly children of the heavenly father, who desiring all men to be saved, giveth so many fold benefits unto the worthy and the unworthy. For he suffereth his sun indifferently to shine upon them that worship him, and upon them that despise him, and he suffereth his rain to profit both the just and the unjust, provoking the ill through his benefit to repent, & stirring the good to render thanks. The likeness of manners shall bring you to the heavenly father, 
For he maketh his sun. etc.  and men will believe that your doctrine cometh from him, if they espy in you his notable goodness. For if ye love them that love you, if ye do for them that do for you, if ye will well to them which bear you good will, ye have escaped blame: but ye have not deserved praise. Not to requite one good turn for another, is counted a detestable unkindness even among the heathen and the Publicans, whose fashion is evil spoken of, even of the common sort. To love him that loveth thee, doth pertain unto nature, and not to the virtue of the gospel. And if ye show yourselves courteous and gentle in speech toward your kinsfolks, or country men only, and disdain to salute others, 
If ye love them which love you.  as though they were strangers, what great thing do ye? Doth not the heathen men the same? These be common things which do not show men to be good but that they be men only. And those things cannot seem excellent, which do chance also unto ill men. Wherefore, I would that ye should be perfect and resemble your heavenly father with woondreful light of goodness, who being omnipotent, yet of his goodness doth good to all men, looking for reward of no man. He is meek and gentle towards all men and yet he is able if he will, out of hand to punish all men.   

¶ The vi Chapter.  ¶ ●ake heed that ye give not alms in the sight of men, to the intent that ye would be seen of them, or else ye have no reward with your father which is in heaven. Therefore when thou givest thine a●●es, let not teumpettes blow before thee, as Hypocrites do in the synagogues and in ●he streets, for to be praised of men. verily I say unto you: they have rec●yued their reward. But when thou wilt give alms, let not thy lefthande know what thy right-hand doth, that thine alms may be in secret, and thy father which seeth thee in secret, shall reward thee openly. 
I Have declared unto you in what things ye ought to pass and exeel the righteousness of the Scribes and the Phariseis, if ye will be my disciples. Now shall I show you what ought to be avoided in those things which seem common, and belonging unto you both. For there is a certain privy poison, which doth infect all the good deeds of the Phariseis, that they deserve utterly no praise of God. It is an holy thing to relieve the needy. It is a godly thing to talk with god by pure prayer. Fasting is a devout thing: And the pharisees through the setting: forth & boasting of these things, do claim & obtain an opinion of high holiness before men, whereas they displease god, who doth behold, not the outward face, but the inward heart. And they do worthily displease him, because their heart is foully infected with vain glory. They hunt for vain praise of the people rather than for a good conscience before god, and whilst they catch after a vain reward here, they be disappointed of that, which only ought to be desired. This poison creeping in by secret undermining, lieth in wait privily also for them, which be somewhat entered in the race of virtue. Wherefore I will in this behalf, 
Take heed that ye give not alms in the sight. etc.  that ye beware and circumspect, that when ye go about to do any godly work, ye desire not rather to do it openly, than in secret, to th'intent ye might be seen of men, and so hunt after praise and glory of men. Ye ought always to do well, whether men see you or see you not. For god doth ever behold you, of whom you look for reward. But if ye go about to get the praise of man for your good deeds, ye lose the reward of your heavenvly father. Your good work must not always be kept privy, but ye must not play your pageant in the sight of men, like as players in the stage do play their play, whose desire is nothing else, but to please the eyes and the ears of the people. But he can not always follow the best, which doth apply himself to the judgement of the common sort: For ye must please men in such sort, that ye may allure them to your manners and fashions, and not you to go out of kind and fall to them. Though praise be fled and shunned, yet it followeth virtue, of her own accord. And that sikerly is true praise, which doth chance without ambitious seeking for. And the whole glory that riseth of well doing, must be wholly given to god. Ye shall displease him as soon as ye stand in your own conceit and please yourselves, challenging unto yourselves that which is wholly of his bounteousness.  
Therefore whosoever thou art that will follow the law of the gospel, when thou intendest through thy liberality, to relieve the neediness of the poor: do not as Hypocrites be wont to do, which be men like players counterfeited & disguised, which when they appear liberal and merciful, in heart they be both covetous and cruel. For the misery of their neighbours moveth them nothing, but being desirous of glory & renown, they buy with a little money, the praise of the people, and would give utterly nothing if they were alone, and saw their brother well near dead for hunger. Therefore as oft as they give any thing to the poor, they seek not to be secret & alone, but they come abroad in the streets and where as men resort. 
Let not test pets blow before thee  And like as players should play the●● pageant, they call forth a numbered of the people with the sound of the trump to toot and to gaze, both casting the poor● and miserable in the teeth with their misery, and hunting for themselves a vain and a foolish praise of men. Will ye hear what they gain? Let the people praise them never so much, they have lost their reward of their good deed at god's hand, which doth measure the godly work of the sincere affection of the mind. He that giveth for praise & glory, he selleth his good turn, he giveth it not. Truly thou must be so far from the affection of these men, that when thou givest any alms, thy leftehande must not know what thy righthande doth, and thou must not desire to be looked upon of man, yea and if it were possible, thou thyself shouldest not know that which thou dost aright, and shouldest forget thine own deed, and not impate it to any man, that thou hast done well, nor stand not in thine own conceit, 
And thy father which seeth in secret.  because thou hast given thine alms, but only rejoice inwardly, that the poor and needy is refreshed. What if men know not, yea what if he that is succoured knoweth not him that succoureth him? It is enough for thee to have a witness of the father, from whose eyes nothing can be hid. He will reward thee although thou have no thank at all of man.  And when thou prayest thou shalt not be as Hypocrites are. For they use to stand praying in the synagogues, and in the corners of the siretes, that they may be 〈◊〉 men. verily I, say unto you: they have their reward. But when thou prayest, enter into thy chamber, and when thou hast 〈◊〉 thy door, pray to thy father, which is in secret: And thy father which seeth in secret, shall reward the openly. 
semblably when ye make your prayers to god, do not follow the guise and usage of Hypocrites, whose special delight is to stand in company of men, and in the corners of the streets, so often as they pray, for none other intent but to be seen of men, at whose hands they hunt and look for the praise of devout and holy conversation. Let them please themself and others also with such glorious prayers. This I assure you, now they have their reward, which they looked for. And what is more vain than this reward? and for a counterfeit and a false glory they frustrate & set themselves beside that blessed reward, 
They have their reward.  which god would have given, if they had offered in his sight, the pure and sincere oblation of their prayers. Do thou therefore contrary wise. When thou prayest, forsake the multitude, enter into thy secret chamber, & shut the doors, and in secret vttre thy sincere prayers before thy father. It is enough that he doth behold & see thy godliness, from whom nothing can be hid. He will tender unto thee the everlasting reward. These things have I set forth, to teach you by plain and homely examples. For it is not ill to give alms sumtime before men, or to pray in a multitude, and where as men resort, but than knoweth not the left hand what the right hand doth, when the work of charity is not defiled with any affection of worldly vanity. Then thou art secret in thy chaumbre▪ when thou speakest unto god with such perfect clearness of mind, as though no man did behold thee. He that prayeth in a multitude of men as earnestly, yea peradventure more vehementely than if he were alone, he prayeth in his secret chaumbre. For the right hand and the left, or the secret chamber, standeth not in the things, but in the affections and desires of the har●e.  But when ye pray, ba●le not much as the heathen do▪ for they think it will come to pass that they shallbe heard for their much babblings sake. Be not ye therefore like unto them. For your father knoweth what things ye have need of, before ye ask of him. 
This also must be considered in prayer. It is the affection and the hearty desire that moveth god, not the noise of the lips. And it skilleth not how long and how loud the prayer be, but how fervent and sincere the affection and desire is. Wherefore let the example of the heathen men, be far from you, which do recite, and say long prayers, and full of many words, ready framed, and prescribed unto them, as who would say, they should obtain nothing except they wearied God with babbling of many words, repeating one thing oftentimes, and prescribing and appointing with recital of many words, what, when, and how they would have the thing performed, which they pray for. And yet oftentimes they pray for things noisome and hurtful. We ought to ask of God the best things, and not all things: and we ought to pray often, rather than much, and vehemently rather than long: finally with the heart rather than with voice: Neither always with prescribed and purposed words after the custom of the heathen, but so much as the fervency of the mind, and ravishment towards god, doth stir and provoke. Truly your father loveth to be called upon, but not to be taught with long prayer what your necessity doth require, but to be provoked through your godliness to give the thing, which the slothful and sluggish deserveth not to 〈◊〉 for he knoweth what your necessity doth require, yea before that he be called upon.  After this manner therefore pray ye. Our father which art in heaven, hallowed be thy name. Thy kingdom come, thy will be done in earth as it is in heaven. give us this day our daily bread. And forgive us our trespasses as we forgive them that trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory for ever. Amen. 
Therefore be ye unlike to the heathen men, both in life and also in manner of praying. And if ye will have a form and manner of the evangelical prayer prescribed and set forth unto you, this is the worthy prayer, wherewith the true and natural children joined with brotherly charity, may speak unto the heavenly father: father unto all men indifferently: of whom although ye have all things yet those chiefly ought to be required which make for the attaynement of the everlasting life. For all the other things he will cast unto you, even of his own accord, as an increase and advantage, according to the desires of his children, as he is a most bountiful father.  
Whose glory ye ought to regard above all things, to whom all glory is due in heaven and in earth. To pertain unto his kingdom is to conquer the tyranny of the devil. To be subject unto his will is to rule and reign. Of whose free liberality it cometh, whatsoever doth nourish and revive men's hearts to the perfection of the gospel.  
But he will not hear you unless ye accord and agree in one: and concord and agreement cannot lightly be, unless ye forgive ●che others offences, without which men do not live in this wo●lde, although they endeavour toward that taynement of perfection. And through this concord ye shall be safe by the aid of your father aga●nste the froward temptoure, if ye watch well, and busily call for the help of your good father, against that naughty one. Wherefore in vain calleth he upon the father with this form of prayer that I teach, which is not of this sort, which neither feareth, nor lou●●● God, which liveth to himself, which followeth his own glory more than gods, which gape●h for worldly goods and authority, which had rather have things pleasant to his own appetite, than things pleasant unto God, which sueth after earthily things more than heavenly, which setteth less by the qualities of the mind, than bodily commodities, which is at variance with his brother, which through riot and displeasures useth himself sluggish against the assaults of the deivil. And the manner of prayer is after this sort. Our father which haste regenerate us to heaven, who were once unluckiely borne of Adam, 
Our father which art in heaven, etc.  & prepared for us (forsaking earthily things) a kingdom & inheritance everlasting, which art said to be in heaven because thou dost replenish all, & hast no manner of dross or earthly infirmity: grant that thy name may be honourable and glorious among men through us, which by thy benefit, be perfect and pure For it is not our glory but thy gift, whatsoever is well done of us. Let the tyranny of Satan be abolished, that thy kingdom daily may prevail more and more, which doth not stand in riches or worldly strength, but in mildness, chastity, softness, sufferance faith, and charity: that vices and ill desires once chased away, thy heavenly virtues may flourish, and show themselves amongst men, and that it may come to pass at length, that like as in heaven all things be peccable and quiet, and all creatures there do obey most humbly thy commandments: so likewise there be none in earth which be not obedient to thy most ●●ly will, 
give us this day. etc.  every man as far fur●h as the weakness of nature doth suffer, diligently recording now that which shall come to pass perfectly in the life to come. O father nourish that thou hast brought forth, see unto us, that the bread of thy heavenly doctrine do not fail us, that we may be daily stayed, grow up, and made luslie by the taking thereof, to the observation and keeping of thy commandments. And alienate not thy mind away from us being offended with our trespasses, but for thy clemency and meekness pardon our offences which we commit through infirmity and weakness, that we may have peace with thee, like as we among ourselves forgiving each other, if one hath offended an other, conserve mutual concord and amity.  
Thou being merciful, we fear nothing, and being underset with concord, we be made stronger against our common enemy. Unto whom we beseech thee (if it be possible) deliver us not to be tempted. For we know his malice, we know his frowardness and craftiness. And if thou suffer us to fall into temptation, to th'intent to try the constancy of our mind, o thou merciful father, deliver us from that naughty civil. Uouchesafe of thy goodness, to grant & make sure these our desires. See therefore how many things this short prayer doth comprise, that needs he must be perfect whosoever doth rightly pronounce this prayer, that is, who so doth pronounce it with mouth that the heart and affection agree unto the same. First it teacheth you to depend wholly upon none other but the heavenly father, to whom ye own that ye be made, to whom ye own that ye be redeemed from sin, to whom ye own whatsoever virtues ye have▪ He is called father, that ye may understand he is full of mercy and bounteousness: he is said to dwell in heaven, that ye should lift up your hearts thither, despising earthly goods. Ye call him yours, that no man should v●●dicate any thing proper unto himself, seeing that whatsoever they have cometh unto all men of his only liberality. And in this behalf there is an equality of kings and servants. Ye wish only his glory, that no man in the earth ascribe unto himself, praise of any thing, whereof ariseth insolency and stoutness of mind. Ye wish that he should reign, that he should be obeyed and not you. For the virtues be his which do work by you. It is his doctrine which ye shall deliver unto men from me. And it is not enough to persist and abide in his virtues, but ye must daily increase and go forward in goodness, and for this ye ask of him, that wonderful bread which his will is that it should be daily asked, because he doth daily give it, and he willeth it to be asked of him, to put you in remembrance that all good things come from him. Finally that ye should be the more ware to fall from the charity of so bounteous a father, he doth monish you of that froward Satan, which never ceaseth to lie in watch for the godly, to pluck them back into his tyranny.  Therefore if ye forgive men their trespasses, your heavenly father will forgive you. But if ye will not forgive men their trespasses, neither will your father forgive you your trespasses. 
Wherefore, before ye speak unto your father with this prayer, consider with yourselves, whether ye desire truly the thing that ye ask, and whether ye be meet persons to be heard of your father in such things as ye pray for. But chief this ye must duly search with yourselves, whether ye have ami●●● and concord with your neighbours. Even such a father shall ye find him towards you, as your neighbour findeth you towards him. He will not know him for his son, which doth not agree with his brother. If ye forgive them that offend you, your heavenly father will forgive all that ye trespass against him. But if ye will be hard and sore against other men, your father will not forgive you your offences. Wilt thou not forgive thy fellow servant, whom on thy behalf at one time or at other thou hast offended again, and requirest thou of God forgiveness of thy trespass, whom thou art able by no means to recompense with forgiving again his offence made to thee?  Further, when ye false, be not sorry as hypocrites be. For they disfigure their faces, that it may appear unto men that they fast. verily I say unto you, they have their reward. But when thou dost fast, anoint thine head, and wash thy face, that it appear not unto men, that thou doest fast but unto thy father, who is in secret: and thy father that seeth thee in secret, shall reward thee openly. 
Now ye perceive what difference ought to be between your alms and the alms of the pharisees, and between your prayers & their prayers. Now hearken what difference ought to be between your fasts and theirs, if ye will have them acceptable to the father, and profitable to yourselves. It is not the forbearing of the meat that commendeth fasting unto god, but the pure and clean affection of the mind, fervently desiring to please god only. Wherefore as often as godliness shall provoke you to fast, follow not certain men which be not fasters, but counterfeyters of fasting, setting forth the colour and cloak of fasting with a sour countenance, not intending that in deed, wherefore fasting should be used, that is to say, either to pacify god, or to chastise the body, whereby the mind might be the more free and ready to apply and ensue holy things: but by this colour they hunt for vain praise of men, for whose sake despising god, they play this pageant. For to this purpose they disfigure their faces with paleness and sowernes, that by the behaviour of their body, men may see that they do fast. This is certain: There is no cause why they should look after any reward of God for these good deeds: For now they have their reward: attaining that which they hunted for with their fasting. But so often as thou dost fast, appear rather not to fast, and appear to be merry, anointing thy head and washing thy face, lest men perceive that thou dost fast. And think not that fast to be unprofitable, which is hid from men. It sufficeth to thee, that thy father seeth it, from whom nothing is hid. And he that seeth in secret, in the stead of vain praise of men, will reward thee with the perfect reward. Again, I say not this that it should be wicked that men should know of thy fasting, but that thy mind should abhor from the desire of vain praise. Than no man seeth thy fasting, when thou dost fast not to th'intent to be scene of any man. Than only god doth see thy fasting, when thou dost fast with this intent, that thou wouldst as gladly fast though no man should see thee when thou dost fast.  ¶ Lay not up for yourselves treasures upon earth, where the rust and moth doth corrupt, and where thieves break through and steal. But lay up your treasures in heaven, where neither rust nor moth doth corrupt, and where thieves do not break through nor steal. For where your treasure is, there will your heart be also. 
The common sort of men not considering these things, whiles they hunt for small and visible rewards of men, be disapoincted of the invisible and true reward, which for well doing God doth give abundantly. In li●● ease be they which with much thought and care, do gather together and heap up riches, and hide them in the ground for losing, albeit this is even to lose them in deed. He that dealeth and bestoweth his riches rightly, it is he that layeth them up surely. For that that thou hidest in the ground, is not profitable unto thee, but is in danger of moths, rust, & thieves, so that thou hast nothing of them, but a miserable carefulness to get them & to keep them. These things must be gotten neither carefully nor unmeasurably. And when they be gotten or come by chance, they must be readily distributed if any have need, or else so bestowed, that necessity of nature may be helped, and not riot maintained, nor any disease of the mind be served and satisfied. And yet all men for the most part unto this thing apply their whole study and care, as though poverty made men miserable, and riches endued them with felicity. And whiles they follow after these false goods, which will shortly forsake their masters, they forake the eternal goods, which endue them with true felicity, and can not be taken away. But ye of the other side, hasting with all endeavour to the best and most perfect things, whereby ye shall be rich in deed, lay up your treasures in heaven, the keeping of the which, can not trouble you with cumberous carefulness.  
For neither rust nor moth doth destroy such manner of riches, nor thieves doth not dig it up nor steal it, of which chances, worldly goods be in danger. If ye lay up these goods with your father, he will keep them safely for you, and your mind shall not stick grovelling on the ground being oppressed with these filthy cares, but it shall despise these vile and fading things, and be ravished up unto heavenly things, for where as a man's treasure is, which he loveth entirely, there is his heart also. Therefore they have no high nor heavenly thought, which hath gathered riches and hid them in the ground. They walk and wander hither and thither, but their heart is in the hole where the money is hid. And if the mind be corrupt, either by the disease of vain glory or avarice, whatsoever is done, must needs be vicious.  The light of the body is the 〈◊〉. Wherefore if thine ●ye be single, all thy body shall be full of light But if thine eye be n●ught, all thy body shall be full of darkness. Wherefore if the light that is in thee be darkness, how great is the darkness? 
For first it is to be considered, what is chiefly to be desired, and whereby we may obtain that which we do ask: furthermore as the candle is in the house as the eye is in the body, so is the mind in man. If the light of the mind be not faulty through the darkness of false opinions, and ill desires, if the eye of the mind death look none other way, than to the true mark, whatsoever is done throughout all the life is acceptable unto God, and every thing helpeth towards the heap of felicity. Like as if there be a great candle in the house, there is no stumbling nor falling: so if thine eye be clear and whole, it giveth sight to all the members, and no part stumbleth or wandereth, the eye being the captain and guide. Again if the eye of the body be faulty, no member doth his duty well. For there is no right judgement when that part of ours is faulty by the which only we do judge. Therefore if that part of thee which is given thee for light, be turned into darkness, how great shall the darkness of the other parts be, which have no light of themselves? If reason be blinded with desires, and judgeth that to be good which is miserable▪ & judgeth that chie●●●●● be desired, which is to be despised or not to be regarded, into what darkness shall men be drawn through ambition, filthy lust avarice, foolishness, anger, envy, hatred, and other perturbations and troubles of the mind, which of their own nature be full of darkness? Therefore let your eye be clean and sincere, that it may behold the best, and let it behold and look upon the best things, either only or chiefly.  No man can serve two masters. For either he shall hate the one and love the other, or else leave to the one and despise the other. Ye cannot serve god and Mammon. Therefore I say unto you: be not careful for your life▪ what ye shall eat or drink, nor yet for your body what garment ye shall put on. Is not the life more worth than meat? and the body more worth than ●ayment? Behold the fowls of the air, for they sow not, nor reap not, nor carry into the barns: and your heavenly father feedeth them. Are ye not much better than they? 
Think not those men worthy to be heard, which divide themselves between God and men, between earth and heaven, and so follow things eternal, that they will not despise things temporal. For they do nothing else, but where as they would catch both, they obtain neither of both. This heavenly Philosophy like as it doth promise great rewards: so it doth require the whole man.  
And among men a man shall not find two of such gentle conditions that one servant can be able to please both. So it cometh to pass, that th'one must be forsaken or else neither can be satisfied. And if the masters be of contrary appetites and do square within themselves by some grievous debate, it must needs be that the servant if he will please the one, must not only forsake tother, but also stick unto the one, & hate the other, whom he hath forsaken. And if he will go from this again unto tother, he must needs translate and turn his love and service unto him only, and despise tother whom he hath forsaken. And who be so contrary one to an other, 
Ye can not serve God and mammon.  as God and Mammon? how can one 〈◊〉 two, when they command so divers things? God commandeth thee to give of that thou hast to the needy. Mammon commandeth the to take away other men's by right and by wrong. God commandeth the to provide for thy brother which is in danger. Mammon commandeth the to live to thyself. God commandeth soberness, Mammon teacheth excess and riot. Wherefore ye flatter yourselves in vain, if ye believe that that thing may be done, which is unpossible, that is, to serve both God and Mammon. His servant is each man to whom he is wholly given. Ye see how riches do●e possess them full and whole, which do travail for it with so great tumult & business, which defend them and keep them with so great carefulness, which forego them with so great grief: for these they suffer all things, for these they do all things. Whoso hath bound himself to this service, can not be the servant of god: he requireth the whole man and cannot abide the fellowship of so fowl and filthy a master, nor can not abide a dimy servant, which is partaker with his adversary. But the common sort of rich men are wont to excuse the sore of avarice, by the pretence of man's necessity. They say by these things men provide for against hunger and nakedness▪ So speak they which do not depend wholly of god, but put their trust in their own defence and aid. My will is ye should be void from this carefulness, lest it withdraw you from the desire of better things. The necessity of nature is content with very little, & every where it is to be had, that may suffice for such, as I will my servants to be. For either 〈◊〉 liberality of good men always ready shall suffice, or else diligence and labour shall provide that thing which may ease necessity. 
What ye shall eat or drink, etc.  Finally if none of these help, the father will not, forsake those that be his: for he that giveth the greater things, will cast the smaller things to them, which with all their hearts desire after heavenly things, although they be not careful for the world. Therefore lay not up nor hoard not for a long time, be not vexed with carefulness of meat without which ye cannot live, neither with carefulness of apparel that covereth your body, and keepeth you from cold. Is not the life more precious than meat? Is not the body more precious than the garment? He that hath given these better things, and hath given them to such as were not careful, shall it grieve him to nourish and preserve that which he hath given with these things of less value and estimation? If ye desire an example, look upon other living things, which the maker of all things hath made for your sake. Hath he not provided a living for all things that he hath made? Consider the birds of the air: they sow not, they reap not, they lay not up in barns, careful for time to come, they live from day to day without all carefulness: whatsoever they get, they take it joyfully, & yet the heavenly father giveth meat unto them all. And will he disappoint you whom he esteemeth far above the birds? And if he be careful over you (as he is in deed) is not your carefulness in vain? If he forsake you, what shall your carefulness prevail? As he hath given a body after his own devise, so will he give a living after his own devise.  ¶ Which of you by careful thought, can add one cubit● unto his stature? And why care ye so: tayment? Consider the ●●llies of the field how they grow. They labour not, they spin not. And yet I say unto you: No not Solomon in all his royalty was appareled like one of these. Wherefore if god so appa●ayleth the grass of the field which standing this day, to morrow is cast into the furnace, shall he not much more do the same for you, oye o● 〈◊〉 saith? 
Will ye see how unprofitable the carefulness of the mind is about such things? What man is there (be he never so careful) that can add one cubit to the stature of his body? But every man's body though he think nothing upon it groweth with certain increase unto a quantity appointed of god. If thou cast away all care, thy body shall be nothing the shorter. If thou be vexed with care thy body shall be nothing the higher. Therefore he that maketh the body big and strong without thy carefulness, he will provide living for thee without thy carefulness, who doth withdraw thee from care of those things which be not gotten without our diligence. It is great foolishness therefore to fear lest ye should lack food, for as much as ye see that birds be provided for sufficiently. And now lest ye should be careful for provision of apparel for the body, consider the lilies which do spring and grow in the fields without the care of any man. They labour not, nor spin not, and who doth provide them of apparel, 
No not Solomon in all his royalty etc.  as seemeth good to him, who but the heavenly father? And he doth so provide, that neither Solomon the notable rich & gay king was ever so appareled, when he chiefly did ●et forth the glory of his riches, as one of these poor lilies, smally regarded and set by, which grow not only in gardens, where man bestoweth some labour and diligence, but grow also in meadows of their own accord. For the labour & care of man can make nothing so elegant and fit as the providence of nature. And if the heavenly father doth ga〈◊〉 and cloth so freshly the vile gras●e, which shortly shall perish, and to day is fresh in the fields, and to morrow cut down, and dried and cast into the furnes: why have ye so little trust in him, sith he hath given you things of greater excellency, and sith he hath made you to be immortal, and sith also he hath specially prepared you for the glory of his name, that ye will think that ye shall lack apparel, which ye ought to seek for and prepare, not for adjourning and gayness, but for necessity and nedefulnes?  Therefore take no thought, saying: what shall we eat, or what shall we drink, or wherewith shall we be clothed? After all these things the Gentiles seek. For your heavenly father knoweth that ye have need of all these things. But rather seek first the kingdom of God and the righteousness thereof▪ and all these things shallbe cast unto you. Be ye not careful for to morrow, for to morrow shall care for it self: sufficient is unto the day, his own travail. 
Therefore ye that have god to your father so benignly providing for the birds, providing for flowers and grass, of the which the one lacketh reason, the other hath no feeling: sith ye see and perceive that he tendereth & maketh so much of you, enduing your body, which is made with marvelous providence, with a soul reasonable, and like unto the angelical minds, not disdaining that ye should be called his children: choosing you out from among all men through his free charity, by whose pure life and sincere doctrine he might be known & glorified through out all mankind, whom he hath appointed to thinheritaunceinheritance of the everlasting life: Cast away this carefulness of vile and filthy things, & say not doubtfully and fearfully, what shall we eat? what shall we drink? or what shall we put on? These be the sayings of the heathen and not of Christian men, for they either believe not that god is, or else believe not that he is careful over men. Neither have they learned that there is any other better life, to set their mind and care upon. Therefore distrusting gods help & 〈◊〉 man's felicity in things of the body, they prepare with much carefulness those things, that do pertain to their living & apparel, or other commodity of the body. They leap for joy when these things chance unto them, they sound for fear, when these things be in danger: They be vexed with sorowfulness, and sometime hang themselves, when these things be taken away. And thus through carefulness cleaving unto these corruptible things, they neither live pleasantly here, nor can lift up their hearts unto the study and desire of heavenly things. Among men, who is so wicked a father, that will not provide for his children things necessary for the sustentation of their life? Ye have a father so rich, so bountiful, so circumspect, that he is sufficient for all, to enrich all, and leave nothing unprovided for, be it never so little or vile. And fear ye that he will not provide for his children these things, without the which they cannot live? Say this carefulness upon him, he knoweth well that ye have need of all these things. And he is not so hard that he will withdraw things necessary from such as be occupied in his business. But sum will say: what then? Shall we not get us with our handy work whereby we may nourish ourselves, our wife and our children? where by we may ease the poverty of the poor? Yes truly, but without all carefulness.  
For truly the common people doth double their misery, both labouring with the body, and being also careful in the mind. They sow, being careful lest that which they sow should not come up, they mo●e being care●●● lest the warrior or the these should take away that which is cut down before it be laid up in the ba●●e, they lay up in their graner, being careful lest any infection should hurt their corn, or lest any fire should rise and destroy it. Finally because they have aniye to plenty, and not to the present necessity, they heap up for a long time, and they never have enough as thought they were sure to live long. Wherefore if the matter so requireth, ye must labour, but without all carefulness. If ye chance to have money without fraud, and much business, take it▪ but in such wise, that the carefulness thereof, withdraw you nothing from the business of the gospel. 
S●he ye first the kingdom of god. etc.  For your matters are greater than that the carefulness of light, triefleing, & corruptible things should withdraw you from them. Let your chief care be about that▪ good thing▪ in comparison of the which, these worldly things be of no value nor reputation. The kingdom of God must be set up, that is to say, the doctrine of the gospel, by the which we attain unto the heavenly inheritance. Whereof I have chosen you to be the preachers and setters forth, and have showed you what excellent virtues be needful to the doing of this thing▪ that is both to love your enemies, and to wish well unto them, who seeketh your destruction. These things because they be chief and highest, which come not unto you from your father without your diligence and carefulness, ye must first & chief seek for them. The other smaller things which pertain unto the necessity of this life, the good & gracious father will cas●e unto you as an augmentation, and that of his own accord, without any carefulness on your behalf, that for both causes ye should render thanks unto his bountifulness, both because he hath given you those high and these things, you endeavouring unto the same: and also because he hath cast unto you these things, without any carefulness on your behalf. He will not have you grieved with cares, which 〈◊〉 more troubled, but not the better. And this business that ye take in hand, 
Be ye not careful for to morrow.  is so great and weighty, that it requireth the whole mind, ry● and voided from all cares. Wherefore as men that liveth from day, to day, being content with things present & at hand, be not grieved nor vexed with carefulness of things to come, like as the common sort of men doth, doubling their affliction, both doing what they can to provide for the present necessity, and troubling themselves with fear of things to cum. Whatsoever this day offereth unto you, receive it with thanks giving. Let the morrow care for itself whatsoever it bringeth. If it bring any good, ye shall not hang in hope: If it bring any ill, ye shall not prevent your trouble, with fear of ill to cum. This life hath his afflictions, which it needeth not to double with fear. For it is enough to suffer them, when they come: so that it is not needful for fear to make them present before they cumme. Time doth alter and bring these things in man's life, myngling joy with sorrow, and yet all shall turn you unto good, if ye take well in worth whatsoever shall chance, and set your care wholly upon the heavenly kingdom.   

¶ The vii Chapter.  judge not, that ye be not judged. For as ye judge so shall ye be judged. And with what 〈◊〉 ye meet, with the same shall other men measure to you. 
THere is an other thing also, wherein I would ye should be far from the manners of the scribes and Phariseis. For they pardon themselves in great and grievous sins, but against their brother being an offender, they be most unmerciful judges, yea falsely reproving things that be well, sinistrally expounding things that be doubtful, making very much of things that be light and small: Finally if they see a man fall into any grievous crime, they endeavour more to destroy him, than to heal and save him. And yet hereof they seek for a name of righteousness, because they be very clout and sore against other men's faults, whereas they do it neither for the lo●e of their neighbours, (whom they desire rather to be destroyed than corrected, and to be slanndered openly, 
judge not that ye be not judged.  rather than amended,) neither for the hatred of vice, whereas they maintain and pardon their own vices far greater than the others. But the judgements that ye have, must savour of the evangelical charity, which readily doth forgive, which misdeme●he no man rashly without caus●, which doth expound every doubtful thing to the best, which doth gently tolerate and suffer many things, which desireth rather to heal than to punish which considering her own infirmity and weakness, so judgeth other men's offences, as she would be judged offending herself. Finally she taketh not upon her an high countenance in chiding and checking other men's faults, if she find herself guilty in like or in greater. first she becometh her own judge, before she blameth or monishe●h other. And in the mean season it chanceth to those high minded men, that the example of an untusi judgement, lighteth upon the judges themselves, and they find other like judges over their life, as they were over others. judge not ye therefore after such fort, lest ye be judged in like manner of others. For else it shall cumme to pass, that as ye judge other men, so other men shall judge you. And as ye measure to other men, so other men shall measure to you. For like as a good turn provoketh a good turn, and mercifulness provoketh mercifulness, so reproof provoketh reproof, and cruelness provoketh cruelness. He that speaketh ill by his neighbour, shall be as ill spoken by.  Why seest thou a mote in thy brothers ●ye, and markest not the beam in th●ne own iyer or how sayest thou to thy brother: suffer me to pluck out a mote out of thine eye, & behold a beam is in thine own eye? & how hipocryte, first ca●●e out the beam out of thine own eye, and thou shalt thou clearly see to pluck out a more out of thy brothers eye. 
For no men be so sore against the light offences of their neighbour, as they that swarm with much greater vices. One slandereth his brother because he weareth a loose garment, where he himself is full of envy. An other speaketh evil of his brother, because being overcome with weakens of the flesh he useth a concubine, where as he himself is wholly the servant of avarice and ambition. An other abhorreth his brother because he is a great bibber, whereas he himself hath in his heart a numbered of murders and sorceries, being so blind that he can not see his own bunches, and yet can spy a little wart in his neighbour. What a wrong and wayward judgement is this? Every man ought to be a sharp judge in his own faults, and more mild in other men's. Every man ought to look narrowly to his own faults and not to be over busy in other men's. And every man ought first to be his own physician, before he lay hands on an other man.  
Why dost thou see a mote in thy brothers eye, and canst not see a block in thine own eye? or with what face dost thou say to thy brother: Let me take a mote out of thine eye, 
Thou hypocrite first cast out, & ●  where as thou carrieste a block in thine own eyes? Thou hypocryte which dost hunt for praise of holiness among men, not of thine own goodness, but of other men's ●uylies, first cast the block out of thine own eye, and than look with thy pure and clean eye, whether there by anymore which thou mayest cast out of thy brothers eye. Like as with the eye we judge the things of the body: so with the mind, we judge the things of the mind. Therefore that must be faultless, wherewith we judge another man's fault. And he must first teach himself, which taketh upon him to teach others: and he must be his own judge, which intendeth to give sentence of other: and he must mo●yshe himself, which goeth about to monish others.  give not ye that which is holy unto ●ogges, and cast not your, pearels before swine, les●e they tread them v●der their feet: and the other turn against you and all to rent you. 
And these things pertain chief unto them, which take cure and charge of the people. And although I would ye should be prompt and ready to do all men good, and to suffer them that do you wrong, and to be mild, gentle, and indifferent towards them that fall by man's infirmity and weakness: Finally to be such towards them which be perverse and froward, that ye had rather to amend them▪ then to destroy them: yet I would not that the mysteries of the evangelical wisdom, should be uttered and declared indifferently to the worthy and unworthy.  

And cast not your pearls before swine.  For if the jews do so esteem their mysteries and holy things, that they keep them from the dogs, which is a filthy cattle: If rich men so regard their precious pearls, that they will not cast them to the hogs like mad men: ye which have in possession the holy things in deed, which do pass all precious pearls, be they never so high of price, beware that ye cast not the riches and treasure of the gospel unto such as be unworthy. For they be dogs, which being wholly given to profane and worldly things, abhor those things that savour of holiness. They be swine, which being wholly drowned in filthy pleasures, do detest the pure and chaste doctrine of the gospel. Rotten carcases and filthy vomiting is more pleasant unto dogs, than all sauce and sweet spices.  
The swine had rather have mire, than precious stones. Therefore whosoever doth openly despise wholesome doctrine, being without all hope of any good fruit: ye ought not to put into them the secrets of the heavenly doctrine, lest by occasion they may be provoked to be worse than ever they were before: and lest the same chance by them, which should hap if a man should cast margarites to swine, or holy things to dogs. For dogs will not only unreverently use the holy thing, but also being provoked, if they be cast at, will run upon you, and tear you with their teeth. And the swine will tread with their feet the precious stones like rubbel and rubbish. So the dog is not the holier for the holy thing, but doth profane and defile the holy thing: and the swine is not the trymmer for the precious stones, but doth defile the pureness of them. Likewise men of desperate malice, do scorn the holy doctrine as a foolish thing, when they know it, and do falsely reprove it as a wicked thing: and do trouble and put them to business, which do teach it. Wherefore the wisdom of the gospel must be communicated & delivered unto them, that be desirous of it, or at the least to such as be curable. All things must not forthwith be committed to all men, but as every man weweth a proof of his towardness and profiting: so certain secrets must be opened unto him.  Ask and it shall be given you: seek and ye shall find: Knock and it shall be opened unto you. For whosoever asketh, receiveth: and whosoever seeketh, findeth: and to him th●● knocketh it shall be opened. Is there any man among you, which if his son asketh bread, will give him a stone? or if he asketh fish, will he offer him a serpent? If ye ●han beey●, ●uyll can give your children good gifts, how much more shall your father give good things, if ye ask of him. 

Ask and it shall be given you, etc..  These excellent jewels like as ye ought not to communicate them to all men: 〈◊〉 they come not from God the father to such as be sluggish & idle. He giveth these things, but unto such as greedily crave them: he denieth not these things to them that seek them diligently: he restreigneth not from this treasure, them that knock importunately. Ask therefore of the father not gems or gold, but these true and inestimable riches of the mind: ask I say, and ye shall have your ask. Seek and ye shall find, knock and it shallbe opened unto you. Your father is rich & bountiful, he denieth none, he envieth none his riches, but he will have their price and value known. But he doth not know the price of them, which desireth faintly. Therefore whoso doth ask as he ought, he receiveth: whoso seeketh greedily, he findeth: whoso knocketh at the door instantly, to him it shall be opened. It is he that asketh well, which asketh wholesome things, and which asketh with a sure trust: he seeketh well which seeketh with continual desire: he knocketh well, which doth provoke and move god's goodness with good works.  
And in case ye receive not forthwith that ye ask, yet distrust nor the bountifulness and liberality of your father. For he will ●eue when need shall require, and asmuch as shallbe needful, if ye persever and continue. For god is as soon entreated of his children, 
If ye then being ill, can give your children good gifts. etc.  as man being a father is entreated of his children. For what father is there among you so unkind, that if his son require a profitable thing, as is bread, will he not give him that he requireth, but for bread will he give him stones? Or if he ask him fish for to eat, will he give him a serpent in stead of fish? Truly he would deny it, if his son should ask him a stone, or serpent, or some other noisome thing. Ye therefore which be naturally given to ill, and also in other things ill for the most part, yet in this behalf, not by virtue but through the instigation of nature, ye keep this honest and natural affection, that ye can give profitable things unto your children: How much more than will your heavenly father being naturally good, do the same? Will not he give unto you his children, his good things, if ye stir and call upon, with fervent and continual desires, his bountiful goodness?  ¶ Therefore whatsoever ye will that men should do to you, do ye the like to them also: For this is the law and the prophets. 
And as touching the life of man, which is hurt or helped with mut●all gentleness and injuries of both sides, because it were to long to g●●e precepts and lessons of them severally, I will give you a general rule, which is naturally planted and graved in all men. Every man well advised, willeth well to himself: but the common sort of men so love themselves that they will provide for their own commodity, to other men's hurt and hindrance. But ye must not do the like: but as ye would wish others to be towards you, even such be ye towards others. Every man that is in ignorance desireth to be taught: every man that doth amiss, desireth lovingly and secretly to be monished, rather than to be openly blamed: every man that is ●●edy, would gladly have aid and souccoure: no man would be backebyted nor slandered, nor hindered of his good name. Therefore of this common wit and understanding, which is given to all men, let every man take counsel of himself, how he should use himself towards his neighbour. Let him not do to another that which he would not should be done to himself: and that he desireth to be done to himself, let him do to another. This is the very brief and sum of all things, which are taught by the law and prophets: The which if a man for lack of leisure or for lack of skylfulnes can not turn over and read, t●ulye every man hath a rule at home in himself, by the which he may direct and order his acts and deeds, so that he desire rather to follow right reason, than lusts and desires.  ¶ Enter in at the Oreyght gate: For wide is the gate, and broad is the way, that lead● the to destruction: And many there be which go in thereat. But straight is the gate, and narrow is the way, which leadeth unto life, and few there be that ●ynde it. 
If these things s●me hard unto them that love this world, if ye see the most part of men follow the contrary, yet let nothing trouble your minds. The better the things be, the harder is the way to them. Consider ye rather wh●ther this way doth lead, than the easy entry in to it. Let it be, there be two gates: the one a narrow gate, where no man can enter but by a strait and a narrow way, but this gate leadeth by-and-by to everlasting life: And another gate large and broad, where all men may enter by a broad and a plain way, but it leadeth by-and-by to everlasting destruction.  
Enter ye therefore by the narrow gate, and desire rather to go to everlasting life with a few, than to everlasting perdition with many. For the large way restraineth no man with the laws of godliness: & fawneth upon men with those things which delight the senses of the body and do please the lusts of the mind: 
And few there be that find it.  and therefore it doth allure many unto it, and within short time it sendeth them so enticed, through the large gate into miseries, that cannot be told, and delivereth them being deceived with false goodness, unto extreme and very ills. How narrow is the gate, how straight is the way, that leadeth to life? For it showeth forth nothing that is pleasant to the flesh: it is rough and displeasant to many, and forth with it doth offer unto them, things that be painful to nature: as poverty, fasting, watching, suffering of wrongs, chastity, soberness. This gate receiveth not them that swell with glory of this world, this gate receiveth not them, that be puf● up with pride, this gate receiveth not them that be bollen with excess and ryo●: this gate receiveth not them that draw with them abundance of worldly things. It receiveth none, but such as be naked and unburdened of all the desires of this world, and as a man would say, their bodies being put of, extenuated and fined into the spirit. Whereby it cometh to pass, that this gate is found but of a few, because it is not spied but with clear eyes, which do clearly see those things that be spiritual.  Beware of false prophets, which come unto you in sheeps clothing: but inwardly they be ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? so every good tree beareth good fruits, but a rotten tree beareth ill fruits: a good tree can not bear ill fruits, neither can a rotten tree bear good fruits. Every tree that beareth not good fruits, is ●ewen down and cast into the fire. Therefore by their fruits ye shall know them. 

Beware of false prophets.  But as touching such men as do daily, with lust, excess, pride, avarice, & with such other filthy desires, and laughing like mad men, go headlong into their own destruction, ye be in no peril: (for in following of them it is rather madness, than error.) Ye must rather beware of them which company with you having a cloak of godliness, where as they be enemies of godliness. They be always talking of God the father, of the evangelical doctrine, of the kingdom of heaven, their apparel is course and simple, their cheeks be lean with fasting, their body is worn away with leanness, they pray long, they give to the poor, they teach the people, and expound the holy scriptures: and being disguised with the cloak of these things they come unto you appareled as though it were with sheep skins, whereas inwardly they be ravening wolves, and devourers of the evangelical flock. It can not be hard to know the wolf from the sheep, if each of them utter his own voice, and if each of them be covered with his own skin. But what shall a man do where as the wolf counterfeiting the sheep both with the sheeps skin, and the sheeps voice, creepeth into the sheep fold, not to becumme a sheep, but more cruelly to rend and tear the sheep? The wolf chanugeth his voice and professeth the name of Christ, he professeth the doctrine of the gospel, but to the the intent he may poison with his heresy, them that be unwares and negligent. He counterfeiteth godly works, to thinten● he may the rather abuse the simplicity of other to his desires. Therefore ye whom I have chosen to be the keepers and feders of my flock, must diligently take heed of these. Ye shall easily find out this counterfeited juggling, if ye look narrowly upon, 
Ye shall know them by their fruits.  not the title and vesture, but the very deeds which do disclose the corrupt mind. For albeit they teach well, yet they do not in deed the thing that they teach. Every tree hath his peculiar and proper fruit, which by the taste doth declare the flock. If ye observe and mark diligently their life and manners, ye shall find that they stand in their own conceit: they look for their own profit, proud, revengers, envious, backeviters, desiring of glory, given to the belly, and always more diligent in their own matters, than in the matters of their flock, or the gospel. I have showed you which be the fruits of the evangelical tree, that is to say, a mind far from all pride, full of gentleness, & not desirous of vengeance, a mind despising all pleasures of this world, a mind despising riches, and greedily desiring the godliness of the gospel, a mind prompt and ready to do good to all men, a mind pure and clean from all lusts and desires, nor having no nother eye but to God only, a mind refusing no affliction or trouble, so that he may promote and set forward the doctrine of the gospel, a mind looking after no reward in this world for his well doings, neither glory, nor pleasure, nor riches, a mind that willeth well even unto his ill willers and doth good to them which do him hurt. Whosoever truly in deed bringeth forth these fruits, he is the evangelical tree. Therefore they that show themselves to be prophets, and boast themselves of this title, they that feign themselves by religious apparel to be sheep, where as in heart and affection they be wolves, they must be esteemed and judged of these fruits. Regard not the boughs and the bark. These oftentimes be common to them that grow in the field and them that grow at home, to the wholesome and unwholesome: the fruit once tasted doth declare the juice of the tree. And if ye see in these, avarice, arrogancy, envy, desire of vengeance, dissembling, and such other, which are clean contrary to the fruits of the evangelical minds: think not that any good fruit will spring of the same trees. For what man is so mad to gather grapes of thorns, or figs of brambles? that is to say, of rough and wild shrubs, most pleasant fruit? Likewise it is among men. A very good tree, and bearing gentle juice in the root of the mind, bringeth forth good fruit. On the other side, a very ill tree, what leaves and bark so ever it hath, 
A good tree can not bear ill fruits,  yet it bringeth forth ill fruits. And these can not be turned nor changed: seeing their nature is utterly repugnant. For he that hath a clean and a sincere mind, must needs express in deeds, the syncerenes of his heart and affection: and again, he that hath a faulty and an infected mind, can not express in deeds, those things which declare a very good man. Although by the jugglings and colour of holiness, sometime he deceiveth unware men, truly he can not deceive God: Therefore they that be colourably good, let them leave of their colour, and become good in deed.  
For among men, of an ill tree, may be made a good. But if he continue in his froward counterfeiting let him fear, 
Therefore by their fruits ye shall know them.  less he suffer the like of god, that will revenge it, that the unfruitful tree suffereth of the tyllman. And what doth it suffer? It is cut down and cast in the fire. So, whosoever being in the kingdom of God bringeth forth no fruit, or such fruit as is uncumlye for his profession, unless he repent, he shall be cast into the everlasting fire. Therefore by this token ye shall know them, that is to say, of the fruits, which if ye find in them to be evil, ye shall remove them from the cure of the flock: and shall not receive them into the kingdom of heaven, nor count them for Christians, but for enemies: not to th'intent to hurt them, but to beware lest they hurt the flock, being mingled among them. For there is nothing more dangerous than ungodliness, if it getteth faith and authority, thorough the false colour of holiness.  ¶ Not every one that sayeth unto me, Lord, lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Many will say to me on that ●aye: Lord, Lord, have we not prophesied in thy name? and have we not cast out devils in thy name? and done many miracles in thy name? And than will I confess unto them: I never knew you, depart from me ye that work iniquity. 
All they that profess me only with words, shall not be counted worthy the kingdom of heaven: for it is not the title that maketh a Christian man, but the life. And I will not forthwith knowledge them for my disciples, which say unto me religiousely, Lord, Lord, when in deed they serve diverse other lords: that is to say, Mammon and riches, the belly and ambition. Whom therefore shall I think worthy the kingdom of heaven? Them that have utterly refused worldly desires, and heartily do obey the will of the father which is in heaven, whose will I preach unto you. For whatsoever I teach you, it cometh from him. And truly my name shall nothing profit them which lack my spirit and works, specially in that day when rewards shall be appointed according unto every man's deserts, not by man's judgement, which oftentimes doth fail, but by the judgement of god: and the sheep shallbe secluded from the goats: so that those things shall not profit them, which now seem amongst men, a certain godly thing, and passing the doings of man. For than when they shall see everlasting life prepared for them, which following the doctrine of the gospel have declared themselves to be my true disciples: 
Many will say unto me etc.  and again when they shall see everlasting punishment prepared for them that shall be removed from the company of the godly, many being sore afeard shall come and desire now to be known of God, where as they have counterfeited before men the chief and most excellent disciples of Christ, and preachers of the gospel, and they shall say unto me: Lord knowest thou not us thy servants? Have not we prophesied in thy name? have not we chased a way devils in they name? have we not raised up dead men in thy name? have we not put away poisons and diseases in thy name? have we not wrought other wonders in thy name? and by these deeds glorified thy name? we have declared us to be thine by so many arguments and tokens, & now dost thou not know us? Than shall they hear this answer of me. Truly I never knew you, 
Depart from me ye that work ini●quitie.  no not than when ye did these things. I heard you say, lord, lord, but I never perceived in you the heart of faithful servants. I hear much speaking of my name, but I never felt my spirit in you: I hear of miracles which were done in my name, but I hear not of those special fruits, by the which the true disciple of Christ is known. Wherefore seeing that than, when ye did set forth yourselves amongst men in my name, ye were not mine in deed, but under the colour of my profession ye served the▪ devil, depart now away from me, and go unto him whose spirit ye have received, and whose will ye did obey. What title or name soever they have, if they weorke unrighteousness, they shall not be partakers of my kingdom.  ¶ Every one therefore that heareth these words of me, and doth the same, I will liken him to a wise man, which built his house upon a rock: and a shower of rain fell, and the floods came, and the winds blewe, and berry upon the house, and it was no: overthrown, because it was grounded upon the rock. And every one that heareth of me these words, and doth them not, shall be likened unto a foolish man, which built his house upon sand: and a shower of rain fell, and the floods came, and the winds blewe, and bet upon the house, and it was hurled down, and the fall of it was great. 
But like as the fruit of the tree can have no good taste, unless the root have good juice: So the building, be it never so gorgeous, high, and galant outwardly, shall not be sure, unless it be stayed upon a suit and sound foundation. He that hath my spirit, that is to say, a sincere affection, regarding nought else but the glory of God, he is a tree of a good root: So he that stayethe not upon the vain things of this world, but upon the true good things of the mind, and doth continue constantly in the same: he very polytikely buildeth the building that never shall fall. Therefore whosoever heareth my words, & not heareth only, but reposeth them inwardly in his heart, to th'intent he may express in his deeds that, that he hath learned: I say that he is like a man both wise and politic, who to th'intent he may build a sound and sure building, first of all he deviseth and looketh for a sound and a sure foundation, whereupon he may set his building to endure against all tempests of wethers. For in a calm wether every building standeth safely, but the winter proveth the soundness of the building. Some time abundance of rain falleth down and beateth upon it: Sometime the floods increased with rain, all to shake it with great violence: 
Because 〈◊〉 was grounded upon the rock.  Sometime the burling of the winds beateth against it, and being beaten and laid at by so many ways, it standeth still and moveth not. Why so? Because it standeth upon a sure foundation.  
The builder did foresee all these things, and therefore he set it upon a sound rock, through whose aid it needed nothing to fear all those assaults. Again whosoever heareth my words, and heareth them only, and doth not repose them in his heart, nor express them in his deeds, is like unto the rechellesse build, who not foreseeing the storms and tempests, setteth his building upon the sand, which is a foundation ever fleeting and failing, and nothing trusty. Afterwards falleth abundance of rain, the violence of rivers runneth upon it, the storm of winds runneth against it, and the house is leused and plucked up from the foundation, and falleth down with a great crash. Why so? Because the building was goodly and gay to see to, but it stood upon an unprofitable foundation. Therefore your principal chief care and consideration must be of your foundation: fasting, alms, prayer, simple apparel, finally miracles, be like a gay building. But if the mind of him that doth them, look after vain praise of men, after lucre, or after pleasure, all shall fall when the sore storm of temptation draweth near. But whose affection and desire is surely fastened in the doctrine and promises of the gospel, looking for the reward of his well doings of God only, he shall be able to stand against all displeasures and injuries, against the cruel persecutions of the wicked, against the crafty assaults of heretics: Finally against all the engines of Satan, and against death itself, shall he be able to stand stiffly, without discouragement, until that day when that perseverance, the conqueror of all evils, shall receive her crown.  ¶ And it came to pass, that when jesus had ended these sayings, the people were astonished at his doctrine. For he taught them as having power, and not as the Scribes. 
When jesus had ended these sayings, the multitude mused much at this new trade of doctrine. For they heard no such thing of the Scribes or Phariseis, which if they added any thing unto Moses' law to bring themself in estimation with the people, they used to bring forth certain werishe constitutions, of washing their hands before meat, of washing the body if any came home from markete, of washing of cups, of paying of tithes, that came of mints and of rue. jesus taught no such thing, but where as he set forth by miracles what he could do in deeds, he declared himself to be the same in doctrine, 
For he taught them as having power.  forbidding with authority, that which the law favourably did suffer, and requiring that which the law did not require. The law suffered divorce for every cause: jesus forbade all divorces unless it were for adultery. The law forbade nothing but to kill: jesus required, that we should not be angry with our brethren, and declared evidently that he was not only the interpreter, but the lord of the law also: not the minister, but the author. Finally a certain liveliness, of his perfect doctrine, and a certain natural strength of truth, 
And not as the scribes.  touched and inspired the simple multitude which was desirous to learn, and never had experience of the like in their Scribes and Phariseis.   

¶ The viii Chapter.  ¶ And when he was come down from the mountain, much people followed him. And behold, there came a leper, and worshipped him, saying: Lord if thou wilt, thou mayest make me clean. And jesus put forth his hand, and touched him, saying: I will, be the clean. And forthwith his leprosy, was cleansed. And jesus sayeth unto him: See thou tell no man but go and show thyself to the priest, and offer the gift, that Moses commanded to be offered for a witness unto them. 
THerefore when jesus had spoken these weighty and high things in the mount, not to every man, but chiefly to his disciples, and to such as were able to follow them with cheerfulness of the spirit: he doth abase himself again to the humility and lownes of the common sort, which had many unwieldy, weak, lame, and sick, whom he thought to allure to the desire of heavenly things, through corporal benefits. And in healing of them he did the same by signification, which he did by his doctrine in healing the diseases of the mind.  
Either of these things gave credit and authority to other. We believe him the more willingly whom we love, and love is won by benefits. And his saying weigheth well with us, whom we see and perceive to be so mighty in deeds. Therefore when jesus left the hill and came into the plain, diverse companies of men drew unto him on every side, to th'intent that many might bear witness of the miracles that he should do.  
Wherefore a great numbered being gathered together, behold, there cometh forth a certain man giving occasion of a miracle, and teaching them withal, as by a figure, from whence and by what faith, they that were diseased with the lepry of the soul, should seek remedy. For there came forth a certain man having his body infected with the lepry. This disease among the jews was counted much abominable, and is thought to be such, that no physician can heal it. The judgement of this disease, as of a sacrate thing, was appointed unto the priests, which searched out by meruaylouse and divers observations, whether the body of any man were infected with the very lepry or not. It was not leeful for them that were judged to have this disease, to come in the company of men, neither was it leeful to touch the body which was defiled with this disease. This man therefore judged of the priests, and being fowl with the very lepry, durst yet come to jesus, which is the purifier and cleanser of all. The desire of health took away shame fastness, the approved goodness of jesus towards all men made him bold. 
Lord if thou will the mayest make me clean.  So many examples of other, which returned home being made whole, made him to trust well: Therefore when he fell down before jesus and worshipped him, he said: Lord if thou wilt thou mayst cleanse me. What would a proud pharisee or one of Moses' priests have done in this case? he would have abhorred the unclean and filthy man, and would have disdained to have talked with him. But jesus playing the part of a good shepherd, having delight in the man's faith, 
And jesus put forth has hand. etc..  which was joined with so great modesty and coldness, which also durst nor desire to be cleansed, unless it might stand with the pleasure of him, who knoweth what is meet for every man, (but yet he doubted not but that he was able if he would) jesus (I say) refused not the unclean man, but wretched out his hand and touched him. And here he did neglect the law, as touching the letter. And spoke such words whereby he declared both the goodness of his will, and the greatness of his power. Because (ꝙ he) thou dost believe that I can if I will, I will: Be thou whole. And as soon as he had spoken, the skin was changed, and the disease left him, the people being witness of the same.  
After this, to th'intent the miracle might the better be believed, and also the priests have no occasion of reproof to reprove or misconstrue that he should take upon him authority to judge of the lepry, and to pluck unto him the lucre and gain which was wont to come unto them of such as were cleansed of lepry, 
But go & 〈◊〉 thyself to the priest. etc.  he sayeth unto him: See thou tell no man that thou art purged of the lepry. For it is not thy part to judge of thyself, and I take not upon me the office of the priests.  
Therefore first of all go unto the priest and show thyself unto him, and if he declare the to be clean, which heretofore hath declared the to be leprous, then shalt thou offer the gift which Moses commanded to be offered of them, who chanced to be cleansed of the lepry: lest afterward they lay unto thy charge▪ and blame the which camest among the multitude: and me also which could not give perfect health. For the gift which they receive of thee as pure and clean, shall reprove them if hereafter for hatred of me, they begin falsely to blame that that is done. For if thou were not leprous before, why did they remove the from the congregation? If thou be not now clean, why have they received of thee thy gift, as of him that was purged & cleansed? jesus would that the people should testify how much profit the Leper had by his faith, and how lightly with a word he took away all his disease, to th'intent they might give ear unto his doctrine with the same faith, whereby they might be healed of the diseases of the mind.  ¶ And when jesus was entered into Capernaum, there came unto him a Captaynt and besought him, saying: Lord my servant lieth at home sick of the Palseye, and is sore vexed. And jesus sayeth unto him: when I come I will heal him. And the captain answered, and said: lord I am not worthy that thou shouldest come into my house, but only speak the word, and my servant shallbe healed. For I also myself, am a man under the authority of another, and have soldiers under me, and I say unto this man, go, and he goeth, and to another cum, and he cometh, and to my servant do this, and he doth it. When jesus heard these words, be marveled, and said to them that followed him; verily I say unto you, I have not found so great faith in Israel. And I say unto you that many shall come from the east and west, and shall sit with Abraham, Isaac, and jacob in the kingdom of heaven. But the children of the kingdom shallbe cast out into the 〈◊〉 darkness: there shallbe weeping and gnashing of teeth. And jesus said unto the Captain: go thy way, and as thou believest so be it unto the. And his servant was healed in the same hour. 
Therefore after that he had taught the jews by this fact and deed, that the way unto ealth was easy by the sincereness of faith: So forthwith he teacheth in the captain of an hundred men, that the way unto health, was not stopped from the Gentiles, so that they have faith meet and worthy for the gospel. For when he was entered into Capernaum, which is a town not far from the pool of Genesareth in the borders of zabulou and Neptalim, there came unto him a certain captain, the which kind of men, the jews abhorred for two causes. First because they be uncircumcised for the most part, and aliens from Moses' law: secondly because that kind of life is defamed commonly. 
Lord my servant lieth at home sick of the palsy, etc.  But the good jesus which came to heal all men, turneth not him away neither. The captain maketh a request unto him, saying: Lord I have a servant at home, whom I love entirely, for that he is faithful and profitable in service: He now wholly unprofitable, lieth upon his bed, diseased with the palsy: and he is not only unprofitable unto me, 
And is sore vexed, etc.  but also he is sore vexed with the rage of his disease, being now at deaths door. And this kind of disease, like as it is dangerous and grievous: so is it not lightly cured by the art of Physicians.  
jesus delighting in the faith of the man (which doubted not but that with a word he was able to heal his servant being absent) to th'intent he might declare unto all men, the faith and trust of the man joined with great humility of heart, answered: I will come, and I will heal him.  
Whereunto (quoth the captain) Lord? I am no jew, I am a captain to be abhorred of the jews, for two causes, and therefore much unworthy, that thou shouldst enter into my house and be defiled with my company. There is no need of thy bodily presence: Only say the word, and (such is thy power and might) forthwith my servant shall be healed. Thou haste angels and messengers to whom thou mayest commit such business. I know by myself, I have a ruler to whom I am subject, I am obedient to his commandments, neither is it needful for him to do all things. It is sufficient for him to commit his matters with authority. Again I have soldiers under my rule, by whom I do those things which be not meet for me. Only I give my commandment, and they obey the same: I command one to go some whither, and he goeth. I command another to cum, and he cometh. Again unto mine own private servant I say, do this or do that, and he speedily doth what he is commanded. If my servants obey me being a sinner and an ab●ecte: how much more ought yours to be obedient unto your commandments? jesus hearing these things marveled, not for that he was ignorant of the man's faith, but because he would cause all men to marvel at it, and turning unto the jews which followed him, and as it were casting them in the teeth with their unbelief, said: This I assure you, hitherto have I not found so great faith in my people of Israel, as I have found in this stranger: which neither knoweth the Prophets, neither hath received my doctrine, nor hath ●een my miracles.  
Ye stand in your own conceit, because ye be the children of the patriarchs, whom god loveth▪ because ye are the peculiar people of god to whom this health and salvation is promised. But this I assure you: the time shallbe, that many shall come on every side from the uttermost parts of the world, whom ye do loath and abhor as strangers and aliens, which shall enter in by faith, and sit in the kingdom of heaven with Abraham, Isaac, and jacob: and your fathers shall acknowledge them for their evangelical faith, as their leeful children, and shall take them to their table to be partakers of the everlasting felicity. Contrary wise the children of the kingdom, which touching the fleshly kindred, cometh of the stock of Abraham, Isaac, and jacob, for their unbelief, shall not only not be received to that goodly and happy feast, but they shall be thrust out into the outward darkness, 
There shallbe weeping & gnashing of teeth.  because they would not see before, the light that was offered them. There shall they be punished for their unbelief, weeping and gnashing with teeth: having intelligence now to late from what grea●e felicity they be fallen by their malice: and envy shall make their sorrow the more, what time they shall see strangers & aliens to be received to the felicity and honour, which was promised unto them.  
When jesus had spoken these things unto the jews, to the intent they should give the more credit unto his saying through the miracle, he turning unto the captain, sayeth: Go thy way, and as thou haste believed, so be it done unto the. clearly declaring that health is not given, neither to the stock and kindred, neither to the other merits, but to faith only which he required, and found lack of, in most part of the jews. And as he said, so the thing followed. For it was tried that the self same time the Captains servant was suddenly delivered from his disease, that no man should suspect that it was done by chance, or by the help of Physicians. For as no man is suddenly delivered from the lepry after the course of nature: so the palsy forsaketh no man suddenly.  ¶ And when jesus was come into Peter's house, he saw his wives mother lying in bed, and sick of a fever. And he touched her hand, and the fever left her: and she arose and ministered unto them. When the even drew near, they brought him many that were possessed with devils. And he cast out the spirits with a word, and healed all that were sick, that that might be fulfilled, which was spoken by Esai the prophet, when he sayeth: he took on him our infirmities, and bore our sickness. 

And he touched her hand & the fever left her.  When he had showed forth these and certain other miracles, he withdrew himself for a time from the multitude, and went into a house that was common to Simon Peter and Andrew his brother. There followed on james and john. There he knew that Peter's mother in law haddess great a fever, that she kept her bed: and he being desired to heal her tarried not but took her by the hand and lift her up, and forth with her whole fever went away, liveliness and cheerfulness returned, in somuch as she ministered and served them of meat: so clearly was she delivered from all grudging of the Ague. Truly no part of the fever remained, where as they which be healed by the art of physicians be troubled long time after their disease with feebleness and lothsomeness. Now when night drew on, a great multitude cometh thick and swarmethe at the doors: looking that after his meat, he would return again unto his well doing. As he came forth, they offered unto him a marvelous number that were vexed with diverse diseases, and also demontakes which were possessed with devylies, he casting out the spirits, and putting away the diseases, healed them all: wherein also he did agreeably unto his name. There was none so fow●e and so horrible kind of diseases, which jesus would loath and turn away from. There was none so vehement or incurable, which furthewyth at his commandment did not forsake the man.  
With a word he healed all, freely he healed all, doing now the self same thing in taking a way indifferently the diseases of the body, 
And healed all that were sick.  which he went about to do in taking away sins, which be the more fierce diseases of the minds. Truly for this he came into the world: and this was it, that Esay prophesied of him many years paste: he took our infirmities willingly upon himself, and he did bear our diseases.  ¶ When jesus saw much people about him, he commanded them to go unto the other side of the water. And a certain Scribe came, and said unto him: Master I will follow the whithersoever thou goest. And jesus sayeth unto him: the foxes have holes, and the birds of the air have nests: but the son of man ha●h not where to teste his head. And another of the number of his disciples said unto him: Master, suffer me first to go and b●ry my father. But jesus said unto him. Follow me, and let the dead bury their dead. 
And when jesus saw that the multitude would not depart, though he had healed all the sick and diseased, and though night were at hand, for now the sun was gone to glade, but that they came thick about him on every side more and more: he commanded his disciples to prepare him a ship to go over the water, that by that means he might be delivered from the multitude. This once heard, certain of them departed home. But a certain importunate Scribe followed jesus unto the water side, desiring to be received into the numbered of his disciples: whom he had seen so magnified of the people for his power in showing of miracles: not to th'intent he would follow his doctrine and life, but that he might get him renown and lucre of his miracles. He therefore coming unto jesus, said: Master I will follow the whither soever thou goest. It was a word meet for him that should have been a disciple, if the word and the heart had agreed. He put forth himself of his own accord, and offered himself unto all things, nor made no pretence of carrying. But jesus neither repelled the man's importunity, neither laid ●nto his charge his corrupt mind, but secretly monished him that he was up meet disciple for him, nor himself likewise no meet master: for whosoever looketh after the commodities of this world, joineth himself unto him but foolishly, which neither had nor sought for, neither riches, nor glory, nor kingdom in this world: but embraced extreme poverty, ignominy and affliction: in so much as he had not those things which the birds and beasts lacketh not. 
The fore● have holes  The foxes (ꝙ he) although they have no houses, yet have they hollow dens to hide them in. The birds flying and wavoring in the air, in the stead of houses have nests to rest them in. 
But the son of man hath, not where to rest his head.  But the son of man so is destitute of all succours of this world, that he hath no place to lay his head in. If any man desire such a Master, if he will, let him follow me: but with heart and affection, and not only with the steps of the feet. So the Scri●e knowing his own conscience, did forbear to follow him.  
Again one of them which began to be in the number of his disciples moved by tray●tie and weakness, when he heard of the extreme poverty of Christ, ●●kyng an occasion by sum coloare to slip away from the disciples of jesus: Lord (ꝙ he) before I follow the wholly, whither soever thou goest, suffer me first to return home and bury my father. The cause to the appearance seemed godly, but jesus willing to teach that all things should be set a part in the matter of everlasting health, and that herein all tarrying and lingering is dangerous: suffered not the young man being of a good mind, but yet feeble and wea●e to ●e entangled with business of testaments of the dead, under the pretence of godliness, and whites he provideth for the vile inheritance of the world, 
Let the dead buryt they● dead.  to fall from the inheritance of heaven. Nay (ꝙ he) thou shalt ●ow nothing have to do with thy dead father, which haste professed thyself to the heavenly life, there will be enough to bury thy father. Suffer the dead to bury their dead, and let them put them in the earth, which love earthly things, let them bury him which is dead in the earth, which being alive be both dead and also buried. They be alive to men, they be dead to God. Be thou careful to live, and depart from the company of the dead, if thou wilt live in deed.  And when he entered into a ship, his disciples followed him. And behold there arose a great tempests in the sea, in so much that the ship was covered with waves, and he was a slept, and his disciples came unto him, and waked him, saying: Lord save us, we perished and ●e sayeth unto them: why are ye fearful, ye of little faith? Than be arose, and rebucked the minds, and the sea, and there followed a great calm. And the men marveled, saying: What manner of man is this, that both winds and se● obey him? 
Therefore when jesus had sent away the multitude, and was entered into the ship, his disciples waiting upon him, as he rowed, suddenly there ro●● atempeste, and the water was so moved, that the waves overwhelmed the ship. jesus in the mean season slept upon a pillow, signifying as it were by a figure, what peril there is in things here in the world, as often as they sleep being delighted with commodities and pleasures of this world, which have taken upon them to be in stead of Christ. But in these tempests ●amp; troubles the disciples do show where we should seek for secure. For they being amazed with fear, pluck at Christ, and wake him out of his sleep. Lord (ꝙ they Love us, we be lost. For yet they believed he was but only man, and that they could not be safe, 
Lord save us  unless that he were awake. Therefore jesus inyoding to make them hold and without fear, and conquerors against all assaults of the most sore and vehement troubles, rebuking their great fear: Why fear ye (ꝙ he) ye men of li●le faith. Ye which have seen so many miracles, ●amp; have heard my doctrine, aught to be put in fear with nothing, as though the help of God would fail you in any place, if so be that faith and trust never fail you, which as yet I see not in you so much as aught to be. After that jesus had thus manis●ed his disciples, he rose, and to th'intent to show him fel●e the Lord of all the elements, he rebuked the winds, and the sea, and forthwith the tempest seized, and there followed a marvelous calm, because it might the more appear, that it was done, not by the strength of man, ●at by the power of God, for there is nothing more disobedient or unruly, than the sea once troubled, and yet at the lords commandment, it was suddenly turned into a great calm. Further the disciples and other which were in the ship, much musing at so merueylice matter, said: what might ye man is this▪ for utterly he seemeth to be more than man, for not only diseases and devils, but also winds and the sea obey his commandments. And by this exaumple, jesus our very good Lord hath taught us, that as often as the ●●ormes of temptations and persecutions rage against us, that we should se●● for help no nother where but of him. Every tumult and trouble shallbe made calm and quiet, if that he awake in us.  ¶ And when he was cum to the other side of the water, into the country of the Bergesstrs, there met him two possessed with devils, coming out of the graves, and they were out of measure sperce, so that no man might go by that way. 〈◊〉 they 〈…〉 Tring: O jesus the son of God, what have we to do with 〈◊〉 〈◊〉 by their 〈◊〉 torment us belaze our time? And there was a good way of 〈◊〉 them an heard of mass swine ●ecding. And the devils besought him, saying: it thou cast us out, suffer us to go 〈◊〉 so the heard of swine. And he 〈◊〉 to them go your way, and they 〈…〉 the heard of swine, and the whole heard of swine, was 〈…〉 into the sea 〈◊〉 perished in the waters. Than they that kept them 〈◊〉, and wence thei● waye● 〈◊〉 the 〈◊〉 and told all things, and wha● had happened unto the demoniac●es. And behold the wo●k title came forth to meet jesus. And when they saw him, they besought him to depart out of their coats. 
Therefore when jesus had passed over the water, he came into the country of the Gergesites, and behold there was offered a matter and an occasion of a greater wonder. There met him two men, which of long time had been possessed with the worst kind of devils, which either wandered in the wilderness, or else hid themselves in dead men's graves, which were wont to be made and set up by the high way. Their rage was so great, that no chains could hold them, but breaking all their bonds ranine upon the way goers, so that no man could safely pass that way. No man durst bring them unto jesus, as I have told you how they did with divers other, but the secret might of jesus drew them against their wills. The wicked spirits were sore ●ered, and could not abide the divine power, in so much that being guilty in themselves, they felt a certain new and a secret torment, yea before that jesus spoke unto them, they feared lest the day were no we at hand in the which they should be sent into the dungeon of hell, there to be punished eternally, and not to be suffered hereafter to molest and trouble men. Therefore torment and fear forced them against their wills, 
O jesus the son of god what have we to do with thee?  to speak and to bear witness of the divine power in Christ. They cried out therefore by the mouths of the miserable men. jesus the son of God (ꝙ they) what hast thou to do with us? Art thou come hither to torment us before our time? we know what misery and wretchedness abideth for us according to our merits, but suffer us for a time. That day shall come to us to soon. We desire delay and not to be delivered. Not far from the place where these things were done, there was an heard of hogs feeding, than the devils feeling themselves to be sore vere by the power of God, lest they should depart without any hurt doing (so great was their malice) they made this petition unto jesus: If in no case thou wilt suffer us to dwell and abide in this house, suffer us at the jest, that we may depart hence and enter into the hogs, a beast both filthy and abominable.  
As soon as jesus had given them this liberty, which thought it sufficient to provide for the health and salvation of man, the multitude of diyels went forth with into the heard of hogs. And behold forth with the whole heard, driven into a fury, ran down headlong from the hill into the water, and there perished in the water. This suffered jesus both to show the notable malice of the devils, and to give occasion that this miracle might be bruited abroad. For the swineherds seeing this horrible sight, ran away for fear, and went into the city of Gadera, and told the citizens what they had seen, and what had happened to the Demoniakes, now commonly known, to whom it chanced to be healed, and what had happened to the heard of hogs. The whole city of the Gaderenes being amazed at this tidings, went forth to meet jesus, fearing lest he should come to them. They saw their hogs killed. They saw the two men that were naked, now apparelled, they saw them healed of their frenzy and quiet out of their rage, inso much that they sat at jesus feet knowledging him to be the author and cause of their health. But because the●e Gaderenes were gross and evil, they feared more the might of jesus, than they loved his goodness, and they regarded more the loss of their swine, than the health of men.  
They went unto jesus and desired him to departed from their coasts: who if they had thoroughly known him, they would have desired him instantly that he would have vouched safe to come into the coasts of their country, to do the same thing in their hearts, which he did in the two Demoniakes. for the hogs declare what was their life, the which the devils desired to possess in the stead of men. Therefore jesus taught them nothing, content only to put them in fear: notwithstanding he hath taught us by this example, that there is no pestilence, nor poison of the mind so sore, that we should despair of health, if we chance to come to jesus. For there be ●ertayne desires so unbridled, so vehement, and so wild, that they drive and force him that hath them, unto withecraft, manslaughter, to slaughter of his dearest friends, and to other wicked deeds not to be named, and sometime they drive him unto such madness, that he killeth himself. No meaves of man can heal and help these things, only jesus can give health if he will vouchsafe to come unto them. There is no despair, he will vouchsafe if they again will come to him.   

The ix Chapter.  And entering into a ship he passed over, and came into his own city. And behold they brought to by in a man sick of the palsy, lying in a bed. And when jesus saw the faith of them, he said unto the sick of the palsy: son be of good cherr, the sins be forgiven thee. And behold certain of the scribes said within themselves: This man blasphemeth. And when jesus saw their thought he said: wherefore think ye cuyll in your hearts. For whether is it easier to say: thy sins be forgiven thee, or to say, arise and walk? But that ye may know that the son of man hath power to forgive sins in earth: then sayeth be to the sick of the palsy: arise, take up thy bed and go home: and he arose and went home. But the people that same it, marveled and glorified God, who had given such power unto men. 
Jesus therefore not minding to give that that is holy unto dogs, nor to cast precious stones unto swine, entered into the ship, and went over the water again, returning into his city called Capernaum, for there he had a house at that time. And when he was entered into the house, many gathered about him, among whom were also doctors of the law, that came from Galilee, jewry, and Jerusalem, and as he sat, (the Scribes and the doctors sitting by him) he taught them. And when there came about him so great a number of men, that the house was now to little, nor the entry was not able to receive so great a multitude, certain there were which brought unto him a certain man grieved and vexed with so vehement a palsy, that he was carried of four men bed and all, which was rather a karkas of a man, than a man. Who when they knew that jesus was within, 
They brought unto him a man sick of the palsy.  and that they could not enter for the multitude, they climbed up upon the house top, and removing the tiles of the house, let down by ropes through a hole the bed with the sick man, before the feet of jesus. jesus not offended, nor grieved with this importunity of the servants, but rather allowing the fervency of their faith, and albeit the faith of the sick man ought to be no less, which either commanded that he should be let down, or else wiilyngly suffered it: turning unto the man bedrid, to th'intent that he might commend his faith very much to them that stood about: be of good courage my son (ꝙ he) thy sins be forgiven thee: first delivering that part of the man from disease, from whence the disease of the body came: and yet marvelous gently he calleth him son, being a man wretched and miserable both in body and soul, privily casting the pharisees and Scribes in the teeth with their pride and arrogancy. 
This man blasphemeth.  The multitude keeping silence and marveling, certain of the Scribes which remembered that God saith in the holy scripture: It is I that put away the sins of men, whereas in such a great resort of the favourers of jesus they durst not openly murmur against him, they spoke secretly with themselves: this is a blasphemer of God, which being but man, taketh upon him the power of God. But jesus which had somewhat declared his godly power unto the pharisees in forgiving of sins, declareth the same also by a special sign, opening and showing that it is not hid from him, what every man doth think.  
Therefore making answer unto those things, which they spoke with themselves in their secret thought, sayeth: Why do ye envy at well doings thinking ill in your hearts? Suppose ye because the disease of the mind is not seen with bodily eyes, like as the health also, that I take upon me untruly, and promise unto other that I cannot perform? But whether think ye more easy to say to him that is in sin, as I said even now, thy sins be forgiven thee: or else to say unto the man diseased with the palsy, whom ye see wholly bound with diseases, arise and walk? Therefore to th'intent that by the reason of things that ye see, ye may also believe the things true that ye see not, and that both are indi●erently easy to the son of man, with a word to take away the disease, and to pardon the sins, I will give you a sign and a token manifest and open to every man's sense & understanding. And in case ye shall see these words which I shall speak now not to be vain, but to have their present efficacy and strength, doubt not but that the son of man hath power in earth to forgive sins, and that not by sacrifices, or by holocaustes, but by simple and plain word. And therewith turning to the diseased of the palsy, said: Arise, take up thy couch and depart into thy house, that they which have known the sick, 
Arise take up thy bed & go home.  and despaired of thy health, may see and perceive that thou art suddenly made whole and strong, insomuch that thou art not only able to go upon thy feet, which a little before waste borne of four ports, but also, the course of things now changed, thou art able to bear the bed, which hitherto hath borne thee. And forthwith as he spoke, the thing came to pass, the diseased of the palsy riseth up, and laying the bed upon his shoulders, departeth into his house after an other manner of fashion and pomp, than he was carried a little before. When the multitude saw this evident and manifest miracle, and plainly perceived that it was a thing not of the power of man, but of God, they glorified God which gave such power unto men in earth, saying that they never saw such a thing done of them, which are counted the chief and the most excellent men among the jews. But the Scribes were so put to silence, that they were the more stirred and exasperate with envy, because they sought more their own glory then the glory of God: by the which increasing and shining forth daily through jesus, they saw themselves to be diminished and darkened. For like as the sun darkeneth the candle: so the glory of God darkeneth, and causeth to vanish away the vain glory of men. But the envy of these men profited to none other end, but through resistance, to make the glory of Christ more manifest and notable. For god can use the malice of men, unto his glory and renown. Therefore jesus to give place to the envy of the Scribes, departed thence, and returned unto the mere and pool, where he taught the multitude gathering about on every side.  ¶ And as jesus passed forth from thence, he saw a man named Matthew, sitting 〈◊〉 the receit of custom, and he sayeth unto him: Follow me, And he arose and followed him. And it came to pass as jesus sat at meat in his house, behold many Publicans also, & sinners that came, sat down with jesus and his disciples. And when the Phariseis saw it, they said unto his disciples: Why eateth your Master with publicans and sinners? But when jesus heard that, he said unto them: They that be strong, need not the physician, but they that are sick. Bo ye rather and learn what that meaneth: I will have mercy, and not sacrifice. For I am not come to call the righteous, but sinners to repentance. 
Further as he passed by the custom house, he espied sitting there a certain Publican called Matthew, which also was named Levy the son of Alpheus. And this kind of men because of their filthy gain and great extortion, be defamed and slandered many ways, especially among the jews. But jesus which heretofore called unto him Simon & Andrew, john and james, from an homely & a mean kind of gain, but yet honest and lawful, now to declare openly that he despiseth utterly no kind of men, so that they repent and turn them to the better: called unto him Matthew, and commanded him to follow. He without any ●arrying, leaving his accounts unperfect, levying his lucre and gain, began to follow jesus: and suddenly became of a Publican, a disciple. For the voice of jesus, had a certain wonderful efficacy and strength, and a certain secret power & majesty shining in his countenance, whereby whom he would, he alured & drew unto him, even like as the stone called Magnes, draweth iron. After that, Matthew desired jesus, that he would vouchsafe to feast in his house. 
And it came to pass. etc.  Which thing jesus did without any grief, to teach his disciples that they should not forsake the company of wicked men, if there be any hope that they will be the better by their company. Matthew of such things as he had than, made a bountiful and a great feast, unto the which he brought many of his sort of men, both Publicans and sinners, whom by his example and communication, 
Behold many Publicans. etc.  he alured unto admiration, and love of jesus. Therefore when the Phariseis saw jesus and his disciples sitting at meat with them, seeking for matter on every side of blame and reproof, they dare not speak unto him lest they might hear that which they would not, but endeavour to withdraw his disciples from him. Why (ꝙ they) doth your master (whom ye follow as one notably holy) feast with Publicans and sinners, 
And wh●n the Phariseis saw it etc.  whom we forbear as filthy and abominable? But like do soon flock with the like: and commonly we become such as they be, with whom we live. When that jesus heard his communication, he taketh upon him to defend his disciples, being yet but weak: teaching that the preachers of the gospel be not defiled with the company of sinners, with whom they company for no nother intent, but to allure them to goodness. But the Phariseis do shun and flee from the Publicans, which commonly be counted sinners, not because they would not be defiled with their sinfulness, but to th'intent that they themselves being worse than the Publicans, may be counted holy among men: but they that be ●udued with the holiness of the gospel, do not desire the company of sinners, to the intent that they would take any lucre or vantage from them, but to enrich them with godliness, and they enter into their houses for no nother purpose, than the good physicians enter into the houses of sick men. For it becometh a faithful physician, to be more often in no place, than among them which have need of the help of physicians. Therefore he turning unto the Phariseis, which thought themselves just men, whereas indeed they were infected with much worse vice, sayeth unto them: I company with the Publicans and sinners, because I am the physician of the souls, & thirst for the health of men. To what purpose is it to company with the just, as ye suppose yourselves to be, sith they need no physician? They need a physician that be ill at ease, and the physician is profitable unto them, which knowledge their disease, and be willing to be healed. Therefore to loath and despise them it is no holiness but pride: and to succour them, it is a sacrifice much more acceptable to god, than any kind of sacrifice which is offered in the temple. Ye which know the scriptures, 
Bo ye rather & learn what that meaneth.  ought not to be ignorant in this, where god speaketh thus: I will mercy rather than sacrifice. Again in Esai, he refuseth your offerings, but the work of mercy, he never refuseth. If ye have not yet marked this thing, go and learn what this word of god meaneth, and than if ye think good, reprove my doing, which is not contrary to your law, but agreeable to the will of god. And why should I refuse the company of sinners, which came purposely to stir and provoke such manner of men to repentance of their former life? Many think themselves just: if I with draw myself from them, they ought not to be grieved, for they have no need of my help. And it were a vain thing, and but a rebuke to call them to repentance, which have nothing to repent. With this talking jesus touched and in manner scorned the arrogant pride of the Phariseis, which thought themselves to be just, and were not.  Than came the disciples of john unto him saying: why do we and the Phariseis fas●e for the most par●e, but thy disciples fast not? And jesus said unto them: Can the bridegroom's children moutnt as long as the bridegroom is with them? but the days will come, when the bridegroom shallbe taken from them, and then shall they fast. No man putteth a piece of new cloth in an old garment▪ For than taketh he away a piece from the garment, and the tent is made worse. Neither do men put new wine into old bottles, for then the bottles break, and the wine tunneth out, and the bottles perish. But they put new wife into new bottles, and both are saved together. 
After these things, certain disciples of john, which by the reason of a certain carnal affection, did envy jesus, magnifying john their master, as one more excellent than jesus, joining themselves with the Phariseis, go unto jesus, and fear not falsely to blame him to his face, because he used his disciples over delicately, and brought them not up so hardly as john did his, which seemed to promise a more hard and strait discipline. The Phariseis sought for a fame & an opinion of holiness among the people by two ways chief: that is by fasting and prayer. Wherefore they demand of jesus, why do we the disciples of john and the Phariseis fast so often, & pray after the ordinance of our ancestors, which have taught that prayer should be commended and set forth by fasting, and thy disciples use not like fast? Unto this manifest and false repose, because it touched him, & not his disciples, jesus answered very gently, 
And jesus said unto them: Can the bridegroom's. etc.  so that he neither reproved the ordinance of john, neither plainly condemned the fastings of other men. But only showed that the gentleness, which he used towards his disciples, was not of negligence, but of policy, whereby he brought them by little and little to greater things, even as when a wise and skilful teacher of youth doth not forthwith fear the tender age with hard things, but with enticements allureth it to things of difficulty, and taketh occasion to answer, by that reason of the witness that john bore. For hetestifiing of jesus before them that thought that john was Christ: he that hath a spouse (ꝙ he) is a spouse, and his friend standeth by and rejoiceth much because he heareth the voice of the spouse, meaning jesus to be the spouse whom the prophecy in the psalm did promise should come like a bridegroom out of his chaumbre: and he himself nothing else but the friend of the spouse. jesus therefore putting them in remembrance of the saying of john, saith: Can the children which be in the chamber of the new spouse, whereas all things ought to be joyful be troubled and grieved with the jewish and lowering fast, chief seeing the spouse is present? Envy them not for this joy which will not long endure. Suffer them to be led with this tenderness gently and sweetly unto things of more perfection. Now they have their spouse, and they be holy set on him, they have no leisure now to fast: and they be so tender, that they cannot away with it. In the mean season they shall grow and were, and the time shall come, when their spouse shallbe taken from them, than they being stronger, shall not only fast of their own accord, but also they shallbe able to suffer sharper showers. The jews put the chiefest point of their religion in of ten fastings, and long prayers: These things as they be not to be reproved. if they be not done for vainglory but for godliness: so the doctrine of the gospel hath an eye and regard unto stronger things, & matter of more weight, unto the which things I frame and fashion my scholars by little and little. Therefore my manner of teaching agreeth not with john. It is new that I teach, and my doctrine is new, and a new manner of teaching is most seemly for a new kind of doctrine. It behoveth not a school master to be over hasty: the thing shall declare itself in time, whose scholars be better brought up and taught. Old things must not be mingled with new. For no man soweth a patch of new and raw cloth in an old garment. For by this way, the hole of the old garment is not only not mended, but also the hole is made greater and more ill favoured, because the new cloth agreeth not with the old. 
Neither do men put new wine into old bottelles.  And they that be wise and politic men, put not new wine into old vessels. For than a double inconvenience followeth, whilst both the wine runneth out, and the vessels be broken and utterly lost. But rather put new wine into new vessels, which may bear the strength of the wine, nor start asunder with the boiling and working of the wine. So both the vessels be saved, and also the wine. I will my disciples to be all new, and so I fashion them for me by little and little, that in time to cum they may be strong and stiff to bear the might of the doctrine evangelical. john durst put no nother then old wine in old vessels, as fasting & such other, which be far from those things that men of the gospel must perform. I do not commit the sweet wine of my doctrine but unto new vessels.  While he thus spoke unto them, behold there came a certain rule●, and worshipped him, saying: my daughter is even now deceased, but cum, and lay thy hand upon her, and she shall live: and jesus arose and followed him, and his disciples also. And behold a woman diseased with an ●ssue of blood twelve years, came behind him, and touched the hem of his garment. For she said within herself, if I may touch but his vesture only, I shallbe whole. But jesus turned him, and when he saw her, said: daughter be of good comfort, thy faith hath made the safe: And the woman was made whole even the same time. And when jesus came into the ruler's house, and saw the minstrels and the people making a noise, he said unto them: get ye hence, for the maid is not dead, but sleepeth: and they laughed him to scorn. But when the people were put forth, he went in and took her by the hand, and the damosel arose. And this rumour went abroad into all the land. 
jesus speaking these things, there came unto him a certain warden of the synagogue called jairus, & falling humbly upon his knees worshipped him, and with behement prayer & beseeching, said: my only daughter twelve year of age, was at the point of death, when I came from home, and I am afeard lest that she be now dead. 
And jesus arose & followed him. etc.  Cum I pray you, and lay your hand upon her, that she may recover and live. jesus (as he was ready to do good to all men which asked with plain trust and confidence, whether they were poor or rich, jews or strangers) forthwith arose up & followed jairus, which made haste home if perhaps he might find his daughter yet alive. The disciples & the thick multitude followed jesus. And behold as he was going, there befell an occasion of an other miracle. There was among the great multitude, of people a certain woman, which had been diseased with the bloody flux for the space of twelve years, and had spent her whole substance upon physicians, and yet found she none that could heal her disease. Therefore was she in double misery, for that poverty was joined with her sickness. This woman when she had conceived in her heart a great trust and confidence in jesus, because of the filthiness of her disease, she durst not speak unto jesus before so many witnesses. Therefore as though she would steal a benefit secretly, she came privily behind his back, and touched the hem of his garment. 
For she said within he self: if I may. etc.  For thus she persuaded herself: if I touch but the uttermost part of his garment I shall he whole, and by and by his garment once touched the flix stayed, & the woman perceived that the health of her body was restored. But jesus willing such a notable example of faith not to be hid, and teaching withal that the glory of God ought not to be concealed: to then tent he would have the benefit to be confessed, he turneth unto the multitude saying, who touched me? When all denied it: Yet sum body touched me (ꝙ he:) For I feel a power going out from me. Here Peter and the other disciples, not knowing what jesus mente, say: Lord thou seest the thick multitude thrusting the on every side, & dost thou ask who touched thee, sith so many touch thee? But when jesus, as ignorant who had touched him, looked about him as seeking for the privy toucher, the woman being only privy of the thing, perceiving that she could not be hid from jesus, all shame fastness set apart, fearing and trembling, fell down at jesus feet, and confessed all the matter as it was, & what disease she had, & how many years she had been sick, and how she had spent all her substance in vain upon physicians and how that she persuaded herself, that by the only touching of the skirt of his garment, 
And when he saw her, etc.  she might be healed, and how by and by after the touching she felt perfect health of her body. It was the will of Christ that these things should be declared before the multitude, not to put the woman to shame, neither to purchase himself praise of men: but by this example to teach all men, what sure confidence and trust is able to do, and by the example of the woman to establish the faith of the warden of the Synagogue, which he perceived somewhat wavering, and withal to reprove the Phariseis for their unbelief. Therefore jesus, lest he should seem to be angry, and to take away his benefit again, comforted the woman trembling for fear, and said: my d●ughter be of good comfort. Thy faith hath obtained thee health. Depart in peace with a quiet and a careless mind. 
Thy faith hath saved the.  My will is that this benefit shall continue with thee, though thou hast stolen it from me.  
As jesus was speaking these things, certain came from the wardens of the synagogues house, and told him that his daughter was dead, & that there was no cause why to trouble jesus. For they took jesus to be nothing else, but sum notable physician, which was able by his faculty to restore health to them that were alive, but not to restore the dead to life. And therefore they thought it but vain to call a physician, be he never so excellent, to a dead man. jesus perceiving that the father of the maid was much amazed with this tidings, comforted him, saying: Fear not, only have faith and trust that the maid shallbe whole, and she shall be whole. It is in thee, that thy daughter may be whole. And now when they were come to the warden of the synagogues house, jesus suffered not the multitude to enter in, nor the other disciples, beside Peter, james, and john, and the father and mother of the maiden. But all her kinsmen and friends did weep, and after the country manner, they beat their bodies, bewailing her, and crying out, and such other things as men be went to do very foolishly in the funerals of rich men and great men. 
For the maid is not dead but sleepeth.  jesus bade them cease from their wailing, for the maiden was not dead, but a sleep. Meaning thereby that the maiden was dead, to them which could not raise her, but unto him she slept only, to whom it was more easy to raise her from death, than to other to raise her from sleep. When the familiars and friends of the warden perceived not these things, they laughed jesus to scorn, because they knew certaily that she was dead, seeing her when she died: Therefore after that he had thrust forth from the funerals the mourning multitude, he taking the father and the mother of the maiden, entered into the parlour, where as the corpse of the maiden did lie. And jesus taking the virgin by the hand, said: Maiden arise. And forthwith when at the word the maiden rose, she walked also, that the faith of the miracle might be the more certain. For he did not only restore life suddenly, but also strength and cheerfulness. And when the parents of the maiden were greatly amazed, he gave them in commandment, and desired them instantly to tell no body what was done: both that he might avoid the suspicion of vain glory, (for this chief aught to be done with the heads of the S●nagoge, which did all things possible to obtain the praise of men:) and also that they might show forth with greater faith, and credit the thing that was done, if they commanded to keep silence, yet would needs tell the things that they had seen done, to the Phariseis and to the Prelates of the synagogue. For he knew the disposition of man, which he minded to use to the profit of others. And when he departed, he bad them give the maiden meat, using the part of a physician, making as though it had been no miracle, which thing established the faith of the miracle the more.  And when jesus departed thence, two blind men followed him crying, and saying: O thou son of David have mercy on us. And when he was cum into the house, the blind came to him, and jesus sayeth unto them: believe ye that I am able to do this? They said unto him: Lord, we believe. Then touched he their ●yes, saying: according to your faith, be it unto you. And their eyes were opened. And jesus charged them, saying: see that no man know of it. But they when they were departed, spread abroad his name in all that land. 
Now when jesus left the house of the warden of the synagogue and returned to his own house: two blind men followed him, which had heard the fame of his miracles, and thereof conceived an hope to obtain health, especially hearing of his goodness towards all men, were they never so mean. But when they could neither see jesus, nor cum unto him, yet with a loud cry for love of health, and for ferventness of faith, far of they cry upon jesus, with gentle prayer, saying: O son of David have mercy upon us. jesus in the way answered them nothing, differing his benefit, that the miracle might be the more manifest: endeavouring always to allure the Jews to faith, and by the very things many ways to reprove the Phariseis unbelief. The captain had faith & trust, the woman had faith and trust, they that carried the man sick of the palsy, did believe and trust, the jews and Pharisees did distrust, and were also full of malice & envy. But when jesus was come home, the blind men were received into his house, who with stiff hope followed him. Than jesus giving example unto others, first demanded them of their faith: Believe ye (ꝙ he) that I am able to perform your requests? And they without any delay, 
Believe ye that I am able to do this.  said: Lord we believe. Than jesus touching their eyes with his hand, said: As ye believe so be it to you, not challenging to himself the restoring of the sight, but imputing it to their faith & trust, declaring that chiefly unbelief made us unmeet for the bountifulness of God, which is priest and ready for all men. Assove as jesus had spoken, the eyes of the blind were open, so that they saw clearly. Here jesus willing to warn us covertly, that although glory of itself followeth the good deed yet we must flee it rather than desire it: he charged the blind men very earnestly, that no man should know this deed. But the joying of their new felicity, spread the fame of jesus the more through out the whole country: among all them that knew of their old blindness.  As they went out, behold they brought to him a dumb man possessed of a devil, and when the de●uill was cast out, the ●umme spoke: and the people marveled, saying: It was never so seen in Israel. But the Phariseis said: He casteth out devils through the prince of devils. And jesus went about all cities and towns teaching in their Syngogues, & preaching the glad tidings of the kingdom, and healing every sickness & every disease among the people. 
When the blind were departed, there was an other miserable man offered unto him, who was vexed with a devil, which took away the use of his tongue, that the man neither was well in his wit to wish for health, nor had no tongue to ask for it. He therefore because he had need of an other man's faith, was offered unto jesus. Which without any tarriing cast out the devil, and forthwith the dumb spoke. The multitude marveling at so great spedines of miracles, 
He casteth out devils through the prince of devils.  ready in all kind of diseases, being never so incurable, said among themselves. There was never man among the Israelites, that wrought so many miracles to easily. Contrariwise the Phariseis blinded daily with malice more and more, where as the things that were done in the sight of all men could not be denied, yet to the intent they might withdraw from him the minds of the people that had him in veneration, they falsely slander him, that he casteth out devils not by the power of god, but by the might of Belzebub the prince of devils. Than which untrue slander, what could be a more mad thing? As who should say one devil driveth out an other, or as who should say, Belzebub the enemy of mankind, gave life to the dead, health to the sick, sight to the blind, speech to the dumb. These ills come from them oftentimes, which jesus of his goodness having compassion upon men took away, with such corporal benefits, as might sensibly be perceived, preparing them for the capacity of spiritual benefits. But most meek jesus was not offended with such malicious reproach, but devised more for the health of all men, because he saw the Phariseis, (to whom it appertained to see for the health of the people) so little to help and succour, that also they envy the commodities of others. jesus therefore as a good shepherd walked through all cities and streets, labouring to heal both the souls and bodies of all men, teaching in their congregations, and preaching the kingdom of heaven (into the which none be received, but such as be void of all diseases of the soul) and healing also all kinds of diseases and sicknesses.  But when he saw the people, he was moved with compassion on them, because they were destitute and scattered abroad as sheep having no shepherd. Then saith he unto his disciples: the harvest is plenteous, but the labourers are few. Pray ye therefore the lord of the harvest, that he will send labourers into his harvest. 
Further when jesus saw the multitude swarming on every side, and every day more thick, and now greedy of health and sincere doctrine, and connsidered withal, that the Priests, Phariseis, and Scribes, upon whom the people hitherto did hang, to do any thing rather than to preserve the people, and that they were whole given not to the glory of God, but to their own glory, to their own lucre, to their own belly, and to their own pleasures, in whom if there were any religion it was but coloured and counterfeited, so that it was very noisome unto true religion: and considered also that the people was but rude and gross, and yet in the way of amendment, for they looking to be healed in their bodies, followed with a simple and plain faith, & glorified god: and although yet they understood not the doctrine of the gospel, yet they did not reject the same. Contrariwise when he considered the Phariseis and the Scribes, where as they had the Prophets and the law, yet to be blinded with worldly desires, and also to resist the doctrine of the gospel: the good shepherd was moved with pity and compassion, 
He was moved with compassion on them.  because he saw them like unto wandering sheep, skatered asunder and destitute of a shepherd, and running unadvisedly hither and thither. jesus therefore considering that in the Phariseis, which played the wolves rather than the shepherds, the flock had no hope, & that the people through miracles was now somewhat prepared to receive the doctrine of the gospel, he said unto his disciples, whom he had now well gathered together: 
The harvest is plenteous but the labourers are few.  I see a great harvest, but very few labourers. The fame of the gospel is spread abroad everywhere. The fervency of many is stirred up, which seem ripe and ready to hear the wisdom of the gospel. But where be they that will take upon them to preach & teach? Where be they that will teach purely and sincerely, neither seeking after glory of man nor after gain and lucre, but teaching so sincerely as ye see me teach?  
Truly such a company of men must not be neglected, being kindled with the desire of the heavenly doctrine. What is than to be done, but to desire and require the lord of the harvest, to thrust into his harvest the idle and unwilling labourers. For the occasion is now, and lingering is dangerous. I know that it is more pleasant for you to be with me, but the time is at hand, that ye must show some proof of yourselves, and that ye must begin to show forth for the salvation of other, that which ye have received of me.   

The ten Chapter.  ¶ And when his twelve disciples were called unto him, he gave them power against unclean spirits, and to cast them out, and to heal all ma●er of sickness, and all manner of disease. The names of the twelve Apostles, are these. The first Simon, which is called Peter, and Andrew his brother, james the son of Zebedee, and john his brother, Philip and Bartholomew, and Thomas and Matthew, which had been a Publican, james the son of Alphe, and Lebbeus, whose surname was Taddeus, Simon of Canaan, and judas Ischarioth, which also betrayed him. 
Therefore jesus going up upon the hill, commanded his disciples which specially followed him, to cum unto him. Of these he ordained twelve to be chief, unto whom as to the better learned and more strong, he committeth with authority, the office of teaching, that according to thexample that they saw in their master, they should teach the people, each in so●dry places. And lest the doctrine of fishers, unlearned and abject men, should forthwith be despised, he gave them also power against all unclean spirits, to cast them out with the word, and to heal all kinds of diseases, and all faults of the body, 
He gave them power against unclean spirits.  that whatsoever Christ did before them in the father's name and his own, that they should do in the name of jesus Christ, in whose room they were. For so jesus entered, that through healing of grievous and incurable diseases, (which benefit seemeth unto men most godly) he might allute the rude and the simple to the things of the soul. But lest any man should take false Apostles for the true, these be the names of the twelve whom Christ himself did ordain. First Simon the son of john, which also was called Peter, and his brother Andrew: For these were the first that Christ called. Secondly james the son of zebedei with john his brother: Thirdly Philip and Bartilmew. Fourthly Thomas whose surname was Didimus, and Matthew the Publican. Fifthlye james the son of Alphe, with judas the son of james, which also was called Lebbeus or Thaddeus. Sixtly Simon the Carianite, which was also called zelotes, and judas Iscarioth, which afterward betrayed his master. By such manner ambassadors being poor men, rude, abject, fishers, sinners and men not known, and of no reputation, Christ went about to turn and renew the whole world unto the wisdom of the gospel: lest in this praise the world might attribute any thing unto itself, if he had begun this heavenly purpose by men of learning, of power, of tyches, or of nobility.  ¶ jesus scent forth these twelve in numbered, whom he commanded, saying: Be not into the way of the gentiles, and into the city of the Samaritans, enter ye not: but go ●ather to the lost sheep of the house of Israel. Go● and preach, saying: the kingdom of heaven is at hand. Deal the sick, cleanse the leapres, raise the dead, cast out devils. Freely ye have received, give freely: Possess not gold, nor silver, nor brass in your purses, nor yet scrip towards your journey, neither two coats, neither shoes, nor yet a todde: For the workman is worthy of his meat. 
Now it is worthy the hearing, to hear what he commanded them, and how he furnished these ambassadors in their journey. And first of all he appointeth them the coasts and limits of preaching, & forbiddeth them to go out of jewry, and forbiddeth them to go either to the people that were next, or unto the cities of the Samaritans, whom the jews did abhor, not that jesus did count any kind of men to be abhorred, but lest he should seem to be offended with the injuries of the Phariseis, and for revenging of himself, to send his disciples unto strangers: or lest he might give occasion unto the jews, to excuse themselves, and say that they were despised, and that the Gentiles and Samaritans were preferred before them. 
But go rather to the lost sheep of the house of Israel,  Again because he knew that the jews chief would rebel against the gospel, he would leave them no manner of excuse, but that it should appear unto all men that they were put from the kingdom of god, by their own frowardness, and that the Gentiles were received by their own plain and simple faith. Therefore (ꝙ he) forbear them for a time, and go rather to the lost sheep of the nation of Israel, that they may repent to be saved. For they be not all of the Phariseis malice, there be sheep among them, erring by simplicity and ignorance, which being monished and taught will fone repent, & hear the voice of the good shepherd. And ye shall begin your preaching thus, like as ye saw me do. For it is not meet nor expedient forth with to disclose the secret mysteries unto the rude people: 
Go and preach saying: the kingdom of heaven is at hand.  they must be made in a readiness before, that they may be able to receive the heavenvly doctrine. First of all therefore preach nothing else, but that the kingdom of heaven is at hand, that they returning from their old life, may prepare themselves to a new life. For the first degree of righteousness, is to abstain from sin. And the first degree to health, is to knowledge the disease. Furthermore lest the teachers being men of no reputation, and teaching new things, should not be believed, make them believe your doctrine by miracles, like as ye saw me do, heal the sick, raise the dead, cleanse the leprous, cast out devils. These things though they be very great, yet ye shall have them of me, & they shall get you favour and authority withal men. For first the weak must be alured. Take you heed only tha● ye do not abuse these things either to vain glory, 
Freely ye have received, give freely.  or to lucre. Like as ye have freely received of me, so freely give. Defile not the evangelical function, no not with the least suspicion of glory or lucre. Thus men shall esteem you great in deed, if they shall see you of so great might and power, and yet not to be haut nor proud, nor desirous of lucre, but stoutly to despise those things, for the which the common sort of men, do & suffer all that they may. I will have you light and ready to do this message, and to be jaded with no burdens, to be encumbered with no carefulness, that ye may wholly apply the office committed unto you. Ye teach heavenly things, set not your care upon worldly things, ye have preparation meet for your preaching, which teacheth no mean thing. Wherefore when you take your journey burden not your purses with gold nor silver. No carry not so much as a bag abou●e with you to put your victuals in, neither ii coats, nor shoes nor staff. He is well armed which is girded with the sword of the word of the gospel. Nor ye shall not need to be careful, 
For the work man. etc.  how ye being naked shall come by necessaries. Only be careful in your office committed unto you, and all these shallbe given you from your heavenly father. It is his matter that ye have in hand. He will not suffer his workmen to be defrauded of their higher. For them that live from day to day, and according to nature, necessaries be soon prepared. And there will be enough which of themselves will give to you, doing and teaching such things. So shall it come to pass, that neither ye shall be troubled with such cares which may diminish your authority, and make you to be suspected, nor they whom ye teach, shall be unkind toward you, of whom they receive far greater things.  ¶ But to whatsoever city or town ye shall come, inquire who is worthy in it, and there abide till ye go thence. And when ye come into the house, salute the same: and if the house be worthy, let your peace come upon it: but if it be not worthy let your peace return to you again. And whosoever shall not receive you, nor will hear your preaching, when ye depart out of that house or city, ●●ake of the dust of your feet. Ue●ely I say unto you: It shall be easier for the land of Zodoma and Gomortha in the day of judgement, than for that City. 
And ye shall be grievous to no man with begging, nor no man shall cast you in the teeth with his benefit, because he hath made a change for better things rather than given any thing. For it shall not be needful for you to turn into common inns, but into what city or street you entre into, first inquire if there be any honest man there, desirous of the heavenly kingdom, and weary of the world, which with godly desires sigheth now and than after Messiah that was promised, which showeth a great hope of greater increase, by simplicity and innocency of life, by liberality toward the poor. For such one will be a very meet host for you, and again ye shall be meet gests for him. When ye have found such an one, turn into his house, and change not your inn, until your business about the gospel, 
And there abide till ye go thence.  causeth you to remove into another city. For it shall not be needful neither comely for you, oftentimes to change your host, as light persons, or persons desirous of more dainty fare. Every house, every fare, ought to suffice for men of the gospel. Be ye courteous & gentle of manners, that ye appear neither proud, nor ●atterers. When ye enter into the house, speak first and say: Peace be in this house. Your prayer shall not be in vain. For if the house be worthy this prayer, by and by without delay it will receive it: but if it refuse it, your salutation shall not be lost. For that which they despise shall return unto you. And truly I would not have you bowing, and becking, or flattering any man for your necessities, that if any house think much to receive you, or if any city think much to have you as geastes, and will not of their own accord receive the salvation of the gospel offered unto them, I will that ye shall leave the house which ye saluted, and leave the city whereunto ye entered, and go into the streets and shake of the dust from your feet, declaring openly that ye hunt for none of their worldly commodities, who cast of the gospel of God, insomuch that ye shall not be cast in the teeth with the vile dust that sticketh upon your feet. Here have in remembrance, that an holy thing must not be given to dogs, nor precious margarites cast unto hogs.  
Only see that ye lay this to the unkind, will they, nill they, that the kingdom of god is at hand to the great commodity of them that receive it, and to the great hurt of them that refuse it. advise them which receive the word of the gospel. Woe be to that city, wherein none shallbe found, that doth repent him of his ill life, and desireth not to be amended. This I assure you, that the country of Sodom and Gormorre shall be more gently handled in the day of judgement, than that city, though it be a city of Israel. The more that the clemency of god is to provoke them to penance, by so many miracles, and so many benefits, the more grievously shall they be punished, if they reject it.  ¶ Behold I send you forth as sheep among wolves, be ye therefore wise as serpents, and innocent as doves. But beware of those men, for they shall deliver you up to the counsels, and shall scourge you in their Syn●goges. And ye shall be brought to the head rulers & kings 〈◊〉 my sake, in witness to them and to the gentiles. But when they deliver you up, take you no thought how or what ye shall speak, for it shall be given you even in that same bower what ye shall speak. For it is not ye that speak, but the spirit of your father which speaketh in you. The brother shall deliver the brother to death: and the father the son, and the children shall acyse against their fathers and mothers, and shall put them to death: and ye shallbe hated of all men for my name's sake: But he that endureth to the end shall be saved. 
But leave ye the punishment of them to god, be ye meek and patient against all injuries, and so endeavour to profit all good men, that when ye be provoked of ill men, ye requi●e not injuries. It is sufficient for you to be garnished with those things, wherewith ye may do good to all men. Against the injuries of men I will have you utterly without weapon, and to overcome with none other defence but with sufferance. Otherwise I could make you terrible and to be feared, but it is not expedient for the gospel. For violence doth not extinguish violence, 
Behold I send you forth.  nor injury injury, nor pride pride, but rather coldness, gentleness, and quietness. I know that the pharisees, and men that ●e stout with the succour of this world, will go about to do you sore displeasures. But against all these there is none other buckler but patience. Nor there is no cause to fear, ye be sent like sheep without weapon, simple, innocent, in the mids of wolves, but ye be sent of me. I would not that ye being provoked by their naughtiness, should he turned into wolves, but to go about this by all means, that the wolves assuaged by your gentleness, may be turned into sheep. It is no great matter to revenge ill men, but to turn their hearts to good, is a very great & an hard matter. Therefore ye must couple two certain things together, the policy of the serpent, and the simplicity of the dove. The simplicity of the dove shall cause you to desire to do good to all men, and to hurt no man, no though ye be provoked. The policy of the serpent, shall cause you to give none occasion, whereby your doctrine might be reproved. This is the chief point of your ambassade, that the gospel may entre into all men's hearts. Therefore ye must do utterly nothing, 
but beware of those men.  which by any probable colour might withdraw any man's heart from the doctrine of the gospel. Your doctrine shall make great stirs and tumults in the world, the more therefore ye must beware, lest any business arise through your default. Which can not be, if ye communicate your benefits freely unto all men, and keep patience also towards the ill men, and desire to do them good.  
Therefore with such manner of men, yea wolves rather, ye must work warily, and now prepare your mind against all kinds of ill, that nothing may trouble you, when it shall happen. For the time shall come that they will pluck you as ill doers into their counsels and conventicles, and beat you with whips like ungracious men, and subverters of public weal, ye shall be brought before rulers and kings, not for your deserts, but for my sake, & though I may let them, yet will I suffer all these things to be done, that it may be witnessed and open to all men, that they perish through their own default, which being moved and provoked by so many miracles, by so many benefits, by so ready doctrine, by your simpleness & gentleness, so spitefully reject salvation offered unto them. Therefore when so few shall be brought forth to so many, so weak & unarmed to so mighty, so unlettered to so learned, be not careful how ye shall plead your cause, though ye be rude, and not skilful of judgements, of laws, and of the law place. Also I would not ye should run to such aid and succour, by the which the common sort of men be wont to have the higher hand in judgements. They take unto them a cunning and a well tonged advocate, they flatter the judges, they fall down humbly upon their knees, they get favour with money. 
For it shall be given you etc.  Meddle ye with none of these. Do ye this only, go forth when ye be called, answer when ye be commanded, that they have no just cause of contumacy and stubbornness against you: but answer plainly and boldly, not with a devised and a prepared oration, but with such one as hath boldness joined with wisdom and mildness. Like as victual shall be ready for you in every place: so speech shallbe given unto you, upon which carefully to muse, appertaineth not to him that dependeth wholly upon the help of god. Yea speech shallbe given unto them in season which muse nothing upon it, not garnished nor gay, but wise and effectual, and meet for the gospel. It is not man's matters that ye have in hand, but gods, whereof ye be not authors, but instruments. For it is not ye that shall speak there, but the spirit of your father speaketh by your mouths.  
Trusting therefore upon his help, ye must be moved by no storms of adversity. For the world will arise against my doctrine with such tumult and business, 
But he that endureth to the end shall be saved.  that the brother forgetting his brotherly love, will bring his brother to death: that the father forgetting his natural love, will put his son in danger of death: that the son all honour and duty set apart, will rise against the father, and mother, and put them to death, of whom he had the beginning of his life. Briefly ye shall be hated of all men, for the hatred they bear to my name. For this world being so corrupt on every side with ambition, pride, avarice, lechery and other worldly desires, will not bear the heavenly doctrine contrary to his appetite and desire. And it shall be a greater offence to be a Christian man, than to be a murderer of a sorcerer. These hurly-burlies the devil shall raise against the gospel, but distrust not, godly wisdom shall overcome the wiles of the devil, and the malice of man: do ye the business committed unto you with a bold and cheerful courage. For whoso among these ills doth persever and continue unto the end, he shall be saved. For ye must not being discouraged with fear, leave of the business of the gospel.  ¶ But when they persecute you in this city fly into another. 
The te●te.  For verily I say unto you: ye shall not go through all the cities of Israel, until the son of man be come. The disciple is not above his teacher, nor the servant above his master: It is enough for the disciple to be as his teacher, and the servant to be as his master: If they have called the good: man of the house Belzebub, how much more his household servants? Fear them not therefore. For there is nothing kept close, that shall not be opened, and nothing hid that shall not be known. What I tell you in darkness, that speak ye in light. And what ye hear in the ear, that preach ye on the house tops. 
There is no peril unless a stomach meet and worthy for the gospel fail you. But like as ye ought not to provoke the cruelty of ill men, nor to stir up persecution, nor resist it with might and power, so whilst the preaching of the gospel is but new and young, I grant you liberty to avoid danger and peril by flying and running away, not only that ye may be in safety yourself, but also that by this occasion the fame of the gospel may be spread the further abroad. Therefore if they persecute you in one city, give place to their madness and flee into another, so that in no wise at a little injury of persecution, ye cease from your labour in the gospel. This only is to be done now, that the fame of the gospel may be spread throughout all Palestine. And in this the persecutor shall do you good, because he shall not suffer you to tarry long in one place. 
The disciple is not above his master. etc.  The time shall come when ye shall not avoid persecution with flight. Now the time is short, and haste must be made. For the kingdom of god is at hand. This I assure you, before that ye have gone over all the cities of jewry, the son of man will show himself, and will help you being in danger. An example shall be showed you in him how great adversities the preachers of the gospel must suffer. The which all aught to seem unto you the more tolerable for this, that ye see that I have suffered all manner of reproofs and afflictions. The scholar is not better than his master, nor the servant better than his lord. This sufficeth to the scholar if he be equal with his master: This aught to suffice the servant, if he be equal with his lord. If they have so unworthily checked me the father of the house, insomuch that in most vile reproach they called me Belzebub, and named the son of God by the name of an unclean devil: 
Fear them not therefore  what marvel is it, if they be bold upon the servants of the house? I know that infamy seemeth a great ill, and almost more grievous than death: but it is a praise and no infamy, which cometh of wicked men for the gospel sake. They will say that ye be witches, ill doers, and seditious, but this ignominy and shame afterward shallbe turned into glory. Your sincerity and innocency at length shall appear unto the world, which sincerity all men shall praise, cursing them which have dishonested you with false report. Praise long suppressed, breaketh out commonly with greater light. There is nothing covered but time will uncover it, 
For there is nothing. etc.  and nothing is hid, but it once will come to light. endeavour this only, that ye do things worthy praise, and not seek after praise. There is nothing therefore, why ye should be troubled with fear of infamy, and not freely preach the gospel of the kingdom. It hath no dishonest thing, nor nothing to be kept close. Yea if ye hear any thing of me in darkness, preach ye it in the clear light. And if I have told any thing secretly, preach it openly. Our doctrine is without any colouring. It desireth to come forth before all men; and it is afraid to be known of no man  ¶ And fear ye not them that kill the body, but are not able to kill the soul. But fear rather him which is able to destroy both soul and body in hell. Are not two little sparrows sold for a minute? one of them shall not fall to the ground without your father. Ye● and all the hears of your head be numbered: Fear ye not therefore: ye be of more value than many sparrows Every one therefore that shall confess me before men▪ him will I confess also before my father which is in heaven. But whosoever deui●●● me before men, him will I also deny before my father which is in heaven. 
But there shall be some perchance, which will little pass upon infamy, and other ills, but who can despise and set little by death? It were meet you should fear them, if they could kill the whole man: but ye that know that the body is the vilest part of man, and that the soul which is the chief part of man cannot be hurt of them, be they never so savage and cruel: Ye (I say) need not to fear them. They should hurt you more if they did not slay you following their minds, than if they kill you not regarding them. I will show you who is more to be feared. Fear him who like as he made the whole man, so he is able to condemn him to everlasting death, and to deliver him into hell fire.  
Yet the body which the tyrant doth kill for a time, doth not utterly perish. For the self fame at the resurrection shall be restored in far better wise. Hitherto therefore only the body is in danger, if in case ye be killed constantly obeying my commandments. But if ye obey their commandments, and leave the bus●●●s of the gospel, now not only the body doth perish, which if no man kill it, yet by the common law of nature it must needs die, but also the soul shall be delivered to everlasting fire. And what matter is it, whether the persecutor, or disease, or any other chance take away the life? Truly more glorious it is to die for the gospel sake, which death though it be violent and sore, yet it shall not come before the day, whensoever it cometh it shall not come without the providence of God. And by this it cometh to pass, that if ye endeavour to avoid it, ye cannot. God will not suffer you to be slain but when it shall be very expedient for you to die. Wherefore put out of your minds all this fear. God also will provide for this, to whom it were not hard to give you immortality, but that it is a greater thing to despise death, than to escape it. What is of less value than sparrows? of the which two be bought for a farthing, a very little coin? And the numbered of sparrows is great in every place, and yet not so much as one of them is lost in the earth, but by the will and sufferance of your father. Do ye fear than lest he will suffer you, whom among all he hath chosen to this business, to perish before your time, whom he doth not neglect, insomuch that he keepeth the numbered of all the hears of your head? Seeing that ye be of more estimation to the father than innumerable sparrows, there is no cause why ye should fear, lest men be able to do any thing against you, otherwise than shall be thought to him, who hath continual care over you. Wherefore leave the care of your life and death unto him, and be not ye driven from the open profession of my name, be it never so hated of the world, by any fear of displeasures that men can do unto men. For whosoever little regarding the rebukes of men, do profess me in this life to be his Lord and master, him will I acknowledge to be my servant and disciple, before my heavenly father. contrariwise whosoever will be ashamed of me before men and deny me, him will I deny before my father which is in heaven. And this is no daynteouse and delicate profession, for he doth not profess, me unless he doth declare by his life that he doth believe my sayings.  
And he hath denied me which so liveth that he setteth by any saying more than by me. What winning therefore can it be, if a maune lose that noble and everlasting praise with the father and his angels, for fear of a false slander hence, which neither lasteth long, nor is no slander in deed but with ignorant and foolish men, and before God very true glory? It is a great gain little to pass upon these things, and to make haste to the everlasting reward: which shallbe given in due time to them that have deserved it: in the mean season a good conscience is a great piece of the reward.  Think not that I am come to send peace into the earth. I came not to send peace but a sword, for I am come to set a man at variance with his father, and the daughter with her mother, & the daughter in law with the mother in law. And a man's ●●es shall be they that art of his household's. He that loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his cross and followeth me, is not worthy of me. He that findeth his life, shall lose it, and he that looseth his life for my sake, shall find it. 
The profession of the gospel is no weriche nor light thing. Truly the rewards be great, but ye must come unto them with vehement and continual desires of the mind: they chance not unto ill men and lingerers: they must be obtained by strength and violence. Think ye that I am cumme to so we peace in the earth among men? It is far otherwise. Nay I am not come to sow peace and concord, but sword and war●e, and that inward and domestical war, and not civil war only.  
For where as the doctrine of the gospel shall be hated of the most part, and sith it requireth so fervent a desire toward it, that all the affections of men be they never so great and unruly, must give place: it cannot be but great strife and dissension must arise among them that be most near & friendly: whiles they that do●e upon the world will rage's rather against their dearest beloved, than forsake their vices, whereunto they be accustomed: and whoso is once touched with the great fervency of the evangelical charity, he will not suffer himself by no manner of affections to be plucte away from the thing, which he hath begun to embrace and make much of. But happy is that strife and dissension which doth advance sincere and good things, and cutteth away rotten things: Happy is that sword which pareth away from the soul all noisome lusts and desires. Let this tumult and hurly burly be laid unto me, and not to you, which have given a medicine & troubled all the body: but so, that they that strive against their beloved, that is to say their nearest kinsfolks, for the hatred of my name, aught to impute it to themselves and not to me. For they might follow them whom they persecute. I offer health and salvation to all men, which if all men do embrace, there shall be no strife nor dissension. Truly the gospel of itself is a thing of peace, and of quietness, but sedition is raised by the fault of others: Like as the medicine is a wholesome thing of itself, but in the body it maketh a rumbling and trouble, whiles it provideth that all the members may be in quiet. 
For I am come. etc.  But it is expedient that the noisome things be pared away, that true and holy concord may be established the more among the pure & clean. This sword therefore I bring into the earth to break concord betwixt the son and the father, to divide the sure and straight band of nature between the daughter and the mother, to dissever the love and concord between the mother and daughter in law. There is no knot of nature or amity so sure, which this sword is not able to break. 
He that loveth father or mother. etc.  Whom domestical acquaintance hath made lovers and very near friends, them the sword of the gospel shall set insunder. But so far and no ferther shall this batrayle extend, and so far shall this war go, that they which be of our side shall only despise their enemies, but not hurt them, and asmuch as in them lieth, save them also if they can▪ And thus far shall this despising go, not to disgayne them and abhor●e them, but soberly to make them an answer, and not to obey their wicked commandments. Ye must take heed by all means that the common state of the public weal be not troubled by you. Be not slack in the duty which by the law of nature the son oweth to the father, the daughter to the mother the brother to the brother, the husband to the wife, the cozen to the cozen, the friend to the friend, and the familiar to his familiar, and acquaintance. For I do not abrogate and put away the law of nature, but make it perfect. Ye must be obedient in all things unto the public magistrates and ministers, unless they prescribe and command wicked things. They call you to the law, ye must go they require an account, ye must make it: but if they command you to do honour and sacrifice to images and pictures, if they command you to cease from preaching of my name, ye ought not to obey them. And yet they must not be stirred with checks & railings, but they must be answered soberly; why it is more meet to obey God the prince over all, than the power of man. For it is reason that the commandments of God should be preferred before the commandments of men. And if they prescribe unjust things which yet do not make men wicked if they obey them, they must be suffered, lest they being stirred they fall into a rage. As for an example, if they take away unjustly thy garment or money: if they cast thee into prison: if they scourge thee with whips. For these things do not take away godliness, but rather by occasion, increase & set forth the virtue of the gospel. Likewise the duty of the natural love must be performed to the parent if he have need, though he be an heathen, and alienate from the gospel. But if the authority of the parent withdraw from the gospel, the heavenly father aught more to be obeyed, than the earthly father. And yet the father must not be churlishly despised, but gently & reverently monished, not to repung against God. In like manner also we must do with other, unto whom we own the duty of humanity, either of nature or else of courtesy. Some will say, it is heard to master such affections, which nature hath inwardly graffed in us. But such strong and manly men, the profession of the gospel doth require, and such as will be moved from the heavenly business by none affections. Ye shall see me go this way: he must needs follow in the same which will be taken in the numbered of my disciples. The son that loveth the father or the mother more than me, is not meet for me. Again the father which loveth the son or the daughter more than me is not meet for me. And he loveth him more than me, if in doing him pleasures, he neglecteth my commandments. It is wicked love so to tender thy parents being but men, that thou offend thy parent being God. And lest it should seem to be much to set more by the will of God than all men's affections, whereas nothing is more dear to man than life, except he despise this also for the gospel sake, and be always in a readiness to all kinds of death and punishment, and take up his cross and follow me daily, 
He that findeth his life. etc.  he is no meet disciple to have me to his master. For like as the disordered love of the parent or child, is hatred rather than love, sith it is noisome unto both: so the disordered care to preserve the life, is a very destruction of the life. He hath preserved his life, that lost it well, he hath lost it, which hath kept it naughtily. He that by forsaking the gospel, and denying me, hath pacified the judge, hath escaped prison, hath escaped hanging, hath escaped death, whereas he seemeth to men to have won his life, 
And he that loseth his life. etc.  he hath lost his life in deed. Again he that constantly sticking unto the gospel putteth forth himself boldly to all dangers & deaths, he seemeth unto men to lose his life, where in deed he winneth his life. The life doth not perish when it is taken away for professing of the gospel but is preserved everlastingly: It doth perish in deed, if it bargain to have a short tarrying in the body with ungodliness: and yet it liveth not than in the body, which liveth in the hatred of God.  ¶ He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward. And he that receiveth a just man in the name of a just man, shall receive a just man's reward. And whosoever shall give to one of these little ones to drink, a cup of cold water, only in the name of a disciple, verily I say unto you, he shall not lose his reward. 
Neither is there any danger lest if it chance you to be forsaken of your parents, kinsfolks, alliance, and friends, that there should be none to give you houserowme and victual. The gifts wherewith I do adorn you, and your innocency, shall purchase you every where, houses, parents, children, kinnesfolkes, and friends. For ye shall have so many children, as ye shall have disciples. Like as there shall be ever some which will despise you and persecute you: so there shallbe ever some which will comfort you with an entiere and pure affection. And as, albeit ye revenge them not, but wish them well, God in time to come will grievously punish them, because he taketh himself to be despised when ye be despised: 
He that receiveth you receiveth me.  so to the others he will render a great reward for your sake, albeit ye requite them not. For God willeth not that it should be imputed to you, but unto himself, if any Gentleness hath been bestowed upon you for the gospels sake. For whosoever receiveth you, receiveth me, in whose name ye be ambassadors: and he that receiveth me, receiveth my father, from whom I am sent, and whose matter I have in hand.  
He therefore like as he is rich and liberal, so will he render a very great reward for every little benefit which is bestowed upon you, that men shall not lose their benefit upon you, but have a great advantage thereby: that much more ought he to render thanks which gave the benefit, than he that received it. For truly it is a great gain to exchange a corporal benefit enduring but a while, for spiritual and everlasting riches. Whoso receiveth the Prophet or the preacher for no nother consideration but that he is a Prophet or a preacher, and that he being sent from me preacheth the will & promises of God, he shall receive the reward of a Prophet, and become a Prophet himself. And whoso receiveth the just man not because he is his kinsman, or for any other worldly affection, but for this cause only that he is a just and a good man, living after the rule of the gospel, he shall receive the reward of the just, & become a just man himself. Hath not he made an happy change, which hath used hospitality, and won innocency? poverty can withdraw no man from this gain. For here the good will of the giver is counted the gift, and not the value of the gift. In somuch that whoso giveth but a cup of cold water, I say not unto me, but unto any of the least of these, only because he is my disciple, I say unto you, certainly he shall not lose his reward: for he also shall become my disciple. And who is so poor and bare which is not able to give a cup of cold water to the thirsty? And as it skilleth not how great the thing is that is given, but with what affection and in whose name it is given: so it skilleth not how great he be, upon whom this gentleness is bestowed: this is sufficient that he is my disciple, that I may except and take it for a great benefit.   

¶ The xi Chapter.  ¶ And it came to pass that when jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities. 
AFter that jesus had instructed & furnished his disciples with these commandments, and commissions to preach the gospel, he left them: that they being apart from their master, might make a trial of themselves, and prove what they could do: and went from the hill, that he for his part might preach the gospel in the cities of the jews.  When john being in prison heard the works of Christ, he sent two of his disciples, and said unto him: Art thou he that shall come, or do we look for an other? jesus answered and said unto them: go and show john again what ye have heard and se●e. The blind receive their sight, the lame walk, the leprous are cleansed, the deaf hear, the dead are raised up, and the poor receive the glad tidings of the gospel. And happy is he that is not offended by me. 
And at what time the fame of jesus, by the reason of his miracles which he wrought in many places, and by the reason of his wonderful doctrine, did increase daily more and more throughout all jewry, and in the countries near unto jordane, where john before had preached and baptized jesus: the disciples of john somewhat now envying the glory of jesus, of whom as yet they had no great opinion, whereas of john they thought that he was somewhat more than man: they told unto john being in prison, what good success and fortune came of all things which were done by him, whom a little before he had baptized in jordane, and with whom he did bear witness unto the people.  
Further john a man of perfect holiness, rejoicing that it now came to pass which he spoke before, that the name and opinion of himself, which was greater than it was in deed, did decrease and diminish, and the fame and opinion of jesus did daily increase and spread abroad, perceiving also the envious affections of his disciples, to the intent that he might heal their weakness and abandon them from him and deliver them to jesus: he chose out two of them & sent them to jesus, to say unto him in his name these words: Art thou that Messiah, which was said should come, or art thou not he whom I spoke of before, and do we yet look for an other? Thus did john, not that he was in doubt, but to confirm and establish the minds of his disciples, and thoroughly to abolish and put away the over great suspicion that they had of himself, supposing him to be Christ. For if he should have denied that he was Christ and should have repeated that which he had often spoken before that jesus is Messiah, his disciples would have imputed it unto humility: and the more he should have humbled himself, the greater opinion would they have had of him. But he knew that jesus himself could best heal and cure this their weakness. 
Go & show john again what ye have heard and seen.  They go unto jesus and tell him what john commanded them. jesus knowing that the testimony which is gathered of deeds, is more certain than that which springeth of words, chief if a man testifieth with himself, made none answer at the first, but even before their face working many wonders, both new, & which have not been heard of, healing the sick, chase away the unclean spirits, restoring the lame, giving sight to the blind, sayeth unto them: It needeth not for me to show what I am. Only go and show unto john what ye have seen with your eyes, and what ye have heard with your ears. The blind receiveth sight, the lame walketh, the lepers be cleansed, the deaf heareth, the demoniackes which be troubled with devils, be delivered, the dead rise again: Finally according to the prophecy of Esay, the poor and humble doth embrace the joyful tidings of everlasting life, which the stout and arrogant do despise. These works do declare sufficiently what I am. And blessed is he, unto whose mind such great success of the gospel giveth not occasion of ill. jesus spoke this also, noting modestly the envy of john his disciples, but in such wise that they should not be put to shame before the multitude, but should know their fault secretly with themselves: tempering his answer by all means, both that he might avoid suspicion of arrogancy, and that the disciples might believe him the better, and also that he might rather heal their affection, than openly to reprove them.  And as they departed, jesus began to speak unto the people concerning john. What went ye out into the wilderness to see? a reed that is shaken with the wind? go to, what went ye out to see? a man clothed in soft raiment? behold they that wear soft clothing, are in kings houses. But what went ye out to see? a Prophet? verily I say unto you, and more than a Prophet. For this is be of whom it is written: Behold I send my messenger before thy face, who shall prepare thy way before thee. verily I say unto you: among them that be borne of women arose not a greater than john the baptist. Yet he that is less in the kingdom of heaven, is greater than he. From the days of john Baptist until this day, the kingdom of heaven suffereth violence, and the violent pluck it unto them. For all the Prophets, and the law itself prophesied unto john. And if ye will receive it, this is Del●es, which was for to come. He that hath ears to hear, let him hear. 
Then when they were departed, jesus turning unto the multitude, lest they should surmise anything of john otherwise than were convenient, supposing that he demanded these things as though he had been in doubt himself, and not rather to heal the weakness of his disciples: he began to set forth the praises of john very largely, but yet in such wise that he would not give him the praise of Messiah, but the next praise only, and yet he would that john his testimony concerning him, should be of weight. For it is expedient that the people should have a very good opinion of john, which had testified so notably of jesus, that he was the son of God, that he was the lamb which should take away the sins of the world, that it was he that should baptize in fire and spirit. For neither vanity nor lying could be suspected in such a man, as though he had falsely so praised Christ before: nor wavering or inconstancy, as though being changed afterward he should have begun to doubt of Christ. Letter, o man (ꝙ he) suspect john of inconstancy.  
For if ye think him such a one that he will change his mind after the manner of mutable men, 
What went ye out into wilderness to see? etc.  and doubt of that thing which he before affirmed, for what cause did ye lately flock together in wilderness to gaze and look on? To see a reed shaken with the winds? For such manner of man should he be, if he would now serve and dissent from himself, and should become much unlike unto himself. But the continual hardness of his whole life, doth lightly deliver him from this suspicion. What I say, ran ye together in to wilderness for to see? 
Behold they that we are soft clothing. etc.  A man gaily apparelled with silks? This was a sight nothing meet for wilderness. For they that be clothed with fine linen and silks, be in kings palaces, unto whom doth agree excess and riot, and delicate living. And among them inconstancy and flattery hath place.  
He that liveth with locusts and wild honey, he that is clothed with Camels hear, he that is girded with a letheren girdle, is not thus suspected nor misdemed: And the familiarity of the kings court could not alter his order. The prison doth declare and show that he could not flatter. But it must needs he some great specta●le and sight which drew you so thick into the desert. Therefore what came ye to behold? Any Prophet? for they be commonly wunte to lead their lives in desert.  
Here truly ye be not frustrate of your hope: For ye have not seen only a Prophet, but a more excellent thing than a Prophet. For it is he of whom Malachias once prophesied, that he should come before Messiah as being now at hand, that he should not only by his oracle and tent saying, promise him to come long after, bu● also point him with his finger to be at hand. Thus is the prophecy: Lo sayeth he, I send my Angel before thy face to prepare thy way for thy coming at hand. 
I s●ye unto you. etc.  This I assure you, so great is the excellency of john, that none is greater than he, among them all that hath been borne of a woman: Yet he which is at this present esteemed less of many in preaching of the gospel, only is greater than he: for he promised not with doubtful prophecies, that Messiah once should come, but he showed him, & appointed him now coming, and preached that the kingdom of heaven was now at hand. Hitherto the heavenly doctrine was looked for, which the figures of the patriarchs, which also the oracles of the Prophets, had darkly promised. Now john so excited and stirred the hearts of many to the desire of evangelical doctrine, 
From the days of. etc.  that from the beginning of his preaching unto this day, they break in unto it through the violence of faith, both sinners and heathen people, and will we, nill we, they pluck it, and ravish it violently. They will no longer be excluded, they will no longer be detained in shadows & dark riddles of the old law, perceiving that the light of the evangelical truth is at hand, and that the thing is now present, which was showed and signified in the former books, perceiving also that none other prophecy aught to be looked for, touching Messiah that should come. 
For all the Prophets etc.  For all figures, by the which the law pointed Messiah to come, and all prophecies of the Prophets, which promised that Messiah should come, as soon as John came, left of to promise the thing to come. For it is foolishness to look for the thing that is present, as though it were to come.  
There is no more to do, but fervently and greedily to teach, and take that which agreablyte the true sayings of the Prophets is now presently offered. And to the intent that ye may plainly see that hereafter there is none other Prophet which shall show you of Messiah to come, this is that john, whom Malachias under Helias name (whom he followed in austerity and hardness of living, and apparel, whom he followed also in frank reproving ●f kings) prophesied before should come before that Christ did come. Wherefore if ye receive him, believe ye that Messiah so long looked for, is now at hand: ye have seen his life, ye have heard his testimony, ye hear also what I will say unto you. If any have ears to receive the truth, let him hear: if any will stop his ears, let him thank himself of his own undoing. There is nothing omitted of us that may move the hearts of all men.  ¶ But whereunto shall I liken this generation: It is like unto children which sit in the market places, and call unto their fellows, and say: We have piped unto you, and ye have not danced, we have mourned unto you, & ye have not sorrowed. For john came neither eating nor drinking, and they say he hath a devil. The son of man came eating and drinking, and they say: behold the glutton, and the wyue, bibbet a friend to the publicants, and to the sinners. And wisdom is justified of her children; 
And yet I see many so obstinately unbelieving, that neither afraid by the austerity of john, nor alured by my courtesy and well doing, will receive the thing which they have looked for now so long time, by the promise of the Prophets. What manner of generation shall I call this? Or by what comparison may I set it forth? It is like unto children sitting in the market place, which with a common song cry thus to their fellows a far of: we have sung you pleasant things upon our pipes, and ye have not danced: we have sung you sorrowful things, and ye have not wailed. We have proved & assayed one thing, but divers ways. Neither way hath been profitable unto the unbelievers, sour and untractable. john minding to stir up this nation unto penance, (as it were with a sorrowfully sung) came forth with great austerity & hardness of life, fasting, abstaining from all delicate meats, forbearing wine, and drinking water. And some let not to say that he is possessed with the devil, 
The son of man. etc.  so far they be from following of him. The son of man came forth minding to stir up this nation to the love of the heavenly doctrine, as it were with a more merry song of the pipes▪ and that he might allure them the more with his gentleness, he hideth not himself in desert places, nor weareth no notable rough garment, nor useth no notable sour meats, but framing himself to all men, and despising the company of no man, eateth all manner of meats, and drinketh whatsoever is set before him: and again they pick quarrels, falsely to reprove him, saying: Behold the great eater, the wine bibber, the friend of the publicans and sinners. They that be not moved with austerity and roughness, he wonted to be won by fair speaking and gentleness. But this nation by every occasion is made worse, & turneth every remedy and medicine into a matter of greater disease and sickness. But by the more ways they be provoked to health and salvation, the more evident it shall be to all men, that they perish through their own malice: and the wisdom of God, by whose council all these things be done, shall have the praise of righteousness among her children, when they shall see them that appeared great men and just men before the world, to be repelled from the kingdom of heaven for their unbelief: contrariwise when they shall see sinners, Publycans, harlots, heathen people, humble and abject, to be received into everlasting salvation for the readiness of their faith.  Than began he to upbraid the cities, in which most● of his miracles were done: because they repented not of their sins. Woe unto thee Chorazin. Woe unto thee Bethsaida. For if the miracles which were showed to you had been done in the city of tire or Sydon, they had repent of their sins long again in sack cloth and ashes. But I say unto you: it shallbe better with tire and Sydon in the day of judgement, than with you. And thou Capernaum which ar● lift up unto heaven, shalt be brought down to hell. For if the miracles which have been done in thee, had been showed in Sodom, they had remained until this day. But I say unto you, that it shall better with Sodom in the day of judgement, than with thee. 
Here jesus musing in manner at the invincible malice of certain people, 
Woe be to the Chorazin.  for the fear and example of others, began to rebuke the cities, which where as he had showed many miracles, and healed men, & taught so many things: yet they were not stirred to repentance of their former life, saying: Woe be to the Chorazin: woe be to the Bethsaida: for if the wonders which have been showed in you, had been seen in tire & Sydon, which cities ye abhor as heathen and wicked, long ago they being contrite would have done penance in heerclothes and ashes. And in the mean time ye stand in your own conceit, because ye be of the flock of Israel, 
Woe be to thee Bethsaida.  because ye sacrifice not unto Idols, because ye be not given to riot and excess so openly and loocely, because ye worship one God, because ye be the children of Abraham, because ye have the law and the Prophets: but unless ye repent you, all these things shall turn into the heap of your damnation. For this I assure you, in the day of god's judgement when every man shallbe judged of God, not after opinion and hearesaye, but according to his diserte: Tyrus and Sydon shall be more gently handled than you. They shallbe the more easily punished, because they were not stirred to repentance as ye be. And thou, o Capernaum, which now standing in thine own conceit, art in courage as high as heaven: shalt then be plucked down to hell. 
But I say● unto you. etc.  Thou rejoicest with thyself as though thou were righteous and dost abhor the dwellers of Sodom which in time paste were horribly punished for their sins: but in the day of judgement their damnation shall be more easy than thine. For if those miracles had been wrought in Sodom which have been showed in thee, they would have satisfied by penance, God that was offended with them, and their cities had stand unto this day.  At that time jesus answered, and said: I thank the o father, o Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast showed them unto ba●es. verily father so it was thy good will▪ ●●●dinges are delivered unto me of my father. And no man knoweth the son, but the father: nor no man knoweth the father, but the son, and to whomsoever the son will reveal him. 
And when the disciples were returned unto jesus from their preaching, and told him cheerfully that the matter came well to pass, he teaching us that whatsoever we do praise worthy aught to be ascribed unto God, lifting his eyes up to heaven, said: I thank thee, o father, which art Lord of heaven and earth, and by whose wisdom all things be governed, because thou haste hid this heavenly philosophy from them that be high minded and puffed up with pride, through an opinion of their worldly wisdom and policy: and haste opened it to the little ones, & to the meek, and to fools after the worlds judgement. Truly so it is father, for so it is thought best unto thy gentleness: to teach that thou art not pleased with the stout, and such as trust unto their own justice and wisdom: and that they be great with thee, for the simplicity of faith, whom the world taketh for fools and abjects. So it pleased thy godly wisdom, 
verily father so it was. etc.  to condemn the wisdom of man, and to draw unto thee good men by the humility of the doctrine evangelical. And by and by turning to them that stood about him, said: My father is the author and the cause of all these good things, who hath delivered all unto me. To know him and me, is the very true felicity. And he doth not bow himself but to quiet and meek minds. This is a certain secret Philosophy and not known unto the world. No man knoweth the son but the father: no man knoweth the father but the son, and to whom the son will manifest him: and he doth not manifest him to the proud and high minded. The doctrine availeth nothing, the miracles availeth nothing, without the secret inspiration. But none be worthy of this, but they which distrusting their own helps commit themself wholly to the goodness of God. They that think themselves wise, be not worthy for this wisdom. They that think themselves rich, be not received to these riches. They that think themselves noble and mighty, be not received to these privities. They that think themselves just, be not meet to receive the justice of God.  ¶ Come unto me all ye that labour, and are laden, and I will ease you. Take my yoke upon you, and learn of me. For I am ●eke and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy, and my burden is light: 
Here jesus considering in his mind the great misery and calamity of mankind, some to be oppressed with poverty, again some more grievously to be tormented with care for riches, some to be grieved with diseases, some with old age, some to be vexed with love, and some more grievously troubled with hatred, many to wander and waver in sundry mazes of false opinions, many to be afflicted and grieved inwardly with the conscience of their sins, and that there was none, which played the part of a faithful and effectual pastor, whereas there were innumerable which t●ke upon them to be priests in countenance and haughty behaviour, which magnified themselves by the name of master & Rabbi, and which did exact their tithes: moved with pity and compassion doth invite and call unto him all men, promising of his own accord unto all men, comfort and remedy, so that with a single and sincere heart, they cumme unto him, and shaking of the most miserable and most grievous yoke of the world, take upon them the yoke of the doctrine evangelical.  
Cumme unto me (sayeth he) as many of you as be grieved with afflictions, cares, or with conscience of your sins, and as many as be oppressed with the burden of adversity, I will refresh you, I will give you solace and comfort against all kinds of displeasures. 
And I will ease you.  Neither riches, nor honours, nor pleasures of this world, bringeth the true tranquillity & quietness of mind: nor the wisdom of this world, nor the religion of the Phariseis delivereth from grievous carefulness. The world hath his yoke, at the first appearance pleasant, but in deed grievous and sharp. first of all shake it of, and run unto me gladly, and bow your necks cheerfully under my yoke. Learn of me what thing only and truly doth pacify and ease the mind, and of what fountain this whole cumulie and trouble of men doth spring. Truly this is the haught and fierce mind trusting to itself, and trusting little to God. Out of this springeth Ambition, desire of money, lust to revenge, debate, envy, war, sedition, wickedness against God: than the which things what can be more tinmultuous or troublesome? So that if ye will be once delivered from all ills, take away the fountain of these evils, receive my doctrine, and follow my life. Learn of me how that I am meek and of no haught heart. 
For I am meek & lowly of heart.  I have declared by miracles what I can do, and yet I desire neither riches, nor honour, and I am ambicouse and greedy utterly upon nothing which seemeth to the world great and goodly. I disdain none be he never so vile or sinful. I give not taunt for taunt: I curse not them that wish me ill: I strike not him again, that striketh me: I depend wholly of the commandment of my father. He will punish the ill doers: he will reward the good deeds: to him I render the whole glory: to him I commit all my care. I obey simply and plainly in all things his will: and as much as in me is, I study to do for all men, and to hurt no man. If ye learn only this of me, ye shall feel and perceive these miserable tumults and troubles to be assuaged, wherewith now ye be tossed and turmoiled without any end, and ye shall get rest and quietness to your minds: which shall follow you and be with you in the mid tempests of adversities which trouble you on every side. A meek and a cold mind is the fountain of all man's tranquillity and quietness. Only having confidence how down your necks. There is no cause why ye should fear my yoke. It seemeth hard and heavy unto the unbelievers, but unto them which with all their heart trust unto the goodness of God, which have received the fire of the evangelical charity, my yoke is soft and easy, and my burden is light. For the certain and sure hope of rewards, maketh the yoke pleasant: and the inessable love towards God, maketh the burden light. For what is not sweet and pleasant to him that hath a love to it? If the mind have a good conscience and be void of all care, if it have a certain trust of the rewards of everlasting life, what shall spring or rise which can trouble or move such a mind?   

¶ The xii Chapter.  At that time, jesus went on the Sabbath days through the corn, and his disciples were an hungered, and began to pluck the cares of the corn, and to eat. But when the Phariseis saw it, they said unto him: behold thy disciples do that which is not lawful to do upon the Sabbath day. But he said unto them: have ye not red what David did when he was an hungered, and they that were with him? how he entered into the house of God, and did eat the show breaddes, which were not lawful for him to eat, neither for them which were with him, but only for the priests? Or have ye not red in the law how that on the Sabbath days the priests in the temple break the Sabbath, and are blameless? But I say unto you: that in this place is one greater than the temple. Wherefore if ye witted what this meaneth, & will mercy, and not sacrifice: ye would not have condemned innocentes. For the son of man is Lord also of the Sabbath day. 
ANd upon a certain day as jesus went by the corn, and his Disciples stirred with hunger and going before him, plucked the ears of the corn, and rubbing them with their hands, eat the corn: the Phariseis taking occasion on every side falsely to blame them, said unto him: Seest thou not what thy disciples do breaking the Sabbath day? Why then dost thou not forbid them sith they do upon the Sabbath day, that which is not lawful? Here jesus so defended his disciples, that they could not blame him, as the author or breaking of the Sabbath day, & teacheth them withal, that such manner ordinances ought to cease as often as necessity or some notable profit chanceth. For the Sabbath day, fastings, and such like constitutions were not ordained for man's hurt and undoing, but for his preservation and health. Therefore he doth object against the Phariseis being skilful in the law, an example out of the law, and that of a man not of the common sort, but of him whom they counted chief to be an honest man and blameless. Why (ꝙ he) do ye falsely blame my disciples for that they assuage their hunger with a small thing, and easy to be gotten? Have ye not red how that holy David constrained by necessity, 
Have ye not red what David did? etc.  enterprised a greater thing. Who fleeing from Saul, when he came to the city of Nobe, did eat the loaves, which they called the leaves set forth to be showed, and not only he, but also his followers and servants? It is unlawful for any man saving only priests and Levites, to eat of these loaves: but when he was in danger for hunger, neither the priests feared to show him these loves, nor David feared not to touched and eat them, as though they had been profane and not holy. If ye allow the doing of the priest Albimalech: if ye disallow not the doing of the Prophet David: why do ye reprove my disciples for a thing much less to be regarded? For what a finale work is this to pluck up the ears of corn being at hand, & to eat the corn rubbed out with your hands? 
Or have ye not ●ed in the law? etc.  Besides this the law itself commandeth the Sabbath to be broken. For the priests in the temple killing the beasts on the Sabbath day, & exercising the bucherly office, gathering together a pile of wood and setting it a fire, plucking of the skin, cutting them in pieces, and seething them, break not they the Sabbath day? the law suffereth no work to be done, and yet the sacrate priests do exercise & use these fowl works in any holy place upon the sabbath day. Ye know that these things be done, and ye do allow them for this, 
But I say unto you. etc.  because they make for the use of the temple. If the authority of the temple be so great, that the work which is bestowed upon it doth not break the Sabbath day, this I say unto you: Hear is one of greater authority than the temple. They that do service unto him, aught more to be excused from the blame of breaking of the Sabbath day. If they break not the Sabbath day which labour in the sacrifices of Moses: much more ought they to be excused that serve and wait upon the gospel, which is a sacrifice most acceptable to God. He that did ordain the Sabbath day may also take away the Sabbath: and he that ordained the Sabbath day, did ordain it for man's sake, and contrariwise he made not man because of the Sabbath day. It is meet therefore that the keeping of the Sabbath day give place to the profit and commodity of man, and not man to perish because of the Sabbath day. If sacrifice be made so much of, that whoso attendeth upon it, may blameless break the Sabbath day, why hold ye not him excused, which by a necessary benefit helpeth his neighbour upon the Sabbath day? For God confesseth that he esteemeth more this kind of sacrifice, than if a man offer up to him a beast. For he sayeth by his Prophet Osee. 
Wherefore if ye w●ste what this meaneth. etc.  I desire mercy and not sacrifice: And the knowledge of God, more than brent sacrifice. Ye take upon you to be learned in the law, and yet this is written in the law, which if ye truly understood, ye would never have blamed them that be blameless, for a light matter, & noisome to no man. For there be certain ordinances, not that they be good or ill of themselves, but that by some means they be profitable towards godliness, and do rather signify, than bring or give holiness: as be kinds of meat, the colour or fashion or garments, or the stuff that they must be made of, fasting, and holy days. These things we must not so superstitiously observe and keep, that for them we omit and let pass things that be of themselves and ever good, or do those things which be of themselves and ever ill.  
adultery, homicide, back biting and envy, be ever ill and wicked: And yet they that be of the pharisaical religion, do less abhor from these things, than from the b●●akyng of the Sabbath day. To help thy needy neighbour is ever godly and holy, and yet the Phariseis under the colour of keeping of the Sabbath day, suffer their neighbour to be grieved and vexed.  But he departed thence, and went into their Synagogue. And behold there was a man having a withered hand. And they ashed him, saying: Is it lawful to heal upon the Sabbath days? That they might accuse him. And he said unto them: who among you shall have a sheep, and if it fall into a pit on the Sabbath days, will he not take it and lift it out? Than how much better is a man than a sheep? Wherefore it is leeful to do a good deed on the Sabbath days. Than sayeth he to the man: stretch forth thy hand. And he stretched it forth. And it was restored unto health like as the other. 
This dangerous superstition, jesus Christ studied clearly to pluck out of the minds of his disciples. Therefore to the intent he might beat the same into the minds of all men by a more manifest example, departing from this place, he returned into their Synagogue, minding to take them to witness, whom he knew to be chief infected with this disease. And behold, forthwith there was given him occasion of a miracle. For there was one in the multitude which had a lame and a wichered right hand. 
And behold there was a man having a withered hand  Now the Phariseis leking after an honest quarrel to accuse jesus, marked him whether he would heal the man upon the sabbath day, which a little before defended th'apostles where as they were blamed for breaking of the sabbath day. But jesus minding to declare unto all men that their accusement came not of religion but of envy, commanded the man with the lame hand to come forth before them, that the fault might appear unto them all, to the intent they might be moved with pity toward the miserable man, which had that member dead and unprofitable, 
And they asked him. etc.  that is most necessary for a poor man. But before he healed the man not ignorant what the Phariseis thought, he demanded of them this question. Is it leeful to heal a man on the sabbath day? And whether is it more tolerable among you to do good to a man or to do ill, to save a man or to destroy him? For he destroyeth him, who when he may save him, doth not save him. But they all held their peace lest the people should think them cruel, if they should say, it were not lawful to help and secure a miserable man on the sabbath day, or lest they should lose their occasion to blame jesus, if they had answered it had been lawful. They therefore saying nothing, 
Who among you shall have a sheep.  jesus himself bringing forth an example leused the knot of the question. Which among you (ꝙ he) shall be found so religious and devout a keeper of the sabbath day, that if it chance one of his sheep to be in danger, by falling into the dyke on the sabbath day, will he not put to his hand forthwith to pluck her out? If avarice can do so much with you, that ye had rather break the sabbath day, than to diminish your substance by one sheep: how much more ought charity to prevail, and obtain of you, to help your neighbour on the sabbath day, which is far better than a sheep? It is manifest therefore (I report me to you) to be lawful to help your neighbour with a good turn upon the sabbath day. But when jesus perceived that their envy would not be mitigated neither by these words, 
Than saith he to the manue.  nor by the sight of the miserable man, and that they would not be moved by so evident and plain reason, casting his eyes about, taking it grievously, and being sorry for such great blindness of their hearts, he turned unto him that had the dry and withered hand, and said: Put forth thine hand: and at that word he put forth his hand as pliant and nimble, as the other was.  Than the Phariseis went out, and held a counsel against him, how they might destroy him. But jesus when he knew it, departed thence, and much people folowe● him, and he healed them all, and charged them that they should not utter him: that it might be fulfilled which was spoken by Esay the Prophet, who sayeth. Behold my son whom I have chosen: my beloved in whom my soul hath much delight. I will put my spirit in him, and he shall show judgement unto the gentiles: He shall not strive nor cry, neither shall any man hear his voice in the streets. He shall not break the broused ●eede, and he shall not quench the smoking flax, till he send forth judgement unto victory, and the gentiles shall trust in his name. 
The Phariseis driven into a rage by this so notable an act, when they perceived that they had lost an occasion to accuse jesus, departing out of the synagogue, & leaving the multitude whom they perceived to bear a good mind unto jesus, consulted secretly with the Herodians, which also had to do with john his disciples, which envy the glory of jesus, by what means they might rid jesus out of the way. They had now a will toward murder, and nothing lacked but a meet occasion. But jesus not ignorant what they intended, withdrew himself from that place, less he might seem to have given some occasion of extreme dealing to the raging and furious men. He might have spitefully represte them, he might have overwhelmed them with miracles, 
And the people followed him he healed them all.  he might have destroyed them also, but minding to show the evangelical meekness, he gave place to their rage & fury, if perhaps they would relent and repent: and thus far he gave place unto them, that▪ nevertheless in other places he distributed his heavenvly doctrine unto the multitude, which followed him thick and threefold, and as many sick men, or otherwise miserable, as were brought unto him, he healed them. For his time was not yet come: the gospel was not yet sufficiently spread abroad. Wherefore he gave place to them, 
And charged them. etc.  not to provide for himself, but to take from them the occasion of a wicked deed, & to teach withal, that the wisdom of the gospel ought not to be defended against the disobedient with threatenings, with checks or contentions, but with mildness & meekness. Therefore he commanded the multitude that followed him, that they should not disclose him, lest the rumour spreading abroad, 
That it might be fulfilled which was spoken by ●say. etc.  the Phariseis might be stirred more and more. Neither was this thing done by chance, but it was prophesied now long before by the Prophet Esay that it should so come to pass: In the writings of the which Prophet the father doth describe and set forth the victory of his son obtained thorough meekness, and the salvation of the gospel, translated to the gentiles, for the pertinacy and stubbornness of the jews, sufficiently known to all men. Behold (sayeth he) my son whom I have chosen before other: behold my dear beloved, in whom my soul is delighted. I will give unto him my meek and gentle spirit, by th'inspiration whereof, he shall show judgement, not only to the people of Israel, but also to all nations. He shall not do this tumultuously or violently. For he shall not chide nor shall not cry out against them that be con●enciouse. No man shall hear his voice in the streets, as they be wont that war with the tongue. He shall give place to the invincible malice, but he shall endeavour to bring all unto salvation. He shall give none occasion to the ill of their incurable destruction, but he shall sane all, if by any means they can turn themselves unto the better. He will not despise the weak, he will not despise the feeble, in whom there shall remain any good hope: he will cherish them, rather than oppress them. He will not break the browsed reed, and he will not quench out the smoking flax, until the truth of itself, by the process of time, have the higher hand and until the madness of the wicked through their own default break out so far, that all men may perceive, that they be worthily repelled and cast away. Than the gentiles shall embrace his doctrine, which the jews despised, and put their trust in him, whom the jews refused to trust.  ¶ Than was brought unto him, a blind and dumb man, vexed with a devil: and he healed him, insomuch that the blind and dumb, both spoke and saw. And all the people were amazed, & fayed: Is not this that son of David? But when the Phariseis heard it, they said: This fellow driveth not out devils but by the help of Belzebub the prince of devils. But when jesus knew their thoughts, he said unto them: Every kingdom divided against itself shallbe brought to nought. And every city or house divided against itself shall not stand. And if Satan cast out Satan, he is divided against himself. 〈◊〉 than shall his kingdom endure? And if I cast out devils by the help of Belzebub, ●y whose help do your children cast them out? Therefore they shall be your judges. But if I cast out devils by the spirit of God, shall is the kingdom of God come unto you. Or else how can one enter into a strong man's house and spoil his jewels except he first bind the strong man, and than spoil his house? 
It chanced in the mean time that among many whom he healed, they offered unto jesus one that was possessed with a devil, which had taken from the wretched man both his eyes and his tongue. jesus commanded the devil to depart: he departed, and forthwith the most miserable man was wholly restored in such wise that both he saw and spoke. The multitude was amazed at that so great a master, and now suspecting him to be Messiah, they ●pake among themselves. Is this that son of David, whom the Prophets did promise? 
This fellow driveth out devils, etc.  When the Phariseis heard this voice of the people, they set not upon jesus himself, of whom always they had the worse, but they endeavour to withdr●●● the hearts of the multitude from the honouring and veneration of him ●● cannot be (ꝙ they) that this is that son of David as ye suppose. For he shall come borne up and maintained by the power of God. 
But when jesus knew their thoughts etc.  He casteth not out devils by the help of God, sith he is wicked and a breake● of the Sabbath day, a glutton, and a drunkard, and a companion of the Publicans, but by the help of Belzebub the prince of devils. Now jesus although he heard not their voice, yet knowing both what they thought, and what they spoke to others, turning unto the Phariseis, so ordered his answer, that by manifest reason he reproneth their mad raising and rebuke, and yet he raiseth not on them again, but rather provoketh them lovingly to embrace their health and salvation. Every kingdom (ꝙ he) divided with inward division and discord, must needs come to nought. And every house striving with itself, with inward disagreeing must needs fall. And if Satan driveth out Satan, 
And if I cast out devils. etc.  and if one devil driveth out an other, how shall his kingdom endure? And how is it likely and agreeable, all devils being enemies of men, desiring nothing but the hurt and destruction of them, whose health miserably they do envy, that now they favour so greatly their health, that for this cause one devil stryue● 〈◊〉 fighteth with an other? Now if I cast out devils by the power and help of Belzebub, these me disciples your children, 
Therefore they shallbe your judges.  whom ye know, by whose help cast they out devils? for they also cast out devils, and yet ye reprove not them, but only me ye falsely blame: and yet they have might of me to cast them out. Therefore it cannot be that they should chase away devils in the power of God, and I in the might of Belzebub, sith they do it in my name. And therefore men unlettered and unlearned be able to do so great things, because they believe simply that by the power of God I chase away devils. Therefore their godly belief shall condemn your unbelief, because you desire rather unjustly to reprove, whereas ye might be godly followers. And if the thing itself declare that I do cast out devils not by the help of the devil, but by the might of God, ye ought not to doubt any more, but that the son of David is come, and the kingdom of God, sith ye see that the strength of the adversaries death vanish away, when they which profess the gospel call upon my name. Therefore like as there is a concord and agreement among the devils themselves to destroy all men: so I which am cum to save all men, have no concord nor agreement with them, but deadly dissension and disagreement. Hitherto Beelzebub hath exercised his tyranny upon sinful men given unto filthy desires: I taking a way the sins of men do confound and destroy Beelzebub the Prince with his whole guard, and I do restore unto god through innocency, whom he did possess through unrighteousness. The thing is done by force, not by any agreement between me and the devils. They feel, and confess that there is a present power whereunto they be forced to give place. Or else how may it be that any man might enter into the tower of a mighty man, and take away his stuff, unless first he overcome the mighty man, and lay him in bands? Than he once kept under which was able to resist, he will spoil the whole house, and as it were carry away his prey. The world is the house of Beelzebub. In this he claimed to him acerteyne kingdom, because the whole world was given to ambition, excess, filthy lusts, avarice, anger, envy, and other noisome desires, by the which he is made mighty. I as a man of more power and valiantness, have entered into his kingdom, and overcumming him have won again to the true prince, that which he unjustly did possess. Therefore there is no agreement between us: the princes be divers, the kingdoms be diverse, by no band or league to be reconciled and made at one.  He that is not with me, is against me: and he that gathereth not with me, scattereth abroad. Wherefore I say unto you, all manner of sin and blasphemy shallbe forgiven men, but the blasphemy against the spirit, shall not be forgiven men. And whosoever speaketh a word against the son of man, it shallbe forgiven him. But whosoever speaketh against the holy ghost, it shall not be forgiven him, neither in this world, nor in the world to cumme. Either make the tree good, and his fruit good, or else make the tree evil, and his fruit ●uyl. For the tree is known by his fruit. O generacyou of vipers, home can ye speak good things, when ye yourselves are evil? for out of the abundance of the heart, the mouth speaketh. A good man out of the good treasure of the heart, bringeth forth good things. And an evil man out of the ill treasure bringeth forth evil things. But I say unto you, that of every idle word that men shall have spoken, they shall give account in the day of judgement. For of thy words thou shalt be justified, and of thy words thou shalt ●ee condemned. 
He that will be graft in the kingdom of god, must withdraw himself from the kingdom of Beelzebub, and must fight against him in my tents. No man can be at peace with god, unless he be at war with the devil. I take god's part, and not Beelzebubs. Therefore whoso is not in my tents, is my enemy, and adversary. And whoso helpeth not me in gathering together, is against me in scattering abroad. See that ye join yourself to the better part. It is better to obtain health in the kingdom of God, than everlasting death in the kingdom of the devil. Cease from serving of sin, and the devil shall have no power over you. God will receive them to his kingdom that run from him, and will not impute the sins of the former life, be they never so outrageous, unto such as be penitent. This only is to be observed, that no man blinded with envy, and pervetted with malice, withstand the glory of god against his own conscience: and where as he seeth with his lies the divine power by manifest signs and wonders, to be opened to the world, that he attribute it not to the spirit of Beelzebub. Wherefore this I assure you, whatsoever is done by word or deed, shall be remitted unto men, so that they repent them. God doth easily forgive that which by any means is venial and pardonable by the reason of frailty of man's nature. But if any man speak blasphemy against the spirit of God, whose manifest power he seeth of his plain works, he shall scarcely find pardon and forgiveness. And whoso speaketh blasphemy against the son of man, whom he despiseth for the weakness of his flesh, he shall be pardoned, because error and ignorance mixed with his doing, doth exclude perverse and set malice. But whoso speaketh blasphemy against the holy ghost, shall uneath obtain pardon and forgiveness either in this world, or in the world to come. This thing spoke jesus to th'intent he would fear the Phariseis from their obstinate frowardness, because when they saw and perceived that those things which he did, could not be doene but by the spirit and the might of God, yet they moved with envy resisted the glory of god, and ascribed his miracles unto Beelzebub, whose spirit they said wrought in Christ. When after common reason (saith he) the free is known of the fruit, 
Either make the ●re good & his fruit good etc.  why do ye blame the tree, sith ye cannot but allow and commend the fruit▪ The miracles which I work, ease and relieve the miseries of men: they hurt no man, they be not done for vain ostentation and glory, or for gain and lucre, but to do good and to help. No man can deny but this is good, freely to do for them that be in affliction. Why therefore say ye that that which is good of itself, cometh from Beelzebub, who by your own judgement is all nought? If ye will hide the blindness of your minds, ye must speak things that may stand together, now the things which ye speak, agree not together after the common judgement of men. Therefore either make the tree good and his fruit good, or else make the tree ill and his fruit ill. Either grant that I am moved with a good spirit, whereas ye grant that my works be good, or else say that my works be ill, that your▪ saying may appear probable, where ye say that I have the spirit of wicked Beelzebub. And if my doings be such that ye must needs confess that they be good, ascribe not good things to an ill author. Ye kindred of vipers, ill men springing of ill parents, conjecture and judge ye by yourselves: Do ye not speak even as ye be? and do not your works declare what spirit ye have? Ye envy the glory of god, and falsely blame his spirit. From whence cometh so pestilent fruit, but of an evil tree? For as it can not be that a wild tree should bring forth genti● fruit, and that a tree of poisoned juice should bring forth wholesome appulles: even so how can ye speak well sith ye be ill? For as the fruit taketh his taste and verdoure of the juice of the root: so communication riseth of that which is hid in the heart, like as a good man bringeth forth good things out of the good treasure of his heart: so the ill man bringeth forth ill things out of the evil treasure of his heart. Whose heart is replenished with godliness and charity, they speak words which savour of that that is in the heart. Whose heart is replenished with envy, pride, and avarice, they use such communication, which by the mouth doth utter the affection of the heart. men shall be esteined before god not only of their deeds, but also of their words. An ill thought is pestiferous and noisome only unto the thynker, but ill talking doth power out the poison of the heart amongst many. The tongue therefore must be rescayned, not only from outrageous blasphemies, from ●aolding, rhiding, and backbiting, and uncleanly communication, but utterly from all things whereof cometh none honest profit or commodity. Yea I say unto you, that man shall render a count in the day of judgement not only for filthy talking, but also for every vain, idle, and unprofitable word, that they shall speak. For their words also, shallbe taken and accounted for deeds. Of thy words either thou shalt be judged good, if good words issue out of a good heart, or thou shalt be condemned as unjust, if ill words issue out of an ill heart. And here understand ye the perfect justice of the kingdom of heaven, far passing the justice of Moses' law. For that law punisheth only the manifest blasphemy against god: here shall be punished also any reviling or taunt against thy neyghhour, and not only the noisome and perilous saying, but also the idle and vain word. For that which is unprofitable on the tree, is the burden of the tree and not the fruit: and therefore it is noisome, because it occupieth the time and the ears of the hearer, without any fruit or profit, whereas the tongue is given for this intent, that therewith we should profit ourselves and our neighbour, and that with this member we should celebrate and magnify the glory of God.  Than certain of the Scribes and Phariseis asked him saying: master we will see a sign of thee: but he answered and said unto them: The evil and adulterous generation seeketh a sign, and there shall no sign be given to them, but the sign of the prophet jonas. For as jonas was three days and three nights in the whales belly: so shall the son of man be three days and three nights in the heart of the earth. The men of Ninyve shall arise in the judgement with this nation, and condemn it, because they amended at the preaching of jonas: Behold here is one greater than jonas. The queen of the south shall rise in the judgement with this generation, and shall condemn it. For she came from the utmost parts of the world, to hear the wisdom of Solomon. And behold in this place is one greater than Solomon. 
Certain of the scribes and pharisees when they had heard these things, dissembling the rage of their minds, go unto jesus with more gentle words, as though they would now believe him, if for their sake he would show sum miracle worthy and meet for them and also for him, who challenged to him the spirit of god, and had always in his mouth the heavenly father. Master (ꝙ they) we which be not of the common sort, but learned men, desire of you to see sum notable sign from heaven, which may declare that ye be dearly beloved of god, and that ye do that thing which ye do by his power and might. But jesus knowing their subtle thought and obstinate malice, which required a sign for none other intent, but to take a new occasion thereby falsely to accuse him, chief sith it is more easy to pick a quarrel at those things which be showed from heaven, than at those things which appear before the eyes, 
The evil and advoustetous etc.  be heard with cares, and touched with hands: not bearing so great frowardness, but in manner turning from them, and taking it angrily (as it were) with himself, made answer, saying: O naughty and counterfeit nation, which doth glory that they have god to their father, which doth crack of her progenitoure Abraham, where as it followeth rather them which forsaking God, worshipped the golden calf: which stirred sedition against Moses: which murmured in the desert: which killed the Prophets: whereas it declareth that it hath Beelzebub to her father, with whose spirit being replenished, it doth rebel against the spirit of God.  
But it shall have no sing given from heaven, which it may calumniate and reprove, and which it is unworthy to have, for as much as it is wholly set and given to the earth, but once there shallbe a sign given to it out of the earth, whereby it may be overcome and utterly perish, if it will not convert. This nation marveled at the miracle of the Prophet jonas, which swallowed up of a beast in the sea, was restored again alive after three days. This shallbe a sufficient sign for them, if they may see him revive again by the divine power, 
For as jonas was three days▪ etc.  whom by their malice they have slain. This miracle shortly shallbe showed unto them, which they will falsely slander. For like as jonas willingly delivered himself to death, and was received of the beast of the sea, and was in her belly three days, and three nights, and being passed hope of all men, by and by through the help of God was restored alive: so the son of man shall be dead in the heart of the earth three days and three nights. By this figure and dark example, jesus syginfieth his death and burial, and forthwith his rising from death. And he added. As jonas was to the ninivites, so am I to you. He told them that the vengeance of god, 
The men of Ninive shall arise, etc.  and the destruction of their city was at hand, unless they would repent: I declare the same unto you all. But the ninivites whom ye despise as heathen and idolaters in comparison of you, shall rise in the judgement of God, and shall declare you worthily to be damned in comparison of them. For they although they were sinful, yet being a feared at the threatenings of the Prophet, humbled themselves unto penance. And behold: here is one greater than jonas, which preacheth to you in vain.  
The ninivites were people far from the worshipping of God, jonas unknown, and simple, and meek came unto them. No man commended him, or told before of his coming, he showed no miracles, he alured unto him no body with benefit, he promised no great thing. Only he threatened undoing and destruction, and he preached no longer than three days. I being promised by thoracles of the Prophets, so often commended by the testimony of john, by the testimony of the father, being your countryman, being cumme also of the same parents of whom ye glory and crack: have taught you now so long time, testifing by so many miracles, that my doctrine is not vain: have holp so many with my free benefits, and do not thunder sore threatenings, but of mine own accord promise forgiveness of all sins: I offer everlasting felicity of the heavenly kingdom: yet it is said that I have the spirit of Beelzebub: 
The queen of the south shall rise▪ etc.,  I am laid at with deadly deceits, so far ye be from bending and bowing to true penance. Furthermore, the queen of Saba shall rise in the judgement, to the reproach and condemnation of this generation, because that she by the reason of tidings brought far of, leving her kingdom and her country, took a long journey unto Solomon, not moved by any fear, but only for the desire of wisdom. And she did not only come to Solomon, but also she brought with her great gifts. And behold, there is one in this place greater than Solomon. For what like thing did Solomon to the things which ye see me do? or what like thing taught Solomon? And yet ye put me to all kind of rebukes, which of mine own accord bring unto you the doctrine of the gospel, whereby ye may be saved: furthermore also, ye go about to do me more grievous displeasures which am beneficial unto you. But the greater the wonders and benefits be whereby ye be provoked unto penance: the grievous shall your punishment be, unless ye repent in time.  ¶ When the unclean spirit is gone out of a man, he walketh through dry places seeking t●st, and findeth none. Than he saith: I will return into my house, from whence I came, And when he is cum, he findeth it empty, and swept and garnished. Than ●e goeth and taketh unto him seven other spirits worse than himself, and so entereth in, and dwelleth there▪ ●nd the end of that man is worse than the beginning. So shall it be also unto this froward generation: 
Further what thing should chance unto them, and into what blindness the people of Israel should come, and how miserably it should be handled of the princes of Rome, and how it should be banished throughout the world, rejected and despised of all nations, jesus had rather to signify by a certain dark example, than to declare it manifestly. And he taketh a similitude of a man which was possessed of a devil, who whereas he was once delivered and restored to his right mind, afterwards by his own default receiving the devil again, was more grievously vexed, than he was before. When an unclean spirit (ꝙ he) goeth out from a man, being banished from his old hospital, he walketh in dry and barren places, seeking rest and findeth none. Than sayeth he with himself. I will return into the hou●e from whence I went, where when he cometh, he findeth it decked and cleansed, but without any jest. Than he s●yng that there is a place and not occupied of any other, not being content to return thither himself alone, he taketh unto him seven other spirits worse than himself, which entering into the house together, make their dwelling there. And it cometh to pass, that the man is more grievously vexed than he was before. So shall it happen to this ungracious nation. By this similitude jesus noted the obstinate and wilful malice of the people of Israel, falling back oftentimes to their old manners. In times paste they served and followed the devilish vices and desires. It was somewhat delivered by the law and the Prophets, but returned often again to her own manner and disposition. It returned to Idols, it did sacrifice in the woods, it killed the Prophets. It was redressed and amended through afflictions by Pharaoh in Egypte, by Nabuchodonoser in Babylon, and by diverse other calamities and miseries. Finally provoked of the son of god so many ways, hath not only renewed, but also far exceeded all the wickedness of her forefathers, not only araiing the harmless and the well doer with all kind of spitefulness, but also driving him unto the cross and passion with false accusements. Whereof a certain monstrous blindness, and seven times more miserable than the blindness of their fathers, hath possessed their hearts, and therefore they shall be more cruelly handled and destroyed than they have been hitherto.  ¶ And when he yet talked to the people, behold his mother and brethren stood without desiring to speak with him. And one said unto him. Behold thy mother and thy brethren stand without desiring to speak with the. But he answered and said unto him that had told him. Who is my mother, or who be my brethren? and he put forth his hand toward his disciples, saying: Behold my mother and my brethren. For whoso doth the will of my father which is in heaven, the same is my brother, and sister, and mother. 
As jesus spoke these things to the people, there came the mother of jesus, with certain of his cousins which desired to speak with him. But when they could not cumme unto him for the multitude being so thick, and standing about the doors of the house, a voice passing over from one to another, a certain man interrupted the communication of jesus, and told him that his mother and his brethren were at the door which desired to speak with him. But jesus offended with this importunity and troublesumnes, and willing also to teach that such affections should be passed little upon, as often as the matter of the gospel is in hand, and that the kindred of the minds ought more to be regarded than the kindred of the bodies, which is gotten by virtue and not by the nearness of blood, the which also is more large than the other, he answereth him which interrupted him. Who is my mother and who are my brethren? I being occupied about the heavenly business knowledge no mother nor brethren, joined by carnal affinity: whereof sum be far of perchance in hearts. And holding out his hand towards his disciples, which sitting near received greedily in silence his wholesome doctrine, if ye will know (ꝙ he) my very true kinsfolks which be most dear unto me, these be my mother my sisters, and my brethren. Here is no difference of kind or age, no respect of kindred. Whosoever doth obey the will of my father which is in heaven, he is my mother, he is my sister, he is my brother. I esteem highly the spiritual and not the bodily affinity. This affinity every man may come by. Every man like as he is most obedient unto my father's will, so he is most near and most dear unto me.   

The xiii Chapter.  The same day jesus went out of the house, and sat by the sea side, and much people were gathered unto him, insomuch that he went and sat in a ship, and the people stood on the shore. And he spoke many things to them by simylitudes, saying: Behold the sowyer went forth to sow. And as he sowed, some sedes fell by the way side, and the fowls came and devoured them up. And some fell upon stony places where they had not much earth, and anon they sprung up, because they had no deepness of earth. And when the sun was up, they caught heat, and because they had no root, they withered away. Again some fell among the thorns and the thorns sprung up and choked them. But some fell into good ground and brought forth fruit, some an hundred fold, some six●y fold, & some thirty fold: Whosoever hath ears to hear, let him hear. 
AT the same time when jesus saw that the place was not able to receive such a multitude, he went out of the house to the water side. And when he came thither, he sat upon 〈◊〉 bank, teaching the people which gaped after his doctrine insaciablye. Further when he saw the multitude so great and thick, that they thrust him, and pressed him: and to th'intent he might be at more liberty from the people, he entered into a ship, and spoke out of that as out of a pulpit, to the people standing upon the bank. For so he might be both better seen and better heard of many, 
And he spoke to them many things in similitudes,  because the sand of the bank and the brink of the bank, made as though it were a round auditory.  
And because in that multitude every man had not one mind, he showed and set forth many things unto them by dark similitudes, either because this manner of speaking is familiar and commonly used of the prophets, or because it is most meet and convenient for to teach and to move the minds of the people, because that comparison taken of things that be well known and perceived also of them that be unlearned, by and by toucheth and moveth every one: or because by this fear and pleasant manner of speaking, things that be spoken both creepeth into men's minds more pleasantly, and sticketh more surely: or else because that this manner of monition slandering no man, but secretly by similitude touching every man's conscience, is wont commonly less to offend. And first of all he letteth forth a parable, signifying that many on every side come running to the preaching of the gospel, and yet fruit springeth not in them all: which chanceth not by the fault of the teacher, but by the fault of the hearers. Nor like fruit springeth not in all the hearers, but according as every man bringeth a mind void from worldly cares and desires: so is the fruit of the word that is heard of him greatest. Therefore exhorting to give audience, he putteth forth this parable, saying: The sowyet went forth to sow his seed, and as he casted his seed 〈◊〉 certain corns fell by the way side, and because they were ba●e and uncovered, the birds came flying and eat them up. Again other sum fe●● to the rough and stony places, which when they were not deeply covered with yea●th●, because of stones that ●etted them, nor could not take root deeply enough, they sprang up shortly and before their time▪ through the warmness of the sun, because there was not much earth to keep them covered unto their time, nor no deep root to minister hun●oure and moisture. Again other sum fell into the thorny ground, and by the reason of increase of thorns, they were kept down and choked, and could not rife nor spring up at their liberty. Further other sum fell upon a good and fruitful ground, and springing up luckily brought forth fruit, yet not all alike but according to the goodness of the ground: sum an hundred fold, sum three score fold, some thirty fold as much: so that of one seed sprang an ear that bore an hundred corns: of another that bore three score, of another that bare thirty. jesus speaking these things did not as than explicate and declare the dark riddel and similitude, but leaveth it to every man to conjecture and think upon in his mind. Only he made an exhortation that they that had meet ears should hear the parable diligently.  And the disciples came and said unto him: Why speakest thou to them by parables? he answering said unto them. It is given unto you to know the mysteries of the kingdom of heaven▪ but unto them it is not given. For whosoever hath, to him shallbe given, and he shallbe made more abundant. But whosoever hath not, from him shallbe taken, that also which he hath. 
But another time when the disciples had jesus alone, they went unto him and asked him why he spoke unto the people by dark and obscure similitudes. Unto whom jesus answered on this wise: because as yet they yield not themselves meet to have the truth opened unto them, by the wyiche certain of them among the multitude be not only not the better, but also be pricked and stirred to be the worse. Wherefore I utter unto them like manner of preaching as they bring hearts to hear. They will not understand things that be most manifest, I do involve and wrap my language with darkness, that by such means I may provoke them to the desire of learning and searching. But ye which receive simply and delicouslye the thing that is given, ye are worthy to be partakers of the more secret things concerning the wisdom of the gospel. For unto him that hath, it shall be given, that he may have abundantly, but unto him that hath nothing, nothing shall be added, insomuch that he shall be also spoiled of that which he seemed for to have. In other things it is a cruel thing to spoil him that is needy: Here because poverty cometh through the default of the needy, it is meet and right to take from the unkind man. We bring and offer freely certain principles of heavenly Philosophy, and that according to the capacity and simplicity of the minds, as casting certain seeds, which whoso receiveth desirously, truly he provoketh us to commit more things unto him. Contrariwise, whoso despiseth and rejecteth that which is given freely, and turneth it to occasion of more ill, is he not worthy to be spoiled of that which he had unworthily?  Therefore speak I to them by similitudes, because they seeing, see not, and they hearing, hear not: and understand not▪ And 〈◊〉 Prophecy of Esay is fulfilled in them, which sayeth: Ye shall hear with your ears, and shall not understand: and seeing ye shall see, & shal●● or se. For the heart of this people is waxed gross, and their ears be dull of hearing, and they have shut their eyes, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I heal them. 
For this cause I speak to them in dark parables because they will hear the manifest truth either with no profit, or else to their own hurt. For it cummethe to pass through their frowardness, that where as they have eyes and see manifest tokens, yet being blinded with envy, they see not that which they see. And where as they have ears and hear the truth that cannot be confuted, yet they hear not that they hear, nor understand not the which they hear although they understand. Truly the saying of isaiah is fulfilled in these men: Ye shall hear with your ears and not understand, and ye shall see with your eyes, & yet not se. For the heart of this people is hardened, and they be dull of hearing, and they have closed their eyes, lest they might see with their eyes, and hear with their ears, and understand with their heart, and at last turn unto me, and I make them whole. Truly these men therefore be infortunate, but not to be pitied though they be very miserable, which witingly and willingly seek their own destruction, and reject their own health.  But blessed be your eyes, for thy see, and your ears, for they hear▪ For verily I say unto you, that many Prophets, & righteous men desired ●o see those things which ye see, and they have not seen: and to hear those things which ye hear▪ and they have not heard. 
Contrariwise your eyes are blessed, because they see the things that we do: your ears are blessed, because they hear the things that we speak: Your hearts are blessed, because they understand the will of my father. This is no mean nor common felicity, truly many prophets, and many just and holy men, have desired to see the things which ye see, and happened not to see them: and to hear the things which ye hear, and they had not the gift to hear them. And they truly as in a dream, guessed at the thing that should come, which ye see before you, and also hear.  Hear ye therefore the similitude of the sowi●t. When one heareth the word of the kingdom, and understandeth it not, than cometh that evil one and taketh away that which was so yea in his heart: this is he which was sown by the ways side, But he that received the seed which was cast in stony places, the same is he that heareth the word, and ano● with joy receiveth it, yet hath he no root in himself, but dureth for a season: for when tribulation or persecution happeneth because of the word, by and by he falleth. He also that receiveth seed into thorns, is he that heareth the word, and the care of this world, and deceitfulness of riches choke up the word, and so is he made unfruitful. But he that receiveth seed into the good ground, is he that heareth the word and understandeth it, which also beareth fruit, and bringeth forth sum an hundredth fold, sum sixty fold, sum thirty fold. 
Therefore because your simplicity and desire of knowledge, deserveth this, hearken ye what the parable doth mean, which I put forth of the sowier sowing his seed. There be three sorts of men, in whom seed of the word of the gospel either bringeth forth no fruit, or else bringeth not to perfection, the fruit that is sprung up. And the first most barren of all. These be they which lightly and negligently hear the words of the heavenly doctrine, and ●uffer them not to enter into their minds, nor fasten them in their remembrance, to th'intent they may be rooted there: but their minds being compassed and fenced with no desire nor care, being armed with no purposes against the assaults of vain thoughts, at every light occasion they suffer that that is sown, to be spurned at and trodden down. That perceiving the ill and naughty one, which lieth in wait and envieth good beginnings, by and by sendeth into the mind, certain fleeing and wavering cares, which may destroy the seed before that it spring up in grass, or have any root, that they be no better than if they had not heard at all. These be signified by the seed that fell by the high way where go both men and beasts, that is to say, all manner of cares, affections of kindred and of affinity, care for common offices, love, hatred, suspicion, and such other. These things chase away the word of the gospel out of the mind, 
But he that received the seed▪ etc.  welbede before it be received. Again there is an other, which receiveth (as it were seed) the word of the gospel with his ears, and greedily putteth it into his heart, recording and devising with himself to frame his life after the rule thereof: but because he prynteth it not utterly in the inwards of his mind, but after the fashion of men, he doth that he doth lightly with a certain affection for a time, he nourisheth the seed that he hath taken, until it be grown up to a grass, and showeth a certain hope of evangelical godliness, abstaining from great sins, and flourishing with mean virtues. But if any storm of persecution begin to rise, and if for the gospel sake banishment be offered, or prison, punishment, death, & such other which require a steadfast strength of the mind, than, as at the vehement heat of the sun, they wither a way, and utterly faint and decay. A figure of this was the stony ground, which received the seed, and brought it forth into grass, 
He also that received, etc.  but it was not able to secure and defend it with humour against the heat of the sun, for through the stones it can have no deep nor sure root. Again there is an other which greedily heareth the word of the gospel, and setteth it deep enough in his mind, and keepeth it long, but his mind being entangled and choked with trouble's in cares of this world, and especial of riches. as it were with certain thick thorns, he can not freely follow that he loveth. Because he will not suffer these thorns, which cleave together and be entangled one with another among themselves, to be cut away, the fruit of the seed that is sown doth utterly perish. This was signified by the similitude of the seed which was received in the ground full of thorns and briars. Further the seed that was received in the good ground, signifieth them which both hear the word of the gospel and record it with themselves, and fasten it surely in their remembrance, and so do power it into thaffections of their mind, that they will not serve from it to die therefore, who also do rid and deliver themselves from affections and filthy cares of riches, which suffer not the mind to be free and at liberty, but give themselves wholly to the heavenly inspiration. 
Which also beare●●; etc.  The seed of the doctrine of the gospel is not unprofitable to such minds. But like as one kind of wheat bringeth not forth like fruit in all grounds, but it springeth with less or more increase according to the goodness of the ground: So after the godly desire and capacity of them that hear the word, the fruit of godliness cometh forth more abundantly. By this parable jesus taught us, with what study and desire the heavenly doctrine ought to be received, if we desire that fruit should spring of it. These things jesus did interpret and declare unto his disciples apart.  Another similitude put he forth unto them, saying: The kingdom of heaven is likened unto a man, which sowed good seed in his field. But while men slept, his enemy came and sowed rares among the wheat, and went his way. But when the blade was sprung up and had brought forth fruit, than appeared the taxes also. And the servants of the householder came and said unto him: Sir didst not thou sow good seed in thy field? From whence than hath it ta●es? he said unto them: The envious man hath done this. The servants said unto him: Wilt thou than that we go and weed them up? but he said. nay, lest while ye gather up the rares, ye pluck up also the wheat with them: Let both grow together until the harvest, and in time of harvest, I will say to the trapets: gather ye first the ta●es: and bind them together in sheves to be brent: but gather the wheat into my baru●. 
But let us return unto the order of our former communication. The lord jesus proposed unto them another parable, to show them also that there was another poison and mischief to be taken heed of, if a man will lay up pure and fine corn in his barn. For the other ills do only hurt the sede lately sown, or springing into grass. This doth corrupt the corn now sprung up and well grown. This poison is, when Satan, which could not choke and destroy the seed of the evangelical doctrine with flying, wavering, and idle thoughts, nor with troublesome persecutions, nor with carefulness of riches, honours and like things, wherewith man's life is entangled, goeth about to infect it by false Apostles and wicked bishops and Heretics, which wresteth and wriethe by subtle interpretation, the heavenly doctrine after their lusts and desires, and mingle true things with false, and sincere and pure things with vicious and faulty. The parable is after this sort. The kingdom of heaven (ꝙ he) is like unto an housbandman, which being a good husband, sowed good seed in his field. But his servants being asleep, there came privily a certain adversary, which bore the husband man no good will, and because he could not in the night take away the seed which was now laid safely in the ground: he useth craft and deceit to hurt it. He scattereth and mengeleth with the wheat that was sown, the unprofitable seed of cockelles, and this done he went away. first no man perceived this deceit. But when the seed was now sprung up into grass, and the stalks were laden and burdened with ears, than at length the cockels growing up together, (their unlikeness uttering or showing them,) began to appear. Than the servants marveling how this should come to pass, go unto the husband man. Master (ꝙ they) dyddeste not thou sow good seed in the field, how is it than that cokelles be mingled with them? But the master suspecting who was author of the shrewd turn, sayeth: Mine adversary did this which beareth me so evil will, that he hath a plasure to hurt me, though he have no profit himself thereby. Than spoke the servants: will ye than that we go and gather the cockelles and cleanse the corn? The master sayeth: In no case, lest peradventure as ye pluck up the cockelles unadvisedly, ye pluck up also therewith the wheat that groweth near by. Suffer the wheat to grow together with the cockelles unto harvest time. Than will I commit this matter to the harvest folks, that before they mow and cut down, they shall first gather the cockelles and bind them together a part in bundles for to feed the fire, and afterward lay up and couch the clean wheat in my barn.  Another parable put he forth unto them saying: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field, which is the least of all seeds. But when it is grown, it is the greatest emong● herbs, and is a tree, so that the birds of the air cum and make their nests in the branches thereof. 
Again jesus minding to show by a similitude how that the philosophy of the gospel first in appearance abject and homely through the ignominy, and slander of the cross, being as it were planted by a few unlearned men should by little and little through the strength of the truth, grow to such might and power, that it should go over all the world, and should embrace all kind of men, proposed this redell and similitude. The kingdom of heaven (ꝙ he) is like unto a mustered seed, which a certain man took and sowed in his field, which of itself is least among all pulse. But when it is grown up, it is greater than all kinds of herbs and risethe up as big as a tree, insomuch that the birds make their nests in the bows thereof.  another similitude spoke he unto them: The kingdom of heaven is like unto leaven, which a woman taketh, and hideth in three peekes of meal till all be leavened. All these things spoke jesus unto the people by similitudes, and without a parable spoke he nothing unto them: that it might be fulfilled which was spoken by the prophet, that sayeth: I will open my mouth in parables, I will speak forth things hidden from the beginning of the world. 
Again jesus did inculcate and beat in the self fame thing, doing them to understand by what means the strength and might of the doctrine of the gospel secretly creeping in, and dispersed and set abroad by a few apostles, should al●te and transform all the world into her nature: and when it shall seem most to be consumed and extinct, than chief it shall set forth and show strength. The kingdom of heaven (ꝙ he) is like unto leaven, which being but a little quantity, the woman put in three measures of meal, and three left it until the little piece of leaven had changed by little and little the whole quantity of the meal, & turned it into her own nature. All these things jesus declared unto the people in riddelles, and clouds of parables, and spoke nothing unto them than without a parable: to th'intent that he might both excite and stir their minds with dark speaking, and make them desirous to learn, and yet give them no hold, though they sought occasion busily, unjustly to reprove him. And the sooth saying of the Prophet told of this before in time paste. I will open my mouth in parables, I will show forth things which hath been hid hitherto sith the world was made.  ¶ When the people were sent away, jesus came into the house, & his disciples came unto him saying. Expound unto us the parable of the tars of the field. He answered and said unto them: He that soweth the good seed, is the son of man. The field is the world. And the children of the kingdom, they are y● good seed. The tars are the children of that naughty one: The enemy y● soweth them is the devil. The harvest is the end of the world. The reapers be the Angels. As the tars therefore are gathered and brent in the fire, so shall it be in the end of this world. The son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do miqui●ye, and shall cast them into a furnace of fire: There shallbe walling and gnashing of teeth. Than shall the righteous shine as the son in the kingdom of their father. Whosoever hath ears to hear, let him hear. 
Than jesus departing from the multitude went home, and they followed not, for that they understood not what he mente, and that none occasion was given of false reproof. Further when he was at home alone, his familiar disciples came unto him requiring him to expound them the parable of the cockels mingled with wheat. For the parable of the seed diversly sown once declared, they guessed well of themselves what he mente by the mustered seed, and the leaven put in the meal. jesus without any grief declared it plainly. The good husband (ꝙ he) which sowed the good seed, is the heavenly father: the field in which he sowed, is the whole world and not only jewry. Further, the good wheat that sprang up of the good seed be they, which by the doctrine of the gospel behave themself worthily for the kingdom of heaven, agreeing to their profession in life and deeds. The naughty cockels springing of the ill seed mingled with these, be ill men which profess not purely nor sincerely the doctrine of the gospel, And the adversary which mingled his seed privily in the night, whereof springeth peructse and ill doctrine, is the devil. The servants which would gather the cockle before the time, be they which think that the false apostles and chief heretics should be rid out of the way with sword and death, where as the good man of the house willeth not that they should be killed, but suffered, if hap be that they repent, and be turned from cockelles into wheat. And that if they repent not, they should be kept and preserved to their judge, of whom once they shall be punished. The time of harvest is the end of the world. The harvest folks be the angels. In the mean season therefore the ill mingled with the good, must be suffered, when they be suffered with less danger and peril, than they be taken away. Further when the last time shall come, when the good shall be severed from the ill, when rewards shall be given to every man for his deeds: than the son of man the judge over all, shall send forth his angels to cleanse his kingdom, and they shall suffer none offence to remain there, for than neither the good can profit the ill, nor the ill shall be suffered any more to trouble the good: but whosoever living among the good had rather molest and trouble them, than to be made better by their company, he shall gather them together and shed them from the others, and deliver them to the fire of hell. There shall they punished world without end: for their short and false lusts and pleasures removed from the floor of the church, and cast into a dark den of hell, that is to say, into the kingdom of their father, where as now over late & unprofitable penance, shall force those miserable people to weep and to wail and to gnash with their teeth. Further they that come and spring forth of the good seed and persever and continue unto th'end, although in the mean time they appear here vile and abject, and be afflicted of the ill sort: than all vileness of mortality set apart, they shall shine like the bright sun in their father's kingdom. These things because they be great and weighty things, of both parts ought not to be heard nigligently. They pertain either to the everlasting felicity, or to the everlasting destruction of all men. Wherefore whosoever hath an ear, neither deaf nor stopped with the desires of the world, let him hear, that he may avoid everlasting punishments, & obtain the life everlasting.  ¶ Again the kingdom of heaven is like unto a treasure hid in the field, which a man hath found and hid, and for joys thereof goeth & selleth all that he hath, and b●eth the f●eld. 
Beside these, to th'intent he might the more kindle and stir the minds of them that were his, to the desire of thevangelical godliness, he added two other similitudes, whereby he teacheth that the profession of the gospel is a thing not to be desired lightly, or after the common manner, but that this only thing ought to be laboured for with great study, all other things set apart and that this excellent good thing must he purchased and obtained by the loss of all your goods. Which thing though it chance not easily to every man, yet when it is once found it hath high felicity. And although in the mean season be hid among men, and setteth not forth itself, yet he that hath it, rejoiceth secretly with himself, looking safely for that day, in the which the felicity that is now obscure and dark shall after be made manifest and open. The kingdom of heaven (ꝙ he) is like to a treasure hid in the field, which if a man perchance do get, he blabbeth it not abroad to others, lest any take if from him, but joying secretly & rejoicing to himself, he goeth to the lord of the ground, and selling all that he hath and making as much money, as he can, buyeth the field, in the which he knoweth the great or precious treasure is hid, and thinketh himself happy, to lose all his mean possessions, for to be enriched with one notable ground, although he know it not.  Again, the kingdom of heaven is like unto a merchant man seeking good pearls, which (when he had found one precious pearl) went and sold all that he had, & bought it. 
Again the kingdom of heaven (ꝙ ye) is like unto a merchant man, which delighteth in goodly Margarites. And when he had got a notable good one, by-and-by he sold all that he had, and bought it. And he thought not himself the poorer, because he had now left him nothing of his old riches. Nay than at the length he thought himself rich, because he was privy to himself, that he had in secret possession, a precious Margaritie, which though it were but little, yet it passed the price and value of all the other possessions.  Again, the kingdom of heaven is like unto a net that is cas●e into the sea, and gathereth of all kind of fishes, which when it was full, men drew it to land, and sat down and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world. The angel's shall come and sever the bad from among the good, and shall cast them into a furnace of fire, there shallbe wailing and gnashing of teeth. 
Unto these he added also an other parable, not unlike unto the parable of the wheat and cockels, exhorting his disciples, whom of fishers he made apostles, that is to say, fishers of men, that they should study and endeavour to allure and draw many to the profession of the gospel, and that they should not by-and-by cast away and destroy the ill mingled with the good, but save them and keep them to be punished of their judge, if after that all things were proved, they would not repent▪ Again the kingdom of heaven (ꝙ he) is like a net cast into the sea, which being spread abroad, doth take and embrace all kind of fish. Which when they now perceive to be full, than they draw it to the bank, and now sitting upon the dry land choose the good fishes and put them in their vessels, the ill and unprofitable fishes they cast away. So shall it be in th'end of the world. The angels shall go forth and look about what the net of the gospel doth take and draw. They shall not suffer the good to be mingled with the ill any more in one net, but they shall esteem every man by his merits, not by his profession. They shall separate the ill from the company of the good and shall lay up the one safely for their master, the other they shall cast into a burning furnace: there shallbe intolerable torment which shallbe testified up weeping and gnashing of teeth:  jesus sayeth unto them, have ye understand all these things? They say unto him, yea lord. Then said he unto them▪ therefore every Scribe which is taught unto the kingdom of heaven, is like unto a man that is an householder: Which bringeth forth out of his treasure things new and old. 
jesus to th'intent he might the more surely fasten these sayings in the minds of his disciples: he asked of them whether they understood these things well. When they made answer that they understood them, he added yet an other parable, whereby he monished them that these and many such ought to be learned, and surely remembered, to the intent that by and by upon every occasion, they might readily take them forth: whether the hearer should be alured with rewards, or else put in fear, by the fear of punishment. For the breast of the evangelical preacher ought to be (as it were) a certain store house and a rich, and a plentiful treasure, from whence they may easily take out divers things, sometime out of the books of the old testament, sumtime out of the evangelical Philosophy, as shallbe most expedient for their hearers. For one thing must not be spoken at all times, nor after one fashion, nor all men be not moved with all things. Therefore they have need of a certain rich treasure furnished with all kind of learning. The parable is thus. The Scribes of the jews (ꝙ he) when they be consulted, make answer out of their books. But whosoever will be a cunning Scribe in the kingdom of heaven, 
Therefore every scribe. etc..  it is not sufficient for him to bring forth old things, unless he bring forth new also, like a certain rich householder which hath all things in his treasure: whether a man desire ●ewe things, or whether he would have old things, to satisfy and content all men.  And it came to pass that when jesus had finished these simylitudes, he departed thence. And when he came into his own country, he taught them in their synagogues, insomuch that they were astonished, and said: whence cometh this wisdom and power unto him? Is not this the carpenters son? Is not his mother called Marie? & his brethren, james and joseph, and Simon, and judas? and are not all his sisters with us? Whence hath he all these things? And they were offended at him? jesus said unto them: A prophet is not without honour, save in his own country, and in his own house. And he did not many miracles there, because of their unbelief. 
When that jesus had taught sufficiently with these divers parables, both the people and his disciples, he went into his country, that is, to Nazareth: that by often changing of the place, the doctrine of the gospel might be the farther spread abroad. In the which country of his, he began not his preaching, lest he should seem any thing to follow man's affection, and yet he would not pass it over, to teach that we ought to do good unto all. jesus therefore entering into their congregation, began to teach them as he had taught other. Here that thing hindered the matter of the gospel, which ought to have furthered it, because the common sort of men had rather to envy things that be known and familiar, than favour them, whereas they make much of strange things, fondly and foleshely, esteeming a thing therefore to be goodly because it cometh far of. Therefore when jesus was known here of certain which knew the lowness and simpleness of his stock, and the poverty of his parents, and also the art whereby joseph (commonly thought to be his father) found and nourished his wife and her son, knowing also that jesus was of the same art, and where as they never heard say that he was brought up in learning, thus they mutter and murmur among themselves: how hath he this notable wisdom? or fro whence hath he power to show miracles? Is not this jesus the carpenter, joseph the carpenters son? Is not his mother poor and a meanne woman among us, which is called Marie? Be not his cousins with us, james, joseph, Simon, and judas? Do not as many as be his next kinsfolks dwell here with us? How is it than that he suddenly being made an other man, returneth unto us preaching, & mighty in miracles? Doth he think that he is unknown unto us? So the kindred and the poor estate of jesus, did offend them, and made them to stumble, thinking as yet nothing of him but as of a man, and one of the common sort of people, and for the old poorness and lownes of his life, envying the new renown and honour. But jesus rebuking their gross and over rude judgement, esteeming a man not for his virtues, but for fortune and nobility of birth, 
A Prophet is not without favour sau● in his own country.  sayeth unto them: A prophet is no where less set by than in his own country and in his own family, and among his own kynsfolkes. And where in other places he was readily believed, and showed many miracles, here he did work none, but that with laying on his hands, he healed a few that were sick. Not because his power was straighted or diminished, or his will changed, but because their unbelief did let it. For like as a physician cannot profit the sick if he reject his medicine: not because the art of the physician is not effectual, but because the sick man is in fault: so because it is the faith unto the which miracles be given, unbelief is a let to him to show them forth, which lacketh neither power nor might, but that he was ●etted by the default of others. Therefore jesus reproving them for so great malice, said: This is no new thing ye now do unto me. The same chanced in times passed to the holy prophets Hely and Helisee, whose tombs ye have now in veneration. For when it rained not three years and a half, and therefore a great famine was throughout all that country: Helias being in danger for hunger, was commanded to go to no ●other widow, whereas ●here were many in jewry, but unto the stranger in Sarepta, in the country of the Sidonians. Of this woman only was he received, and found faith, & wrought a miracle. Further in the time of Helisee, there were many lazares in the nation of Israel, and yet for all this there was none healed but only Naaman a Sirian, whose faith in a manner forced the Prophet to show a miracle.   

The xiiii Chapter.  ¶ At that time Herode the te●rarche heaed of the fame of jesus, and said unto his servants: This is john: the baptys●e, 〈◊〉 is risen from the dead, and therefore are miracles wrought by him. For Herode had taken john and bound him, and put them in prison because of Herodias his brother Philip's wife. For john said unto him: It is not lawful for the to have her. And when he would have put him to death, he feared the people, because they counted him as prophecy. But when Herodes birth day was kept, the daughter of Herodias danced before him, and pleased Herode. Wherefore he promised with an oath, that he would give her what she would ask. And she being instruct of her mother before, said: give me here john Baptist head in a platter. And the king was sorry, nevertheless for the oaths sake, and them which sat also at the table, he commanded it to be given he●, and sent tormentors, and beheaded john in the prison, and his head was brought in a platter, and given to the damsel, and she brought it ot her mother. 
IN the mean time Herode the tetrarch of Galilee, the son of him which had slain the children of Bethleem, heard the rumour and fame of the doctrine and miracles and wonders of jesus: of whom when the multitude had diverse opinions, sum saying that he was Help, sum that he was Hieremye, and sum that he was one of thold prophets, and there were that said that he was john, who restored again to life, was becum now more mighty. Herode laughing them to scorn, said: I did cut of john's head, & how think ye that he is alive, and not only alive, but also to be mighty with miracles? Forthwith when he was certified by divers, of so many and so notable wonders, that the rumour now could not appear false, he said unto his servants. He of whom they tell such great wonders is not jesus, which of la●e was killed of my father in the number of the children of Bethleem, but it is john which is risen from death: and therefore he is now becum more divine and godly, and is notable by miracles. For Herode had laid hands upon john Baptist, 
For Herode had taken john. etc.  and cast him into prison: although he had the man in estimation, and did many things after his advise and counsel. But this favour of the tyrant was turned into hatred, for the unchaste woman, whose favour and love obtained by filthy service, could do more with the king, than the authority of john. For he had taken unto him for displeasure of his brother that was alive, Herodias his brother philip's wife: by whom also Philippe had a daughter. john monished the king frankly and freely, and told him that the marriage was unlawful, both because his brother was alive, and there was a daughter alive also which his brother had by her. Further, Moses' law bade that the brother should marry the wife of the brother departed, 
And when he would have put him to death▪ etc.,  if it chanced him to die without children. Herode, loving the woman the more outrageously, the less it was lawful for him to love her, was greatly offended with this liberty, insomuch that he would have slain him but that he feared the stirring of the people, with whom he knew that john was greatly in favour, because both he baptized many, and had many disciples, and was thought of many to be Messiah. Truly every man thought him to be a man endued with the spirit of prophecy, and of great holiness. But afterwards excess and riot, and unreasonable love toward the maid his niece, shaked of this fear. For when, after the manner of the heathens, he did solempnisate the day of his birth, upon the which there was all manner of voluptuous pleasures used, Herodias daughter danced at the kings table, with wanton gesture, and so pleased Herode, which was now warm with wine, that he swore that he would give unto the maiden whatsoever she asked, yea if she would ask half of his kingdom. The wench, lest she should lief so great opportunity, and by and by to abuse this filthy lust of the kings heart, she counseled with her mother what was to be asked. She fearing lest the kings mind being reconciled again to john, might break of the incest marriage, counseled her daughter to ask nothing, but that forthwith she might have the head of john baptist given unto her in a dish. The wench by the counsel of her ungracious mother came into the feast, and every man looking what she would wish and desire: she asked forthwith that she might have given unto her the head of john in a dish, as though her mother would esteem and make more of this dish, than of half the kingdom. When they heard this, otherwise than they looked for, the king counterfeiteth heaviness in his countenance, and allegeth for a cloak of his cruelty, the fear he had to break his oath; chief because he made it before so many geastes, and lest he should seem light or perjured, he commanded that the thing which the wench desired, should be doen. By and by the executors of death were sent into the prison, and the head of the innocent man was cut of, and was brought in a dish, and given to the wench, the wench gave it to her mother which was the chief deviser and doer of all this matter. And thus luckily was the birth day of Herode celebrated. This reward was given unto him that moved and called to honest things. With this sight were the eyes of the geastes fed whom the king did vouchsafe to set at his table. Therefore the unchaste woman had john's head.  ¶ And his disciples came & took up the body, and buried it, & went and told jesus. When jesus heard of it, he departed thence in a ●●ippe unto a desert place, out of the way. And when the people had heard thereof, they followed him on foot, and left the cities. And jesus went forth and saw much people, and was moved with mercy toward them, and he healed of them those that were sick. And when even drew on, his disciples came to him, saying: This is a desert place, and the hour is now pas●e, let the people depart, that they may go into the towns, and buy them victuals. But jesus said unto them: they have no need to go away. give ye them to eat. They said unto him: we have here but five loaves and two fishes. He said: Bring them hither to me. And he commanded the people to sit down on the grass, and he took the fi●e loaves and two fishes, and lift up his eyes toward heaven, and blessed. And when he had broken them he gave the loaves to the disciples and the disciples gave to the people, and they did all eat ●nd were filled. And they gathered up the fragments that remained, twelve basket●es full. And they that did eat were about five thousand men beside women and children. 
But the disciples of john carried away his body and buried it. When jesus by the telling of john's disciples, knew of this so cruel a deed (for as man he suffered it to be told unto him as though he knew it not, whereas he knew it before it was done) he departed into a ship, that being separate from the multitude, he might go into some desert & secret place, showing a certain appearance of manly fear, but in deed cutting of occasion from the wicked king, that he should not heap murder upon murder: Chiefly sith the time of jesus was not yet come, and therewith also teaching us to give place sumtime to the furies of princes, lest they being provoked and cha●ed with well doings, both hurt the innocentes, and they themselves be made the worse. It is lawful to shun the wicked, ready to do ungraciously, that we may profit and help the good men. And this going aside declareth the notable faith of certain. For assoon as it was heard that jesus had left the cities, and was abiding in desert, for fear of Herode as they thought, they went out of the cities into wilderness to him, which hide himself in secret places: and because they could not go to him by boat or by waggon and such like, for the ●ombrouse places, they followed him on foot: neither feared nor discouraged by the hardness of the way, nor by the danger of lack of food. So greedily now they began to hunger for the doctrine of the gospel. jesus perceiving that, cometh out of the dark corners, and came to meet them that were desirous of him, like as he withdrew himself from the wicked. And when he saw a great multitude of men flocking thither, which brought with them many encoumbred with divers diseases, he moved with pity, and considering and perceiving their faith by the difficulty and hardness of the way, of his own accord he healed all that were diseased. And so great was the fervency of the multitude, that where as they brought with them into wilderness sick folks, children, and many women, yet they brought no victual with them. Therefore when the night now drew near, and their stomachs were pricked with hunger, the disciples which had seen so many miracles, having not yet thoroughly a perfect opinion of jesus (for so it was thought good unto the divine wisdom to frame them by little and little unto perfection, to the intent the faith of things that were done, might be the more firm and sure, & to teach them withal, by what means they should heal & help the infirmity of others) put their master in remembrance that night was at hand, & the multitude was great, and that it was high time than to take meat & to send them away, that they might go into the next villages, and every man to provide him of victuals. 
give ye them to eat. etc.  But jesus, to the intent the miracle might be the more evident and open, answered: They need not to go any whither, rather give ye them to eat. But the disciples as though they had forgotten all that they had seen, nothing awaked at this saying, answered very grossly, but so that their weakness set forth the grea●nes of the miracle: shall we (ꝙ they) give a supper to so many, where as we be but thirtene●th number? we have very little victual, truly nothing else, but five barely loaves, & two fishes. In case they despise not and loath not this supper, how shall it suffice them which will scarce suffice us few? Than jesus commanded whatsoever they had to be brought unto him. 
And he commanded the people to sit down. etc.  The disciples obeying simply, not disputing the matter thus: than ye kill us with hunger if ye give them this little that we have, they brought their whole victuals. Here jesus exhibiting an evangelical feast, where like as it behoveth to be none excess, so it is meet there should be an equality of all things: He commanded them all to sit down upon the grass, so that fyfties should sit together, that the number of geastes might better appear. And also he followed the manner of them, which making a feast or giving a dole to many, divide the multitude into companies, that no man should lack and no man have to much. This done, jesus than at length taking upon him to be a feaster and a feather of the bodies also, which came to feed the souls, & to teach in deed his disciples that they should never lack food, which being given unto the gospel, regarded little their victual: took in his hands the five barley loaves, & two fishes: first declaring unto all men with what manner of victual ●he Apostolical ambassadors ought to be content: furthermore showing plainly before the eye, the sincere faith of the multitude, which seeing how little victual there was, and was not ignorant how many thousand men there were, commanded to sit down, sa●e down. Therefore jesus the feastemaker, holding in his hands the bread and the meat, lifted up his eyes into heaven, showing that whatsoever is needful to the use of man, it cometh from the heavenly father, and when he had praised his bountifulness & liberality, he broke the bread and fishes, and so delivered them unto his disciples, that they should set them before the people, putting them in remembrance, as it were by a dark figure, of what sort the doctoures ought to be, which feed with the word, the minds of the simple. For as Christ looking up into heaven, declared that he taught nothing, but that came from the heavenly father, so the Apostolical men as often as they see the people to depend of their mouth, with a plain and a simple faith, they should deliver nothing unto them, which they had not received of Christ, nor should not propose unto them sundry dainties out of the shops of worldly philosophy: neither bring out unto them humane doctrine after their own affections, but should distribute unto them, the simple and plain evangelical doctrine, as they had received it of their master: nor should not otherwise cut it & mince it than he had broken it with his hands, for by such manner of preparation both many be refreshed, and the glory redoundeth to Christ, and not to the dystributour. wouldest thou know the end of this feast? The disciples doubting nothing made distribution: and they doubting nothing fell to their meat on all hands, not to excess, but to sufficiency. And the feast of such a numbered lacked nothing, in so much, that when supper was done, the scraps furthermore that were gathered up, filled twelve baskets. And the number of men was five thousand beside women, and children.  ¶ And straight way jesus made his disciples to get up into a ship, and to go before him unto the other side, while he sent the people away. And when the people were sent away, he went up into a mountain to pray alone, and when night was come, he was there alone. But the ship was now in the middes●e of the sea, and was ●oste of the waves, for it was a contrary wind. And in the fourth watch of the night, jesus went unto them walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying: It is some spirit, and they cried out for fear. But straight way jesus spoke unto them, saying: be of good cheer, it is I, be not afraid. Peter answered, and said: Lord if it be thou, bid me come unto thee on the water. And he said, come. And when Peter was come down out of the ship, he walked on the water to come to jesus. But when he saw a mighty wind, he was afraid: And when he began to sink, he cried, saying: Lord, save me. And immediately jesus stretched forth his hand, and caught him, and said unto him: O thou of little faith wherefore didst no doubt? 
These things done, jesus desiring to teach, that after that the necessity of the body was satisfied, we ought not to go unto wantonness, or sleep, but unto prayer: unto which prayer solitarynes is most meet: he forced his disciples (for it grieved them to depart from their dear Lord) to go to the mere and to row over the water before, and he would come after, when he had sent away the people. But they although they departed from him against their will, yet they murmur not, they make not their excuse that the night was at hand, they ask not when he would follow, but they obey simply his commandments. Therefore when they were gone, jesus sending away the multitude, whom he had satisfied by all means, went up to a hill to pray there alone. For so he taught his disciples to pray. Therefore in the top of the hill, jesus was alone a good part of the night. And the disciples in the mean time, their lord being absent, as they rowed in the water were in peril. For as they entered upon the water, by and by there arose a contrary wind, and the ship was tossed, not without peril of the swelling waves of the water. The night made their fear double. What should they do? They were in danger, and he was not there whose help they might call upon. jesus left his disciples in this peril, almost all the whole night, to harden them by little and little against all fears, and to teach them that the help of God shall never lack to them that be in peril, although it come somewhat late. Therefore at length about the fourth watch of the night, they almost being in despair, and now sore amazed in their mind, and ready to give over out of hand: jesus came, not in a boat, but walking upon the waters. They when they saw one walking in the dark, and knew not jesus well, they were more a feared and said among themselves, it is a ghost that we see, and not a man. And the common sort of shippemen thinketh that such manner of sights, do signify utter destruction to them that row on the water. Therefore they were so sore afeard, that being almost beside themselves they cried out for fear. But jesus suffered them not to be in danger any longer, but by and by spoke unto them that they might know him by his speech, 
Peter answered and said. etc.  whom in the dark they could not see. Be of good cheer (ꝙhe) it is I, fear not. At this word by and by their mind was comforted. But Peter which always had a singular love toward jesus, thinking nothing at all hard that he would command, said: Lord if thou be he command me to come unto thee upon the water. For he marveled not that jesus walked upon the water, but he thought that he himself might do so likewise, if jesus would. But jesus framing & fashioning his weakness by all means unto the strength of perfect faith, bade him come. At the which word Peter nothing lingering, leapt down out of the boat, and began to haste to jesus, walking upon the water. And as long as his faith nothing wavered, the moist element served him. But when he cast his eyes a little from jesus, and began to look about him, and to consider the boysteousnes of the wind, the hurling of the waves, and his own feebleness, he was afraid again, and began to sink down & be in danger of drowning. Fear came of the boysteousnes of the winds, peril came of fear, & fear of distrust. And again the greatness of peril raised up the spark of faith, and now being almost overwhelmed with waves, he cried out: Lord save me, I perish. But jesus putting his disciple in remembrance, that the peril which he feared came not of the waves or winds, 
O thou of little faith etc.  which before served his turn, but of the weakness of faith, reaching out his hand catched him and lift him up, saying: O thou that yet hast little trusted me, why didst thou waver? For it is not enough to have a strong faith for the time, but it must be continual and constant, nor thou must not look how great the peril is, or what thy strength is able to bear, but what I am able to do to him that doth trust and believe in me. Therefore forthwith as he entered into the ship, the wind ceased. And they that were in the ship, saying such a marvelous wonder, perceiving that there was somewhat in him, more than man, fell down at his feet and worshipped him, saying: Thou art the very son of God. And when they came to the bank, he went into the country of Genezareth, where he had showed many miracles before. They after that they had knowledge that he whom they had seen before, was come again, they sent throughout all the country to tell that jesus was present that if they had any sick folk, they should bring them. For now their faith began to increase, by the miracles that were done before. Therefore flocking together on every side, they offer unto jesus as many as were diseased, desiring him that at the least they might touch the hem of his garment, if it were to painful for him to touch them one by one, or to speak unto them. So strong was their faith, and their faith deceived them not: For as many as touched him, were healed.   

¶ The xu Chapter.  Than came to jesus Scribes and Phariseis, which were come from Jerusalem, saying: Wherefore do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered, and said unto them: Why do ye transgress also the commandment of god, because of your own tradition? 
TO the more glory of God these things were done, the more the Phariseis were fret with envy, seeing their glory to be darkened thereby, by the which glory hitherto they had magnified themselves among men. They hunted in every corner for a quarrel, but the more they go against jesus, the more they blaze abroad their own blindness, being so manifest and open, that the people also spied it. Therefore certain Phariseis of Jerusalem (for there were they most arrogant and proud) go together unto jesus, that the numbered might make their false accusation to be believed. And where as Moses forbade that any thing should be taken away or put to the words of the law, the Phariseis, that they might seem to be not only thexpounders of the laws, but also the makers, they added certain trifling things, as be those: That no man should take meat with unpure hands, which they called unwashed, as who should say, the hands did defile the meat or the man, or as who should say, the liquor of the water should wash away the filthiness of the mind. Again, that no man returning from the market and had been amongst the common people, should eat meat, but he had first washed his body: as who should say, the touching of men filled man, or as who should say, he is pure and clean which is washed. Again, that their flagons, pots, brass, stoles beds, and other stuff which was daily occupied▪ should be often washed. With these and many like superfluous and trifling things, they burdened the simple people, which things they would have so much made of and honoured, that for these precepts, they neglected oftentimes the commandments of God. Therefore when they could no ways leye to the disciples charge, the transgression of Moses law, they find fault with their master, because he suffered his disciples to neglect man's constitutions: not that they despised them, although they were worthy to be despised, but that being given to serious and earnest matters, sometimes they passed little upon them. Therefore they spoke unto jesus and said: Why do not thy disciples keep the constitutions of their forefathers? For they wash not their hands when they go to meat. Christ not suffering so malicious rebuking, for a thing of nothing: payeth them home with a more sharp rebuke. Nay with what face do ye, which pick quarrels for these ●●●fles, make so much of man's constitutions, which can bring nothing else but painful superstition, and yet for them, ye stick not to break the greatest commandment of God?  For God commandeth, saying: Honour father and mother. And he that shall curse father or mother, let him die the death. But ye say every one shall say to his father and mother: What ●ifte soever should have come from me, the same is turned unto thy profit. And so shall he not honour his father or his mother. And thus have ye made the commandment of God of none effect, because of your own tradition. 
For God confirming the law of nature, commanded earnestly that every man should honour and succour his father and mother, promising long life and felicity of this life unto the doer hereof: threatening death to him that doth the contrary. But you following your avarice, that ye may turn that to your own gain and advantage, which should have been bestowed in helping of your parents: do teach that it is holier and better for men to enrich the temple with gifts▪ than to help their needy parents: and ye have showed a cast, how the children may mock their parents ask help and secure of them, that is, to say thus to the father or mother: the gift that I offer to the temple, think it bestowed upon you. For that, that is offered 〈◊〉 God the high parent, is rightly bestowed, and the godliness of the son shall profit the parents: and by this craft, under the colour of false godliness, against the commandment of God, the father is forsaken, that the priests may be better at ease. The thing cometh to you, to the help and succour of the parents, nothing cometh but words. And ye colour a wicked deed under the pretence of godliness. What can be more arrogant than to prefer your constitutions before the commandments of God, and under the pretence of them, to hinder a●d break the holy commandment of God? It is a wi●ked deed to burden the people with such manner of constitutions, which is over burdened with the burden of the law. But it is intolerable wickedness utterly to abolish gods law, agreeable unto the law of nature, through your own inventions.  ¶ O Hypocrites: full well did Esay prophecy of you, saying: This people draweth nigh unto me with their mouth, and honoureth me with lips, but their heart is far from me: in vain do they worship me, teaching the doctrines, man's precepts. But he calleth the people unto him, and said unto them: hear and understand. That which goeth into the mouth de●●leth not the man, but that which cometh out of the mouth defileth man. 
This is your counterfeit religion, which is nothing less than as it appeareth. O Hypocrites, Esay worthily prophesied of you, saying: This people honoureth me with their lips, but their heart is far from me. And they worship m● in vain, teaching doctrines, which be the precepts of men. jesus when he had spoken these, as though he had turned away from the pharisees, which hunted for nothing, but for occasion of false accusing: commanded the multitude to come near, saying: Hear and understand how trifling things they be, which the pharisees prescribe unto you, careful in little things, and neglecting great things. They with aukewarde judgement, put the chief point of godliness in outward things, as in choice of meats and neglect those things that be of the soul. They abhor unwashed cups, and neglect unclean souls: they wash their hands and their skins oftentimes, but they suffer their mind to be defiled with all manner of vices. That which entereth into the mouth maketh not man unclean, but that which goeth out of the mouth maketh man unclean. For it is no matter what meat a man eateth, but with what mind he eateth it.  Than came his disciples, and said unto him: knowest thou not that the Phariseis were offended at this saying? But he answered and said: Every plant which my heavenvly father hath not planted, shallbe plucked up by the roots. Let them alone, they be blind guides of the blind. If the blind lead the blind both shall fall into the ditch. 
jesus seemed by these words to have given unto the pharisees a just occasion to reprove him, because he took away the choice of meats, which gods law prescribed. In which thing also his disciples did not disagree from the pharisees, thinking it a wieked thing to eat common and unclean meats, which truly Christ did not yet condemn, but declared that they of their own nature were neither good nor ill, but of incident causes, and therefore less to be esteemed than those things, which always and of their own nature be godly or ungodly, & declareth also that such manner of precepts of the law, which were ordained for a time, and do not so much bring holiness as signify it, begin now to be obscured & darkened, & shortly shall vanish away & perish at the clear light of the gospel. The disciples not yet understanding this thing, go unto their lord, & monish him secretly of the danger, saying: know ye not that the pharisees although they dissemble the matter, be offended with this communication of yours, that meat defileth no man? But jesus minding to teach that th' offence of ill men, which riseth of things of nothing, and the doers of it also, ought manfully to be despised: chief when in obeying of them, none other good riseth of it, but increasing & nourishing of their malice: not without the undoing of the simple people, 
Every pla● which my heavenvly father hath not planted etc.  which trusting to such manner of observations, neglect the devotion of true godliness, answered thus unto his disciples which were somewhat offended also. Every graff that my heavenvly father hath not graffed, shall be plucked up by the roots every ordinance that men have invented of themselves for their own glory, & not for true godliness, shall perish and come to nought. These things savour of the earth, & be carnal, made & given for a time, to repress & keep under the excess & outrage of gross folk. The law of the gospel is spiritual & heavenly, nor resteth in these visible things, but in thaffections of the mind. These therefore ought chiefly to be regarded: For without these tother profit nothing but to vain ostentation. Seeing therefore ye have begun to profess this heavenly philosophy, ye have nothing to do with the counterfeiting and dissembling Phariseis, who promise perfect holiness through such observations, in which is no godliness, or surely very little. They show and boast themselves to be doctors and captains to true religion, whereas they know not in what things true religion standeth. Therefore they be blind, and leaders of the blind. And if the blind lead the blind on the way, what shall happen? both together shall fall in the dyke. They know not what they teach, and they take unto them foolish and gross disciples. Therefore let the foolish Phariseis go, with their foolish and unprofitable constitutions. Regard and care for those things which make man clean or unclean: that is to say, for those things which do defile or cleanse the mind, rather than the body.  ¶ Then answered Peter, and said unto him: declare unto us this parable. And jesus said: Are ye also yet without understanding? Do not ye yet understand that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy? But those things which go out of the mouth, come forth from the heart, and they defile the man. For out of the heart come ill thoughts, murders, adulteries, whoredoms, thefts, false witnesses, and skoldinges. These be the things which defile man. But to take meat with unwashen hands doth not defile man. 
To these Peter made answer, not yet persuaded, because of the superstition which he had deeply received of his forefathers, that these constitutions could not be neglected without danger: whereas he durst not resist any more the sayings of jesus, required him gently that he would vouchsafe to declare plainly the thing which he had spoken darkly to the people, concerning things that goeth in and cometh out of the mouth. jesus minding to sharpen the desire of his disciples with a little chiding, which should have been now more cunning in understanding of parables, and out of one to have divined and guessed another, said: Be ye also yet without understanding? understand ye not that meat which received and taken with hands washed or unwashed, entereth into the mouth, goeth down into the stomach and afterward the grosser part of it is cast out by the belly into the privy? These be bodily things, and affect and touch nothing but the body. As for the soul they neither help nor hurt, unless a man misuse them. And to misuse them is not the fault of the meats, but of the misuser. But the things which go out of the mouth be the things which men do speak. Talking cometh not from the belly but from the heart. And that is in man's heart, that in deed is pure and clean, or else unpure and unclean. For from that fountain do spring noisome thoughts, wherewith men go about to lie in wait to hurt their brother, from thence do spring murder, adultery, rape, theft, fraud, deceit, envy, arrogancy, strife, false witness & blasphemy. These things though they go not out by the mouth, yet they make men unclean and abominable in the sight of God. If they burst out in manner of a pestilent breath out of a filthy siege, like as they declare man to be unclean, so with their infection and blasting they do defile others also. But whether thou take thy meat with hands washed or unwashed, so thou take it to the use of nature, maketh not man unclean. Neither drink taken out of an unclean cup, defileth not man, so thou take it measurably for the use & not for the excess. Likewise to sit upon an unwashed seat, doth not defile the mind of man, like as the washed seat doth not make pure and clean him that sitteth in it. Therefore whereas the Phariseis teach and observe superstitiously these foolish trifles, yet they do not abhor those things, whereby the mind is defiled in deed. They lie in wait for him that doth them good, they do subornate and prepare false witness, they do backbite the fame of their neighbour, and so seek for their own glory, that they envy the glory of god, falsely reproving the works which be done by his spirit and ascribing them to Beelzebub. They should abhor these things, if they would seem clean in deed. But what aukewarde kind of holiness is this, to have washed and clean hands, and to have both mind and tongue defiled with so many mischievous vices?  ¶ And jesus going thence, departed into the coast of tire and Sydon. And behold a woman of Canaan which came from the same coast, cried unto him saying: Have mercy upon me lord the son of david, my daughter is miserably vexed with a devil. But he answered her nothing at all. And his disciples came and besought him, saying: send her away, for she crieth after us: But he answered and said: I am not sent but unto the lo●e sheep of the house of Israel. Than came she and worshipped him, saying: Lord help me. But he answered and said: It is not mere to take the children's bread, and to cast it to dogs. She answered and said: Truth lord, for the dogs eat of the crumbs, which fall from their masters table. Than jesus answered, and said unto her: O woman great is thy faith, be it unto thee as thou wilt. And her daughter was made whole from that time. 
After that jesus had spoken these things, he left that country, and went into the coasts of Cyrus & Sydon, in manner prophesying with that deed, that the jews through the superstition of their law, should expel the doctrine of the gospel, which the Gentiles through sincerity of faith should take unto them. For Cyrus and Sidon were inhabited of Idolaters. jesus went thither, not to preach as he did in jewry, for the time was not yet come, but to be secret & hid there, for he entered into a house desiring to be secret, but the fame did utter him. This was done for the invincible malice of the jews, lest they might complain that the wicked and profane Gentiles were preferred before them. Therefore he would that the miracle that he showed there, should not seem to be sought after or done of purpose, but offered by chance, & in manner extorted & obtained of him by force. Therefore when the rumour was spread abroad, that jesus was present, whose fame increasing by little and little went beyond the coasts of the jews: a certain woman of Canaan coming out of her coasts durst not come near to jesus, 
And behold a woman of Canaan  lest she being unclean might seem to defile him which was clean, but a far of called upon him with a miserable cry: have mercy upon me the son of David, telling him that she had a daughter at home miserably vexed with a devil. This jesus so merciful and easy to be entreated, which was wont to be prompt and ready unto all men, to th'intent both that he might make open unto all men the very constant faith of the woman, & also lay unto the jews charge, their very stiff & obstinate unbelief, & to teach us with all, of what efficacy and power importune and earnest prayers powered out of an humble heart, be with god: he despiseth the petitioner which cried out for sorrow of her heart, insomuch that he would not vouchsafe to make her answer: showing thereby a certain fashion of the jews arrogancy, because the jews counted the Cananees their old enemies, and worshippers of Idols, to be abominable, and that they be defiled if they do but talk with them. And the apostles at that time were yet of the same affection and mind. But the woman ceased not, although she were repelled. Sorrow and faith made her importune, she followeth at his back, and crieth lamentably: have mercy upon me lord, the son of David. The disciples not yet understanding what was in doing, moved with shame rather than with pity, because of the importune crying of the woman, of a strange country, speak unto jesus, not desiring him to have mercy of the wretched woman, but because of her importunity to send her away with some answer. Therefore jesus made an answer more sore and hard, than the former repulse & shaking of, to the intent he might make the constancy and coldness of the strange woman more marvelous: & also by the example of her to charge the jews with their pride and arrogancy. 
But he answered and said.  I am not sent (ꝙ he) but unto the lost sheep of the house of Israel. For the jews stood marvelously in their own conceit, because of this title, that they were the stock of Israel. The woman was not wearied with so many repulses and denials, insomuch that she durst yet draw near unto jesus, and falling down at his knees, said: Lord succour me.  
She did not confute the saying of jesus, but with often repeating of her prayers she went about to weary him. She laid not for her, right and justice, she requireth nothing but mercy. jesus not content with this, goeth on still, to try the sober importunity of the woman. It is not meet (ꝙ he) to take the children's bread, and cast it to the dogs: calling the fruit of the gospel which is by faith, bread: calling the children, the jews, which did glory that they had god to their father: calling the dogs, strangers, & aliens from the religion and worshipping of God. Which of the jews would not have been stirred & angered with such a rebuke? but the woman not refusing the name of a dog, envieth not the jews the honourable title of the children, but calleth them also lords whom jesus called children. She embraceth the answer, rebukeful in appearance, and taketh occasion of it not to be repelled, wherewith it appeared that she was utterly repelled. I deny not (ꝙ she) that the Israelites be the children, and we the dogs, and therefore I am not utterly to be repelled. I take not away from them their fine and delicate bread, which they eat sitting at their father's table: This only I require, which masters are not wont to deny to their dogs. The table is rich and plentiful of such things it sufficeth me if I chance to have the crumbs which fall from their tables. Than jesus marveling at the insatygable and great constancy of the strange woman, 
O woman great is thy ●●yth.  in manner overcome, said: O woman, I can no longer resist thy prayers, great is thy faith, wherewith thou constraynest me. Wherefore beit unto thee after thy desire. And by and by even at the same time it was proved, that her daughter was delivered from the devil.  And jesus going from thence, came nigh unto the sea of Galilee, and went up into a mountain and say down there. And much people came unto him bringing with them those that were lame, blind, deaf, maimed, and other many, and cast them down at jesus feet. And he healed them, insomuch that the people marveled when they saw the dumb speak, the maimed to be whole, the lame to walk, and the blind to see. And they glorified the god of Israel. 
When jesus in manner constrained had wrought this one miracle in the borders of the Sidonians & the Syrians, to provoke & stir up his own people, he went again into jewry, to declare how more ready he was towards his own country men, then to strangers: if they might have been overcome & won with benefits. And he came unto a mere which is called the sea of Galilee, and there going up upon an hill, sat down, that by going aside and by the difficulty of the place, he might a little and a little pluck up the faith of his disciples, and make it firm and stable. Anon there flocked about him many flocks of men, bringing with them dumb, blind, lame, weak, and diverse other vexed with diverse diseases, of whom there was so great a multitude, that they cast them at the feet of jesus. He well perceiving their faith by the hard and cumbrous journey, healed them all: and so speedily healed so many, that the multitude which came unto him was much amazed, seeing how suddenly the blind received their sight, the dumb spoke, the lame walked, the feeble was whole of limbs. And they glorified the god of the people of Israel, which did vouchsafe to bestow so great benefits upon his people.  ¶ Than jesus called his disciples unto him, and said: I have compassion on the people, because they continue with me now three days, and have nothing to eat: and I will not let them depart fasting, lest they faint in the way. And his disciples say unto him: whence should we get us so much bread in wilderness wherewith we might suffice so great a multitude? And jesus saith unto them: Now many loaves have ye? and they said unto him: seven, and a few little fishes. And he commanded the people to sit down on the ground, and took the seven loaves and the fishes. And after that he had given thanks, he broke them, and gave to his disciples, and the disciples gave them to the people. And they all did eat, and were sufficed. And they took up of the broken meat that was left seven baskets full. And yet they that did eat, were four thousand men, beside women & children. And he sent away the people and took ship, and came into the coasts of Magdala. 
This kindness of the people caused him to heap benefit upon benefit of his own accord. For when jesus knew that the multitude tarried and bid by him three days (such was their fervency towards jesus) and knew also if they had brought any victual with them, it was consumed and spent a good while before: and that many were in jeopardy for hunger. Furthermore that the journey was long, and that there were no villages nor towns near: he called his disciples unto him and said: I have pity on this multitude. For now it is three days, that they have ●aried with me in desert, nor they have nothing to eat, and I will not send them away fasting, lest they faint in the way, being longer than they be able to go fasting.  
With these sayings he put his disciples in remembrance of the former miracle, when he fed certain thousands of men. But they yet rude and forgetting those former things, being careful and doubtful as though they had been commanded to feed such a great multitude of men, do make answer: Where then can we get such a deal of bread that may suffice such a great multitude? This simplicity and forgetfulness of the disciples, did set ●urth the greatness of the miracle. They therefore being in despair. christ taketh in hand, the matter of the miracle. He asketh them how many loaves they had. 
And he commanded the people to sit down on the ground.  They answered, seven, and a few fishes. And forth with he commanded them to sit down upon the ground. And taking the seven loaves and the meat in his hands, after that he had lifted up his eyes unto heaven and given thanks unto his father, he broke them and delivered them to his disciples, and they distributed them to the people. Every man did eat his fill, and there was nothing lacking: insomuch that seven baskets were filled of the gatherings of scraps, which remained. And there were of them that did eat, in numbered four thousand, beside children and women. But jesus, so many miracles showed in the mount, lest he should styrte the people overmuch to have him in veneration and honour▪ chief when these bodily benefits be applied and given for none other intent▪ but to obtain authority to the doctrine of the gospel, whereby the souls be healed and fed▪ after that he had sent away the multitude, he went by boat into the land of Magedon.   

¶ The xvi Chapter  ¶ And the Phariseis with the Saduce is came and tempted him, and required of him to show them a sign from heaven. Bu● he answered and said unto them: when the euen●●de beginneth to draw near▪ ye say: It will be fair weather, for the sky is red. And in the morning: It will be troublesome weather: for the sky is glooming red. O ye Hypocrites, ye can discern the face of heaven, but can ye not discern the signs of the times? The froward and adulterous nation requireth a sign, and there shall no sign be given unto it but the sign of the Prophet jonas. 
Jesus being here, there came unto him again certain Phariseis and saducees being of a contrary sect, notwithstanding of one consent and agreement to lie in wait for jesus. And craftily they require him to show some token from heaven, as though hereafter if he would have so done, they would have believed in him, where as they went about nothing else, but to seek occasion to reprove him. But jesus when he perceived that after so many miracles, they remained yet in their malice, mourned in the spirit and said: Ye hypocrites uttering one thing with your mouth, and cloaking another in your heart, in less things when ye mark heaven, ye can tell before what weather shall follow the day after.  

O ye Hypocrites. etc.  For when ye see the sun go to glade, ye say: to morrow shall be fair wether, for the air is clear and bright. Again when ye see the sun rise in the morning, by and by ye give sentence, that that shall be a foul and a boystiouse day because the lowering air is red. When ye see the fashion and countenance of heaven, ye can guess whether the time will be meet for journeying, rowing, sowing, or mowing, or for any other things appertaining to the use of the body: And are ye so dull and negligent in knowledge of the time, that maketh for your soul's health▪ Ye have the scriptures, ye see what things be done, ye see how the world is renewed, and understand ye not yet, that the time spoken of be●ore by the Prophets, and looked for so long time, is now at hand? Of one sign ye give sentence, of fair or foul weather, of so many signs, which ye see daily, do ye not perceive the thing that is present? If ye would have been made better by wonders and miracles, ye would have believed me long agone. Now ye require a sign and a token to be the worse thereby. O naughty and adulterous generation, which goeth far out of kind from her forefathers, of whose titles, she magnifieth herself. She seeketh craftily for a wondre out of heaven, to pick a quarrel and to reprove it: But in time to come she shall have a sign that she shall fear and not reprove. In the mean time she shall have no sign nor wondre but out of the earth, which shall frustrate and disappoint all their endeavours, when they shall see him alive again, whom they thought to be dead and buried. It seemeth a monstrous thing unto them which chanced to the Prophet jonas: they shall have a like monster, but more wonderful. By this riddle and dark figure, the Lord jesus signified that he should be first slain, & buried of them, whom they thought to be nothing else but man, and forth with should rise again, through the power of God.  ¶ And he left them and departed. And when his disciples were come to the other side of the water, they had forgotten to take bread with them. Than jesus said unto them: Take heed and beware of the leaven of the Phariseis, & the saducees. But they thought in themselves saying, we have taken no bread with us. Which when jesus understood, he said unto them: O ye of little faith, why take ye thought within yourselves because ye have brought no bread? Do ye not perceive nor remember the .v. loaves, when there were five thousand men, and how many baskets took ye away? Neither the vii loaves when there were four thousand men, and how many baskets took ye away? How happeneth it that ye do not understand that I spoke it not to you concerning bread that ye should beware of the leaven of the Phariseis and saducees. Than understood they ●owe that he had them not beware of the leaven of bread, but of the doctrine of the Phariseis, and of the saducees. 
jesus therefore leaving them with their blindness, went over the water by ship & the disciples had forgotten to provide themselves of bread before they entered into the ship. For they had but one loaf in the ship. jesus therefore to put them in remembrance, said: take diligent heed and beware of the leaven of the Phariseis and the saducees: noting and touching darkly their jewish superstition, because they thought it a great matter to eat these meats or those meats, whereas they were taught before, that man was not defiled with the things that entered into the mouth. The disciples although they understood not what it mente, were yet monished with this saying, that they had forgotten to put victual in their ship. jesus therefore chideth them being careful for this thing, blaming their dullness, which taught so often both with sayings and doings, utterly to cast out of their mind carefulness for victual, yet were encumbered with cark and care for such manner of things: O (ꝙ he) ye that so little trust to me, why do ye vex your mind with this carefulness, that ye have forgotten bread, as who sayeth, we shall lack any thing, 
O ye of little faith▪ etc.  although ye provide not for it? did not I teach you that first of all the kingdom of God must be sought for, and that these things shall be cast unto you? Have ye not seen now twice that such a great multitude lacked not meat? So many ways taught and monished, understand ye not yet? remember ye not yet? Is your heart yet blinded with such manner of cares? and see ye not after the Pharisees fashion, that which ye see with your eyes? and that which ye hear with your cares, is it as though ye heard it not? have ye forgot that, which was lately done, your selves being not only witnesses but also ministers? When that five thousand men were fully fed with .v. barely loaves & two fishes, the numbered of geastes being so great, the preparation so small, how many baskets did ye fill of the scraps which remained of the feast? They answer him, twelve. And again when four thousand men were filled with seven loaves and a few fishes, ye being the dystrybutoures, how many baskets filled ye with the scraps? they answer seven: Why, do ye not yet understand the manner of my speaking, which ye turn to the care of bodily things, whereas my talking studieth and provideth for the minds, rather than the bodies?  
Now ye should of yourselves have conjectured what my riddel meant when I said: beware of the leaven of the Phariseis and saducees. I had now taught you, that it little skilled what kind of meat we eat. I had now diversly declared and beaten upon it, that they which have in hand the matter of the gospel, should utterly cast away such vile cares.  
The disciples being more attended and diligent by this little chiding, understood that jesus meant that they should take heed diligently, and baware of the doctrine of the Phariseis, which had nothing that was sincere and clean, but was corrupt with ambition, avarice envy, and other vices: Whereas the doctrine of the gospel tasted of no such thing. For their doctrine doth rather infect man, than feed him, and therefore it must be taken heed of diligently, because they be wont for to deceive unware and simple men by the false cloak of godliness, which is the very poison of true godliness.  ¶ When jesus came into the coasts of the city which is called Cesa●ea Philippi, he asked his disciples, saying: Whom do men say that I the son of man am? they said: some say that thou art john the baptist, some Helias, some Hieremias, or one of the numbered of the Prophets. He sayeth unto them: But whom say ye that I am? Simon Peter answered: Thou art Christ the son of the living God. And jesus answered and said unto him: happy art thou Simon the son of jonas, for flesh and blood hath not opened that unto thee, but my father which is in heaven. And I say unto thee, that thou art Peter, and upon this rock▪ I will build my church, and the gates of hell shall not prevail against it. And I will give unto thee, the keys of the kingdom of heaven: and whatsoever thou bindest in earth shall be bound in heaven, and whatsoever thou looceste in earth shall be loosed in heaven. 
Here when jesus came into the coasts of the city called Caesarea, which Philippe the tetrarch so named in the honour of Ceasar, following his brother Herode, which changed the name, and called that Caesarea, which before was named the tower of Straton, he thought to prove how much his scholars had profited by hearing so much communication, and by seeing so many miracles: and whether they had any higher or better opinion of him, than the vulgar sort. Therefore he demandeth of them saying: whom do men talk that the son of man is? They say: some say that he is john the baptist. For so the Herodians suspect. Some say that he is Helias, because he was taken up: & they suspect that he doth appear now according to the prophecy of Malachy. Some say that he is Hieremie, because he was a figure of Christ, and that it was said of him: Behold I have set thee this day over nations and kings, to pluck up and to destroy and to plant: which in deed should be fulfilled in Christ. jesus hearing these, to th'intent he would get out some more certain and higher profession, sayeth: ye (ꝙ he) which should know me better, who say ye that I am? Here Simon Peter as he loved jesus best, as the chief of the Apostolical order, answered for them all. Thou art very Christ, the son of God alive: not speaking of suspicion, but professing certainly and undoubtedly that he was Messiah pronused of the Prophets, and the son of god after a certain singular manner. jesus delighted with this cheerful and substantial profession, said: blessed art thou Simon the son of john. The affection of man taught thee not this word, but the heavenly father put it in thy mind, by a secret inspiration. For no man hath a worthy opinion of the son, but by the inspiration of the father▪ which only knoweth the son. And I again, lest thou shouldest adorn me thankless with such a noble testimony, assure thee of this, that thou art very Peter that is to say, a sound and a sure stone, not wavering hither or thither with sundry opinions of the vulgar sort●: & upon this stone of thy profession, will I build my church, that is to say, my house and my palace: which being set upon a sure foundation, I will so fortify, that no power or strength of the kingdom of hell shallbe able to beat it down. 
And I will give unto thee. etc.  Satan will come upon you with many engines, he will raise a company of wicked spirits against you, but through my defence my building shall stand imprennable, only let this sure and sound profession abide. The kingdom of heaven is the church, the kingdom of the devil is the world. Of this no man need to be afeard, so that he be Peter, that is to say, like unto thee. And the keys of this heavenly kingdom I will deliver unto thee. For it is meet that there he be first in authority, which is first in the profession of the faith, and in charity. And truly this kingdom of heaven is in earth, but it hath to do with heaven, whereof it doth depend. Wherefore he that is entangled with sins, doth belong to the kingdom of hell, nor can not enter into the kingdom of heaven. But he shall enter if he profess that which thou dost profess, and be loosed from his sins by baptism, and so through thy leading and thy opening of the gates, he shall enter into the kingdom of heaven. This is my peculiar and proper power, to forgive sins: but this power I will give unto thee after a manner, that that which thou shalt lose, with my keys received of me, upon earth before men, shall be loosed also in heaven before God. On the other side, that which thou shalt bind in earth, shall be bound also in heaven, for God will allow thy judgement coming from his spirit.  ¶ Than charged he does disciples that they should tell no man that he was jesus Christ. From that time forth began jesus to show unto his disciples how that he must go unto Jerusalem, and suffer many things of the elders, and high priests, and Scribes, and must be killed and raised up again the third day: And when Peter had taken him aside, he began to rebuke him saying: Master favour thyself, this shall not happen unto thee. But he turneth him about, and said unto Peter: go after me Satan, thou ●ynde●e●●eme, for thou savourest not the things that be of God, but those that be of men. 
When jesus had spoken these things, he commanded his disciples that they should as yet keep this godly opinion of him, secret with themselves: nor open it to others that he was Messiah. For first the sacrifice of the cro●se must be accomplished, and the verity of his manly nature declared, and further by his resurrection, and the holy ghost, his divinity must be declared. For although the voice and sentence of Peter, was praised of Christ, as the sentence of them which now began to profile and spring up by little and little, unto things of more perfection, yet they dreamt of a certain kingdom▪ not utterly unlike a worldly kingdom. And therefore jesus darkly, and as in a riddle, promised unto Peter the right of the keys, but he delivered them not by and by. For as yet he was not meet to use them, as yet he was not sufficiently taught with the instruction of the holy spirit. And therefore jesus calleth them back to the mystery of the cross and of his death, by the which mystery that kingdom must be prepared, the devil once overcome, and sins abolished, that they might be the less troubled in their minds when they should see things chance which they knew should come to pass a little after. They desired rather to glory in the mighty and high son of the living God, but no man can truly glory in him, but he which is not offended with his humility and lownes. jesus therefore began to prepare his disciples to this storm which was at hand, showing them that he must first go to jerusalem, and that he should have many griefs and displeasures of the scribes and Phariseis, and also of the chief priests, and finally that he should be killed, but on the third day rise again. When the disciples being yet carnal understood not fully this communication, because they judged these things unmeet and unworthy for him, who through so many miracles declared himself to be the son of God, yet they durst not demand of their master what it meant to die and rise again. Therefore Peter who for the special love that he had to his master, was bolder than the other, taketh him aside from the other of the Apostles, as though he would tell him a thing more familiarly: and chiding him, and abhorring the speaking of death and aflictions, said: Lord be good to yourself. These things shall not happen unto you. For it is in you that they come not to pass: For although Peter pronounced him to be the son of God alive, rather by the instigation of the father, then by his own reason or wit: yet he was far from the understanding of that mystery, that jesus by his death should redeem mankind, and by his resurrection declare unto the world the might of his divine power. Therefore jesus to reform this affection in his disciples, turned unto them, & beheld them whom he knew to have like mind and affection (albeit only Peter durst blame the Lord,) and said unto Peter: Come behind me Satan. Be not against the will of my father: it is thy part to follow me, not to go before. Now thou dost withstand, and endeavour to let that thing which both my father willeth to be done, and also it behoveth me to do, for the health and salvation of mankind. Thou desirest to be a fellow of the kingdom, and thou art against me making speed unto the cross of mine own accord, to th'intent I may win and get this kingdom to my father: what way ye see me go the same ye must go also to the kingdom of heaven. But thou savereste not yet the things which be of God: but led by man's affections▪ repyneste against the will of God. Resist not therefore, thou unprofitable consellor, but follow after me, becum rather a scholar then a master.  ¶ Than said jesus unto his disciples: if any man will follow me, let him forsake himself, & take up his cross & follow me. For whoso will save his life shall lose it. Again, whoso loseth his life for my sake, shall find it. For what doth it profit a man if he win all the whole world, & lose his own soul? For what shall a man give to redeem his soul again withal? For the son of man shall come in the glory of his father with his angels, and then shall he reward every man according to his deeds. verily I say unto you, there be some standing here, which shall not taste of death, till they see the son of man come in his kingdom. 
When that with these sayings jesus had cut the comb of Peter for his importune frowardness, turning to all his disciples began to declare at large what it was that he said to Peter: come behind me. Whosoever (ꝙ he) will be my disciple and partaker of the kingdom of heaven, let him follow my steps. And like as he seeth me despising all the goods of this world, to bestow my life also willingly for the salvation of men and glory of my father: so must he also refuse and cast of all human affections, ready to all kinds of death, for the gospels sake, and take his cross and follow me, which am going to the cross. So to suffer is a blessed thing: so to be rebuked is a glorious thing: so to be killed is a winning of life. I know there is nothing more dear than life: but so every man must lose his life, if he will save it: and except he lose it, he shall lose it in deed. He loseth it for advantage that loseth it for the gospels sake. He loseth it in deed which forsaking the gospel, provideth for this temporal life, and loseth the life everlasting. There is no man so foolish that would win this whole world with the loss of this corporal and short life. 
For what doth it profit a man if he wive all the world. etc.  To what purpose serve richesse if the owner perish? So it is a mad man's part to make so much of his affections, of richesse, or else of his body, which within short time should perish, yea though no man kill it: that for men's pleasure he will lose the life everlasting, which whoso hath not, hath all the other in vain. Therefore nothing ought to be so dear unto any man, the gain whereof he would change with the loss of his soul. For the loss of other things may some ways be recompensed, the loss of the soul cannot be recovered. He that loseth his life for my sake, doth not lose it, but committeth it to me for advantage, and shall receive it again with lucre, when the Majesty of the kingdom of God shall appear.  
Nor ye ought not to be discouraged in your mind because I have showed you that ye must suffer much adversity for the gospel. They shall have an end shortly, and everlasting glory, shall follow the temporal ignomyny and rebuke. For the son of man whom ye shall see oppressed and trodden down of all men and counted for a wurme: 
For the son of man shall come. etc.  shall come once in an other likeness, and shall show unto all men the Majesty and glory of his father, being guarded and accompanied with his angels. Than he that was judged here and condemned with a shameful death, shall be the judge of all men both quick and dead, and shall yield a reward unto every man according to his deeds. Than shall they be appointed to everlasting death, which here regarded more their life than me: and they shallbe rewarded with immortal life which for my sake despised the life of the body for a time. Now is the time of strife and travail, hereafter shallbe the time of rewards. And truly this felicity shall then be made absolute and perfect, when it shall be seen good unto the father. For it belongeth not unto you to know the time. And yet in the mean season there shallbe given to you, a certain taste of this glory. For be ye assured of this: there be sum here standing which shall not taste of death, before that they see the son of man showing the majesty of his kingdom, as it may be seen with bodily eyes. Surely before death they shall see the kingdom of God show forth his power: and now by little and little, vanquyshe and overcome the whole power of this world.   

¶ The xvii Chapter.  ¶ And after six days jesus taketh Peter and james and john his brother, and bringeth them up into a high mountain out of the way, and he was transfigured before them▪ & his face did shine as the sun, and his clothes were as white as the light And behold there appeared unto them Moses and Helias talking with him. Than answered Peter and said unto jesus: Lord here is good being for us, if thou w●lt, let us make here three tabernacles, one for thee, & one for Moses, and one for Helias. As he yet was speaking, behold a bright cloud shadowed them. And behold there came a voice out of the cloud, saying: this is my well-beloved son in whom I delight much, hear him And when the disciples had heard these things, they fell on their faces, and were ●ore afraid. And jesus came and touched them, and said: Arise, and be not afraid. And when they had life up their ●yes, they saw no man save jesus only. 
AFter six days, jesus willing by sum means as it were by a dream, to show unto his disciples, that sight and appearance in the which once he shall come to be judge of the world: he chose out three of the numbered of his disciples, Peter, james, and john his brother: and when he had brought them up into a very high hill, far from the sight of men, he was transfigured before them. And his face shined like the sun, and his garments were bright with whiteness as white as snow, and as no fuller can make upon the earth, and there appeared also to them, Moses and Helias talking with him of the glory of his death, which he should suffer at jerusalem. This was thought good to Christ, that the Apostles should be confirmed by those auctors, whom all the jews magnified most, and that they should not suspect that he would abolish the law, sith Moses stood with him: nor the prophets, sith Helias was present: neither that they should abhor his death as a shameful thing, which so great men set forth, and showed it to be glorious. These things were seen to the apostles as to men newly waked from sleep: for their eyes were heavy & grieved. For mortal feebleness was not of capacity to receive the greatness of the vision. The disciples therefore being afeard and amazed with such a wondered and incredible sight, Peter not yet fully well advised, but ravished wholly with the pleasure and majesty of the sight, which seemed to be far from mention of death, said: Lord let us build here three tents or pavilions, one for thee, another for Moses, and the third for Helias. This was thought unto Peter more wisdom than to be slain at jerusalem. Peter had not yet ended his communication, but behold a bright and pleasant cloud overshadowed th'apostles, lest they should be absorpte and overcomed with the highness of the sight. And behold the voice of the father sounded out of the cloud, witnessing of his son, with the same words with the which he witnessed of him, when he was baptized in jordane: This is my only beloved son in whom my mind hath delight, hear him. When the disciples heard this voice full of divine majesty, and not to be borne of man's ears, they fell down grovelling upon their faces, and were more afeard. For they were afeard of their life, because they had learned that God said thus: man shall not see me and live. But jesus receiving again his former shape, touched them with his hands, lest they should suppose that he were a ghost, and with his accustomed and known voice he comforted them, saying: Arise and fear nothing. Further when they were come to themselves, and lifted up their eyes, they saw no man there but jesus alone, even like as he came unto the hill.  And when they came down from the mountain, jesus charged them, saying: Show the vision to no man until the son of man be risen again from the dead. And his disciples asked him, saying: why than say the Scribes that Helias must fi●st cum? And jesus answered, and said: Truly Helias shall first come and restore all things. But I say unto you, that Helias is cum already, & they knew him not, but have done unto him whatsoever they lusted. In likewise shall the son of man also suffer of them. Then the disciples understood that he spoke unto them of john baptist. 
And when they came down from the hill, before they came to the company of the other disciples, he commanded them to tell no man of these things that they had seen, until the son of man were risen from death. For until that time the tale should be unprofitable, and not believed. And the disciples kept it to themselves, and conferred between themselves what it might mean, that jesus said: after that he be risen again from death. Their heart was so wrapped & entangled, that that word so often heard, ●ould not enter into their heart. But a certain doubt rose in their minds of that that they saw Helias standing with jesus, this doubt they propose unto him in the way. What meaneth it than (ꝙ they) that the Scribes teaching and telling of the coming of Messiah, be wont to say out of the authority of Malachi, that before the coming of Messiah, Helias Thesbites shall come. And he went not before thy coming, but this day was seen in the hill. Unto whom jesus making answer, said: Truly Helias shall c●m like as Malachias said: and according to his prophecy shall go before my coming, and shall restore all things, the residue of the people of jews being converted unto the gospel, lest the whole nation should be condemned. But this coming shall be in time to come, when I shall be here again with the majesty of my father, rendering reward unto every man according unto his deeds. And yet a certain Helias went before this my coming also, 
Helias is cum already.  whom the jews despised, even as they did me, and did unto him not after his deserts, but whatsoever it pleased them. And the son of man shall be handled of them with like meekness. Than the disciples understood that he called john baptist Helias, for the likeness of life, and freeness in reproving of kings.  And when they were come to the people, there came to him a certain man kneeling down and said: Lord have mercy on my son, for he is lunatic, and sore vexed, for oft-times he falleth into the fire, and oft into the water. And I brought him to thy disciples, & they could not heal him. jesus answered, and said: O feithles & crooked nation, how long shall I be with you, how long shall I suffer you: bring him hither. And jesus rebuked the devil, and he went out of him. And the child was healed from that time. 
But now when jesus went unto his disciples, he saw a great multitude of men about them, and the Scribes disputing with them. The people marveling whither jesus was gone, ran unto him and saluted him. He demanded of them what the matter was that they disputed among themselves. Than one of the multitude made answer: Master I brought my son to thee, which is miserably vexed of an unclean spirit: which as often as he taketh him, the child is beaten against the ground, sumtime he is driven into the fire, sumtime into the water, he foameth, he gnasheth with his teeth, & consumeth away. And because I could not have you, I desired your disciples to cast out the devil, & they could not. But jesus to heal the unbelief of all men, crieth out in manner angrily: O nation unbelieving and without faith, how long shall I be among you in vain, 
O faithless and crooked nation, etc.  how long shall I suffer your untractable and froward manners? I have done so many miracles and profit nothing: and therewith commanded the child to be brought, because the miracle might be the more evident and ●otable to all men. Which when he was brought and seen of jesus, forthwith even there before them all, the spirit took him, and the child was hurled upon the ground, and tumbled and foamed: a miserable sight to see. Than jesus the more to declare the greatness of the disease, asked the father how long it was sith the child began to be vexed with this disease. The father made answer and said: from his infancy, and not without danger of his life. For oftentimes he drove him into the fire, sometime into the water to destroy him. I know that it is a sore disease, yet if thou canst do any thing have mercy upon us & help us. jesus hearing (if thou canst) somewhat reproving the weakness of his faith, as who saith any disease were of greater might than the power of God, saith unto him: Ask not what I am able to do, but look what thou art able to believe. For if thou trust fully, nothing is so hard but it may come to pass to him that doth believe & trust. At this word the father conceiving a trust, and a more sure hope, with plentiful tears crying out, made answer: Lord I believe, and if any thing want in my trust and belief, supply thou it of thy goodness, and help my unbelief. In the mean time when jesus espied the multitude of people running to gaze, desirous to see whether the thing that came not to pass to the disciples should come to pass to jesus: he threatened the unclean spirit, saying: thou deaf and dumb spirit, 
And jesus rebuked the devil. etc.  I command the go out from him, and teturne not a gain unto him hereafter. But the spirit went from the child with howling, yet first he tore him and vexed him so vehemently that he lay for dead, and many warranted that he was dead. So strong and tough was the violence of the disease. But jesus taking the child by the hand, lifted him up: & he arose. Like as the father did hardly believe: so his son was hardly heeled.  ¶ Than came the disciples a part to jesus, and said: why could not we cast him out? jesus said unto them: because of your unbelief. For verily I say unto you: if ye have faith as a grain of mustered seed, ye shall say unto this mountain: Remove from hence to yonder place, and it shall remove: and nothing shallbe unpossible unto you. Albeit this kind goeth not out, but by prayer and fasting. 
In the mean season the disciples were heavy in their minds, fearing lest through their default they had lost the power of doing miracles, whereas before they had gloried that devils also were obedient unto their word: before the multitude they keep silence for shame. But when jesus was come into the house, 
Why could not we cast him out. etc.  they go unto their master and demand of him: why could not we cast out this devil, sith this power was once delivered unto us from thee? jesus to confirm the faith and trust of his disciples, which ought to be so great that sometime it might help the distrust of others, sayeth: The weakness of your faith partly was the cause. For the violence of the disease was vehement, and the father's faith weak and wavering, & your faith was not so mighty, that it was equal and able against both these difficulties. For it is somewhat werish with man's affections, and faulty by the reason of the leaven of vainglory. And ye had faith like the seed of mustard, which being vile and little, yet when it is bruised, it showeth a sharp quickness of her nature, and sowed in the ground springeth up into a large tree nothing should be so hard, but with a word it should be brought to pass out of hand. Yea if ye should say to the hill, remove from hence, and go into an other place, 
If ye have faith as a grain of mustered. etc.  it would do it forthwith as it was commanded. But this kind of devils wherewith the child was possessed, is not cast out, unless faith be confirmed and strengthened by prayer and fasting. The violence of the disease was strong and tough, and by continuance of time, it was turned into nature. Against such manner of faults we must fight with fastings, which do subdue the body being brought low, unto the spirit, and also with prayer, which obtaineth the help of god. By this communication jesus taught that grievous, vehement, and much accustomed diseases of the mind, must be driven away with strong & vehement remedies.  And when they were in Galilee, jesus said unto them: It will come to pass that the son of man shallbe delivered into the hands of men, and they shall kill him, and the third day he shall rise again. And they were exceeding sorry. 
But now jesus when he was in Galilee, to the intent he might fortify, & make strong the minds of his disciples, lest they should be over much troubled with his death, again he doth iterate & beat it into them, that the son of man must be delivered into the hands of men, and killed of them, & that the third day he should rise again from death. This saying did grieve the minds of the disciples above measure, which so loved their lord (albeit their affection and love was yet carnal) that their ears could not suffer any mention of death. For they could not understand that Moses and Helyas called the death of jesus a glory & renown, and that that death should bring health and salvation to the whole world. And although, like as they were heavy and fadde at the mention of death, so they ought to have been cheerful & glad at the mention of the resurrection: yet their mind abhorred so much from the remembrance of death, that surely they understood not what it meant to die, and the third day to rise again. For they thought it better utterly not to die, seeing that he was able to do that, which was able to revive again from death.  And when they were cum to the city of Capernaum▪ they that use to receive tribute money called a didramme, came to Peter, and said: Doth your master pay a didramme? He saith, yea. And when he was cum into the house. jesus prevented him, saying: What thinkest thou Simon? Of whom doth the kings of the earth take tribute or toll, of their children or of strangers? Peter sayeth unto him, of strangers. jesus said unto him: than the children be free. Notwithstanding, lest we should offend them, go to the sea and cast an hook, and take the fish that cometh first up, and when thou hast opened his mouth, thou shalt find a state●: take it, and give it unto them for the and me. 
After that he came to the city of Capernaum, they that demanded tribute in Caesar's name, being afraid to speak to jesus because of his authority, which he had gotten him now by miracles: they went to Peter whom they saw in manner next about him: Doth your master (ꝙ they) pay a didram for tribute? Peter whereas he had no money, and would not offend the gatherers of tribute, made answer that he payeth. For jesus hitherto had paid such manner tributes. And when they were now entered into the house (for jesus had an house there) Peter being perplexed, thought in his mind to speak to jesus, as touching payment of the tribute. For he had promised, and had not to pay. Then jesus not ignorant what Peter had in his heart, prevented his question. Simon (ꝙ he) what thinkest thou? Of whom be kings wont to take tribute or subsidy, of their children or of strangers? Of stranger's ꝙ Peter. Then (ꝙ jesus) the children be free: signifying thereby though somewhat darkly, that he being lord of the land and the sea, and of all things, oweth tribute or subsidy to no mortal prince, and that his disciples, as the children of the kingdom, be not bound: but yet minding to teach that in such things which make nothing against godliness, obedience ought to be given to this kind of men, lest being provoked they offend more grievously, he added: yet (ꝙ he) lest we offend them, go to the sea and take the fish which cometh out first, open his mouth, and thou shalt find a piece of coin called a Statere which is four drams. Take it, and give it for me and the. With this deed jesus both showed his power, whereby he was subject to no man, & his modesty, whereby he would give place unto them, whom it is not meet to stir or provoke for a thing of little value, & to be set nothing by. For he that can give after that sort, is greater than he that ought to give: and yet when he giveth that he ought not, he teacheth that it is better sumtime for to give over thy right then to strive for thy right with them that be froward, chief in those things which diminish thy substance, but hurt nothing godliness. The world hath his order which must not be troubled in no case, by occasion of liberty of the gospel.   

¶ The xviii Chapter.  ¶ At the same time came the disciples unto jesus, saying: Who is the greatest in the kingdom of heaven? jesus called a child unto him▪ and set him in the midst of them, saying. verily I say unto you, except ye turn and becum as children, ye shall not enter into the kingdom of heaven. Whosoever therefore humbleth himself as this child, the same is greatest in the kingdom of heaven. And whoso receiveth such a child in my name, receiveth me. But whoso offendeth one of these litlennes which believe on me, it were better for him that a millstone we hanged about his neck, and that he were drowned in the deep of the sea. Woe to the world because of offences. Necessary it is that offences come, but woe unto the man by whom the offence cometh. 
AFter that these things were thus done, there entered into the minds of th'apostles, a certain worldly affection, and a prick of envy and ambition. They heard of the kingdom of heaven, they saw three Apostles led a part into the mountain, they heard that the keys of the kingdom of heaven were delivered unto Peter, and that it was said unto him: blessed art thou Simon Bar-Iona, and upon this stone I will build my church, they saw him talking with their master of certain things both familiarly and boldly, and even now they saw him preferred before tother Apostles in payment of tribute, and in manner made equal unto Christ, therefore they somewhat envied Peter, unto whom the principality of the kingdom of heaven seemed to be appointed, where as he was younger in years. Therefore they go unto jesus, and demand who should be chief in the kingdom of heaven. For yet they dreamt upon such certain dignities, as we see in princes courts. But jesus to pluck this affection utterly out of their minds, called to him a certain child, and set him in the mids of his disciples, a little one, and yet far from all affections of ambition and envy, 
Except ye turn & becum as children. etc.  simple, pure, and living after the only course of nature. Be ye sure of this (ꝙ he) unless a man be wholly changed, and cast away utterly all such affections, and be transformed into the fashion & simplicity of this child, he shall not once be received into the kingdom of heaven. So that in no wise pre-eminence and sovereignty ought ambitiously to be desired. Wherefore whoso doth submit himself and becum like unto this babe, in that he humbleth himself to be as the least of all, he shallbe greatest in the kingdom of heaven. For whoso through modesty and soberness, maketh himself as least, the same is greatest in virtue. Princes love them that be like unto them, and among them is he most esteemed, that preferreth himself before others. I delight in my like. In courts of this world the prince thinketh it to redound unto his rebuke, if a man use any of his nobles contumeliously: & he taketh the gentleness to be bestowed upon himself which is bestowed upon them. But the favour of true, simple and humble men is so great with me, that whosoever receiveth any one of these for my sake, I would it should be counted as done to myself, even as though he received me. Contrariwise, whoso hurreth or offendeth any one of these little ones which trust in me, and depend wholly upon me, he shallbe more grievously punished, than if he should be drowned in the deep sea with a millstone at his neck. For what is more wicked than to offend than, which bear to no man ill will, which envy no man, which prefer themselves above no man, 
Woe unto the world because of offices. etc.  which love all men indifferently? But alas, woe be to the world for offending and grieving of like little ones. The frowardness of men is cause that offences must needs chance. There shallbe men, which stirred up with ennie and hatred, will persecute them that do for them, will say ill by them that wish them well, will kill them that bring everlasting health. And truly these offences and griefs shall profit them that shall suffer them, yea they shall be profitable to all the world. But yet it shall turn him to displeasure, through whose default this offence shall rise.  Wherefore if thy hand or thy foot hinder thee, cut it of, and cast it from the. It is better for the to enter into life halt or maimed▪ rather than thou shouldest having two hands or two feet, be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from the. It is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell ●yer. Take heed that ye despise not one of these little ones. For I say unto you that in heaven their angels do always behold the face of my father which is in heaven. 
Therefore they that desire to enter into the kingdom of heaven, let them diligently avoid the offences & griefs of little ones, but rather let than help one an other. And it is not enough to beware that a man offend not another, but also to take heed that he offend not himself. For than they be offences in deed, when a man is an offence unto himself. Therefore let not affection be so dear unto any man but that forthwith it be cut of, if it be an offence and a let to him that hasteth to the kingdom of heaven. In so much that if thy hand or thy foot, that is to say a member most necessary, be offensive unto thee, it must be cut of and cast away. For it is better for thee to be received into the life everlasting maimed or lame, than with perfect hands and feet to be cast into everlasting fire. 
And if thine eye hinder the pluck it out. etc.  The eye is not only a necessary member to be used, but also very pleasant unto man. And yet in case it offend thee, pluck it out, and cast it away. It is better for the to be received into everlasting life with one eye, than to be cast headlong into hell fire with both eyes perfect and whole. But jesus speaking thus, meant not that any member of the body should be cut of, but that all affections should be cut of, which withdraw us from the care of everlasting salvation. For a friend whom thou canst uneath forbear, is as it were a man's hand. Thy father upon whom thou stayest, is thy foot: thy wife or thy child whom thou lovest tenderly, is thine eye. Therefore as there is nothing that aught to be so precious, and nothing that ought so highly to be esteemed of man, whereby he ought to be withdrawn from the kingdom of heaven: so no man be he never so poor, so base, and humble, aught to be despised but helped rather to come forward to better and better. Ye have an example, see therefore that ye despise none of these little ones. Although with the world they be abjects, yet with God they be greatly regarded. For this I tell you certainly, angels which as their ministers have charge of them, do continually behold the face of the father which is in heaven. Hereof ye may esteem how much they be regarded with God, sith he hath appointed them such keepers and guides. They be yet rude and raw, they may fall, they may be deceived, but their simplicity is worthy help, and not punishment.  ¶ For the son of man is cum to sa●e that which was lost, what think ye if a man hath a hundred sheep, and one of them be gone astray, doth he not leave xcix in the mountains & goeth and seeketh it that was gone astray? And if he chance to find it, verily I say unto you: he rejoiceth more of that sheep, than of ninety and nine which went not astray. Even so it is not the will of your father in heaven, that one of these little ones should perish. 
For the son of man came not into the earth to destroy any man, but what in him is to save all men. But many will not be saved, and persecute him which is willing to save. These be they whom the world hath in great veneration. They be high in authority, they be mighty with riches, they seem to excel in learning, they be commended and set forth with a certain marvelous counterfeityng and colour of false holiness. Truly such must not be provoked willingly, but must be despised stoutly, if they fearing lest their own power decay, oppress the power of god: if they seeking their own glory, envy the glory of the gospel: if they following their lucre, be against the profits of all men: if they boasting their vain learning, do corrupt the doctrine of the gospel: if under the pretence of false religion, they go about to extinct true religion: if they wax fierce and cruel by benefits and good turns: These manner of men must thank themselves for their own destruction. But this aught to be our study and endeavour that we suffer none to perish of these little and weak ones, which so do err that they be in the way of recovery, being more like to sheep than wolves. Conjecture by yourselves what great care the father (which is naturally good) doth take, lest any man should perish, whom he made to the intent they should be blessed. For if there be a true and faithful shepherd, lord over an hundred sheep, and one should be lost of so great a number, would he not leave the ninety, & nine in the hills, and seek her which is wandered from the flock? and is so grieved with the lack of one lost sheep, that he would put the whole flock beside in danger. And if he should chance to find her, certainly I say unto you, that he will rejoice more for that one gotten again, than for all the other which were not lost. Wherefore if a man being a shepherd bear such affection toward his flock which he doth possess only, but created not, how much more is it my father's will which is in heaven, that none of these little ones, whom he hath created, should perish? whom he regardeth so that he hath appointed his angels to the keeping of them, and hath bestowed his only son to call them to salvation.  ¶ Moreover if thy brother trespass against thee, go and tell him his fault between him and thee alone. If he hear thee thou hast won thy brother, if he hear thee not, take with thee one or two, that in the mouth of two or three witnesses every matter may be established. If he hear not them, tell it unto the congregation. If he hear not the congregation, let him be unto thee as in Heathen man, and as a Publican. verily I say't unto you: whatsoever ye bind in earth, shallbe bound in heaven, and whatsoever ye loose on earth, shallbe loced in heaven. Again I say unto you, that if two of you agree in earth upon any manner of thing, whatsoever they desire, they shall have i● of my father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. 
Therefore away with offences from your company, which break brotherly peace, but let there be mutual charity, whereby ye may lovingly help and heal others faults if any chance: and the way to heal shallbe this. If thy brother do any thing against the which is worthy to be looked upon, leap not out forthwith to vengeance, neither again suffer him not by thy silence to be lost, whiles that he sinneth freely and at large, drunken with his own affections: but first try him with a very gentle remedy which shall not so much as put him to any shame. Go unto him alone, & debate the matter betwixt you, none other being by. If he do not acknowledge his fault, reprove him & lay it before his eyes, 
If he hear thee, thou hast won thy brother.  how much he hath erred from the duty of brotherly charity. And let thy monition be such that it may declare the to seek nothing else but his health, & the restoring of old amity. And if he be so curable that he cum to himself at this secret monition, there is no cause why thou shouldest revenge or put him to open blame: it is enough for thee, that thou hast won thy brother. And in the mean season thou hast gained ●y it. For thou shouldest have lost a friend, and God should have lost a soul. But if the disease be so grievous that it cannot be healed with this light medicine, yet thou must not utterly despair, nor forthwith run to the extreme remedies. But if that he will not hear the alone, go to him again, taking with the i or ii either that he may be amended with sum little shame which shallbe no infamy unto him, or else that he may be confuted & overcome by the testimony of two or three. But if he be so untractable that he will be moved neither with shame, nor with fear of judgement, bring the matter to the congregation, that he may be reform either by the consent of the multitude, or by th'authority of them which be rulers over the multitude. But if he be so far past cure that he will not be corrected neither by secret & brotherly monition, 
If he hear not the congregation.  neither by the knowledge & consent of two or three, neither by the shame of his fault uttered and disclosed, neither by the authority of the chief rulers, leave him to his disease. Let him be cut of from the congregation, & taken in none other wise but as an Heathen or Publican. Let this be the grevousest punishment among you, which notwithstanding is used for none other purpose, but that the brother either should come unto himself by shame, considering that he is shunned and fled of all men, or else le●t he being mingled in the flock, should hurt other with his infection. No man ought to say unto me, the judgements of thy kingdom be but werish and weak, nay they be very severe and sore, if a man will contemn them obstinately. For man's laws, when they punish a grievous offence with death, they do nothing but kill the body, & sumtime they kill him whom god doth not condemn, and they kill only and amend him not, for he is not alive to be amended. But this condemnation although it proceedeth leisurely to punishment, yet for this cause it is very severe and sore, that he that is condemned, unless he do repent, is punished with everlasting pain, which by no means he can escape. Whom Cesar doth condemn, god sumtime doth assoil: and whom the prince doth assoil, god sometime doth condemn. The prince whom he doth assoil, he leaveth in the company of men, to make other like himself: whom he killeth, he taketh from the company of men, not only not healing him, but making him in case that he cannot be healed. These ●e man's judgements, rather necessary than praise worthy. But your sentence so removeth a man that is uncurable, that he cannot infect them that be good: and yet he is in case that he may repent: because that ye have power to save, and not to destroy. And yet they shall not sin unpunished, whom ye suffer to have their life. He shallbe punished eternally, god being his judge, whose sentence shall approve and confirm your sentence, unless the condemned person repent. For he that seeketh not revenging, but the amendment of his brother, he that is ready to forgive the injury done against him, he that willingly cometh unto the sick to heal him, being offended himself, he that once or twice repelled, yet ceaseth not to help & heal, he that trusteth not to his own judgement, but taketh one or two unto him, not to revenge, but to heal: this man's sentence because it cometh from an evangelical mind, god will allow and never will break it, unless the condemned person will condemn that that he hath doen. Although therefore your judgement hath not in appearance such severity and sharpness as the judgements of princes have, yet it is more to be feared than their sentence, wherewith oftentimes the best be condemned & the most sinful assoiled. It is a terrible thing to be condemned of god: and he is condemned of him, whosoever is condemned of you, agreeing together with a sincere mind. For that that ye judge by the spirit of god, is not your judgement, but his by you: but if ye condemn a man by the spirit of man, than it is man's judgement & not gods: & he that by your judgement is cast out of your c●mpany, is not forthwith banished from the company of heaven. Therefore the strength of your authority resteth in affections, which only god doth behold & see. Truly these be the keys which I will give unto Peter professing me: wherewith that that shallbe bound in earth shall be bound al●● in heaven: and that that shallbe loosed in earth shallbe loosed also in heaven. This power though it be specially meet for the heads and chief, yet I will give it to all men, if so that they have a consent and agreement among them, not of man, but in my name. Yea and moreover I will say unto you, your consent shall not have authority only in pardoning and condemning offences, if ye with me and among yourselves do agree: but also if any two be found in earth which do truly agree in my spirit, that is to say, not moved with the affection of man, but jointly loving the things that be of god: whatsoever they ask they shall obtain it of my father, which is in heaven. Such love hath the father toward the evangelical and holy concord. Therefore forasmuch as ye may do so much with the prince that is almighty, ye need not to repent you of your power and authority: although before men ye appear feeble & weak. That which is asked of Ceasar, is not forthwith obtained, nor he is not able to perform whatsoever is asked of him. For he cannot put away the ague, or make the dumb to speak again. But there is nothing so hard or incredible which my father will not give you, if ye ask of him with one consent and agreement.  ¶ Then came Peter unto him, and said: Lord how oft shall I forgive my brother if he sin against me, till seven times? jesus sayeth unto him: I say unto thee until seven times, but seventy times seven times. Therefore the kingdom of heaven is likened unto a certain man that was a king, which would take account of his servants. And when he had begun to reckon, one was brought unto him which ought him ten thousand talenies, but forasmuch as he was not able to pay, his lord commanded him to be sold, and all that he had, and payment to ●e made. The servant fell down and besought him, saying: Sir have practise with me, and I will pay the all. T●an had the Lord pity on the servant, and loo●e him, & forgave him the det. 
After that Peter had heard these things diligently, supposing that all that jesus had reasoned of condemning and assoiling, pertained chiefly unto him: he conceived in his mind a certain doubt, because that jesus saying (after the third reproving, let him be unto thee as an Heathen, or a Publican) seemed to appoint a certain numbered: which who so passed, although he that had offended did repent, yet he should not be received unto grace. Therefore to be more exactly taught in this thing, he went unto jesus: lord (ꝙ he) how often shall I pardon my brother if he offend me, and after what numbered of faults shall he be repulsed from pardon? After the seventh fault? This numbered Peter did propose as great enough, whereas jesus made mention, but only of the third reproof. Than jesus showing that in these things which be done against us, we must be very gentle and easy in forgiveness: I do not say (ꝙ he) that ye must forgive unto the seventh fault, but unto the seventy times seven: showing that no numbered aught to be prescribed to a christian forgiving: but as often as he that hath offended doth repent, so often even with the heart his offence is to be forgiven: utterly plucking out from a christian mind all desire to revenge. And lest that any man should think it hard and unjust, jesus teacheth it to be very equal and just by a similitude. For this is not so much a clemency as a recompense. For when we offend sometime against our neighbour, but much more both oftener and more grievously against God: whom as often as we offend, the more grievously we sin, the greater that he is against whom we sin. And the greater benefits that we receive of him, the more unworthy we be to obtain pardon either of our neighbour, or of God (who doth pardon him that sinneth a thousand times if that he repent) if we think it much to pardon our brother offending much less, chief sith god doth forgive us our trespasses on this condition, that we moved by his example, should be gentle and easy to be entreated towards our neighbour. Therefore (ꝙ he) the kingdom of heaven is like a rich and a mighty man: who having a great family, thought to take a count of his servants.  
And when he began to count, he found one that ought him ten thousand talentes. And when the sum was greater than the debtor was able to pay, the lord commanded both him and his wife and children, and all that he had to be sold, that the creditor might be contented with the money that was made. But the servant falling down with meek suit at the lords knees: I pray thee (ꝙ he) to grant me sum respite, and in process of time I will pay the al. And the lord having compassion of the servant which humbled himself before him, granted more than he desired. For he did not only not bring him into the law, but forgave him the whole sum.  The same servant went out▪ and found one of his fellows, which ought him an hundredth denaries, and he laid hand on him, and writhing his neck, drew him, and said: pay that thou owest. And his fellow fell down, and besought him, saying: have patience with me, and I will pay the all. And he would not, but went ●nd cast him into prison, till he should pay the debt. So when his fellows saw what was done, they were sor●e, and came and told unto their Lord every thing that was doen. Than his lord called him, and said unto him: O thou ungracious servant. I forgave the all that det when thou de●●redst me, shouldest not thou also have had compassion of thy fellow, as I had pity on thee? And his lord was wroth, and delivered him to the tormentoures till he paid all that was due unto him. So likewise shall my heavenly father do also unto you: if ye from your hearts forgive not everyone his brother their trespasses. 
But that servant being now free and at liberty, when he was goen out of his masters sight, by chance met with one of his fellow servants which ought him a little money, that is an hundredth denaries: he forgetting his masters clemency toward him, forthwith laid hand upon him, and ●egan to pluck the miserable man, saying▪ pay thy det. This fellow servant falling down at the knees of his fellow servant, beseeched him, with as many words as the other besought his lord & master: deal patiently with me, and I will pay you al. But the creditor would not be entreated, but repelled the humble suitor, and plucked him into prison, till he had paid his det. Now the other fellow servants which had seen the marvelous clemency of their master toward the servant, when they saw so great cruelty of their fellow servant, moved with great grief and sorrow, declared unto their master all the matter toward his fellow. Than the master stirred with anger called unto him his servant, whom he had pardoned al. Thou naughty servant (ꝙ he) did not I being thy master forgive the such a great sum, for none other cause but that thou madest humble suit unto me? was it not meet therefore that thou being a servant, shouldest forgive thy fellow servant a little money, and have compassion upon the humble sutoure, like as I had compassion on thee? Surely so great gentleness of mine toward thee, ought to teach the gentleness toward thy fellow servant. And now the master being sore angry, delivered him to the tormentors to be kept in prison until he repaid the whole sum that was forgiven before. After this example your heavenly father will deal with you. Every of you is in det unto him much more, whom every man often doth offend. Men also do trespass against men, but yet far less. But unless every man forgive his brother, and that with all his heart, lighter offences done against him, the father will not only not forgive you the greater trespasses done against him, but also will revoke and call back those which he had forgiven.   

The xix Chapter.  ¶ And it came to pass that when jesus had finished these sayings, he departed from Galilee, and came unto the coasts of jewry beyond jordan, and much people followed him: and he healed them there. 
AFter that jesus with this communication had instructed & framed his disciples unto well doing towards the simple, and unto gentleness toward the offenders, he left Galilee and went over jordane, into the coasts of jewrye, as going towards his death to come, which the Phariseis secretly went about. And thither also followed many flocks of people, bearing with them diverse sick and diseased: and he healed them there.  And the Phariseis came unto him, and tempted him, and said unto him: Is it lawful for a man to make a divorcement with his wife for any manner of cause? He answered and said unto them: have ye not red how that he which made man at the beginning, made them man and woman? and said: For this cause shall a man leave father and mother, and shall cleave unto his wife, and they twain shallbe one flesh. Wherefore now they are not twain, but one flesh. Let no man therefore separate, that god hath coupled together. They said unto him: why did Moses then command to give a testimonial of divorcement, and to put her away? He said unto them: Moses because of the hardness of your hearts, suffered you to put away your wives, but from the beginning it was not so. I say unto you: whosoever putteth away his wife (except it ●e for fornication) & marrieth another, he committeth adultery. And who so marrieth he which is divorced, doth commit adultery. 
And again the Phariseis seeing so many wonders, and the love of the multitude toward jesus, began to renew their envy again. Who craftily and subtly came unto him, taking occasion of the communication wherewith he taught before that the wife ought not to be repudiate and cast of. Therefore they propose a question with two pikes: whether it were lawful for a man to cast of his wife for every cause. And if he had answered: It is lawful, he should seem contrary to himself, whereas he taught that divorce is not lawful: if he had denied it, he should seem to have been against Moses law, which doth permit for every cause to give a book of divorce, and to send her away. But jesus so doth temper and order the answer, that he hurteth not the authority of Moses, nor recanteth not his doctrine, and stoppeth the mouth of the Phariseis, which were skilful in the law, by the authority of the law. Have ye not red (ꝙ he) that when god made mankind, he ordered the first matrimony so, that one was coupled unto one with a knot that could not be broken? For he made both man and woman of one piece, that by the embracing of these, mankind should spring further, and by and by expressing the indissoluble knot of the man and of the wife, not Moses, but God himself the maker of the marriage, said: For this mutual charity, man shall forsake father and mother, and be fastened and coupled unto his wife. And this coupling shallbe so straight and fast, that of two, in manner, shallbe made one person, which before were two. Therefore once joined in matrimony, they be not now two, but one body: in so much, that it is as far against nature to separate the wife from the man, as to cut away a member from the body. Therefore that which God hath knit once together with so straight a bond, let no man separate.  
Here the Phariseis, 
Why did Moses then command. etc.  thinking that they had caught now an occasion to catch jesus: if god (ꝙ they) meant this that thou dost say, why than did Moses give husbands leave to cast of their wife for every cause, so that they give her a book of divorce? how dared he permit that which god would not to be done? jesus answered: He did not permit you this because it was right and good of nature, but knowing the hardness of your heart, he suffered the lesser ill, that ye should not commit the greater. For he doth not allow divorce which had rather suffer that than murdre. And the book of divorce doth not make that the divorce is right & good: but it witnesseth thy hardness, which wil●e cast of thy wife for every light cause, and provideth her of a new husband, taking away liberty from thee, that thou shalt not call her again once cast of. But from the beginning whereas the malice of man was not yet increased, nor the nature of man was not yet infected with so many vices: because there was not so cruel hatred, that poisoning or murdre should be feared, there was no licence of divorce: and the same law shall not now be loced and set at liberty, after that the doctrine of the Gospel doth renew and make perfect the sincerity of nature. Moses wished the same that I do teach, but your manners bend over much unto murdre, put him in fear, that he durst not require this of you. I who do not abolish the law, but make it more perfect, plainly say unto you, that it is unlawful and against the mind of God, and against the will of Moses, which ye do commonly: refusing your wives for every cause. And it is not therefore right that ye do, because ye do it without punishment: There be many mischievous things before God, which be not punished by man's laws. Therefore ye shall understand that whosoever casteth of his wife for every cause, and marrieth an other, both committeth adultery himself, and giveth also a cause of adultery to his wife, unless she whom he doth leave of, hath deserved divorcement by adultery. For she that hath given an other man liberty over her, ceaseth now to be wife, and hath taken away from herself the right of matrimony, the flesh being divided, which God would have to be one and undivided. But he that for such causes leaveth his wife, for which ye oftentimes do cast her of, if he couple himself to an other, it is not matrimony, but adultery. And who so marrieth her so cast of, he marrieth not his own wife, but an other man's, and therefore he doth not mary, but committeth adultery. But the whole of all these mischiefs doth redound to him that is the refuser and caster of. For first he is stubborn and cruel, which neither could bear his wives fault, nor would go about to amend it. Furthermore he giveth her that is driven out of his house, which cannot live without a husband, an occasion to commit adultery.  His disciples said unto him: if the matter be so between man and wife, than it is not good to marry. He said unto them: All men cannot comprehend this saying, save they to whom it is given. For there are sum chaste which are so borne out of their mother's womb. And there are sum chaste which be made chaste of men. And there be chaste which hath made themselves chaste for the kingdom of heavens sake. He that can take it, let him take it. 
The disciples hearing these things, say unto jesus: If married men be in this case that they cannot be dispatched from their wife, if she displease them, it is better to forbear matrimony. For it is an hard bondage to suffer at home a wayward, a brawling, and a drunken woman, or else painful and grievous with sum other like fault. jesus did not reprove the answer of his disciples, whom he desired to be free from the bondage of matrimony, because of preaching of the gospel: but he doth them to understand, that it is no sa●e and sure thing to flee from matrimony, unless a man be of so firm and stable mind, that he is able utterly to abstain from the act of matrimony. But there be very few that can do so because that this affection of the body is so common to all men, that there is none affection more violente, or more invincible. Therefore though it be a greater freedom not to be tied in matrimony, yet is it more sure to be kept within the bonds of matrimony, than to be defiled with lying here and there. Therefore jesus showing what was best, and provoking this way with the reward of liberty, 
All men can not comprehend this saying.  dareth not yet exactly require that, which in manner exceedeth man's power. All men (ꝙ he) be not able to receive this word, but they only unto whom it is given of God: who have so great a fervency toward the holiness of the gospel, that of their own accord and willingly can neglect this affection. For chaste singleness hath no praise unless it be taken for love of the evangelical godliness. For there be three kinds of eunuchs. One of them which be so borne, and abhor from wives through the default of a cold nature, or sum other secret affection of nature. Another kind of them, whom men hath gelded. The chastity of these men deserveth no praise, because it cometh of necessity, not of the love of virtue. But the gospel also hath his eunuchs very blessed, which be not geldings of nature, nor gelded of men, but they gelded themselves, for the kingdom of heaven: not cutting of the member of the body, but for love of the gospel, overcumming the desire of matrimony. Ye see victory set out before you, let him try that will, and knoweth his own strength: Let him bear away the game that can: They that contend valiantly and willingly, shall not want the favour of the master of the game. Because communication was of the purity of virgins, and of the highness of that noble virtue, which chanceth to few: as by occasion there is brought in also an example of perfect cleanness, and great modesty: without the which, virginity deserveth no praise.  Than were there brought unto him young children that he should put his hands on them and pray, and the disciples rebuked them. But jesus said unto them: Suffer the children & forbidden them not to come to me: for the kingdom of heaven belongeth to such. And when he had laid his hands on them, he departed thence. 
There were present fathers and mothers, which desired to offer their babes unto jesus, that he might lay his hands upon them, and pray for them: thinking that likewise as they saw diseases driven away through his touching, so the touching of jesus should preserve them from diseases, from falling of houses or walls, or other like things upon them, from evil spirits, and from other hurts, whereby that age oftentimes miscarieth. But the disciples, (who though they had oft times heard many a good lesson of great modesty and coldness, yet had not utterly shaken of from them man's affections) thinking it not meet that the greatness or dignity of their master should be letted or wearied with the importunity of babes, & of their mothers, kept them of, when they desired to come near. jesus marking this, to the intent that he might the better imprint evangelical moderation in the minds of his disciples, which doth loath no man, be he never so low, suffer (ꝙ he) the children to be brought unto me: nor let them not, to cum to me. 
Suffer the children.  For they that be like unto these, be most acceptable unto me: whom though the world doth hate and despise, yet I vouchsafe to have none other in the kingdom of heaven. What nature doth give unto these, the same must godliness give unto you, if ye will be received into the kingdom of heaven. Therefore the little babes were brought unto jesus, and he put his hands upon them, 
And when he had laid his hands. etc.  inspiring into the little babes (for the simple faiths sake of their parents) a secret power through the touching of his holy body. Which done, jesus departed from thence, giving a lesson by the same fact of his, that the little babes must be satisfied, but yet that we ought not to tarry long with them, but to make speed to things of more perfection.  ¶ And behold one came, and said unto him: Good master what good thing shall I do, that I may have eternal life? he said unto him: why callest thou me good? There is none good but one, and that is God. But if thou wilt enter into life, keep the commandments. He sayeth unto him, which? jesus said. Thou shal●e not commit manslaughter. Thou shalt not commit advenitie. Thou shalt not steal. Thou shalt not bear false witness. Honour father and mother. And thou shalt love thy neighbour as thyself The young man saith unto him. All these things have I kept from my youth up: what lack I yet? jesus said unto him: if thou wilt be perfect, go and sell all that thou hast, and give it to the poor, and thou shalt have treasure in heaven, and cum and follow me. But when the young man heard that saying, he went away sorry. For he had great possessions. 
And lo, as soon as he had done with the children, there cometh next after them a young man which talketh of perfection. But jesus, like as in the little babes he showed his disciples an example of simplicity and modesty: so in the young man being in deed desirous of perfect godliness, but over sore burdened with riches, he setteth before their eyes, how hard it is for them that be given to riches, to cum forward to the perfection of the evangelical godliness: and how much more ready they be to the cause of the gospel, which possess nothing, or else very little of the goods of this world: and yet poverty and riches stand not so much in possessions, as in the affections of the mind. The young man had a devout mind: but because he heard of Christ certain new and strange precepts, he went unto him, and falling down at his knees asketh him, saying good master what good shall I do to obtain everlasting life? The young man called jesus good to obtain his good will by fair speaking: whereas yet he took him to be nothing else but a very man, although of more excellency than other men were. Afterward whereas he demanded of good, he meaneth not of every good thing, but of a certain notable good thing, which may deserve everlasting life. But no mortal man is absolutely good: and there is no work of men which can be so good, that it may deserve the reward of everlasting life. jesus therefore pricking forward the young man, to have a better opinion of him, and to call him from the trust of his works, and to cause him to put the trust of life rather in the free gift and benefit of God, who is naturally good, and freely beneficial towards all men, answered in this manner: why callest thou me good, or why dost thou ask me of good? 
Why callest thou me good.  But yet if thou desirest to be received unto the eternal life, keep the commandments. And when the young man asked what the commandments were, (for he had heard him teach that the precepts of Moses law be not enough to obtain the kingdom of heaven) jesus to pluck away from all men the trust of the law, answered: Thou shalt not kill, thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness: Honour thy father and mother: and love thy neighbour as thyself. 
All these things have I kept from my youth. etc.,  Than the young man being somewhat cheered, said: All these have I kept from my childhood: what lack I beside? He looked that jesus should have answered him: Thou lackest nothing. But the Lord showing what difference there was between the jewish righteousness, and the righteousness of the gospel: between a good jew, and a good Christian man, said: If thou wilt be perfect, go and sell all that thou haste, and give the money to the poor: thou shalt not lose thy money, though it be dispersed among many. So to disperse it, is to lay it up: For in the stead of worldly riches, thou shalt have a better treasure in heaven. When thou hast done this being now at liberty, and dispatched of all heavy carriage, bare and poor, cum and follow me being also bare and poor. When jesus saith: if thou wilt, he showed that it was a great matter: but he added ●he reward. Thou shalt have a treasure in heaven. Anon he moved him to the love of perfect godliness: Cum, follow me. When the young man heard this communication, he went away with a discouraged and heavy mind, because he was a Lord of much possessions, and he thought it hard to leave them all at once. He desired to get everlasting life, he desired the honour of perfection: but the thorns of richesses overwhelmed & choked this affection which was a good seed. Therefore he departed home hevily, not understanding that jesus did not condemn riches, but the affection, and love, and carefulness of riches: to which they can scarcely be any less than bond, that have them. And he would not that always they should be forsaken: but yet always set little by: yea and forsaken also, if they at any time withdraw us from the love of the gospel.  ¶ Than jesus saith unto his disciples: verily I say unto you, it shall be hard for the rich to enter into the kingdom of heaven. And again, I say unto you: it is easier for a Camel to go through the eye of a needle, than for the rich to enter into the kingdom of God. When the disciples heard this, they were exceedingly amazed, saying: who then can be saved? But jesus beheld them and said unto them: with men this is unpossible, but with god all things are possible. 

It shall be hard for the rich. etc.  When the young man was gone, jesus turning to his disciples (for he showed this sight for them, because they should at no time repent them of their poverty, nor be entangled with the love of money:) how hard a thing it is (ꝙ he) for a rich man to enter into the kingdom of heaven. signifying, that the desire of money, and the desire of the evangelical philosophy, hardly agree together: because the one requireth the whole man, the other taketh unto it almost the greatest part of man. And to make the difficulty of the thing the greater, his disciples musing much, he said more: Yea (ꝙ he) I say more unto you: It is more easy for a Camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven. For the gate is low and strait, & it receiveth no Camels laden with burdens of richesse. For so he reproved the covetous rich men, unto whom riches, be rather a burden, than profit, which they bear for others, rather than for themselves. This saying because it was not well understand of the apostles, put in their minds a certain heaviness, because they were sorry that so many men for riches sake should be shut out from the kingdom of heaven. Therefore when the disciples marveled much what it should mean that jesus spoke of the Camel, and the eye of the needle, they ask him: If it be so, who than can be saved? For how many men are there, which can cast away the riches that they have, or not wish for them if they have none? But jesus beholding them, to th'intent he would assuage the heaviness that they had conceived in their mind, declareth that there is sum hope for rich men also to cumme to the kingdom of heaven. To men (ꝙ he) this is impossible, noless than for a Camel to go through the eye of a needle: 
With men this is unpossible, etc.  but to God nothing is impossible. Only he changeth the minds of rich men, that they will cheerfully either cast away that which they do possess, or else possess them as common and not proper, even ready to ●aue them, if the matter of the gospel at any time require the same. For why should it grieve them to despise riches, whom it grieveth not to bestow their life.  ¶ Than answered Peter, and said unto him▪ Behold, we have forsaken all, & followed the▪ what shall we have therefore? jesus said unto them: verily I say unto you, that when the son of man shall sit in the seat of his majesty, ye that have followed me in there generation, shall sit also upon twelve seats, and judge the twelve tribes of Israel. And every one that forsaketh house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name sake, shall receive an hundred fold, and shall ●nheri●e everlasting life: but many that are first, shall be last, and the last shallbe first. 
This communication which jesus had with the young man (sell that thou hast and follow me,) made Peter to have sum good hope, which although he were not rich, 
Behold we have forsaken all, etc.  yet that that he had, he left it cheerfully, both his ship and his nets, and followed the Lord. Lord (ꝙ he) behold we have done that that thou requyredst of the young man: we have left all things and follow thee, what reward shall we have therefore? But jesus willing to show that this high praise was not offered to rich men only, but also to poor men: which gladly forsake whatsoever they have for the gospel sake, for as much as this virtue is more esteemed of thaffection of the leaver, than of the greatness of the thing that is left: did not reject the saying of Peter although it was to high and stout for so simple a matter: but teaching that no small reward shall be rendered for such small things, left of and forsaken with a good will, 
Ye that have followed me. etc.  sayeth. This I warrant you, that ye which have forsaken nothing for my sake, but your boats and your nets, but yet with such a will that ye would have forsaken very great richesses for my sake, and hither to you being bare and poor have followed me likewise bare and poor, if ye persever and continue, in the world to come when the dead shall rise, and every man shall receive reward after his deserts, and when that the son of man, (his humility that ye now see, set apart) shall sit in the seat of his majesty, ye fishers than being partakers of honour, which are now partakers of afflictions, shall sit in twelve seats, and shall judge the twelve tribes of Israel: because they coming of the same stock, having knowledge of the same law, provoked with the same miracles, and benefits, yet by no means could be brought to believe: whereas ye mean persons, and unlearned, by and by at my simple bidding, have left, yea those things whereby ye sustained your life. And this reward shall not be yours only, but whosoever for the profession of my name, forsaketh his house, his brothers or sisters, his father or mother, his wife or children, his lands, or any other possession: he shall not lose that which he left for my sake, insomuch, that he shall have a great gain thereby. 
Every one that forsaketh house, 〈◊〉 brethren etc.  For in this world he shall receive an hundred fold for the things that he hath left, and in the time of resurrection, he shall possess everlasting life. For in the stead of the things that he hath left, the which be casual and vile possessions, he shall possess here in the mean time that precious Margaryte of the evangelical mind, which is to be esteemed and compared with no merchandise of this world: In the stead of one house that ye have left, the doctrine of the gospel shall make open unto you a numbered of houses through out the world. For one piece of ground many grounds shall serve your necessities: for one father or mother ye shall have so many as there shallbe old men and old women, which ye shall convert unto the gospel. Ye shall have so many brothers, sisters, sons and daughters, as your equals or youngers shallbe, which by your preaching ye shall bring to everlasting life. These shall give unto you every where of their own accord, if ye shall need any thing, and their affections shall far pass thaffections of them, whom only kindred of blood hath joined unto us. For the kindred of the fellowship of the gospel, is more near than fleshly affinity, and they love more vehemently, whom godliness hath coupled together, than they whom carnal birth hath joined together. Unto this great reward, that shallbe added also, which is the greatest of all, that for things which shortly shall perish, ye shall possess everlasting life. I say not this that the profession of the gospel doth teach us to despise them, whom nature hath joined unto us: but such manner of affections must be neglected as often as they withdraw us from everlasting salvation. This great felicity is set forth indifferently to all men. There is no difference of fortune, condition, age, or person. But in this estimation and judgement which shallbe made of God the equal judge, many shallbe last, 
But many that are first shallbe last, etc.  which seem now to be first. Contrariwise many which seem now vile, and of no reputation with men, shall there be counted chief. There shallbe preferred a common woman before a Scribe, a Publican before a Pharisee, an heathen before a jew, a poor man before a rich, a plough man before a king: and they that seemed next to the kingdom of heaven shall enter in last and they that seemed far of, shall enter in first. The heathen men through faith shall go before, the synagogue through unbelief, shallbe set beside.   

¶ The twenty Chapter.  For the kingdom of heaven is like to a man that is an householder, which went out early in the morning to hire labourers into his vinyeard. And when the bargain was made with the labourers for a denary a day, he sent them into his vinyeard. And he went out about the third hour, and saw other standing idle in the market place, and said unto them: go ye also into the vinyeard. And whatsoever is right, I will give unto you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And ●bout the eleventh hour he went out, and found other standing idle, and said unto them: why stand ye here all the day idle? They say unto him? because no man hath hated us. He sayeth unto them: go ye also into the vinyeard, and whatsoever is right that ye shall receive. 
ANd because it seemed a dark riddle that he spoke concerning the first and the last, he declareth the thing that he spoke with a parable, whereby he showeth that men were called to the keeping or observing of righteousness in divers ages: and yet all the servants of righteousness have one and the same reward of everlasting salvation, so that they which be called, labour diligently in the vinyeard of righteousness. For they have no less, which be called in the time of Christ, than they which be called in the time of Abraham, or Moses, or David. And they have no less which be called and drawn to the service of the gospel being aged, than they which be children or young men. The one and the same denary and reward of everlasting life, is given unto them al. And yet they that came late, seem to have greater honour by this that the liberality of the lord maketh them equal to them which came before. The jews were first called, but yet the Gentiles called afterward, be not only made equal unto them, but also preferred before the unbelieving jews. The parable is after this sort: The kingdom of heaven (ꝙ he) is like unto an householder, which went abroad early in the morning to hire workmen into his vinyeard. And getting certain and bargaining with them that they should have each of them a denary a piece for their days work, sent them into his vinyeard: He went out again about three of the clock, and when ●e same certain stand idle in the markete, said unto them: go ye also into my vineyard, and I shall give you that shall be meet: He went out again about six of the cloak, and again about nine, and did likewise as he did at one, and three of the clock. Again going out about three of the clock toward night, he found certain other in the market, to whom he said: why stand where all day idle? They say: because no man hath hired us. He sayeth to them: go ye also into my vineyard.  ¶ So, when even was come▪ the lord of the vineyard sayeth unto his steward: Call the labourers, and give them their ●yer, beginning at the last until the first. But when they did come that came about the eleventh hour, they received every man a denary. And when the first came also, they supposed that they should have received more, and they also received every 〈◊〉 a denary. And when they had received it, they murmured against the householder, saying▪ These last hath wrought but one hour, and thou hast made them equal with us, which have borne the burden and heat of the day. But he answered one of them, saying: Friend I doth no wrong. 〈◊〉 an thou not co●enaunted with me for a denary? Take Ha●ts thine, and go thy way: I will give unto this last, even as to the. Is it not lawful for me to do as I will with mine own goods? Is thine eye evil because I am good? So the last shall be first, and the first last. For many ●e called, but few are chosen. 
Further toward night the lord of the vinyeard giveth commandment to his bailie: Call all the workmen and pay them their higher: so that thou begin with the last and cum to the first. Therefore they that came last, that is about eleven of the clock, and laboured in the vinyeard the least part of the day, were called first of all, and a denarye was given to each of them. When they that were called early in the morning perceived this, because they came long before into the vinyeard, they thought that after the ra●e of the time, they should receive greater wages. But a denary was given unto each of them. Therefore when they saw that they which were not like in space of time, yet were made like in wages, they depart murmuring against the lord of the vinyeard, and say. These which came at eleven of the clock have laboured but one hour, and yet thou makest them like unto us in wages, who have continued the whole day in labour, and have suffered the heat of the day whereas they came a little before night, when the heat was now passed. But the householder made answer to one of them for all: Friend, why hast thou envy that I am liberal unto others? My free liberality towards other, hurteth not the. For I do the no wrong. Did I not bargain with thee, so that thou shouldst have a denarye for thy days labour? Thou haste done thy labour, thou haste thy covenant: I have nothing more to do with the. Take that that is owed unto thee, and depart. Thou wert hired hither for wages to do thy labour, not to appoint me what I shall do. Thus it is thought good unto me, to give him that came last as much wages as I give the. Thou dost lose none of thine, if I give this man any thing of my liberality: Shall I not be at liberty because of thee, to do with my own what I will? Is thy eye therefore vexed with envy, because thou seest me liberal toward whom it pleaseth me? This similitude jesus brought, willing deeply to graff in their minds that God, naturally beneficial towards all men, ceaseth not by divers ways and in divers ages, to provoke and move all men to the service of true godliness: In which they that have exercised themselves diligently, shall have for reward everlasting life, from the which none is excluded giving ear when he is called. This reward like as it is in no case due unto our merits but is of the goodness of god, yet it cometh not without our endeavour: yet we be bound to the ca●ler for this also, that we come to the service of godliness, and that we continue in it unto the eventide of the day. For they that be called and refuse to go into the vinyeard, they disappoint themselves of their wages. And although among sayne●es there is neither envy nor murmuring against god: yet with these sayings he expressed the high honour that was showed to the last, which had the first place in reward. Which dignity in so noble, that a man might have cause to envy. Yet the good jews also at the beginning murmured against the Gentiles, because they coming of idolaters, strangers from Moses' law, finally uncircumcised, should suddenly be made equal unto them in the grace of the gospel, and be admitted to the same salvation, being encumbered with no burden of the law, whereas they long exercised in the ordinances of Moses, were nothing better than Gentiles, which were now admitted to the profession of the gospel, being a little before of a wicked life. Therefore the Gentiles had more forgiven them, but the jews have no cause to brawl with God therefore, sith they also may attain to like felicity. And if they had rather envy than follow, let them thank themselves that they be cast of for their unbelief, the Gentiles in the mean time obtaining for the readiness of their faith, that thing which the jews thought that they only ought to have. 
For many are called but few are chosen.  Therefore whoso is called, let him forthwith make haste, or else he shall be called in vain, except he take heed that he be also elected. And all be called, but few deserve to be counted among the elect. Therefore jesus ended his parable with the same clause that he began with▪ So shall they be last that were first, and first that were last. For many be called, and few chosen.  And jesus going up to Jerusalem took his twelve disciples aside in the way, and sayeth unto them: Behold, we do go up to Jerusalem, and the son of man shallbe betrayed to the chief of the priests, and to the Scribes, and they shall condemn him to death, and shall deliver him to the gentiles to be mocked and scourged, and crucified, and the third day he shall rise again. 
After this jesus being a while in Galilee, began to draw near to the place of his death, going toward Jerusalem. And now when he had instructed and framed his disciples many ways, as concerning despising of riches, neglecting of parents and kinsfolks, of chastity, of great modesty, of the rewards that they should have also in this life: he leadeth secretly apart his twelve apostles, whom he had chosen and thought meet to commit the mystery of the cross unto, which the multitude was not yet able to bear: And yet he told of his death unto the people, when he spoke of jonas, and of the pulling down of the temple, and the making up of it again in three days: but so he told them of it that they understood not what was said, before that they saw it done. He had opened the mystery of the cross unto his disciples, as to them that were more strong and able, now once or twice speaking unto them plainly. But because men forget lightly that, which they be not glad to hear of, and do not lightly let sink into their hearts the thing which the mind abhorreth: the Lord jesus to confirm his apostles against the storm that was at hand, openeth unto them more plainly and distinctly, not only that his death was near, but also telleth them of the mocks and afflictions which oftentimes be more grievous than death itself. Behold (ꝙ he) we go to Jerusalem, and the son of man shallbe betrayed to the chief priests and Scribes, 
Behold we do go up. etc.  which now go about to lay in wait for him. And they will not rest to blame and accuse him until they have brought him to condemnation of death, and they shall deliver him unto the Gentiles to mock him, to scourge him, to spit upon him, and to nail him upon the cross, and when that he is dead and buried, the third day he shall rise again.  Than came to him the mother of zebedees children, with her sons, worshipping and desiring a certain thing of him. And he sayeth unto her: What wil● thou? She said unto him: Grant that these my two sons may sit, the one on thy right hand, and the other 〈◊〉 left hand in thy kingdom. But jesus answered, and said. Ye wot not what ye ask. Can ye drink of the cup that I shall drink of? and be baptized with the baptism that I shallbe baptized with? They say unto him: We can. He said unto them: Truly ye shall drink of my cup, and be baptized with the baptism, that I am baptized with: But to sit on my right hand and on my left hand is not mine to give: But it shall chance unto them, for whom it is prepared of my father. 
In the mean season james and john the sons of zebedee, because they had heard that the keys of the kingdom of heaven were given to Peter, and had heard also of the honour of twelve seats, being yet rude and dreaming of worldly things, and supposing that this kingdom and these honours should come immediately after the resurrection, because he said, the third day he shall rise: to get themselves now some excellent dignity, they sent forth their mother to be a suitor unto jesus for her sons. She after that she had done her duty and worshipped him, requiring him not to deny her suit, being required what she would, sayeth: give commandment that these my two sons may sit in thy kingdom, one on thy right hand, the other on thy left hand. jesus turning unto the children, of whom he knew that the mother was sent forth, answered them: ye know not what ye ask. Ye delight in the speaking of a kingdom, which is far of an other sort than ye dream, but at this present we must rather talk and debate of affliction, and of the cross, which is the way to the kingdom. Ye require the reward out of order, whereas first ye must travail and strive. I have opened unto you now what I must suffer. Can ye drink of the cup that I shall drink of: Can ye be baptized with the baptism that I shall be baptized with? They as yet little knowing their strength, but for the greediness that they had to obtain their petition, they answer rashly rather than valiantly, we can. But jesus was content that they said they were ready to follow his cross, but as touching the reward, because they understood not what they asked, and because it was not for that time to commonne of it, he sayeth that it is not in him to give them: but that s●ch dignity should not chance but unto them, unto whom it was given of the father, for to deserve the chief place through notable and excellent virtue. Truly to encourage all men to climb unto the highest, he sayeth: ye shall drink of my cup, but to fit one on my right hand, and the other on my left hand, it is not in me to give, unto th'one or to the other, but this shall chance unto them to whom it shall be given of my father. Every man as he doth travail, so he shall be rewarded.  And when the ten heard this, they disdained at the two brethren. And jesus called them unto him, and said: Ye know▪ that the princes of nations hath dominion over them. And they that be great men exercise power over them. It shall not be so among you, but whosoever will be great among you, let him be your minister, and whoso will be chief among you, let him be your servant: as the son of man came not to be ministered unto, but to minister, and to give his life a redemption for many. 
When tother ten afterward heard these things, they were aggrieved 〈◊〉 the two brethren, because they ●eqai●ed so great dignity. They had not yet received the holy ghost: they were led yet with certain affections of men being ambitious and envying one an other. And jesus suffered his disciples to be troubled long with these affections, to th'intent he would pluck them utterly out of the minds of them all, which should succeed in the rooms of th'apostles. And they thought, and were glad, that therefore the lord did reject the request of john and james, not because they dreamt of carnal things, where as the spiritual kingdom was in hand, but because they required honour above their merits, which other thought that it ought rather to be given to them. Therefore jesus like as he did repress the ambition of the foolish sutours, because they knew not what it was that they asked: so he repressed the envy and indignation of the other, which issewed out of the same fountain of ambition, opening unto them that there was a far diverse kind of the worldly kingdom from the kingdom of the gospel. For there in the worldly kingdom he that is less, is oppressed with the tyranny of the mightier. Here, the primacy is nothing else, but the great desire to do good unto all men. There the prouder a man is, the greater he seemeth: here 〈◊〉 is more meek in heart, 
Ye know that the princes. etc.  than he that deserveth chief to be the highest. Tha● he might fasten this doctrine in all men's hearts, he called unto him the other of th'apostles. Ye know (ꝙ he) that they that ●eare rule among the gentiles, use lordliness and tyranny upon them, whom they rule: and they that be chief, exercise their power upon their subjects. For with the hurt of the people, they provide for their own authority, and care for those things, which do not profit the multitude, but make for the stoutness and flourishing of their wealth and glory. But it is not meet to be so among you, but whosoever will bear rule among you, let him be the minister of all men, not using honour for his own commodity, but for the commodity of the people, whom he ruleth. And he that among you will have the first place, let him be the servant and the lowest of all. For he taketh upon him the chief place for no nother intent, but to look for the commodity of all men, hunting and seeking thereof neither honour nor profit. And if ye think it hard, look upon me, for whereas I am your Lord and Master and the son of God, as ye t●ulye profess, yet I take not upon me dignity and honour, nor I abuse not my power to mine own commodity. But for this I am cum, to serve all men's turns, and to wait their commodities, insomuch that it gieveth me not to bestow my life, 
And to give his life a redemption for many.  that by the loss of one life, I may redeem many. among them therefore that be thus minded, there is no cause why any man should seek after honour, neither why any should be envious at an other man's dignity: for who can envy him which studieth no nother thing, but to do an other man good, and that if need be with the loss of his life? Also if honour be given unto them, they take it not unto themselves, but yield it unto God.  And when they departed from Jericho, much people followed him. And behold two blind men sitting by the way, when they heard that jesus passed by, they cried saying: O lord the son of David, have mercy on us. And the people rebuked them, that they should hold their peace. But they cried the more, saying: Have mercy on us o lord the son of David. And jesus stood still and called them, and said: What will ye● that I shall do unto you? They say unto him: Lord that our eyes may be opened. And jesus had compassion on them, and touched their eyes, and immediately their eyes received sight, and they followed him. 
And when he went with his disciples out of Jericho, a great multitude of men followed him. And behold two blind men sat by the ways side, which when they perceived by the noise, that it was a great multitude, and asking what it should be, knew that it was jesus which passed by: when they could not see him, and if they had seen him, could not go unto him for the multitude, they spoke unto jesus with a loud voice, saying: Lord jesus the son of David, have mercy upon us. jesus made as though he heard them not, to th'intent that their faith and ferventness might be the more manifest to all men. The people seeing that jesus made no answer at their crying, and suppossing that it was painful to him, that two blind common beggars made such a clamor at his ears, rebuked them, and bade them hold their peace. But they through a constant trust in jesus, whom they heard say to be beneficial towards all men, cried out louder, and said again: Lord the son of David, have mercy upon us. jesus therefore when he had sufficiently declared their faith to them all, & had taught us by their example that we should beat at the ears of God fervently and constantly, if we will obtain any thing: stood still (for they could not follow but only with crying) and commanded them to come to him. At his word they come. jesus asketh them what they would with their great crying, and what they would that he should do for them. jesus was not ignorant what they desired, but he would that the disease that they were troubled with, should be known to all men by their own confession, that the faith of the miracle might be the more certain. Lord (ꝙ they) we desire that our eyes may be opened by your help. They speaking these things with a great affection, declare that blindness was a great grief unto them. And he is next unto light, which is very weary of his blindness. Than jesus showing his pietifull affection both in countenance and eyes, with which affection every gospeler ought to be sorry for other men's harms, touched their eyes: and forthwith their eyes being opened, they saw, and with others they followed jesus. So jesus with his touching healeth the mind blinded with worldly desires, and light is given to this end, that we may follow his steps.   

The xxi Chapter.  And when they drew nigh unto Jerusalem, and came to Bethphage unto mount Oliuete: Then sent jesus two disciples, saying unto them: Go into the town that is o●ce against you, and anon ye shall find an ass bounden, and a colt with her, loose them, and bring them to me. And if any man say aught unto you, say ye: The lord hath need of them, and straight way he will let them go. All this was done that it might be fulfilled, which was spoken by the Prophet, saying: Speak ye to the daughter of Zion, behold thy king cometh unto thee, meek, sitting upon an ass, and a colt, the fool of the ass used to the yoke. 
Therefore jesus going forward to Jerusalem, laboured about this diligently, with his disciples, to fasten in their minds, that he went to his death wittingly and willingly, and that no man should hurt him, if he would resist. Therefore he beat it into them so often, that he must go to Jerusalem and there suffer death. And whereas sometime he seemed to withdraw himself from peril, it was not for fear, but to keep himself unto the time appointed of the father. The which when it was than at hand, he did not only not hide himself, but willingly put forth himself, and so put forth himself, that with the novelty of his pomp, he stirred the minds of the whole city against him: and in the mean season he ceaseth not from miracles: he ceaseth not from preaching of the truth, also he reproveth the life of the Phariseis more freely or frankly: he casteth the merchants out of the temple, by the which things he knew that all their minds would be the more vehemently stirred against him. Whom because he had provoked against him with well doing, he made them not unfaultie, but gave them liberty that they might do the thing that they would do. Therefore now being near to the city of Jerusalem, he came into the mount of Olives, where he thought good to frame a new manner of pomp of his coming, by the which in manner he mocked the pride of this world, and by this spectacle he somewhat comforted his disciples, being yet but weak, that they might the more quietly bear the death of their Lord.  
Therefore from this hill he sent two of his disciples, saying: go ye into the village that is over against you, and as soon as ye enter in there, ye shall find a female Ass tied, and her fool with her, whereon never hath any man yet sitten, loose them both, and bring them hither unto me.  
And if any man say any thing unto you, demanding why ye loose them, whither or to whom ye lead them, make none other answer, but that the Lord hath need of them. 
All this was done. etc.  At this word they will suffer them forthwith to be brought. These things were done, partly because they should understand that nothing is to him unknown, and that he hath power to command whom he will, and what he will, if he would use his power: partly that the jews might know, at lest wise by this very token, that he was Messiah, because they saw this strange kind of entering prophesied in time passed by the Prophet Zacharie. For thus he did prophecy: Say ye daughters of Zion: behold thy king cometh to thee, meek and humble, sitting upon a she ass, and upon a colt the fool of a yoked beast.  The disciples went, and did as jesus commanded them, and brought the Ass and the ●olt, and put on them their clothes, and set him thereon. And many of the people spread their garments in the way. And other cut down ●oughes from the trees, and strawed them in the way. Ferther the people that went before, and they that came after cried, saying: Osanna to the son of David. Blessed is he that cometh in the name of the Lord: Osan●a in the highest. 
The disciples departed, they found true whatsoever jesus had told them before. By and by at the mention of the lord, the beasts were let loose, where as neither the Lord was there present, nor the disciples made any countenance of any authority that they had. In deed the owners of the beasts knew no such thing: but yet in their hearts they perceived that he which was lord over all, commanded this. The disciples because the Lord should sit the more at ease, cast on their cloaks, and so set him upon the colts back, which colt did bear the figure of the Heathen nation being unclean, and filthy following all ill desires: which when it was once covered with virtues apostolical, and jesus received upon her back, ceased any longer to be unclean: ceased to follow her old vices, being made the bearer of him who purgeth and sanctifieth all things. This she ass is the dame of the fool, (because health and redemption cometh out of the jews) but the same ass was fast tied to the lett●e of the law: Bore she was of evangelical virtues: but at the lords bidding they are both untied, and covered with the Apostles clothes. The Apostles as yet understood not these things, but yet this it was which was signified there●●, and should more plainly be understanded afterward. When jesus was now come to the foot of the hill, a great multitude of men came out of jerusalem to meet him. Yea and the multitude had such a favour unto him, that the most part of them strawed the way with their garments, some cut down boughs from the trees, and strawed them in the way. Ferther the company that went before, and also that followed, declaring themselves to be glad of his coming, sang unto him this saying out of the prophecy of the psalm. Osanna to the son of David, blessed be he that cometh in the name of the lord. 
Osanna to the son. etc.  Osanna on high. Others cried: blessed be the kingdom of our father David, the which is come. Others cried. Blessed be the king of Israel which is come: and they praised God for the miracles which they saw done by jesus.  
This honour the Lord jesus, who had ever tofore lived humble and low, suffered to be given unto him, whereby he declared that he should not be without the glory of this world, in case he were minded to have it: but that he had rather to despise it, than to embrace it, to the end it might be so much the more shame that it should be sought for of such as profess themselves to be his disciples, where as he despised it which only deserved it. Yet this honour was mere and seemly for the coming of him, who by his death should redeem the whole world.  And when he was cum to Jerusalem, all the city was moved, saying. Who is this▪ And the people said: This is jesus, that prophet of Nazareth in Galilee. And jesus went into the temple, and cast out all them that sold and bought in the temple, and ouerth●ewe the tables of the money changers, and the sears of them that sold doves, and said unto them: It is written. My house shall be called the house of prayer, but ye have made it a den of thieves. And the blind and lame came unto him into the temple, and he healed them. 
Therefore when jesus entered into Jerusalem with this strange and unwoonte pomp, the whole city was moved with this uncouth sight, saying: What man is this? The multitude which followed him, answered: This is jesus the Prophet of Nazareth, the city in Galilee. This they thought a goodly praise, although that it was far under his majesty. For the people as yet could suppose nothing of him above man. And Christ did purposely so order his life, that he uttered not openly his godly nature, which he should have persuaded in vain, if they had seen him afterward suffer death. Therefore with this ruffling, jesus entered into the temple and there forthwith began to use a certain kingdom. When he saw in the temple a fashion of a market, sum selling, sum buying, and the changers of money sitting, jesus moved with the ungodliness of the thing, according to the saying of the Prophet: The zeal of thy house hath eaten me, he made a whip of little cords, and drove all the buyers and sellers with their merchandise out of the temple, he cast down the tables of the money changers and scattered their money upon the ground: he cast down the seats of the dove sellers, alleging forth of Esay a just cause of his grief, who sayeth in the person of God: My house shall be called the house of prayer, 
My house is the house of prayer.  but ye have made it a den of thieves. By this act jesus mente an other thing. For that the temple was polluted with merchandise of bullocks, sheep, goats and doves, did not so greatly move him, but it was his mind to show that avarice and lucre would be a deadly poison unto his church in time to come, which was figured by that temple, whose religion should shortly after be abolished. For at such time is the temple which is consecrate to offer up to God spiritual sacrifice, turned into a den of thieves, when under the pretence of religion and priesthood, the people is rob. For nothing can be sincere and holy, where the love of money doth reign. And this mischief is than a thing untolerable, when it is used under the roof of the temple, when ravin is covered with the shadow of religion. There was no sort of men, against whom jesus at any time showed any more rigour, than he did towards these, and yet hath he reserved the same unto himself to be cast out, 
Also the blind and the lame. etc.  when himself shall think best. Then unto jesus being in the temple, there came the blind and lame, whom the law barred from entering into the temple. But the temple of jesus receiveth all which make speed unto health. For the blind came, that having their sight they might see jesus, whom they heard so spoken of. The lame came, that following his steps, they might come into the kingdom of heaven. As many therefore as came to him, he healed them.  ¶ When the thief priests and Scribes saw the wonders that he did, and the children crying in the temple▪ and saying: Hosanna to the son of David▪ they disdained, and said unto him: hearest thou what these say? But jesus sayeth unto them: Why not? Have ye never red? Out of the mouth of infants and sucklings thou haste ordained praise? And he left them, and went out of the city unto Bethallia, and abode there. 
The chief Priests and the Scribes through those things whereby they ought at last to repent, were the more kindled with burning in envy, when they saw the people rejoicing so lovingly on every side, and saw the great power in healing of the lame and blind, and authority in casting out of merchandise, no man being so bold to resist, and the children also crying in the temple, Os Anna to the son of David. They taking these things grievously, monished jesus to cease that crying, else it would come to pass that he should seem to acknowledge such honour, of which they judged him unworthy, where as it should have been their parts rather more greedily to praise him, and to speak well of him, which being ancient men and skilful in the law and the prophecies, seeing so many miracles, might understand that this is Messiah whom they looked for so long time. Now the children by the instigation of nature, or rather by the inspiration of God, spoke that thing, which they could not understand for lack of age. Therefore they blinded with envy, and drunken with anger, said unto him: hearest thou what these children say? But jesus stopping their mouth with a testimony of scripture, did ye never read (ꝙ he) of the mauthe of infants and sucklings thou haste made perfect thy praise? will ye therefore that I should shut their mouth, which God hath opened to praise his glory? I say unto you: God will not suffer his praise to he had in silence through your envy, in so much that if these hold their peace the stones will cry, whose hardness ye exceed. Therefore jesus leaving them with their envy, departed, and going out of the city of jerusalem, went unto Bethania, and there tarried.  ¶ In the morning as he returned into the city again, he was an hungered: and when he had spied a figtree in the 〈◊〉, he came to it, and found nothing thereon but leaves only, and said unto it: Never fruit grow on the hence forward. And anon the figtree withered away. And when his disciples saw it, they marveled, saying: how soon the fig-tree is wishered. jesus answering, said unto them: Ue●ely I say unto you. If ye have faith and doubt not, ye shall not only do this, that is happened unto the figgetre, but also if ye shall say unto this mountain, 〈◊〉 and 〈◊〉 thyself into the sea, it shall be doen. And all things whatsoever ye ask in prayer (if ye ●eleue) ye shall receive them. 
In the morning by the way as he returned unto the city, he began to wax hungry. And when he saw a figtree near the way, he came toward it, as hoping to have sum food. And when he c●me at it, he found nothing on it but leaves. Therefore as being grieved that he was deceived of his hope, he cursed it, saying: Never man see fruit of the hereafter. And when the disciples returned again the same way, seeing the fig-tree which jesus cursed, than to he withered, and the leaves fallen of, marveled and said unto him: behold the fig-tree which thou didst curse, is now withered. jesus suffered this to be done for this purpose, that he might inculcate diligently faith unto his disciples, without the which he knew that his death should be unprofitable to men. For he thirsted marvelously after the health and salvation of mankind, and now desired and longed for his death. But whereas he found an appearance of religion in the jews, he found not the fruit of faith, which only he hungered for. Unto his disciples therefore marveling at the fig tree so suddenly withered, he made answer on this wise: why marvel ye at this which is no great matter, a fig tree to wither? the might of faith can do more, which if ye possess both strong and constant, ye shall not only do, which ye saw chance unto the fig tree, but also if ye say to this hill, remove the from thy place, and go into the sea, your commandment shall be done forthwith. And whatsoever ye shall ask in your prayers, so that ye have a sure trust, ye shall obtain.  ¶ And when he was cum into the temple, the chief priests and elders of the people came to him as he was teaching, and said: By what authority dost thou these things? And who hath given the this authority? And jesus auswering, said unto them: I also will ask you a certain thing, which if ye tell me, I will also show you with what authority I do these things. The baptism of john whence was it▪ from heaven or of men? But they thought with themselves, saying: If we say, from heaven, he will say unto us: Why th●n did ye not believe him? But if we say of men, we ●eare the people. For all men take john as a Prophet. And they answering to jesus, said: we cannot tell. And he said unto them: 〈◊〉 I do tell you with what authority I do these things. 
And when he entered into the temple and taught the people, the chief priests and certain of the seniors of the people, not suffering him to be there in his kingdom freely, go unto him and say. By what authority dost thou these things? And who gave the this authority? For sith no man gave him this authority, either he must say that it was given him of God, or else of Belzebub. If he had said of God, he should have said truth, but he should have done nothing but provoked them. For they ask not that they will believe, which might appear by the thing itself, but falsely to reprove and blame. jesus therefore not ignorant of this thing, requi●ed their question with an other, as though a man should drive out one nail with an other. I will ask you (ꝙ he) a certain thing, and if ye answer me to that, I will answer to your question. The authority whereby john did baptize, from whence came it unto him? from heaven or from men? They took deliberation with themselves, what they should answer. For they saw it was a question with two pikes, and that they must needs fall upon the one. They thought in their minds, if we say from heaven, he will forthwith say unto us: why than did ye not believe him? for he preached the kingdom of God, and witnessed with me. But if we say, of men, it is to be feared lest the people will make a sedition, because all men took john for a Prophet. Therefore lest they should be reproved they made answer that they could not tell. Than spoke jesus: And I will not tell you (ꝙ he) from whence I have this authority.  ¶ And what think you? A man had two sons, and came to the first, and said: Son go to day, and work in my vinyeard. ●e answering, said▪ I will not. But afterward, he rep●uted and went. Than came ●e to the second, and said likewise: And he answered and said: I will sie, and went not. Whether of them twain did the will of the father's And they say unto him, the first. jesus sayeth unto them: verily I say unto you, tha● the publicans and harlots got before you into the kingdom of God. For john came unto you by the way of righteousness, and ye believed him not, and the publicans and harlots did believe him. And ye when ye had seen it, were not moved afterward with repent 〈◊〉 to believe him. 
But because a simple and plain question could not wring out the confession of truth, jesus putteth forth an other question by a riddle, that unwares they shall give sentence against themselves: what think ye (ꝙ he) of that I will propose now? A certain man had two sons. He came to the one and said: Son, go and work this day in my vineyard. He answered frowardly, I will not. But straight afterward repenting himself, he went into the vinyeard. The father likewise came to the other son and said: go, and labour in my vinyeard this day. He answereth readily, lo I go sir, and yet he went not. Therefore of these two, whether think ye fulfilled his father's will▪ They not understanding to what end these went, answered: The first son, which repenting forthwith, went into the vineyard. Than jesus turning the parable upon them, said: certainly I tell you truth, that the publicans and ●ommon women shall go before you in the kingdom of heaven. They being rebels against God before with their wicked life, yet by and by touched and moved by penance obeyed the doctrine of the gospel. Ye which be the people of God by title and profession, and ye which said in times passed, and this day say, we will do all things whatsoever the Lord sayeth unto us, which also have ever in your mouth the precepts of God, and the lords temple, the lords temple, the lords temple, being so many ways provoked, cannot be moved to penance. For john came showing you the way of righteousness, and that the wrath of God was at hand, and the axe set at the tree roots, unless forthwith ye would repent. Ye saw the Publicans and common women (desperate folks after your judgement,) obedient unto him. Ye could not be moved unto penance neither by the great holiness of john, neither by his wholesome doctrine, neither by his threatenings, neither by the example of the publicans and common women. So it cometh to pass, that they through faith, take from you the kingdom of God: ye vainly professing God with your mouth, be shut out for the unbelief of your mind.  ¶ Heathen an other similitude. There was a certain man an householder, which planted a vinyeard, and hedged it round about, and made a wine press, and builded a ●wer, and let it out to husbandmen, and went forth into a strange country. And when the time of fruit drew near, he sen●e his servants to the husband men to receive the fruits of it. And the husband men taking his servants, did bear one, killed another and stoned another. Again he sent other servants more than the first, and they did unto them like wise. But last of all he sent unto them his own son▪ saying: They will have my son in reverence. And the husband men when they saw the son, they said in themselves. This is the heir, cum let us kill him, and let us enjoy his heritage. And they took him, and cast him out of the vinyeard, and kyled him. Than when the Lord of the vinyeard cometh. what will he do unto those husband men? They say unto him: Sith they be ill ●e will truly destroy them, and will let out his vinyeard to other husband men, which shall deliver him the fruit in due season. 
He put them another parable even as dark, where with he doth recite servilely, and layeth before their eyes, their notable unkindness, which being provoked by so many benefits of God, did not only not amend, but also ●ruelly killed the prophets one after another, which were sent, that at their preaching they might once repent. And not content herewith, finally they would kill the son of God himself, and that after that he was cast out of the vinyeard, showing as it were by the way the place where he should be crucified. By the which communication he declareth both that their invincible malice is unworthy pardon (seeing that nothing was omitted that might call them back to a better mind) and that he should suffer nothing of them, which he knew not of before. This was the parable. There was (ꝙ he) a certain householder, which planted a vinyeard, and hedged it about and digged in it a cistern, to receive the sweet wine that was pressed out of the clusters of grapes, and built in it a lodge for the keeping of the vinyeard, and so when it was well garnished, he set it out to husband men: that they should trustily till it, and tender the fruits unto the lord. This done, he went far of. Now when the time of gathering the fruit approached near, he sent his servants to receive the fruit of them. But the husband men did not only not deliver the fruits that were due, but also laid hands upon his servants, and bet sum, killed sum, and stoned sum to death. This known the householder did not forth with punish them, but looking that they should repent and amend, sent unto them a greater number of servants than he did before: trusting that they being kept under and in awe with the multitude, they would do their duty. But they handled them also no more gently, than they handled the other before. The householder suffered this displeasure also, and finally to overcome them with softness and gentleness, he sent unto them his own son, saying with himself: although they have been cruel toward my servants, yet at the least they will use my son reverently, when they see that he is cum. But the husband men the more they were provoked to repentance, the more they were stirred unto cruelties. For when they saw the son, they did not reverence him, insomuch that forthwith they consulted to slay him, saying: this is the heir, cum let us kill him, and we shall take his inheritance. And by and by they laid hands upon him, and plucked him out of the vinyeard and killed him. Therefore (ꝙ he) when the Lord of the vinyeard shall come, what shall he do to those husband men? The Phariseis answered: those ill men he shall ill entreat and destroy, and set out his vinyeard to others, which may trustily render the fruit in time unto the Lord whithe let it out. So they deceived by this riddle, condemn themselves with their own mouth: pronouncing, that they themselves for the invincible frowardness of their mind be worthy punishment, and that the gentiles be worthy to be received to the grace of the gospel, which will till the vinyeard more trusttely than they did.  ¶ jesus sayeth unto them: Did ye never read in the scriptures? The ●●oue which the builders refused, the same is made the head of the corner: this is done of the lord, and is ma●uailouse in our ●yes. Therefore say I unto you, the kingdom of God shallbe taken from you, and given to a nation, which shall do the fruits thereof. And whosoever falleth on this stone, shallbe broken in pieces▪ But on whomsoever it falleth, he shallbe all to bruised. 
After these things, jesus showed that through their frowardness he being condemned and rejected, should die a spiteful death, but by his resurrection through the power of the father, he should be made notable throughout all the world and should be so sound and strong, that whoso stumbled against him, should be his own destruction. And that in declaring of this he might less offend them, he bringeth a prophecy out of the psalm. Never 〈◊〉 ye in the scriptures (ꝙ he) the stone which the builders did refuse and cast away, the same is made the head of the corner? This is done of the lord & it is wonderful in our eyes: signifying that they builded the synagogue, but casting out Christ, without whom no building was sure: but yet the stone rejected of them, should be in great estimation & price in the church of the Gentiles. And therefore jesus did add: therefore I say unto you, the kingdom of god shall be taken from you, which ye despise being offered unto you, and it shall be given to other people, which shall bring forth fruits meet for the gospel. And as this stone shall bring health to them that obey the gospel, so it shall bring destruction unto them that be disobedient through unbelief. For whoso stumbleth at this stone, shallbe broken. Again upon whom this stone falleth, he shallbe bruised.  ¶ And when the chief priests and Phariseis had heard his parables, they perceived that he spoke of them. And they went about to lay hands on him, but they feared the people, because they took him as a Prophet. And jesus answered, and spoke unto them again by parables, and said. 
At length, of the conclusion of this communication, first the chief priests and Scribes understood that he spoke the former parables also against them, in the which they being deceived, gave sentence against themselves. And therefore their madness was so set a fire, that they would forth with have laid hands upon him: But they feared the people, because jesus was made much of, of many, and taken for a Prophet.   

¶ The xxii Chapter.  ¶ The kingdom of heaven is like unto a man that was a king, which made a marriage for his son: and sent forth his servants to call them that were bidden to the wedding, and they would not come. Again he sent forth other servants, saying: Tell than which are bidden. Behold I have prepared my dinner, mine oxen, and my fattewares are killed, and all things are ready, cum unto the marriage. But they made light of it, and went their ways, one to his farm place, another to his merchandise, and the residue took his servants, and entreated them shamefully. And when the king heard thereof, he was angry, and sent forth his men of war, and destroyed these murderers, and brent up their city. 
Again jesus added an other parable, to print the more surely in the minds of the jews, that it came to pass by their own obstinate malice, that they were rejected from salvation of the gospel, and that the Gentiles shall take & enjoy, that that they made themselves unworthy of. There is none excluded from the kingdom of God, but this honour was given to the nation of jews, that they were called first of all, & gently called, not unto sour or vile things, but unto a marriage, that is to honour, delicates, & liberty of the gospel. And they were not invited only by the prophet john, & by Christ himself, but also after his death, they should be called by the Apostles: and the preachers of the gospel should not go to the gentiles before that for their diligence and well doing, they had been arrayed long of the jews with many mocks, & punishments: that they can ascribe it to no man, that afterward they shall be punished with so many miseries, which despised God's goodness, so often offered unto them. This is the similitude. The kingdom of heaven (ꝙ he) is through you made like to a certain king, who making a bridal to his son, sent out his servant, to inu●●e and call many to his sons marriage. But they once called, would not cumme. Then the king sent more servants to bid them more diligently to make haste unto the wedding now in a readiness, and to say to them in his name: Behold the dinner is ready, my oxen and my poultry be killed, and all other things be in a readiness. Now nothing lacketh but coming of the geastes, that the preparation be not made in vain. But they again neglected the bidder. And when the bidders called upon them, every man made his excuse: one said, he must goose e his manor or farm place, that he had lately bought: another said, he must go look upon his oxen, which he had bought: Another said, he had late married a wife, from whom he could not depart. And these men were only mad to themselves which preferred certain vile and filthy cares of frail things, before a feast of such felicity. But other joined cruelness unto their unkindness. For the kings servants, which did once or twice invite them unto so great honour, they handled and used very sore with many rebukes, and at length killed them also. 
And when the king, &  The which doing when the king heard of, he took it very grievously: and turning his gentleness, which they had so despised, into a rage, and sending forth men of his guard destroyed these murderers: and not content with that, set their city a fire also. These things spoke jesus prophesying unto them covertly the destruction of the city of jerusalem: and by and by he giveth intelligence that the gentiles shallbe called on every side unto the gospel, as those which were better than the jews.  ¶ Than said he to his servants: The marriage is prepared, but they that were invited were not worthy. Go ye therefore to the high ways, & as many as ye find, call to the marriage. Than his servants went out into the high ways, and brought together as many as they could find, both good and bad, and the wedding was furnished with geastes. The king came in to see the geastes, and when he spied a man there which had not on a wedding garment, he sayeth unto him: Friend how camest thou in hither nor having a wedding garment? But he held his peace: Than said the king to the ministers. Bind him hands & feet, and cast him into the utter darkness, there shallbe weeping and gnashing of teeth. For many are called, but few are chosen. 
Than he said unto his servants, the bridal is ready: but because they that were called, declared themselves for to be unworthy for this feast, which not withstanding I prepared chief for them: run abroad every where in streets and cross ways, and call to the bridal indifferently, whomsoever ye find, worthy, unworthy, febie, maimed, blind, and lame, till my house be full. The servants went forth and brought together a multitude of all sorts gathered together from all places, and the feast was replenished with geastes. After this, jesus because he had showed before, that the jews should be grievously punished, which afflicted the apostles, calling them so often, and at length killed them, declareth also that they shallbe sore punished which once professing the life of the gospel, return again to the filthiness of their old life. The king (ꝙ he) went in to see the geastes sitting at the table, and among others he saw one there, which had not on his wedding garment. Friend (ꝙ he) how camest thou in hither, sith thou hast not thy wedding garment? But he being put to shame was dumb, and had nothing to say. Than the king commanded his servants that they should bind him hands and feet, remove him far from the feast, and cast him into great darkness, where is weeping and gnashing of teeth, the honour and the light of the feast being changed into a vile prison, & great pleasure being changed into great tor●ment. Further though many be called, yet few be chosen all be called freely, bu● none be chosen but they that obey their calling, and they that unto the ●ude answer unto the goodness of God towards them, continuing in the study and love of the evangelical godliness.  Than went the Phariseis and took counsel how they might tangle him in his words. 
The 〈◊〉  And they sent forth to him their disciples with the Herodians, saying: Master, we know that thou art true, and teachest the way of God truly, neither regarded thou any man, nor thou haste respect of persons. Tell us therefore, how thy likest thou? Is it lawful that tribute be given to Ceasar, or not? And jesus perceiving their malice, said: why tempt ye me, ye Hypocrites? Show me the tribute money: and they took him a denary, and he said unto them: whose image is this, and superscription? They said unto him: Caesar's▪ Than said he unto them● give therefore unto Ceasar, the things which are Caesar's, and unto God those things that are gods. When they had heard these words, they marveled, and left him, and went away. 
When the jews perceived that they were touched with these parables, they were not yet moved unto penance, insomuch that now they mused in their minds nothing else but how that jesus might be killed. So great a mischief is envy and ambition. They had a will to murder, but they lacked opportunity. They feared not God, the revenger of such mischiefs, but they feared the people. They thought therefore to go a contrary way, and to do the thing with such secret undermining, that the envy of the deed should redound and rest upon Ceasar and his officers. 
And they sent forth to him. etc.  Therefore for the time, they dissembled their anger and went away. But consulting among themselves, it was thought good, that certain should be subornated and setforth to propose a question unto jesus, and to take him in his answer, and to bring him into the prince's danger, that by them, as being guilty of treason, and the author of sedition, he might be put to death, the Phariseis having nothing to do with the matter. And their invention was this. When jewry began now to be tributary to the Romans, king Herode the son of Antipater was made officer of August to gather the tribute: And of this thing every man had not like opinion: for some thought it not meet that the people dedicate unto God, should pay tribute to princes that were idolators. And in this opinion were they which held with the Phariseis. Again there were sum the favourers of Ceasar, which said that tribute ought to be paid: & the maintainers of this opinion were called Herodians, because Herode was the officer to gather the tribute. A little before there were two, Theudas and judas, which whilst they did defend openly that the jews, a people dedicate unto god, ought no tribute to any profane prince, were put to death like seditious persons. Now the Phariseis trusted that Christ favouring religion more than Ceasar, being profane and wicked, would pronounce and judge according to his accustomed liberty against the Herodians, that tribute should not be paid to Ceasar: and forthwith by them should be accused unto Herode, and should be punished like as The●das and judas were before. And if he had pronounced that tribute should be paid, than they would have laid to his charge that he had flattered wicked princes, and not favoured gods religion. Therefore they do subornate, and send forth certain of their disciples, which, the Herodians being present with a great numbered of men, that the thing should not lack witnesses, colourably with fair speaking should entice him into their net. So great was their blindness, that the thing so often attempted in vain, they would not rest. Neither be they ashamed of their inconstancy, now calling him master, where before they laid to his charge that he was possessed with the spirit of Beelzebub. And they commend his liberty, that he should not fear to offend the Herodians. Master (ꝙ they) we know that thou art true, thou flatterest no man, thou liest nothing: But thou dost teach with great liberty the pleasure of god, not the fantasy of men. For thou fearest no mortal man, and regardest no person. Tell us therefore what ye think: Is it leeful for the people of jews which is dedicated to the religion of God, to pay tribute unto Ceasar, or no? And shall we give it hereafter, or no? But jesus to show that their crafty flattering could not deceive him, so ordered his answer with wonderful wisdom, that he endangered himself to neither of the factions: but monished them what did moste appertain unto their salvation: that is, to pay unto God the high Prince, 
Is it lawful that tribute? etc.  the tribute of godliness. Ye Hypocrites (ꝙ he) why do ye tempt me? Show me a coin of the tribute. For they went about to catch jesus in his words. He again catcheth them in their answers. Therefore they showed him a Denarie, which had the Image and name of Ceasar. And to declare that he came not for this purpose to make laws of these things, which pertain nothing unto Godliness, and the which for the time may be well or ill done, when he saw the coin, as though he knew no such letters nor Images, who went only about heavenly things: he asked whose title and Image it was. Answer was made: Caesar's. Than said jesus: Rendre therefore unto Ceasar, if any thing appertain unto Ceasar, but first of all render unto God, 
And unto God. etc.  the things that appertain unto God: meaning that it is no hurt to godliness, if a man being dedicated to God, do give tribute to a profane prince, although he own it not, desiring rather to be obedient, than to provoke and stir him: chief in that thing which maketh a man poorer, but not ungodly. Otherwise if he doth exact that which maketh us ungodly, it is not now the tribute of Ceasar, but of the devil.  
When they had this answer they marveled: first because they perceived that their subtle devise was not hid from him: Furthermore for his wonderful wisdom, whom man's craftiness went about to deceive in bain. They marveled truly, but they were not changed. And forsaking him, they left of to provoke him, sith they could not overcome him: but they did not leave of to hate him, whom they ought to love.  The same day came unto him the Saducees (which say that there is no resurrection) and asked him, saying: Master, Moses' said: if a man die, not having a child, that his brother should marry his wife, and raise up seed to his brother. There were with us seven brethren, and the first married a wife, and died without issue, and left his wife to his brother: likewise the second, & the third, unto the seventh. last of all died the woman also. Therefore in the resurrection, whose wife shall she be of the seven? For they all had her. jesus answered and said unto them: ye do err not knowing the Scripture, nor the power of God: For in the resurrection they neither marry, nor be married, but are as the angels in heaven. 
Therefore when the Phariseis and the Herodians were departed, the Saducees came unto him. That faction among the jews, is more gross and less learned, disagreeing from the Phariseis in this, that they deny the resurrection: In somuch that they believe not the Angels to be, nor the souls to be, after they be separate from the body, thinking nothing to be but that which they see. They when they heard Christ make often mention of everlasting life, and of the world to come, and of the resurrection of the just, they come unto him to try whether he agreed with the Phariseis, or taught contrary to them, that they might reprove him if he were against them, or else laugh him to scorn, if he agreed with the Phariseis. Therefore they do object unto him this hard question. 
There were with ●s seven brethren.  Master (ꝙ they) Moses made this law: If a man having married a wife, depart without children, that the brother of the dead should marry the widow left of his brother, and coupling with her should raise up issue to his brother departed. There were among us seven brethren, of whom the first married a wife, and departed without children. The next brother married her, who also died without issue. Likewise it chanced to the third, & the fourth, unto the seventh, all died without issue. At last the wife died also, which was married to seven brethren. Therefore in the resurrection, which of all them shall have her to his wife▪ For she cannot be a common wife for them all, and all married her indifferently. To this question because it was more of ignorance than of malice, jesus did vouchsafe to make answer. For he that erreth by ignorance is worthy to be taught. But they that propose questions of mere malice, be not worthy to be answered. Ye err (ꝙ he) which read the scriptures, but ye understand them not: and imagining nothing above bodily things which ye see, ye know not the power of god, who is more wonderful in things, which be not seen. Here where men by courses be borne to die, wedlock is used for propagation and bringing forth of mankind. But where now mortality shallbe swallowed up and consumed, and men shallbe spiritual, which thing shall come to pass in the resurrection, the which shall restore us again, being the same in deed that we were, but yet changed after another sort, there shall no man marry, nor no woman shallbe married. For there shall need no generation where no death shall be. Further, they that pertain to the resurrection of the just, live without matrimony like the angels of God in heaven: recording now here and minding to their power, that they shall come to in the resurrection. For they had rather get souls to God, than bodies to the world.  ¶ But as touching the resurrection of the dead, have ye not red that which was spoken to you of God, who saith? I am the God of Abraham, and the God of Isaac, and the God of jacob. God is not the God of dead, but of living. And when the people heard this, they were astonished at his doctrine. 
After this, jesus noting secretly this so foolish a question to spring of a false persuasion, for that they believed not the resurrection: disdained not to weed this opinion also out of their minds, teaching them also that this is taken out of the books of Moses, by whose authority they opposed jesus. Why have ye an ill opinion of the resurrection of the dead as though Moses taught it not openly, whose writings ye read grossly, and nothing diligently? Have ye not red in his books what god saith? I am the god of Abraham, and the god of Isaac, and the god of jacob. If they had perished wholly by the death of the bodies, he would not say that he is their god, but that he was their god. But if he be their god, truly their souls do live, and they wholly do live in manner by the hope of resurrection that shall be, God is life, and he is not God of the dead which now be not, but of the living. So he taught them resurrection to be, but not to be after such sort, as they imagined it to be, when they proposed a foolish question of seven brethren. The people when they saw every man's mouth stopped with wise answers, they marveled at his effectual and ready doctrine.  ¶ But when the Phariseis had heard that he had stopped the mouth of the Saducees, they came together, and one of them being Doctor of law, asked him a question, tempting him, and saying: Master, which is the great commandment in the law? jesus said unto him: Thou shalt love the lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbour as thyself. In these two commandments hang all the law and the Prophets. 
The Phariseis were not displeased that the Saducees were put to silence, chief in a matter wherein they were clean contrary one against another. Therefore when the Phariseis saw them put to silence, and rebuked also for ignorance of scripture, they taking heart of grace again, gather together, and set forward a certain doctor of law, which should go unto jesus with a clerkly question, that either he might reprove him of ignorance, or else he himself bear away the praise of learning. Master (ꝙ he) which is the chief commandment in the law? jesus purposing to show that they which crack of the profession of the law, be furthest from keeping of the greatest commandment in the law, which wholly flame with envy and hatred of their neighbour, and with other vices which have none affinity with Christian charity: and that no man loveth God, which is unjust to his neighbour, answered: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and all thy mind: This is the chief and greatest commandment. The which no man doth perform and keep, unless he keep also the second like unto that: For this: Thou shalt love thy neighbour as thyself, doth depend of the other. And whatsoever is commanded in the whole law, whatsoever the Prophets teach, all that is comprised in these two commandments. For whosoever loveth God with all his heart, will neglect nothing that he hath commanded: And he that loveth his neighbour as himself, he will not steal, he will not commit adultery, he will not bear false witness, he will not desire his neighbours substance. Finally he will do nothing to an other, which he would not to be done to himself. Than the Pharisey which was become now almost of a tempter a disciple, 
In these two commandments. etc.  said: Master, thou hast spoken truly and rightly, that there is one God, and no nother but he and that he only ought to be loved above all things, with all our power, and that we must bend all our affections towards him only: and that to love our neighbour as ourself, is more than all the holocaustes and sacrifices. jesus seeing that he had answered wisely, and went not forward to lie in wait, sayeth unto him: thou art not far from the kingdom of God. For he perceived what was best, he lacked only this, to follow in affection and heart that that he understood. And in the mean time he touched secretly the conscience of certain Phariseis, which laid deadly wait for jesus. And therefore whereas they demanded only of the chief commandment, the keeping of the which they falsely took upon them: he purposely added the second, concerning the love of their neighbour, for as yet they supposed not that Christ was God, but to be their neighbour, and one that had done much for them, they could not deny: against whom notwithstanding they did devise that, that no man would should have come unto himself.  When the Phariseis were gathered together, jesus asked them, saying: What think ye of Christ? whose son is he? They said unto him. The son of David. He said unto them: How than doth David in spirit call him Lord? saying: The Lord said unto my Lord: sit thou on my ryghthand, till I make th●ie enemies thy footstool. If David than call him Lord, how is he his son? And no man was able to answer him any thing, neither durst any man from that day forth, ask him any more questions. 
But now whereas a greater company of Phariseis were gathered together, jesus being tempted of them with so many questions, proposed unto them again a question, signifying unto them somewhat obscurely and darkly that which he left to be declared afterward by his Apostles in time convenient: that he had not only the nature of man which they saw, and upon which they would show their cruelty, but also that he had the nature of God, the which sum what they might have conjectured of ●is deeds, unless envy, hatred, ambition, avarice and other vices, had blinded their minds. Therefore he demandeth of them being gathered together, what they thought of Messiah, whose son he should be, that is, of whose stock he should come. They answer forthwith: of David. Than said jesus: what meaneth it that David in the mystical Psalm inspired with the heavenly ghost, calleth him Lord, whereas he is his son? For it is written: The Lord said unto my Lord, sit on my right-hand, until I make thine enemies the stool of thy feet. How agreeth it if he be the son of David, that the father calleth his son Lord? And there was not one of them that could loose this knot, because that they could as yet think nothing of the godly nature of jesus. For Christ as he was the son of David, touching the body of man: so touching the divine nature, he was Lord of all, and not of David only. And after this no man durst question with him when they saw that the baits and snares which were laid for him, redounded upon their own head.   

¶ The xxiii Chapter.  Than spoke jesus to the people and to his disciples, saying: The Scribes and the Phariseis sit in Moses' seat. All therefore whatsoever they did you keep, keep and do: but do not after their works, for they say and do not. For they bind together heavy burdens, and hard to be borne, and lay them on men's shoulders, but they themselves will not lift at them with one of their fingers. And they do all their works to be seen of men. 
THerefore when jesus had put them so often to silence, in the presence of the multitude, lest their authority should utterly decay with the people, over whom they were set to be doctors and teachers, he declared that they ought to be heard, but not to be followed. For although it is most agreeable, that he that taketh upon him the office of a teacher, should get credit and authority to his doctrine, by virtuous living: yet it is not expedient utterly to despise the wholesome doctrine for the naughty life of the doctor. The reverence which their manners do not deserve, must be given unto the author, whose commandments they recite, and preach. For the law of god is not polluted, though it be uttered by the mouth of a naughty preacher. Truly unto him it is unprofitable, but it is profitable to the taker. Therefore jesus turning away from the Phariseis, in whom he saw no hope of better life, he speaketh unto the people, and the disciples on this manner. The Scribes & the Phariseis utter themselves what corrupt minds they have, how envious, how covetous, how greedy of vain glory they be. But yet for the authority of their office they must be heard. They occupy the chair of Moses, whose law they teach. The things that they teach are holy: for they reach the doctrine of other and not their own, but their life is far and wide in distance from their doctrine. 
Al therefore whatsoever they hide you keep, keep & do. etc.  Wherefore whatsoever they prescribe and point unto you by th'authority of Moses, keep it and do it: but beware that ye frame not your manners after their life. If they lived as they teach, ye ought wholly to follow them. Now they do not as they teach. They exact more than the law of other men with great severity, and they pardon themselves. They be very rigorous toward others, and gentle to themselves. For they bind together hea●y and intolerable bundles of commandments, and lay them upon other men's shoulders, which they will not vouchsafe to touch with their finger. For they load the law heavy enough of itself, with their constitutions, to get them a fame of learning and holiness. And if they perform any thing according to the commandment of the law, they do it not with their heart, but for praise and fame of the people. They be players, and as disguised persons they play their part, with a counterfeit viser of religion, to be seen of men. But no man keepeth the law but he that doth as the lawmaker would, he requireth chief a pure and sincere mind. But these men whatsoever they do, do it to hawk for a vain opinion of holiness, with the simple people.  And they set abroad their phylacteries, and enlarge the borders of their garments, and love the uppermost seats at feasts, and to sit in the chief place in counsels, & gritinge in the market, and to be called of men Rabbi. But be ye not called Rabbi. For one is your master, that is Christ, and all ye are brethren. And call no man your father upon the earth. For one is your father which is in heaven: neither be ye called masters, for one is your master, that is Christ. He that is greatest among you, shallbe your servant. But whoso exalteth himself shallbe brought low, and he that humbleth himself, shallbe exalted. 
For when God (after that the commandments of the law were given) added: Thou shalt tie them in thy hand, and they shall not be removed from thine eyes: meaning thereby, that we ought never to forget the commandments of God, but after their rule to frame all the doings of our life: these men neglecting utterly to keep the commandments of God, yet they magnify themselves among the people with a false appearance. They walk up and down bearing about broad phylacteries, they go with broad & gorgeous imbroderinges, and show forth the commandments of the law written in them, where as in their life they never appear. These should have been written in their hearts, and expressed in their life. So they should please the eyes of God, unto whom only our life should play her pageant. But this beholder and looker on despised, they seek after vile praise of the rude multitude. And whereas it becometh a teacher every where to express noble virtue in his manners and sayings, and also in his countenance, these men do nothing else but that that is very vain, and also scant worthy and meet for man. If they be called any where to supper, there they place themselves chyldishly and ambitiously, because the more honourable place is offered unto them: In synagogues and common counsels, they love the honour of the high seat. When they be in the market, 
And to be called of men Rabbi.  they rejoice to be saluted honourably. They set up their combs as often as they hear of the people that honourable title, Rabbi: as who saith, they only be worthy of honour, or be only wise: where as for this they be least esteemed with god, because they seem to themselves greatest: and in this they be most foolish, because they seem to themselves most wise. Honour is due only to God, who only is great in deed, and to be honoured: The praise of wisdom is due only to God, and authority is due only to God. If any of these things be in men, it is but a certain shadow only, if it be compared to the greatness of God, and it cometh also from the bountefulnesse of God. Therefore if men yield any honour unto men for the gifts of God, which they suppose to be in them, he to whom it is given ought not to challenge it to himself, but to yield the whole unto him from whom he hath all, yea and that freely, if he hath any goodness. But I would not that ye my disciples should be like unto them: but rather remembering my example and doctrine, flee the arrogant name of wisdom, nor please not yourselves if any man call you Rabbis, that is to say, our masters. For there is one unto whom this name truly agreeth, and this is your common master. But you in comparison of him be nothing else but fellow scholars and brethren together: among whom mutual charity maketh all like. And it is not comely that any man prefer himself before another: but the contention is far contrary, that is to say, that one give honour to an other, and one with gentleness and duty prevent an other. Therefore call no man master in earth, seeing that whatsoever wholesome doctrine ye have, ye have it all of God, and be bound to him for it. By him he teacheth, whosoever teacheth rightly. By his inspiration he profiteth, whosoever truly profiteth. Nor yield not hereafter unto man in earth, the honourable name of father, sith ye have once professed the heavenly father, unto whom ye be bound both for life, and for whatsoever ye have, and upon whom ye do wholly depend. Let no man therefore challenge unto him the honour due unto God only, let no man give that to man which is due to God only. To whom only all praise, honour, and thanks, must be given. If any man teach well, let the wisdom of God be praised in him, which doth show forth and communicate herself by him. If any man doth the part of a father in diligence and carefulness, let the goodness of God be praised in him, which doth provide for you by him. But the lord jesus spoke not these things as though it were a wicked thing to call a master by the name of master, or call a parent by the name of a parent: but by this communication he endeavoureth to pluck out utterly from the minds of his, their pharisaical ambition, which challenge unto them that, that was Gods, & requireth honour of the people for the doctrine, which was not theirs, but Gods: as though they were the authors, and not rather ministers. Furthermore he noted the simplicity and flattery of the people, which praised them immoderately, as though they were more bound to men than to God. 
Whoso exalteth himself. etc.  And because he perceived that there sprang of such ambition, poison and destruction of the congregations, therefore he finisheth his communication with this clause: he that is greatest among you, he shallbe your minister. For what he hath, he hath received it else where, and hath received it freely: and hath received it for this, that he should give it to other. Therefore the greater he is by the gifts of God, he shall not be the more arrogant, but the more careful to bestow them, and the more lowly and humble: lest he should lose at once by arrogancy that, that god's liberality hath given unto him. Let him give all the glory unto God the author, chalengeing nothing unto himself, but the diligence of an humble minister. He is great in deed, which is least in his own conceit. And he beginneth now to be least with God, which is great in his own conceit. And if a man crack and advance himself of the free gifts of God, being spoiled of them whereof he maketh himself unworthy, of the greatest, he is become the least. Contrariwise he that doth submit & humble himself, knowledging and setting forth his weakness, and knowledging the gifts of God, whereby he is great, or else showing and uttering them to the profit and commodity of his brethren: he because he provoketh god's liberality through his modesty, the gifts being increased, of great, he is made greater.  ¶ But woe unto you Scribes and Phariseis, Hypocrites: For ye shut by the kingdom of heaven before men, for ye neither go in yourselves neither suffer ye them that come to enter in. 
After these, jesus turning to the Scribes and Phariseis, inveigheth, and speaketh against their malice openly, and very frankly, threatening them with the vengeance of God: that either they might repent for shame, or else might turn to better for fear of punishment: and the counterfeityng of holiness set apart, might begin to be the servants of the evangelical godliness. Woe be to you (ꝙ he) ye Scribes and Phariseis, Hypocrites, who professing the knowledge of the law, and therefore in manner keep the keys of the kingdom of heaven: ye do not only not enter yourselves▪ but ye shut the doors against them that would come in, unto whom ye ought to open the doors: and ye resist them that be in a readiness of themself, whom if they were slack, ye ought to prick forward. For whereas ye see that the light of the gospel is now present, yet for your glory and for your advantage, ye keep the people in the shadows of the law, excluding them from the truth.  Woe unto you Scribes and Phariseis, Hypocrites. For ye devout widows houses, and that under a pretence of long prayer. Therefore shall ye he the more grievously punished. 
Woe be to you Scribes and Phariseis, Hypocrites, who under the colour of religion, devour widows houses, whom ye deceive with a false cloak of holiness. For ye counterfeit long prayer openly, whereas your minds in the mean time look for nought else, but for a pray of the foolish women, which still believe that in the mean season ye talk with God.  ¶ Woe be unto you Scribes and Phariseis, Hypocrites, for ye wander about the sea and land to make one prosylite, and when he is become one, ye make him two fold more the child of hell, than ye yourselves are. 
Woe be to you Scribes and Phariseis, Hypocrites, because ye walk about the lands, and seas, to entice sum one of the Gentiles to the profession of the law, who, when he is brought in with hope to learn the law, is brought in such case through your superstitious doctrine, and perverse manners, that he is not only not made a pure worshipper of God, and heir of the kingdom of heaven: but also a more wicked jew than he was being heathen, and more in danger of hell, than ye be. For it cometh to pass in manner, that the scholars oftentimes pass their naughty masters.  Woe be to you, ye blind guides: For ye say. Whosoever sweareth by the temple; it is nothing, but whosoever sweareth by the gold of the temple, he is guilty. Ye fools and blind. For whither is greater, the gold, or the temple, that sanctifieth the gold? And whosoever sweareth by the altar it is nothing, but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: For whether is greater, the gift or the altar, which sanctifieth the gift? Whoso therefore sweareth by the altar, sweareth by it, and by all things that are upon it. And whosoever sweareth by the temple sweareth by it, and by him that dwelleth in it. And whoso sweareth by heaven, sweareth by the seat of God, and by him that sitteth upon it. 
Woe be to you ye blind guides, which take upon you to be teachers, and know not what ye teach, swerving from the scope and end of the law: and wresting all thing to no other end, but to your own lucre. For ye say, whosoever sweareth by the temple of the lord, is not bound by his oath: but whoso sweareth by the gold, that is in the temple, he is bound by his oath, less esteeming, through a corrupt judgement, those things that be holy of themself, than those things that make for your avarice. Or else ye foolish and blind, answer me: which is holier the gold that doth garnish the temple, and is turned to your lucre, and into matter of your excess and riot, or the temple itself? whose holiness causeth that the gold being profane in other places, is there counted holy. Also ye say: he that sweareth by the altar is not bound by religion: but he that sweareth by the gift that is, set upon the altar, is bound by his oath. O blind teachers, for whether ought more to be esteemed the gift, or the altar which sanctifieth the gift? For the gift is holy by no nother means, but because it is set upon the holy altar. And here through corrupt judgement, ye will have the gifts esteemed holier than the altar, because they turn to your profit, whereas the temple and the altar be built to the worship and glory of God, which ye little regard. With these your inventions what else do ye, but subvert the law of God, which forbiddeth all perjury? For like as by a gloss ye subvert the commandment of the honouring of father and mother: so here ye teach perjury. It were high perfection utterly not to swear, but yet whosoever sweareth by any thing, which is esteemed holy with him to whom he sweareth, he is perjured, unless that he doth perform his oath. Whosoever sweareth by the altar, sweareth also by the things that be on the altar. So whosoever sweareth by the temple, sweareth also by God, who dwelleth in the temple. Whosoever sweareth by heaven, sweareth by the seat of God, and so it followeth that he sweareth by him that sitteth in it: whosoever sweareth by an other man's head, sweareth by a thing consecrate unto God, whereof he that sweareth hath no power.  Woe unto you Scribes and Phariseis, Hypocrites: For ye buyeth mint, and anise, and cumin, and have left the weyghtier matters of the law: judgement, mercy, and faith. These things ye ought to have done, but not to leave the other undone. Ye blind guides which streygne out a gnat, and swallow a camel. 
Woe be to you scribes and Phariseis, Hypocrites, which do exact the lest things that pertain unto your gain, which make but little unto true godliness: ye be so superstitious in requiring of tithes, that ye will gather your tithes of herbs, of most vile price in estimation: as of mint, Rue, Anyse, and cumin: and in the mean season, ye set little by those things that be of most value, and whereupon dependeth true justice, that is to say, judgement, mercy, and faith: judgement, that ye do injury to no man: mercy, that ye help the oppressed and needy: Faith, that ye deceive no man with perjury. These things the law so requireth, that it would have them chief regarded, where as for the other things the law added them, as of less value, because of the other. Therefore these things first of all aught to be regarded earnestly, sith it was thought good that those small things should not be omitted. If ye observed & kept all things to the uttermost, it might appear a religion, now for as much as ye let pass these things, without which there is no righteousness, and care for those things which be light and little worth, it is hypocrisy, not religion, yea the destruction of religion. For before the tenths were ordained, yet uprightness, well doing, and faith were required, and pertained unto the praise of righteousness. O blind guides, which being of an aukwarde religion, do strain out a g●at and swallow up a camel, superstitious in a little thing, and negligent in a great thing.  Woe unto you Scribes and Phariseis, Hypocrites: For ye make clean the utter part of the cup and platter: but within they are full of bribery and excess. Thou blind Pharisey, make clean first that which is within the cup and platter, that the out sides of them also may be clean. 
Woe be to you Scribes and Phariseis, Hypocrites, because ye be careful for cleanliness disorderly. For ye cleanse your cups, dishes, and candlesticks, with often washings, which because they be outward things, do not defile the mind of man: and that that is within, ye leave unwashed, that is to say, your mind. For it defileth not the mind of man, if he drink of an unwashed cup, but if he drink wine gotten with fraud: if he drink wine for excess and not for necessity: likewise ye wash the body, and the things which appertain unto the body: but ye purge not the mind unclean and defiled with ravin, filthy lust, and with other very filthy things. Thou Pharisey, I speak to thee, I say, thou blind Pharisey, which by thy title and religion dost boast thyself to be a master over the people: Thou blind, first procure for this which only pertaineth unto the matter: if thou fancy true cleans, cleanse first that which is within, & than if thou think good, cleanse the utter things, the body, the apparel, the pots, the cups, the seats, and the other stuff: or else to show forth cleanness in these things, and to neglect those which only make us clean or unclean before God, is not cleans, but hypocrisy, and the destruction of true cleans. For with these your constitutions ye corrupt the minds of the simple, that they trusting upon this cleans, despise those things, which only ought to be regarded  ¶ Woe unto you Scribes and Phariseis, Hypocrites: For ye are like to painted sepulchres, which appear beautiful outward, but within are full of dead men's bones, and all filthiness. So ye also outwardly appear righteous unto men, but within ye are full of dissimulation and iniquity. 
Woe be to you Scribes and Phariseis, Hypocrites, which be so far from true cleans, that ye be more like unto whyted graves, and a fair covering showing outwardly a counterfeited cleans, where as inwardly they be full of bones of dead carcases, and all filthiness. Even so ye with long prayers, broad Philactaries, large guards, paleness and fasting, and like colours and counterfeytinge, seem outwardly religious and perfect, where as your mind is full of hypocrisy on every side, bewrayed with all kind of vice.  Woe be unto you Scribes and Phariseis: for ye build the tombs of the Prophets, and garnish the sepulchres of the righteous, and say: If we had been in the days of our fathers, we would not have been fellows with them in the blood of the Prophets. And so ye be witnesses unto yourselves, that ye are the children of them which hilled the Prophets. Fulfil ye also the measure of your fathers. Ye serpents, ye generation of vipers, how will ye escape the damnation of hell? 
Woe be to you Scribes and Phariseis hypocrites, because through false boasting of holiness, ye build up honourably the tombs of the Prophets, and garnish the graves of the just men, whom your forefathers hath slain: and making as though ye favoured the virtue of them that were slain, and detest the cruelness of them of whom they were slain, ye say: if we had lived in the time of our elders, we would not have consented to the death of innocentes, whereas now ye go about more cruel things against him that excelleth the Prophets: and in time to come, ye will endeavour no less against them, which shall open you the way of everlasting health. For as much as ye be of this mind, truly ye declare that ye be the very natural children of them which killed the Prophets, of whom they were monished frankly and freely: and ye would have been no better than they, if it had chanced you to live in their time. Go to, be like unto your elders: & what is lacking to their extreme cruelty, fulfil ye the same that nothing may want. They killed the Propetes, ye kill him, whom the Prophets prophesied. O serpents, the offspring of vipers, o murderers, the children of murderers. Sith our malice is so invincible, sith ye can be amended by no benefits, by no miracles, by no gentle nor rough communication, by no promises nor threatenings: in case ye may escape in the mean season the judgement of men, how will ye escape the judgement of hell? The which ye heap the more upon you, because ye be not frayed from the desire of killing, by the wicked example of your elders. So many Prophets were sent, of whom ye have slain many. At last I came myself, against whom, ye know what ye have endeavoured.  ¶ Wherefore behold I send unto you Prophets and wisemen, and Scribes: and sum of them ye shall kill and crucify, & sum of them ye shall scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood, which hath been shed upon the earth: from the blood of righteous Abel, unto the blood of Zacharie the son of Barachias, whom ye slew between the temple and the altar. verily I say unto you: all these things shall come upon this generation. 
And I not content with this (that it may be the more evident unto all men, that ye be most worthy most cruel condemnation) behold I will send again unto you other Prophets, wisemen, and Scribes, which with great gentleness, may revoke you from this cruelty unto a better mind: and the murder of the former times shall not be laid unto your charge, if ye do penance at their preaching. But ye will not favour them, but some of them ye will kill with the sword, sum ye will beat down with stones, sum ye will crucify, sum ye will whip in your synagogues: and will receive them in no case, insomuch that ye will persecute them from city to city, until ye compel them through your uncurable malice, to go to the Gentiles. With the which thing ye shall so provoke their of God against you, that whatsoever manslaughter hath been committed of your elders, from the first murder where Cain killed his brother Abel, unto the slaughter of Zachary the son of Barachias, whom ye killed between the temple and the altar, being nothing afraid from murder, by religion of the place, the punishment of all them being put of and differed, shallbe powered upon your head, who have not only followed, but also far passed the cruelty of all your forefathers. Therefore your misery shallbe so notable, that the whole world shall understand what great cruelness this nation hath used against every good man: and how stiff their rebellion hath been against God, suffering them so long with such gentleness, and provoking them so often with such benefits unto better things.  O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee: how often would I have gathered thy children together, even as the hē●e gathereth ●et chickens under her wings, and ye would not? Behold your house is left unto you desolate. For I say unto you: Ye shall not see me hence forth till that ye say, blessed is be that cometh in the name of the lord. 
After that these things were spoken, the most meek Lord jesus, who of his goodness would no man utterly to perish, considering the miserable destruction now at hand of the city of Jerusalem, (for all things were present unto his eyes) and therewith also their invincible stubbornness wherewith they should turn god's gentleness into fury and rage, doth bewail lamentably the destruction of the nation of the jews, giving an inkling of his second coming: when at last the jews shall repent them over late, and acknowledge Christ, whom now they deny: where as it were more for their profit, now to confess their saviour sent them from God, and to sing the same heartily unto him, which they disdain that the children should sing: Blessed be he that cometh in the name of the Lord. Jerusalem (ꝙ he) Jerusalem, which killest the Prophets, and stonest to death them that be sent unto thee, how often have I travailed to gather thy children together like as the careful hen fearing her chickens doth clock them together, and nourish them under her wings, and thou wouldst not? Nothing is let pass of my behalf, whereby thou mightest be saved, but contrary wise thou haste done what thou canst to bring destruction to thee, and to exclude salvation from thee. But to whom free-will is once given, he cannot be saved against his will. Your will ought to be agreeable unto my will. Behold a miserable calamity is over your heads. Your dwelling place shall be left to you de●ecte. Ye shall be left to your blindness, until that being once taught with so great miseries, ye fall to repentance. For I say unto you: hereafter ye shall not see me until the time come, wherein ye beholding me with the eyes of your faith, shall say: blessed be he that cometh in the name of the lord, whom now ye falsely accuse, that he cometh in the name of Beelzebub.   

¶ The xxiiii Chapter.  And jesus went out and departed from the temple: and his disciples came to him for to show dim the buildings of the temple. jesus said unto them: See ye not all these things? verily I say unto you: There shall not be here left one stone upon another, that shall not be destroyed. 
BUt jesus to represent with a certain sign and token that the temple and all the religion of the jews law should shortly be abolished, departing out of the church began to go away. And the disciples because they heard sum mention of destruction, they show their lord the hougenes of the temple, being such a marvelous piece of work, that it seemed pity it should be destroyed, and further so firmly built, that it seemed not possible to be hurled down. But jesus answered: see ye (ꝙ he) all these? This be assured of, there is none of all these, so strong, so goodly, or so holy, which shall not be thrown down, and so hurled in pieces, that one stone shall not stand on an other.  ¶ And as he sat upon mount Oliuete, his disciples came unto him secretly, saying: tell us when shall these things be: and what shallbe the token of thy coming, and of the end of the world. And jesus answered, and said unto them: take heed that no man deceive you. For many shall come in iny name saying, I am Christ: and shall deceive many. Ye shall hear of wars, and tidings of wars, be not troubled. For all must come to pass, but the end is not yet. Nation shall rise against nation, and realm against realm▪ and there shall be pestilence and hunger, and yearthquakes in all places. All these are the beginnings of sorrows. 
These things spoken, jesus went into the mount of Olives. Here, as he sat, having the temple in his sight, four of his disciples whom he called first of all, Peter, james, john, & Andrew▪ went unto him severally to know more certainly of the time when such great miseries should fall, for they supposed that byan by after the destruction of the city of Jerusalem, and the hurling down of the temple, Christ would come again in his majesty. But Christ to make them the more vigilant and ware, so tempereth his communication, that he willeth not that they should know the time of the latter coming, and yet through the rehearsing of miseries, he maketh them careful, and in a readiness against the coming of miseries. The disciples therefore say: Tell us when these things which thou speakest of, shall come to pass: and by what sign and token we may know thy coming and the end of this world is at hand. But jesus not answering to that which they demanded: turneth rather to those things which should prepare their minds to continual watch in the gospel I shall come in deed (ꝙ he, 
Nation shall arise agaist Nation, an● realm against realm. etc. ) but beware lest any man making a lie as touching my coming, deceive you. For many shall come, which shall take upon them my name, and say that they be Christ, and shall find some to deceive, foolish and light of belief. The tumult and hurly burly of all things shall show a certain appearance, that the end of the world is at hand. For ye shall hear of wars, and of sundry rumours of wars more sore and cruel (as it is wont to be) than the things theirself.  
But let not these things by an by discourage your minds, that ye should think the latter time is now at hand. This troublesome world must needs arise but the end of ills shall not be forth with. This storm shall spread farther abroad. For not only Jerusalem shall be destroyed, but the whole world shall buckell together with wars and slaughters. Nation shall rise against nation, and kingdom shall skirmish with kingdom, and the greatest part of mischief and misery, men shall suffer of men. Furthermore, God taking vengeance, shall put unto his scourges, pestilence, famine, and in diverse places earthquakes. And these things be yet no certain argument of the worlds end, but only signs and tokens of the ill and misery, and as it were a breeding of that last and greatest storm wherewith the world shall perish.  ¶ Then shall they put you to trouble and shall kill you, and ye shall be hated of all nations for my name's sake. And than shall many be offended, and shall betray one another, and hate one another. And many false Prophets shall arise, and deceive many, and iniquity shall have the upper hand, and the love of many shallbe cold. But he that endureth to the end, the same shallbe safe. And this gospel of the kingdom shallbe preached in all the world for a witness to all nations, and th●n the end shall come. 
And ye in the mean season shall not be free from such manner of ills and miseries. 
And ye shall be hated of all nations for my name's sake. etc.  For in this tumult & of things, men shall pluck you into diverse afflictions, and finally kill you: and in the mean season ye shall be hated not only of the jews, but of all the Gentiles, not for your ill deeds, but because ye profess my name. In the mean time many being offended and grieved with adversities, and overcomed with punishments, shall serve from the professing of my name, and one shall betray an other, one kinsman shall betray an other, one friend an other, & whom nature hath coupled with the bands of charity, they shall hate each other. There shall be also another kind of ill more grievous and intolerable. There shall arise false Prophets and false teachers, who counterfeiting to preach my gospel, shall see to and provide for their own glory, their own lucre, and their own belly: and instead of my spirit they shall inspire their own disciples with the spirit of Satan, and in the stead of the kingdom of heaven, they shall teach the kingdom of this world. They whom punishments and torments could not overcome, shall be caught in the snares of these men. For there is not a more deadly enemy than a familiar and a feigned friend. In these mischiefs and miseries a man shall not look for much comfort of his brothers and friends. For the multitude of sins being so great, the charity of many shall wax cold. But yet as for you there is no peril, so that ye persever and continue unto the end with a constant and a valiant courage. No greatness of adversity, can destroy any man, but him that lacketh the right mind. And I will not suffer you to perish, nor the gospel to be oppressed. Nay, by these tumults and troubles, the strength of the gospel shall increase more and more: and the storm of ills shall be able to do no nother thing against you, but to make your godliness to be the better tried, and the more to appear. For the end of the world shall not come before that this gospel of the kingdom of heaven, be preached throughout all the kingdoms of the world, and hath come to all nations, lest they that would not obey, might pretend ignorance. When this shall be done, than shall come the end of the world.  When ye therefore shall see the abomination of desolation, that was spoken of by Daniel the Prophet, standing in the holy place, whoso readeth it, let him understand. 
Whereof if ye seek a token, this is it. When ye shall see the abominable Idol which shall endeavour utterly to subvert the religion of the gospel, of the which Daniel in times past prophesied unto you, saying: and in the mids of the week, the sacrifice & offering shall be taken a way: and the abomination of desolations shall be in the temple unto the end of the world: when ye shall see (I say) this abominable Idol set in the temple, that is, in the tower of holiness: he that readeth the prophecy of the Prophet, let him understand. This word is mystical, and requireth a spiritual reader.  Than let them that be in jewry flee unto the mountains, and let not him which is in to the house top come down to take any thing out of his house. And let not him that is in the fields, return back to fetch his clothes. 
Therefore when this storm shallbe at hand, they that be in the cities of jewry let them forsake the cities, and flee into the mountains: and they that be in the tops of the houses let them leap down, & not come down to take any thing a way with them, out of their houses: & they that be found in the field at that time, let them not run back to their house to fetch their apparel. For than there shall be no leisure to provide for their goods. For it is a great matter if they can save their life with speedy flight. For tother things may be recovered, but the life once lost, cannot be restored.  ¶ Woe shallbe in those days to them that are with child; and to them that give suck. But pray ye that your flight be not ill the winter, or on the Sabbath day. For than there shallbe great tribulation, such as hath not been from the beginning of the world until this time, nor shallbe. And except those days should be shortened, there should have been no flesh saved: but for the elects sake, those days shallbe shortened. 
Therefore women with child, and women that give such shallbe in an ill case in those days. For they that be great cannot cast of the burden of their belly to flee away speedily: nor they that give suck cannot cast of their children, whom they love more tenderly than themselves, like as they do cast of money or apparel. But as for you, who shall not be let neither with house, neither with possessions, nor with children, ye must only pray that it chance not so, that ye be compelled to flee in the winter, or on the Sabbath day. For ye must flee speedily and far. But the winter by the reason of roughness and shortness of days, is not commodious for them that journey, & on the Sabbath day the religion of your law letteth you, that ye cannot flee far. For at that time, there shallbe so sore and vehement affliction, as was never since the world was made unto this day, and hereafter never shallbe. And if the calamity should be so continual as it is vehement, no man should be left alive. Their malice did deserve utter destruction, but for the elect (be they never so few) those days shallbe shortened.  Than if any man say unto you: Lo here is Christ or there, believe it not. For there shall arise false Christ's and false prophets, and shall show great signs and wonders insomuch that (if it were possible) the very elect should be brought into error. Behold I have told you before. Wherefore if they say unto you: lo, he is in the desert, go not ye forth: Behold he is in the secret places, believe it not. For as the lightning cometh out of the East, and appeareth unto the west, so shall the coming of the son of man be. For wheresoever the dead carras shall be▪ thither will also the Eagles be gathered together. 
In this confusion and of things, when my coming shall be looked for, men must take diligent heed, that they be not deceived through the craft of deceivers. For there shall rise many false Christ's, which shall boast themselves to be Christ, and be not: but be rather mine adversaries: which also shall say that they be Prophets, and be not, but rather be the teachers of errors. They shall not be only furnished with crafts, and a false cloak of holiness, but also they shall counterfeit my power with wonders, and magical marvels: and they shall take upon them my person with so many marvelous jugglings, that the elect also (if it were possible) should be brought into error. Ye therefore being monished beware, for I have told you before to the intent ye should beware. Than if they say Christ is in the desert, go not out: lo, he is in the inner parlours, go not in: lo, he is here or there, believe it not. The second coming shall not be after such sort, as ye see this, that is to say, soft, mild, and humble, but sudden & compassing the whole world with the sudden light of majesty. For like as the lightning shining forth flasheth suddenly from the East to the west: so shall be the coming of the son of man. And ye need not to fear, that he shall not be with me in such a confusion and of things. wheresoever the body shallbe, thither shall the eagles flock and gather. The head shall not lack his members.  ¶ Immediately after the tribulation of those days, the son shallbe derkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shallbe moved. And than shall appe●● in heaven the token of the son of man, and than shall all the kyneedes of the earth mourn, and shall see the son of man coming in the clouds of heaven with great power and glory. And he shall send his angels with a great voice of a trumpet, and they shall gather together his chosen from the four winds, from the highest part of heaven unto the ends of them. 
The heavenly bodies also shall feel the greatness of this calamity. For both the son shall be darkened, and the son being darkened whereof the moon borrowed her light, the moon shall show no light. The stars shall fall from heaven, and the powers of heaven shall shake, being in danger of falling. Than among the great and thick darkness, the sign of the son of man shall shine from heaven, the sign I say, whereby he overcame Satan, and consumed all his tyranny: the sign, whereby Satan craked in vain that he had the higher hand.  
The which once seen the nations of the whole world shall strike their breasts when the jews shall see whom they have offended, when the gentiles shall see the majesty of the cross, which they laughed to scorn. For they shall see the son of man, whom they now despise, humble & simple, coming on high in the clouds of the air with a great army of angels, with a wonderful majesty and glory. Than he shall send forth his angels, to gather together with a sounding trump, all his elect from the four winds, from the high top of heaven to the uttermost coast of the same.  Learn a similitude of the fig-tree. When his boughs be yet tender, and the leaves sprung out, ye know that Summer is nigh. So likewise ye when ye shall see all these things, be ye sure that it is near even at the doors. verily I say unto you: this generation shall not pass, until all these things be doen. Heaven and earth shall pass, but my word shall not pass. But of that day and hour no man knoweth, no not the angels of heaven, but my father only. 
But at what time these things shall come to pass, it is not in me exactly to determine. But yet of those adversities which I have recited, as of certain preambles and tokens before, ye may guess that the time is not far of. Like as the fig-tree doth declare before by certain tokens that Summer is at hand, as when at the blowing of the western wind the boughs begin to were tender, and the buds spring fugh, & the leaves desire to spread abroad: so ye also when ye shall see all these things which I have spoken of, know ye well that the coming of the son of God is at hand. I assure you, this generation shall not pass, but that all things which be spoken before, shall come to pass. Heaven and earth shall perish rather than my word shallbe vain. Therefore it is enough for you to know the signs which do portend and show the day of my coming, lest it come upon you unwares. But it is not your part to search out exactly the day or hour when the son of man shall come, forasmuch as the knowledge of these things is not given to the angels of heaven, no the son of man knoweth them not. The father hath reserved this unto himself alone. And so it is expedience for you, to the ●●uente ye may be alway in a readiness.  ¶ But as the days of Noah were, so shall also the coming of the son of man be. For as in the days that went before the ●lud, they did eat and drink, marry, and were married, until ●he day that No entered into the ship, and knew not till the flood came, and took them a● away: so shall also the coming of the son of man be. Than shall two ●e in the field, the one taken, the other refused. Two women shallbe grinding at the m●l, the one received, the other refused. Two in a bed, the one shallbe received, & the other refused. 
That day shall come suddenly, and unwares unto others. Like as in the time of Noah, when the flood was told them certain years before, yet they thinking that it should not come to pass, did eat and drink, and married forth their daughters, and married wives until the last day in the which Noah entered into the ark, and believed not that the flood should come to pass, until they saw it now at hand: wherewith all they were destroyed, who by example of Noah, would not prepare themselves against that day. Like as than a few that were taken into the ark were preserved, the other which were lest without, perished: even so at that time when the son of man shall come, they that shall perish, shall suddenly be divided from them that shall be saved. There shallbe two labouring in one field, fellows in work & wages, of whom the one shall be taken, and the other shall be forsaken. There shall be two grinding in one mill, whereof the one shallbe taken, the other shallbe forsaken. Yea and of two that lie in one bed, the one shallbe taken, the other shallbe forsaken. For it is not the work, or the place, or the manner of life, but the affection and good desire, shall make man blessed.  Watch therefore, for ye know not what hour your Lord will come. Of this yet be sure, that if the good man of the house knew what hour the the●e would come, he would surely watch, and not suffer his house to be broken up. Therefore ●, be ye also ready, for in such an hour as ye think not, will the son of man cum. 
Wherefore seeing that these things undoubtedly shall come to pass, and it cannot certainly be known upon what day they shall come: wake and watch continually, lest that day cum upon you unwares and unprepared. If men watch that their money perish not, much more ought you to watch that your soul perish not. For what householder is so negligent which if he knew that the thief would break into his house in the night season would sleep all night, and suffer his house to be broken down? Therefore ye must wake all your life, because ye be certain that the day will come, when ye look not for it. For so ye must live, that whensoever the day doth cum, it may find you doing your duty, that forthwith ye may be received unto your reward.  Who is a faithful and a wise servant, whom his lord hath made ruler over his household, to give them meat in season? Blessed is that servant, whom his lord (when he cometh) shall find so doing: verily I say unto you, that he shall make him ruler over all his goods. But and if that evil servant say in his heart, my lord will be long a coming, (and so begin to smite his fellows, yea, and to eat and drink with the drunken) the same servants Lord shall come in a day, when he looketh not for him, and in an hour that he is not ware of, and shall hew him in pieces, and give him his portion with Hiprocrites: there shall be weeping and gnashing of teeth. 
Will not a wise and a faithful servant do the same, whom his master going far from home, hath made ruler over his family, to give them meat in due season? The master doth not point him when he will return home, lest he should be slack in his office: but whensoever the master shall return, shall not the servant be happy if his master find him doing his duty? Certainly I say unto you, that the master having a trial of his trustinci●e, will be bold to trust him with greater things, and will make him ruler over all his goods. Contrary wise if the ill and unfaithful servant will say in his heart: my master is long away, and perchance he will never return: and upon this hope beginneth to beat his fellow servants, and neglecting the family, eateth and drinketh with drunkards, how unhappy shall he be, when his master shall come at the day when he looketh not for him, and the hour when he thought that he would not return? For he shall not only set him beside his office, but he will also cut him asunder in the midst, and join his part with the hypocrites, which hath the title and name of the office of the gospel, where as in their doings, they be contrary to the gospel. And there for his sensual pleasures of wrongshaped sweetness, wherewith being inebriate and drunken he had not awaited for the coming of his master, he shall be punished with intolerable torment: his laughing shallbe turned into weeping, and his songs into gnashing of teeth.   

¶ The xxv Chapter.  Than shall the kingdom of heaven be like unto ten virgins, which taking their lamps, went forth to meet the spouse. But five of them were foolish, and five were wise. They that were foolish, taking their lamps, took no oil with them, but the wise took oil with them in their vessels with the lamps. While the spouse tarried, they all slumbered and slept. And at midnight there was a cry made: Behold the spouse cometh go forth to meet him. Than all the virgins arose, and prepared their lamps. And the foolish said unto the wise: give us of your oil, for our lamps are out. But the wise answered, saying: Not so, lest there be not enough for us and you, but go ye rather to the sellers, and by yourselves. And while they went to buy, the bridegroom came, and they that were ready went in with him, to the marriage, and the door was shut. afterward come the other virgins, saying: Lord lord open unto us. But he answering, sayeth: verily I say unto you: I know you not. Watch therefore, for ye know not the day nor the hour, in the which the son of man shall come. 
ANd jesus to put in the minds of his disciples surely, that they should not slack or sleep in this life, but that through the continual service of godliness and duties toward their neighbour, they should get and prepare them things for the way to everlasting life: (for in the resurrection, we should seek it to late, unless we should prepare in time) he set forth a parable of ten virgins, who taking their lamps, went to meet the spouse. But of these, five were fools, which provided them not of oil against the coming of the bridegroom, because they thought he would not cumme so suddenly, but that they might have had space to get them oil somewhere. But the wise virgins knowing that the time was uncertain when their spouse should come, lest they might be found unready, carried out with them in their vessels, oil for their lamps, whereby they might refresh the lamps as they began to fail. Therefore when the spouse differred his coming long: all the virgins began to nap, and at length fell a sleep. In the dead night suddenly rose a clamour and a noise among the servants calling them out to meet the spouse: behold the bridegroom is at hand, go forth and meet him. Than all the virgins waking from sleep prepared their lamps. But the fools when they saw they must depart suddenly at middenight, and had no oil, their lamps now failing of light, they desired the wise virgins to give them part of their oil. But they made answer: we fear that we have not enough both for us and you. Go ye rather to the oil sellers and by of them. And in the mean time as they went to buy, the bridegroom came and they that were ready, entered in with him to the marriage, and forthwith the gate was shut. At last come the foolish virgins also, and knock at the gate, and say. Lord, lord, open the gate for us. Unto whom the bridegroom made answer: truly I know you not. Wherefore after the example of the wise virgins, and of the faithful servant, and the politic householder, watch ye, and prepare in time the store of good works, because ye know not the day, nor the hour of his coming, and when he shall suddenly appear, there shallbe now no longer time of well doing: but every man shall have reward according as he hath done before.  Likewise a certain man taking his journey into a strange country, called his servants and delivered unto them his goods: and unto one he gave five talentes, and to another two, and to another one, according to his ability, and straight way departed. And he that had received five talentes, went and occupied with the same, and gained other five talentes. Likewise also he that had received two, gained other two. But he that had received one, went and digged in the earth, and hid his lords money. 
jesus added also another parable, stirring his disciples to the continual desire of good works, that they should not suffer the doctrine and gifts that he gave them, to be barren and unfruitful through their negligence, but through their diligence and carefulness, should turn them to the profit of their neighbour, and so make themselves meet for greater gifts, because they had bestowed that thing which they had received after their measure and capacity, for their masters advantage, who desireth to be enriched with such gain. A certain man (ꝙ he) going far from home, called his servants, and delivered them his goods, not to spend them and lavyshe them out for their own pleasure, but to get sum vantage thereof to their master, of whom they had received the stock. And to one he gave one talent, unto another two, again to another five, as he thought every man meet. This done, forthwith he took his journey: He therefore that had five talents committed unto him, ceased not, but went forthwith and lente forth the money that he had taken, to usury, so often that at last by usury he gained asmuch as his stock came to, and of five talents he made ten. In like manner he that had two talen●●s committed unto him, so occupied them, that by usury, he made his gain as good as his stock. Further he that had one talent delivered him, went his ways for slogisshenes, and hid the talent, that he had received, in the ground, thinking it enough, if he restored again the stock to his master.  After a long season, the lord of those servants came and reckoned with them. And he that had received five talentes came, and brought other five talentes, saying: Lord thou deliveredst unto me five talentes: Behold I have gained with them five talents more. His lord said unto him: O good and faithful servant, thou haste been faithful over few things, I will make the ruler over many things. Enter thou into the joy of thy lord. He also that had received two talentes, came and said: Lord thou deliverest unto me two talentes: Lo I have won two other talents with them. His lord said unto him: O good and faithful servant, thou haste been faithful over few things, enter into the joy of thy lord. 
Therefore after long journeying, the master returned home and required account of his servants, of that he had delivered them, and of that, that they had laid out. Than came forth he which had received five talentes, and brought other five which he had gained by usury, making his account after this sort: Ye gave me a stock of five talentes, lo, I have gained as much more to them. The master praising the diligence of his servant, saith: O good and trusty servant: because I have found the trusty in a little money, I will trust the with more things: enter into the joy of thy master. After him came he also unto whom the master had committed two talentes, and being commanded to make his account, sayeth: sir ye committed unto me the stock of two talentes, lo, I have gained as much again by usury. The master commending the diligence of this servant also, sayeth: O good and trusty servant, because I have found the trusty in a little, hereafter I will trust the with greater things: enter into thy masters joy.  And he which had received one talent, came, and said: Lord I knew the that thou art a●hard man, reaping where thou haste not sown, and gathering where thou hast not strawed, and therefore I was afraid and went and hid thy talon in the earth: Lo, there thou hast that is thine. His lord answered, and said unto him. Thou evil and slothful servant, thou knewest that I reap where I sowed not, and gathered where I have not strawed, thou oughtest therefore to deliver my money to the exchangers, & than at my coming, should I have received my own with gain. Take therefore the talent from him, & give it unto him which hath ten talents: For to every one that hath shall be given, and he shall have abundance. But he that hath not, from him shallbe taken away that which he hath. And cast the unprofitable servant into utter darkness. There shall be weeping and gnashing of teeth. 
Finally came he also, which had hid in the ground the talent that he had received, and being commanded to render account, doth not only not acknowledge the fault of slowthefulnesse, but also accusing his master of roughness, and great covetousness, doth double the fault of his duty neglected. Sir (ꝙ he) I knew ye were a rough and a sore man, ye take harvest there where ye sowed not: and gather gain there, where ye did no cost: Therefore fearing lest if my stock by any chance should have been lost, ye would have been cruel and sore against me: I went and hid your talent in the ground. This had I rather do, than to go about to get gain by usury, and in the mean season to be in danger of the stock. Lo thou haste that that is thine own. If I deserve not praise for increase of game, yet I have provided that the stock should be safe and sure. This communication the master turneth into his own head saying: Thou naughty and slothful servant, thou knowest as thou sayest, that I am desitouse of gain: and that I take my harvest there, where I have not sown: and gather gain there where I bestowed no cost. The more therefore oughtest thou to have committed my money unto the exchangers, and I that hunt for gain whereas I have done no cost, should have cumme and required my money with gain, and have taken advantage there, where as I had sown and done cost. The stock was mine, not thine: Thou were bound to be a diligent servant unto thy master. Than he turning unto the other servants, said: take away the talent from this unprofitable servant and give it to him that hath ten talents. And as they marveled that he commanded more to be given unto him which had already abundantly, the master sayeth: so it shall cumme to pass in this kind of riches. Whoso hath, he is worthy to receive more, that he may abound and have plenty: but he that by slouthefulnes hath got him no manner of gain, shall be rob also of that, that he seemeth for to have, because he is unworthy to have it. Furthermore take away that unprofitable servant from my sight, and cast him into the outward darkness. There in the stead of the joy of his master, which he would not deserve, he shall be pained with weeping and gnashing of teeth. With such parables the Lord jesus pricked forward his disciples both with the greatness of rewards, and with the fear of punishments, unto the desire of the evangelical godliness, and also to do for their neighbours: and to fear them from slothfulness and from boldness of ill doing.  When the son of man cometh in his glory, and all his holy angels with him, than shall be sit upon the seat of his glory, and before him shall be gathered all nations. And he shall separate one from another, as the shepherd doth separate the sheep from the goats, and shall set the sheep on the right hand, but the goats on the left hand. 
The which thing he did also far more manifestly and clearly in his last narration, where he layeth before their lies, both the majesty of his coming, and the separation of the good from the ill, which now live in the church mixed together: and also the diverse deserts and rewards of both parts: shortly he setteth before their eyes the whole manner of the latter judgement: knowing and considering that the day of his death was now at hand, to the intent his disciples being instructed with so many lessons, should in no case discourage their hearts for the shameful death of the cross: but should comfort and solace this present affliction and shame, with the consideration of the felicity and glory to cum. And also that they should not go a●out or with any vengeance to the ill and wicked men, forasmuch as they knew that according to their deserts, in that judgement they should be punished eternally. When the son of man (ꝙ he) whom ye shall see shortly most low and abject, shall come in his majesty, the companies of all angels guarding him, than he shall sit as judge over all in the seat of his majesty, and all the nations of the whole world shallbe called before him. For no man, be he high or low, can escape that judgement. This shallbe done not by man's conjectures, but by the exact judgement of god, unto whose eyes all things be open. And first he shall separate the good from the ill, like as the shepherd when he numbereth his flock, doth shed the sheep from the goats. And he shall set the sheep, that is, the innocentes and well doers, on the right hand: and he shall set the goats, that is, the hurtful and ill doers, on the left hand. And so the whole number of men divided into two rays or sorts, as a just judge he will show unto both a just cause of his judgement, that the good may know by what well doings they have attained unto so great felicity, and the ill may hear with what offences they have deserved everlasting punishment.  Then the king shall say unto those that be on his right hand: Come ye blessed of my father, possess ye the kingdom prepared for you, from the beginning of the world: for I was an hungered, and ye gave me meat, I was athyrste, and ye gave me drink, I was harbou●lesse, and ye took me in, I was naked, and ye clothed me, I was sick, and ye visited me, I was in prison, & ye came to me. Than the just shall answer, saying: Lord, when did we see the hungry, and fed thee? or athyrst, and gave the drink? And when did we see thee harbou●lesse and took thee in? or naked, and clothed thee? or when did we see thee sick. or in prison, and came unto thee? And the king answering, shall say unto them: verily I say unto you, in asmuch as ye have done it unto one of the least of these my brethren, ye have done it to me. 
And saluting the sort on the right hand, with a mild and a merry cheer, shall say: Come my friends, whom the world took for vile and execrable, but whom my father taketh for honourable and praise worthy. Now for the ills and displeasures which ye have suffered for my sake, take the inheritance of the heavenly kingdom; which by the divine provision and counsel, was prepared for you of God the foreknower of all things, before the world was made. With this so great reward it is thought good to recompense the works of your great love toward me, lest ye might think that they were lost. For in times passed when I was hungry, ye gave me meat: when I was thirsty ye gave me drink: when I was a stranger, and needy of harbour, ye took me into your howls: when I was naked, ye covered me: when I was sick, ye did visit me: when I was in prison, ye came to comfort me: ye gave me yours such as they were: now I on the otherside do communicate and give unto you my whole kingdom, which is common to me and my father. When these things shallbe heard of the just men, which doth so use the works of charity that in manner they know not that they have done them, they shall answer him, saying: Lord when saw we thee hungry, and fed thee? thrysty and gave thee drink? When saw we thee a stranger, & brought the into our house? or when did we cover the being naked? When did we visit thee being sick? When did we come unto thee being in prison? Than the king shall say openly, that he would it to be accounted done to him, what soever is given to any one of them, whom the world despiseth for their poverty and lownes: yet he despiseth them not, insomuch that he did vouchsafe to honour them with the name of brethren. Certainly (shall he say) I say unto you, although I have no need of man's help, which am lord over all, yet whereas ye have done these things for my sake to any of these my poor little brethren, ye have done them to me.  ¶ Than shall he say to those that shallbe on the left hand: Depart from me ye cursed, into tye● everlasting which is prepared for the devil and his angels. For I have hungered, and ye have not given me meat, I have thyrsted, and ye have not given me drink, I have been harbourless, and ye have not taken me in, I have been naked, and he have not clothed me, I have been sick and in prison, and ye have no● visited me. Than shall the● also answer to him, and say: Lord when did we see thee hungry or thirsty, or harbou●les, or naked, or sick, or in prison, and did not minister unto thee? Than shall he answer unto them, saying: verily I say unto you, in as much as ye did if not to one of the least of these ye did it not to me. And they shall go into everlasting punishment, but the just into life everlasting. 
Than with an horrible look turning to them that shall stand on the left hand, he shall give a terrible sentence: Go away from me ye whom the world flattered and praised, but exectable and cursed of my father and me: go into the fire that never shall be quenched, which was prepared from the beginning of the world, for the devil and his angels, unto whom ye had rather stick then unto me. For when I was hungry, ye gave me not meat: when I was thirsty, ye gave me not drink: I wandered and lacked harbour, ye took me not in: I was naked, ye covered me not: I was sick and in prison, and ye did not visit me. Than shall they answer the judge with as many words, as the just men answered: Lord when saw we thee hungry, or thirsty, or wandering, or naked, or sick, or in prison, and served the not? Than the king shall answer them also: Whatsoever of these duties is denied to any one of these little ones, little regarded of the world, and yet my brethren, I count it denied unto me. I was needy in them, I would have been refreshed in them. This sentence once given, from the which there shall be none appeal, they that be on the left hand, shall give into everlasting fire, and the just men into everlasting life.   

The xxvi Chapter.  And it came to pass when jesus had finished all these sayings, he said unto his disciples: ye know that after two days shall be Paaste day. and the son of man shall be delivered up to be crucified. 
THan when jesus had ended this communication, where with so many ways he established the minds of his disciples against afflictions now being at hand, that they should not utterly be dismayed when they should shortly after see their lord carried away to a shameful punishment: at last he was bold to open unto them the day and the manner of his death. The mention whereof▪ he doth inculcate and beat into this disciples minds, lest when they should see it, they should be so amazed at it, as a thing unwares & not looked for, that they should be utterly discouraged: chief when they should perceive that jesus came unto his death willynly, which he might have escaped, nor could be killed before the day came, which he had himself appointed for his death. And that was the Paasse day, which among the Jews was kept with great devotion, renewing the yearly remembrance of that day, in the which in time passed among the egyptians, the posts being sprinkled with the blood of the lamb, they were delivered from the killing angel, and passed over safely the red sea. In remembrance of this thing, they offered yearly a lamb of one year without spot: and of the passing by of the angel, and of the lucky passing over the sea, they called it P●asse. But this was a figure of jesus Christ, which should redeem the whole world with his most holy blood, from the tyranny of sin, who alone was clean from the spots of all sin. jesus putring his disciples in remembrance of this thing, saith: ye know that after two days the Paasse shall be offered, and the same day the son of man shallbe delivered to be crucified.  Than assembled together the chief priests and Scribes, and the elders of the people into the palace of the chief priest, which was called Cayphas, and held a counsel to take jesus by deceit, and kill him. But they said, not on the holy day, lest there be an uproar among the people. 
Therefore when that holy and cheerful day was near, for the keeping of which it was meet for men to prepare themselves with godly works, the chief priests and seniors of the people were gathered together, whose authority, if there had been any rage among the people, ought forthwith to have pacified it. And they were gathered together in the court of the chief of the priests, which was called Caiphas: For these chief conspired against jesus, because they feared lest (if he should be preserved) they should lose their luere and authority. Therefore it was dear there through wicked counsel, that they should lay hands upon jesus and kill him, not openly and violently, but by deceit and gu●le.  
Therefore when these great men agreed among themselves ungraciouslye of the murder, they consulted of the time. For although they thirsted sore for the innocent blood, being mad with envy and hatred, yet they thought best to differ the death to an other time, because the day cheeflye holy and festival among the jews was at hand. For they feated if they should set upon him on that day, that the people be wont to resort together, lest any tumult or business should rise, because there were many among the people, which seeing his miracles, and hearing his marvelous doctrine, and markyng●he great soberness, and gentleness of his manners, had a great opinion of him. They feared the people, which feared not god: nor feared not to defile the holy day with murder, which durst not eat leaven bread. Satan gave them this counsel, desiring to keep close that sacrifice which should bring health and salvation to the world. But it pleased otherwise to the divine counsel. For it was not seemly that the sacrifice should be privily cast away, which the father would to be offered not only for the salvation of the jews, but for the salvation also of the whole world.  When jesus was in Bethanie in the house of Simon the lepet, there came to him a woman, having an alabaster bore of precious ointment, and powered it upon his head as he sat at the board. But the disciples when they saw it disdained at it, saying: what need this waste? For this ointment might have been well sold, and given is the poor. When jesus knew this, he said, What trouble ye the woman? For she hath wrought a good work toward me. For ye have always poor folk with you, but me ye have not always: and in that she hath ●a●e this ointment on my body, she did it to bury me. Uetely I say unto you: wheresoever this gospel shall be preached in all the world, that also that she hath done, shallbe told for a memorial of her. 
Therefore when jesus was in Bethania, near unto Jerusalem, where he should be crucified, and sat at meat in the house of one Simon called Lepet, a certain woman came unto him, having can alabaster of precious ointment, who broke the alabaster, and powered the ointment upon his head. The disciples seeing a thing of so great price powered and cast out at once, they disdained and murmured at it. For they knew that jesus was not wont to use such delicacies, and that it should have been more for his appetite, if the woman had delivered her alabaster whole, that the ointment being sold, the poor men might be relieved with the value hereof. To what purpose is it (ꝙ they) to lose such a precious thing? For it might have been sold for much, and the value thereof given to the poor? Thus said the disciples not understanding to what purpose jesus suffered this to be done. For he was not in love with such delicacies, but he would have his death to be adorned with such honour, which death he would suffer of no necessity, but of his own will, for the health of the whole world. For whereas in all his life he behaved himself most lowly, yet he honoured his death with a certain magnificence, by the which death he should overcome the devil. And therefore once he was carried into Jerusalem with a great triumph: and than, as preventing the honour of his burial, he was embaumed with a sweet ointment: and when he was dead, he would be buried in a new sepulchre graven in stone: and he would be winded in a clean sheet: and he would be buried with the busy care of a noble man. The carcases of rich and honourable men: be wont to be embaumed with precious ointments, either for honour, or else to preserve their bodies from corruption. And because he should revive and rise again, before that his friends should do him this honour, he suffered this pomp of burial to be bestowed upon him before his death: to the intent he might imprint by many means in his disciples minds the mention of his death, and by honour, to mitigate the horribleness thereof.  
Therefore when his disciples being ignorant of these things murmured and grudged at the costs and expenses, jesus refrained them saying: Why he ye grieved with this woman? She hath done a godly office and a loving benefit to me, which shall shortly die. It is not meet that ye should have envy at this my last honour. Poor men of the common sort ye have always with you, to whom ye may do good, but ye shall not ever have me. This ointment is not lost, but this woman guessing that I should shortly die, with her office and duty hath prevented my burial, and hath powered upon me being alive, that that is wont to be powered upon the dead. Therefore deprave not her godliness, which is so acceptable unto God, that whereas the gospel of my death shallbe preached throughout all the world, this woman also shallbe mentioned: which with a godly and an holy duty, hath prevented my sepulture.  Than one of the twelve which was called judas Iscarioth, went unto the chief priests, and said unto them: What will ye give me, and I will deliver him unto you? And they appointed to him thiety denaries. And from that time forth, he sought opportunity to, betray him. 
Where as this communication had repressed the disdain of others, which erred of a simplicity, not knowing the mystery: yet it pacified not judas Iscarioth, which falsely pretended care for the poor, where as ●ucre and gain were more pleasant unto him. For he bore the purse, and was wont to steie somewhat of the things which were given of the liberal friends of jesus, to be distributed among the poor, hereof by little and little he increased his money. Therefore when he was wholly given to the filthy disease of avarice, minding to recompense that, which he counted lost in the ointment, with the price of the Lord, he went unto the chief pryestes and officers, whom he knew with bend minds had conspired the death of jesus, and that there was nothing to let them, but that he might be taken without tumult or business. To bring this to pass there were done more meet, than sum of the number than which were familiar with the lord, and next about him, who knew certainly whither jesus was wont to go. For he had his secret places to pray in. And there was one found in that chosen and piked humbre of twelve, whom Christ took unto him to be the chief over all: which loved better wicked gain, than so mild and so beneficial a lord. So great a poison is avarice, if it possess wholly the mind of man. But jesus would signify by this example that there should be men, which being corrupt with the desire of money, would betray the word of the gospel, and this mischief should chiefly come of them, who being the chief and heads of the religion of the church, seemeth to be privy of the secrets of their lord: with whom they be so familiar that with wrong interpretation they betray his doctrine to the wicked & profane rulers, which seek for nothing else, but the destruction of the truth of the gospel. judas therefore going unto the officers, said: what reward will ye give me, if I deliver you him into your hands? And they bargain with him for thirty denaryes. With so little wages could he be tyered to so beastly and cruel a deed: so lightly and vilely was that precious blood esteemed, which was sufficient to redeem whole mankind. Therefore judas greedy and gaping for the money that was promised him, by and by from that time forward sought for occasion to betray jesus.  But the first day of the unleaveued bread, the disciples came to jesus, saying unto him: where wile thou that we prepare for the to eat the Paasse? And he said: Go into the city to such a man, and say unto him: The master sayeth, my time is at hand, with the do I keep my Easter with my disciples. And the disciples did as jesus had appointed them, and made ready the Paasse. 
Therefore when the first day of seven was at hand, in the which the jews were accustomed to abstain from leaven bread, after the eating of the paschal lamb, the disciples go unto jesus, saying: Lord where will ye that we shall prepare you a place to feast and keep your Paasse? so great was the scartenes, that neither he, nor his disciples had any house of their own to go to. But jesus to show that this whole matter was mystical, and not done by chance or necessity, but that all things were done by the prescience and counsel of God, he answered them: God into the city, and anon as ye enter in, there shall meet you a certain man bearing a pot of water, follow him, and wheresoever he goeth in ye shall go in, and say to the hovesholder, the master sayeth: My time is at hand, at thy house I keep my Paasse with my disciples. He shall show you a great and a fair parlet, there prepare my Paasse. The disciples went and found all things, as jesus had told them before, and prepared him a feast in the place that he commanded.  When the even was come, he sat down with the twelve, and as they were eating, he said: verily I say unto you: One of you shall betray me. And they were exceeding sorrowful, and began every one to say: Lord is it I? He answered and said. He that dippeth his hand with me in the dish, the same shall betray me. The son of man goeth as it is written of him. But woe unto that man, by whom the son of man is betrayed. It had been good for that man, if he had not been borne. Than judas which betrayed him, answered and said. Master, is it I? He said unto him: Thou hast said. 
And toward night jesus went thither, and sat down to sup with his twelve disciples. And now as they were at supper, jesus sayeth unto them: one of you shall betray me. This he said to declare that nothing at all was hid from him, and also that the conscience of the traitor being touched, might be turned unto penance. At this word all their hearts began to be very heavy. Every man suspected and distrusted himself knowing the weakness of man. They desiring therefore to be delivered from this heaviness, began for to ask severally: is it I Lord? Than jesus somewhat to confirm and establish the others, almost dead for fear, and to touch the conscience of judas more sharply, if perhaps he might be moved unto penance, pointed the author of the deed with a more certain sign, and withal put him in remembrance of the great familiarity, which ought to have withdrawn him from such a mad mischief, faiing: He that putteth his hand with me in the dish, and is my fellow not only of the table, but also of the dish, shall betray me, and for the office of familiarity, he shall render unto me the office of extreme enmity, whereas the communion and felowshypp of bread and salt be wont for to join men unknown and unacquainted, with the bond of amity. And that these things should chance to the son of man, it was ordained heretofore of the father, and prophesied before of the prophets. But yet woe be to that man, through whose wickedness, the son of man is betrayed.  
The divine wisdom doth use his wickedness to the salvation of mankind, but yet he is no less in fault, which through his own malice was brought to this deed, whereas I omitted nothing whereby I might heal his mind. Wherefore for so wicked a deed, he shall be cruelly punished, unless he repent, that it had been better for him never to have been borne. This communication which with shame might have healed an ill man, or with pain might have feared a wicked man, made judas nothing the better, insomuch that he joined impudency and unshame fastness to his wicked deed, and as though he had known himself to be nothing culpable, asked the Lord: Is it I? And here jesus not forgetting his wont tentilnes, answered: Thou haste said, giving an inkling rather than expressing plainly that it was he, and maketh as though he had a suspicion, and not knowledge of it.  When they were eating. jesus took bread, and when he had given thanks, broke it, and gave it to the disciples, and said: Take, eat, this is my body And he took the cup, and gave thanks, and delivered it to them, saying: drink ye all of this, for this is my blood which is of the new testament, that is shed for many for the remission of sins: But I say unto you: I will not drink hencefurth of this fruit of the vine tree, until the day when I shall drink it new with you in my father's kingdom. 
Therefore in this latter supper that he made with his disciples, before his death, he did institute that most holy remembrance of his death: that being often renewed, it should be a perpetual memorial among them, of his great charity, whereby he sticked not to bestow his life to redeem mankind: that the remembrance of that godly sacrifice should never out of our minds, wherein that most pure and immaculate lamb the new and true paasse, offered himself in the altar of the cross for us to God the father, whom being angry, he hath made merciful to us by his blood, suffering pains himself for our offences, which were due to our sinfulness: jesus did institute and consecrate this secret sign and memorial in two things, by the which amity among men is wont to be entertained: that the charity by the which Christ gave himself to his, should couple us together also: who oftentimes eat together of one bread, and drink of one cup. And also showing by a certain spiritual figure, the rites and manners of Moses his law, in the which was no purgation of sin, but by blood of the sacrifice: Furthermore signifying that he did consecrate a new league of the evangelical profession by this mystery. For when Moses had recited the roll of the law, wherein the precepts of the law were contained, and the people had answered: We will do all things that the lord hath spoken, and will be obedient, with part of the blood of the sacrifices which they had killed received in a vessel, he sprinkled the people saying, this is the blood of the league, which the lord hath made with you touching these words. And truly all these things signified with certain figures and shadows, this most holy sacrifice, wherein the lord jesus delivering his body willingly unto death, and shedding his blood, went about to cleanse the sins of the whole world, reconciling unto God all men freely, whosoever would profess this league of the new testament. And he would that this sacrifice and this league should be commended, and set forth to the minds of his disciples with certain mystical signs, before that it was offered, to th'intent that they should understand that his death was not a common or an idle, but an effectual sacrifice to purge the sins not only of the jews, but also of all nations and of all times.  
But (because the death of Christ ought not to be iterated) lest so great abenifite might go out of men's minds, or lest they might forget the holy league once entered, and the author of their health also, he did institute and ordain, that with often communion of the holy bread, and the cup, the memory should be renewed among the professors of the evangelical law. And he would that this sign should be very holy among his soldiers, and to be had in such veneration, 
When they were eat in etc.  that like as much godly grace should be given to them, which should receive the body and blood of the lord purely and worthily: so they that should take them unworthily, should be the cause of their grenous damnation. Therefore jesus took the bread into his hands, and when he had offered the sacrifice of praise unto God, he break it and distributed it unto his disciples saying: 
I will not dricke hence forth. etc.  Take ye, eat ye, this is my body. afterward he took the cup into his hands, & when he had given thanks unto the father, he drank before, and wretched it unto them, saying: drink all ye of this cup. For this is my blood of the new testament, which shallbe shed for many, for the forgiveness of sins. As often as ye shall do this, do it in the remembrance of me. For as often as ye shall eat of this bread, and drink of this cup, ye shall declare the lords death until he come, not now as a saviour, but as a judge. In the mean time none other sacrifice for sins shall be looked after. For this one is sufficient for to take away the sins of the whole world. And I say unto you, I will not eat of this bread hereafter, until I shall eat it with you complete and perfect in my father's kingdom: and I will drink no more of this fruit of the vine, until I shall drink it new with you in my father's kingdom. And the most meek and gentle lord did not exclude judas the traitor from this holy memorial, that by this so great clemency and gentleness, he might be reformed. But because he received the sign of the league and testament, having treason in his heart, he departed more unclean than he came.  And when they had sung the hymn, they went out unto the mount Oliuete: Than said jesus to them. All ye shall be offended because of me this night. For it is written: I will smite the shepherd, and the sheep of the flock ●al●e scattered. But after I am risen again, I will go before you into Galilee. Peter answered and sa●ed unto him: Though all men be offended because of thee, yet I will not be offended. jesus said unto him: verily I say unto thee, that in this night before the cock crow, thou shalt deny me thrice. Peter said unto him: Yea, though I should die with thee, I will not deny the. Likewise also said all the disciples. 
And after that they had sung an hymn in the praise of god, they arose and went into the mount of Olives, which place he knew to be well known unto the traitor, lest he should seem to desire to be hid, as fearing death: but purposely he withdrawed himself into a solitary place, that he might be taken without tumult of the people, which thing they went about and looked after. There he telleth his disciples again how it should come to pass, that by-and-by they should be sore troubled, seeing the punishment of their lord: but lest they should be utterly discouraged, he doth comfort them with a prophecy, and with the resurrection that should follow forthwith, pointing also the time and the place near at hand, where they should see him again: all ye (ꝙ he) shall be troubled this night for my cause. For so God the father prophesied by the mouth of his Prophet zachary: I will strike the shepherd, and the sheep of the flock shall be scattered abroad: But ye need not to despair. Death shall trouble your minds, but by-and-by the resurrection shall comfort you. For I will rise again the third day, and after that I am risen, I will go before you into Galilee. There I will offer myself to be seen of you. jesus suffered all his disciples to be thus troubled, to th'intent he might teach them by the very deeds, how great the weakness of man's nature was, and how foolish a thing it is for a man to trust to himself, that having experience of themselves, they might learn to help other men's weakness. Peter therefore not well knowing himself, with a certain manly and worldly boldness, denieth that it shall cumme to pass, which Christ by the Prophecy said should cumme to pass, and (which was a point of more rashness) he preferreth himself before all other: If all be troubled (ꝙ he) in thy cause, yet I will not be troubled. To whom jesus answered: what sayest thou Peter, wilt thou alone not be troubled? Nay this I tell the of a surety, before that the cock crow twice this night, thou shalt deny me thrice, Yet Peter not knowleaging his weakness for all this, answered stoutly: yea if I should die with thee, I will not deny the. And the other of the Apostles followed the rashness of Peter, who would have denied Christ also, if they had been brought to a like straight as Peter was.  ¶ Then came jesus with them unto a village which is called Gethsemany, and said unto the disciples: Sat ye here while I go and pray yonder: and he took with him Pe●er, and the two sons of zebedee, and began to were sorrowful and ●euy Than said jesus unto them: My soul is heavy, even unto the death. ●arry ye ●ere, & watch with me And he went a lit●e farther, and f●ll down on h●s face, and prayed, saying ●y father if it be possible, let this cup pass from me: Nevertheless not as I will, ●ut as thou wilt. 
Than jesus knowing that the time drew near, that the last storm should come, he led apart his eleven disciples (for judas was gone out from supper) into a village called Gethsemany. Here he commanded eight of them to tarry, which yet were loath to depart from their master, whom they loved heartily, but as yet with a worldly affection. Tarry (ꝙ he) in this place, whiles I go into my accustomed place, and pray there. For he durst not make them privy of his conflict, sith they were yet but weak, l●ste they should be discouraged, and taketh with him but only three, Peter, and the two sons of zebedee, that he might have them to be witnesses of his extreme manly weakness, whom he took with him into the mount to behold his majesty: and to teach with all, that as often as any greater storm of such troubles than man's strength can abide, is at hand, that we utterly distrusting ourselves, commit us wholly to the help of God. And the fear of death, when it cometh upon a man, is more bitter than death itself: Therefore this horryblenes began than to come upon jesus, and he felt great sorrow and heaviness of mind. For he would not that his chosen friends should be ignorant of the grief of his mind, 
Tarry here and watch with me.  that they might plainly see that he was very man, troubled with affections both of body and mind: my soul (ꝙ he) is heavy even unto death. Tarry here and watch with me. For this time requireth not sleep, but waking and earnest prayer. Therefore jesus going forward a little, from his three disciples, hanging down his head, 
My father if it be possible, etc.  bowed his face to the earth: and so prostrate, prayed unto his father, saying: My father, if it be possible, take away this cup of death from me, for I feel the affection of the body much abhorring from death. Notwithstanding let it be, not as I will, after the weakness of the body, but as thou wilt, to the health and salvation of mankind.  And he came unto his disciples, and found them sleeping, and said unto Peter: could ye not watch with me one hour? Watch and pray, that ye enter not into temptation. The spirit is ready, but the flesh is weak. 
When he had thus prayed, he returned unto his disciples, and found them sleeping, and sayeth unto Peter: Thou that didst crack a little before that thou wouldst die with me, couldst thou not wake with me one hour? I wake and pray for you. Wake you with me, and pray to the father that ye fall not into temptation and be overcome. The victory chanceth not but unto them that wake. Therefore we must wake, lest the flesh overcome the spirit, and the spirit m●ste be sustained with the help of God.  Again he went the second time and prayed, saying: My father, if this cup can not pass away from me, but that I drink it, thy will be done. And he came and found them again sleeping. For their eyes were heavy. And he left them, and went again▪ and prayed the third time, saying the same words. Than cometh he to his disciples, and sayeth unto them: sleep now & take your rest. Behold the hour is at hand, & the son of man is betrayed into the hands of sinners: Arise, let us be going. Behold he is at hand, that doth betray me. 
So his disciples being raised, jesus went again, and prayed again with as many words unto his father: My father, if it be not possible that this cup shall pass from me, but that I shall drink of it, thy will be done. afterward he returned again unto his disciples, and found them again sleeping. For their eyes were very heavy, by the reason of sorrow increasing their sleep. Therefore leaving them, he went alone the third time to pray for his disciples, for the weakness of the flesh overcame them. And he prayed likewise the third time, to teach us to pray continually and vehemently, as often as the storm of temptation is at hand. For than the Angels be present and give strength to the spirit. afterward he returned unto his disciples, and rebuked them for their sleeping out of time, sith the time required great watching. For now (saith he) the tempest is at hand which shall find you unready, and therefore unmeet and overmatched: now (ꝙ he) sleep and take your rest. Lo the hour is cum, that the innocent son of man shall be delivered into the hands of the wicked. Therefore arise, let us go meet the hurt and displeasure that cometh against us. Behold he is at hand which betrayeth me.  While he yet speak, lo, judas one of the numbered of the twelve, came, and with him a great multitude with swords and s●aues, sent from the chief priests and elders of the people. But he that betrayed him, gave them a token, saying: whomsoever I kiss, th●same is he, lay hands on him. And forthwith he cometh to jesus, saying: Hail master, and kissed him. And jesus said unto him. Friend, wherefore art thou come? Than came they and laid hands on jesu. 
jesus had not ended this communication, but lo, judas Iscariote one of the numbered of the twelve came, following jesus his captain a little before, and now become over a wicked company a more wicked captain. For a great company of soldiers followed him with swords and clubs, whom the chief of the priests, and the seniors of the people, had sent for this intent, that jesus might be taken without tumult of the people. For although they had purposed to differ this matter unto another time, yet having opportunity of the traitor, they changed their minds. And therefore judas chose both the night and the place, in the which jesus was wont with a few to pray. Finally lest they should fail of the person, the traitor taught them by what token they should know jesus: whomsoever (ꝙ he) I shall kiss, he it is: lay hands upon him. Therefore judas Iscariote went before and went unto jesus as though he would salute him, saying: Hail Rabbi, and therewith kissed him, which in times paste was used in salutations, because of honour and duty. Now jesus to give a perfect example of meekness in every place to his disciples, did not repel the wicked disciple from kissing, nor did rebuke him for his madness, but with gentle speaking touched his conscience, saying: Friend, for what cause art thou come? For he came with a kiss after such sort as though he would have told him sum news. At this token the multitude came running, and laid hands upon jesus, and held him fast. The disciples minds were sore amazed at this ruffling, whom jesus suffered to fall into this affection, because he would utterly pluck out of their minds, all greedy desire to revenge and to defend themselves.  And behold, one of them which was with jesus stretched out his hand, and drew out his sword, and struck a servant of the high priests, and smote of his ear. Than said jesus unto him: put up thy sword in his sheath. For all they that take the sword shall perish with the sword Think ye not that I can pray to my father, and he shall give me more thou twelve legions of angels? How than shall the scriptures be fulfilled. For thus must it be. 
And Peter, either because he was more fervent every where than the other, or else because he had made stout promises of himself before, lest he should seem not to do for his master, plucked out his sword, and stroke Malcus the servant of Caiphas, and cut of his right ear, jesus so ordering the stroke, that both it was a light wound, and whatsoever the hurt was, he healed it, and restored the ear again. But Peter erred by the reason of a certain good love toward the Lord, and this error he took in manner of the words of jesus not well perceived. For he commanded them to sell their coat and to by swords: and when they answered, there were two swords, he said: it is sufficient. But they thinking that he spoke of a sword of iron, whereas jesus mente a spiritual sword, after supper they took forth their swords with them ready to defend their Lord, if the matter had so required, or if he had commanded. Therefore to pluck this affection utterly out of the minds of all his disciples, he did chide Peter sharply, saying: put up thy sword into his place. They that do strike with the sword, perish with the sword, the recompense of vengeance turning back upon their own head. We have no need of this tense, which do get the victory better by suffering than by killing. Or else think you that I could lack help if it pleased me to have this defence? Can not I make suit unto my father, and could not he send to help me in the stead of twelve disciples, twelve legions of angels? But thus it is thought good to my father, thus it was spoken before of the Prophets. And none of these things is done by chance or fortune.  In that same hour jesus said to the multitude: ye be cum out as it were to a thief with swords & clubs for to take me. I sat deyly with you teaching in the temple, & ye took me not. But all this is done that the scriptures of the Prophets might be fulfilled. Than all the disciples forsook him and fled. And they took jesus and led him to Cayphas the high priest, where the Scribes and elders were assembled. And Peter followed him a far of unto the high priests court, and went in, and sat with the servants to see the end. 
Than jesus turning to the multitude, said: now weponed with swords and clubs, ye come forth to take me. But when I sat daily among you teaching in the temple, and healing the sick and diseased, ye laid no hands upon me. Now in the dead night, ye seek me out being quiet and still in a secret place. But all these things be done not by your violence, but by the ordinance of god's counsel, whereof the scriptures of the Prophets hath prophesied long before. The disciples hearing this, and seeing that there was no hope, for asmuch as jesus offered him unto death, 
Than all the disciples. etc.  they left their master and ran away. But the ministers nothing mitigate with remembrance of the doctrine and benefit of jesus, led him away like a prisoner, to the house of Cayphas the chief of the priests, whither the Scribes and seniors did resort. But Peter alone (for the other disciples being afraid, were fled every man his way) although his skirmish came not well to pass, yet he could leave of utterly the care of his master, whom he loved heartily▪ and yet again he durst not be present with him, notwithstanding he followed as it might be a far of, and at length, in the dark as unknown, he entered into the court of Cayphas. Finally entering in he sat among the ministers warming him at the coals, that whereas he could not defend jesus, yet at the least he might see what should be the end of the judgement. For as yet Peter had sum hope in his mind.  ¶ The chief priests and elders, and all the counsel, sought false witness against jesus for to put him to death, but found none: yea when many false witnesses came, yet they found none. At last cause two false witnesses, & said: he said, I am able to destroy the temple of God, and build it again in three days. And the chief priest arose, and said unto him: Answerest thou nothing? why do these bear witness against thee? But jesus held his peace. And the chief priest answered and said unto him: I charge the by the living God, that thou tell us whether thou be Christ the son of God. jesus sayeth unto him: Thou hast said: Nevertheless I say unto you: hereafter ye shall see the son of man, sitting on the right hand of power, and coming in the clouds of the sky. 
Further the chief priests and the whole counsel, to make sum appearance of a lawful and just judgement, went about to suborn, and set forth false witnesses against jesus, whose innocency was so great, that it was very hard so to lie of him, that the lie might have any colour of truth. And after that many false witnesses came forth, 
The chief priests and the elders. etc.  but of such sort that their testimonies & sayings were so ill framed together, that they confounded themselves, insomuch that they were not thought meet, neither of those judges, neither of that company. At length cometh forth two false witnesses, which said: He said, I can destroy the temple of God & after three days make it up. They took occasion of this lie by the words of Christ, who said: loose this temple, and in three days I will raise it up, meaning thereby that he should be slain of them, but within three days he should live again. The witnesses to make the thing more odious, did deprave and mistake these words which they understood not. For he said not I can destroy, but loose ye: and he said not, I will build again, but I will raise up, applying it to his body which should be slain, and live again. Therefore at this testimony because it seemed to be of some weight, and no nother was found more meet and convenient, the chief of the priests roose up, and counterfeiting the person of a just judge, as thought he would give jesus liberty to defend himself, said: Dost thou make no answer to these testimonies which be brought against thee? But jesus held his peace, knowing that whatsoever he said, should be reproved & mistaken. Than the chief of the priests desiring to wrest out somewhat, whereby jesus might be condemned (for now his madness was such that all tarrying seemed to long) sayeth unto him: I conjure the by the living God, tell us whether thou be Christ the son of God. This was a crafty question of the wicked bishop. If he had denied that he was the son of God, he would have cried out: why then takest thou upon thee, the thing that thou art not? If he had affirmed it, he would have falsely accused him for blasphemy. If he had hold his peace being required and adjured, he should seem to despise God, and the authority of the high priest. And what was he that did adjure him? A wicked bishop, which had bought of Herode for money the annual honour: and he which did assault the son of God, adjured him by God. Yet jesus, as it were showing a reverence to the honour that he did bear, being demanded whether he was Christ the son of God, 
jesus saith unto him, thou haste said.  answered: Thou hast spoken: so confessing himself to be that he was, that yet he avoided the fault of arrogancy. And he added a thing which ought to have revoked the wicked bishop from his purposed wickedness: yet (ꝙ he) this I say unto you, hereafter ye shall see the son of man sitting on the right hand of the power of God, and coming with majesty in the clouds of heaven. He gave to understand, that he being than low and condemned of the wicked, should once come with the power of God to be judge over all the world.  ¶ Than the high priest rend his clothes, saying: He hath spoken blasphemy, what need ye of any more witnesses? Lo, now ye have heard his blasphemy, what think ye? They answered and said: He is worthy to die. Than did they spit in his face, and buffered him with their fists. And other smote him on the face with the palm of their hands, saying: Tell us Christ, who is he that smote thee? 
The chief priest being the more provoked with this saying, to th'intent that through the counterfeited zeal of religion, he might make the crime of Christ the more sore, he rent his garments, and said: he speaketh blasphemously. He doth usurp and take upon him divine honour, whereas he is but man. 
Lo, now ye have heard his blasphemy. etc.  What needeth there any more witnesses? Behold now ye have heard manifest blasphemy. What think ye? They answered: he hath deserved death. Than they began to handle him cruelly with mocks and scorns, as though he had been lawfully condemned, which also jesus suffered most meekly, to give unto his a perfect example of patience. They did spette in his face, and covering his face, they gave him buffets and blows. Again, some stroke him on the face with their hands, saying: prophecy and tell us Christ, who is it that striketh thee? With these scorns and rebukes they cast him in the teeth, because he would be taken for Messiah, and because he was honoured of the people, by the name of a Prophet.  ¶ Peter sat without in the court, and a damsel came unto him, saying: Thou also waste with jesus of Galilee: but he denied it before them all, saying: I wots not what thou sayest. When he was goen in to the porch, another wench saw him, and said unto them that were there: This fellow also was with jesus of Nazareth. And he denied it again with an oath, saying: I did not know the man. A while after came they that stood by, and said unto Peter: Surely thou art one of them, for thy speech doth bewray the. Than he began to curse and swear, that he knew not the man, and immediately the cock cr●we. And Peter remembered the saying of jesus, which he spoke unto him: before the cock crow, thou shalt deny me thrice, and he went out, and wept bitterly. 
In the mean season Peter sat without in the court, beholding a far of the heavy sight, and looking for the end of the matter, for he durst not come near, lest he should be known of the ministers. And a certain wench came unto him, which partly knew him, and said: Thou also waste one of the followers of this Galilean. Here Peter being amazed at the wench's word, and forgetting that stout word that he spoke to Christ: (and if I should die with thee, I will not deny thee:) denied his lord before them all, saying: I cannot tell what thou sayest. And forthwith the cock did crow. And as he prepared to go out, even in the door an other wench spied him, which uttering him to the ministers standing by, sayeth: This man also was with jesus of Nazareth. And again he denied it, swearing that he knew not the man. And a little after, certain of them that stood by, knowing Peter, said: Truly thou art one of this numbered. For not only thy face but also thy speech doth utter thee to be a Galilean. Than Peter being more afraid, began not only to abjure and forsake jesus, but also to execrate and ban himself, if ever he knew the man. And forthwith the cock crowed again. After these, jesus did behold him, and speaking (as it were) unto him with his eyes, monished him. Than at length Peter coming to himself, remembered that jesus told him before, when he craked of his boldness and valiantness: before the cock crow twice thou shalt deny me thrice. But because he sinned through the weakness of man, being amazed with fear, and not of purposed malice, he deserved mercy. Christ suffered this in his chosen apostle, that no man, offend he never so sore, should despair of pardon so that he repent, and wash the spot of his mind with tears. For Peter, which was as it were beside himself, at the look of jesus, by and by came to himself again and repent, and going forth wept bitterly.   

¶ The xxvii Chapter.  ¶ When the morning was come, all the chief priests, and elders of the people held a counsel against jesus to put him to death. And brought him bound, and delivered him to Pontius Pilate the devi●ie. 
Therefore that night was thoroughly watched of the heads of religion, with these wicked & cruel deeds. And when day drew near, again the chief priests and the seniors of the people, went to counsel against jesus, to put him to death. Therefore they delivered him bound unto Pontius Pilate precedent, to take punishment of the condemned man. Here judas that betrayed him, seeing that he was now condemned, and that they went to extremities, moved with repentance, brought again the thirty pieces of silver to the heads of the priests and senioures of the people, saying: I have sinned because I have betrayed the innocent blood. Truly this man's confession should have moved the princes minds. He confesseth that it was done by the infection of avarice, and he confesseth that he hath betrayed an innocent. But they utterly raging, and thirsting after nothing else but innocent blood, answered: what is that to us, whether thou hast betrayed an ill doer or an innocent? Look thou to that.  ¶ Than judas which had betrayed him, seeing that he was condemned, repented himself, and brought again the thirty plates of silver to the chief priests and elders, saying: & have sinned, betraying the innocent blood, but they said: what is that to us? See thou to that: and he cast down the silver plates in the temple, and departed and hung himself. 
judas now repenting of his gain, desired to break of his bargain, but their cruelty could by no means be mitigated. judas therefore casting the pieces of silver at their feet departed away, heaping and increasing his wicked deed with a more wicked deed. He knowledged the greatness of his sin, but he knowledged not the greatness of god's mercy. Peter wept bitterly, and obtained mercy. judas wept also, but with a desperate mind, rather than a converted mind, and therefore he went aside, and hanged himself and burst in the mids, and his bowels fell out.  And the chief priests took the pieces of silver, and said: It is not lawful to put them into ●or●on, because it is the price of blood. And they took counsel, and bought with them a potter's field to bury strangers in. Wherefore the field is called the field of blood unto this day. Than was fulfilled that which was spoken by the Prophet Hieremye, saying. They took thirty silver pieces, the price of him that was valued whom they bought of the children of Israel, and gave them for the potter's field, as the lord appointed me. 
After this the heads of the priests went to counsel again, and that their cruelty might be the better known to all men, they did nothing without a common counsel. They consult to what use the thirty pieces of silver should go, which judas had cast at their feet. And being men of aukewarde religion having no religion nor fear in killing of an innocent, who had done so much for them: It is not lawful (ꝙ they) to put this money into Corbon, that is, among the gifts of the temple, which they would have esteemed and regarded religiousely. For it is the price of blood. But the holiness of the temple must not be polluted with blood. And in the mean season, they disclose their ungracious conscience, confessing him to be innocent, whose betrayment they had bought. Therefore because that they all should be partakers of the sin, they counseled together, and with that money they bought a ground of a certain potter for godly uses, that strangers might be buried there, as though they would have recompensed the sinful deed that they had in hard, with this good deed. And yet by this means they provided very ill for their good name. For they could not by any other means, more blaze abroad their wickedness. For the thing is come to such a common saying, that at this day that ground is called of the Syrians, Acheldema, that is to say, the ground of blood. Neither was this thing done by chance, for Hieremie prophesied that it should come to pass: and they took thirty pieces of silver, the price of him that was prized, whom they bought of the children of Israel, and they gave them for the ground of a potter, as the lord appointed me.  jesus stood before the debity, and the debity asked him, saying: Art thou the king of jews? jesus sayeth unto him: Thou sayest. And when he was accused of the chief priests and elders he answered nothing. Than said Pilate unto him hearest thou not how many witnesses they lay against thee? And he answered him to never a word, insomuch that the debity matuayled greatly. 
Therefore when jesus stood before the precedent as guilty, they accused him busily of many things, speaking nothing in the mean season of blasphemy, of the religion of the temple defiled and broken, and of the coming of the son of man, with the which things they knew that Pilate, passing little of such superstition, would be little moved: They leye in other feigned faults which might stir the presidents mind against jesus, saying: we have found this man going about to subvert our nation, and forbidding tributes to be given unto Ceasar, and saying that he is Christ the king. pilate hearing mention of the king, because this seemed to touch Ceasar demanded of jesus: 
Ies● stood before the debity. etc.  Art thou the king of jews▪ jesus lest he should seem proud if he should make no answer, sayeth: Thou sayest: not utterly denying that he was king, but yet adding that his kingdom is spiritual, & not worldly, that it pertaineth nothing to Ceasar or Herode. Again when his accusers called upon the matter, Pilate desiring to get out of him, whereby he might be delivered: Heareste thou not (ꝙ he) how sore faults they lay against thee? But unto these jesus answered utterly nothing, insomuch as the precedent marveled greatly, that an innocent man in danger of death, did keep silence with so great meekness. pilate perceiving by the countenance and behaviour of jesus, that he was far from suspicion of desiring of the kingdom, sayeth unto the heads of the priests and their followers: I find no deadly offence in this man. But they were the more hot and vehement, saying: he is a seditious man, he hath stirred the people with his doctrine, walking over all jewry, beginning from Galilee unto this place. Pilate perceiving that jesus was innocent, but that the priests and the Scribes went about that their purpose of envy and malice, and therefore seeking occasion to deliver jesus, or at the least to send him from the court: when he heard the name of Galyle, he asked him what country man he was: and when he knew that he came out of the coasts of Galyle, where Herode had rule and empery, he sent him again unto Herode, who than, as it happened, was at Jerusalem. Truly Herode seeing jesus, was very glad. For of long time he desired to see jesus, because the fame went that he did wonderful things. Therefore he hoped well that he would work some miracle before him also. And when Herode asked him questions of many things, jesus answered him nothing, who came not for this purpose to delight the curiosity of princes, but to see and provide for the health of men. And whereas he was accused before him for many causes, and answered nothing, Herode contenmed him, with his guard: and putting upon him a white garment in scorn, sent him again to Pilate. And by this occasion Pilate and Herode were made friends whereas before they were at strife. Therefore pilate calling together the heads of the pryestes, the magistrates, and the people, protested that he had found none offences in jesus which they objected against him: and that Herode also had sent him away as innocent, which he would not have done, if he had judged him in danger of a capital crime. And to pacify the envy of the jews, I will reform him (ꝙ he) and let him go.  At that feast, the debity was wont to deliver unto the people a prisoner, whom they would desire. He had than a notable prisoner, called Barrabas. Therefore when they were gathered together, Pilate said: Whether will ye that I give loose unto you Barrabas, or jesus which is called Christ? For he knew that for envy, they had delivered him. 
And when he could nothing prevail by these words, he seeketh an other occasion to deliver jesus. There was a custom among the jews that upon that holy day, for religions sake, the precedent should set at liberty some one of them which were kept in hold. He had fast in hold at that time a certain notable and famous thief, named Barrabas, which name he knew was hated of the people. Therefore calling the jews unto him, he asked them whether they would have given them, and pardoned, Barrabas, or jesus: hoping that in comparison of so famous, and so strong, and violente a thief, they would rather deliver jesus.  ¶ When he was set down to give judgement, his wife sent unto him, saying: Have thou nothing to do with that just man. For I have suffered many things this day in my sleep, because of him. And the chief pr●estes and elders persuaded the people, that they should ask Barrabas and destroy jesus. The president said, and answered unto them: which of the two will ye that I let loose unto you? They said, Barrabas. Pilate said unto them: what shall I do than with jesus which is called Christ? They all said unto him: Let him be crucified. The precedent said, what evil hath he done? But they cried the more, saying: Let him be crucified. 
But the precedent sitting again in judgement, his wife sendeth unto him one that should say to him in her name, that he should not contamynate himself with the blood of the innocent, saying that she was vexed that night with horrible visions for jesus sake. And this chanced not without cause, but by the ordinance of god, that there should yet be some of whom jesus should have testimony of his innocency. For that was very expedient for all men to know, that his death was freely bestowed to redeem us. And whereas the people were in double, whether of both they might desire to be given unto them, it came to pass by the counsel of the priests and the senyoures, that they asked Barrabas, that jesus in his place might be killed. Such is the judgement, and this is the kindness of the people: this is the counterseyted religion of the pryestes, and the elders. It was a matter of religion to them to enter into the court of Pilate that they might eat their paschal Lamb being pure and clean, and it was no matter of religion with such ra●●●g madness to put him to death, which was innocent, and thoroughly tried with so many virtues and benefits toward them. pilate therefore proposed unto them again, whether they would have Barrabas or jesus set all liberty. They cried unto him: Barrabas. pilate again said: Than what shall I do with jesus which is called Christ? Trusting that they would be content with some more gentle punishment. But they cried with a great consent of voices, let him be crucified. This kind of punishment, was both cruel and very slanderous, and shameful. Again (ꝙ pilate) shall I crucify an innocent? what hath he deserved? I find nothing in him worthy death: Therefore I will chastise him, and let him go. With these words the madness of the people was more stirred, crying out: up with him, up with him, crucify the man.  When Pilate saw that he could prevail nothing, but that more business was made, he took water and washed his hands, before the people, saying: I am innocent of the blood of this just person▪ see you to it. And all the people answered and said: His blood be upon us, and our children. Than let he Barrabas loose unto them, and scourged jesus and delivered him to be crucified. 
pilate perceiving that proving all ways and means he prevailed nothing, but that the tumult of the people was stirred up more, he assoiled jesus before that he condemned him. For in the presence of the people he took water and washed his hands, saying: I am innocent from the blood of this just man, ye be the authors of his death, and not I: the vengeance of the innocent blood shall light upon your head. Yet the unhappy jews were not feared with this saying, but the whole people cried out altogether. Let his blood light upon us, and upon our children. They wished destruction to them and to their successors. But christ more gentile toward them than they were themselves, hath repelled none from pardon and forgiveness so that they do repent. For many afterwards did worship the Cross of christ, which than cried in the multitude, up with him, up with him, crucify him. Therefore pilate overcome with their stiff madness, gave unto them Barrabas the author of sedition, and a murderer, and condemned by all men's judgements, yea, before judgement. But after the manner of Rome, when jesus was scourged, he delivered him to be crucified.  ¶ Than the soldiers of the precedent took jesus in the common hall, and gathered to him all the company. And they stripped him, and put on him a purple rob, and plaited a crown of thorns, and put it on his head, and a reed in his right hand, and bowed the knee before him and mocked him, saying: All hail the king of jews. And when they had spit on him they took the reed, and smote him on the head. And after they had mocked him, they took of again the rob, and put on him his own garments, and took him away to crucify him. 
Than the soldiers of the president, after that they had received jesus in the court, gathered the whole guard about him, cruelly to take their pleasure by mocking of the innocent, partly following their own naughty disposition, partly provoked by the jews. And because they heard, that he made himself king of the jews, they in manner hitting him in the teeth, because being such an abject he would proudly climb up to a kingdom, they spoiled him of his own garments, and put upon him a purple garment, that is to say a kingly rob. After that in the stead of a diadem, they set a crown upon his head made of thorns. In the stead of a sceptre they gave him a reed in his right hand. And now as saluting their new king, they kneel down before him and mock him, saying: Hail king of jews. Nor being content with these despites, they spit upon him and strike his head crowned with thorns with the reed that they gave him in stead of a mace. And when they omitted no manner of despite, he suffered all things with great meekness, to show unto his a perfect example of patience. Therefore after that the soldiers had satisfied the minds and the eyes of the company with all kinds of mocks and scorns, they pluck of his rob again and put on his own apparel, that he might be the better known of all men.  And as they came out, they found a man of Cyren named Syman, him they compelled to bear his cross. And they came to the place, which is called Golgatha, that is to say, a place of dead men's skulls: and gave him vinegar to drink, mingled with gall. And when he had tasted there of, he would not drink. 
Than they bring forth jesus out of the court, bearing his cross. And as they went, they found one Simon a Cyrenyan, whom they forced to bear the cross of jesus, and they came into the place where he should be crucified, which of the Syreans is called Golgatha, that is, the place of calvary, because it was horrible with bones and skulls of them that were put to death. Here that no part of his body should be free from tormenting, or that no mocking or scorning should be let pass, they offered him a cup of drink tempered with vinegar and gall, that it might be fulfilled which is written in the prophecy: They gave me gall to eat, and in my thirst they gave me vinegar to drink. And when jesus had tasted, he would not drink.  When they had crucified him, they parted his garments, and cast lots, that it might be fulfilled which was spoken by the prophet. They divided my garments among them, and upon my ●esture did chep cast lots. And they sat and watched him there, and set up over his dead the cause of his death written. This is jesus the king of the jews. Than were there crucified with him two thenes, o●● on the right hand and another on the left. 
But after that they had crucified him, they divided among them the garments of jesus. As for his coat which was so woven that it could not be ripped, they cast lots: that the saying of the Prophet might be fulfilled They divided my garments among them, and upon my coat they cast lots. And fitting by the cross they kept him, that no man should take him away. Also a title in mockage was set upon the cross: This is jesus the king of jews. The which notwithstanding was more honourable than the jews could suffer. For they were in hand with Pilate that this title might be corrected, and it should not be put, king of jews, but he made himself king of jews. And in this thing only they suffered pilate to have the higher hand. Also this was procured of the jews, that two thieves should be crucified with him, so that jesus being in the midst, should have one on the right hand, and an other on the left hand: that he might be taken of all men, both vain himself, and a deceiver, and like unto them with whom he was matched.  They that passed by, reviled him, wagging their heads, and saying. Thou that destroyed●●● the temple of God, and builded it in three days, save thyself. If thou art the son of god, come down from the cross. Likewise also the high priests and the scribes, and elders mocked him, saying He saved other. himself he cannot save. If he be the king of Israel, let him come down now from the cross, and we will believe him. He trusted in god, let him deliver him now, if he will have him. For he said▪ I am the son of God. The thieves also which were crucified with him, cast the same in his teeth. 
The cruelty of the jews was not yet satiate and filled with these so great mischiefs. They scorn and revile him being crucified, and passing by, they railed on him, and shaking their heads, they mocked him, saying: fie on thee, art thou he that hurlest down the temple of God, and in three days makest it up again? Thou diddest promise health to others, now save thyself. Thou diddest boast thee to be the son of God, now than come down from the cross. Likewise also the heads of the priests, with the scribes and the semoures of the people mocked him and reviled him: he gave health unto others, now he cannot preserve himself. If he be the king of Israel, as he would appear, let him declare now what he can do, let him come down from the cross, and we will believe him. He trusted in god, whom he craked to be his father, if he love him, let him now deliver him. And that of every side the most innocent jesus might be arrayed with revilings, the thieves also fellows with him in punishment, in like manner rebuked him. The which all jesus suffered with stiff and strong patience, to bring to pass and offer for all men that healthful sacrifice. He kept still the divine power, and set forth the whole nature human to all manner of pains and torments. And he did not requited or revenge so cruel reviling bestowed upon him, as he was dying, being more bitter than the cross itself, insomuch that he prayed unto his father, for the soldiers and the jews that scorned him: and one of the thieves repenting himself, he received into his paradise.  From the sixth hou●e was there darkness over all the land, until the ix hour. And about the ix hour jesus cried with a loud voice, saying: Hely, Hely, Lamazabathanye, that is to say: my god, my god, why hast thou forsaken me? Some of them that stood there when they heard that, said: This man calleth for Helias▪ And forthwith one of them ran, and took a sponge, and when he had filled it full of vyne●ce, he put it on a reed, and gave it him to drink. But other said: let be, let us see whether Helias will come, and deliver him. jesus, when he had cried again with a loud voice, yielded up the ghost. 
The very Son felt the punishment of the innocent, and could not abide to behold so wicked a deed. He covered his face with a black cloud, and all that country was covered with darkness, from six of the clock, until nine. And yet in the mean season, the darkness of the jews hearts could not be shaken of. Further about nine of the clock, jesus cried with a great voice, saying this sentence out of the psalm. Hely, Hely, Lamazabathany, my God, my God, why hast thou forsaken me? And certain that stood by, and hearing afar of, Hely, and supposing that he had called to Hely for help, said: This fellow calleth for Hely. Let us see whether he will help him. Than jesus to show that it was a true death which he suffered for all men, cried: I am athirst. For this is wont to follow upon wounds and shedding of blood, which oftentimes is a punishment more sore and painful than death. And one running to him, put unto his mouth as he hanged, a sponge full of vinegar, put upon the top of a reed. jesus thirsted sore for the health of men, but the jews offered him nothing but vinegar and gall. Therefore he did forbear from it when he had tasted, saying: It is consummate and finished, sygnyfying that nothing was omitted which did pertain to the manner of the sacrifice. And anon to declare that he left his life of his own accord, after that he had commended his spirit unto the father, he cried with a loud voice, and bowing down his head, died.  And behold the veil of the temple did rent in two parts, from the top to the bottom, and the earth quaked, the stones did rent, and graves did open, and many bodies of saints which slept, arose and went out of the graves after his resurrection, and came into the holy city, and appeared to many. When the Ce●●●urion, and they that were with him watching jesus, saw the earthquake, and those things which happened, they feared greatly, saying: Truly this was the son of god. 
And forthwith all things did testify the effectual death of the lord jesus. For the veil of the temple which divided the holy place from the other part of the temple, of his own accord, was cut in two parts, declaring that the shadows of Moses' law, hereafter should vanish away at the bright light of the gospel. Furthermore the earth did quake, and the stones broke asunder, reproving the jews for their invincible hardness of heart. The graves did open, and many bodies of holy men which were dead, did revive and live again, and going out of the graves after the resurrection of Christ, came into the holy city of jerusalem, and appeared unto many, being the preachers and followers of the resurrection of jesus. Furthermore the Captain and his servants which were there to keep jesus, perceiving the earthquake, the darkness, the breaking of the stones and other wonders, were greatly afeard, saying: Truly this was the son of god.  ¶ And many women were there, beholding a far of, which followed jesus from Galilee, ministering unto him, among which was Marie Magdalene, and Marie the mother of james and joses, and the mother of the children of Zebedee. When the even was come, there came a rich man of Aramathia named joseph, which also was jesus disciple. He went unto pilate, and begged the holy body of jesus. Than pilate commanded the body to be delivered. And when joseph had taken the body, he wrapped it in a clean cloth and put it in his new tomb which he had hewn out of the rock, and rolled a great stone to the door of the sepulchre, and departed. And there was Marie Magdalene, and the other Marie sitting over against the Sepulchre. 
There were also many women looking a far of, upon the things that were done, which had followed jesus from Galilee, minystring unto him necessaries, among whom there was Marie Magdalene, and Marie the mother of jacob and joseph, and also the mother of the sons of zebedee, and divers other with them. And when the night drew near, a certain rich Captain of Aramathia called joseph, who also was the disciple of jesus, went unto the presidente, asking of him the body of jesus. pilate marvelling if that he were dead, a man of lusty age, and not having his legs broken, as soon as he knew certainly of the captain that he was dead, he commanded the body to be given unto him.  
He received it, and wrapped it in a clean sheet; and laid it in a new grave, the which he had graven in an whole stone. And rolling a great stone to the door of the grave, he departed away: And this was done by the providence of God, that they should use no cruelty upon the dead karcas, or that no man should dig up the grave and steal him away. And when the other were departed, Marry Magdalene, and an other woman continued there sitting over against the sepulchre, and marking the place where they laid the body, that at convenient time they might do the duty of anointing to it, and the lord had stirred up their great diligence to this intent that the belief of his resurrection might be more certain.  ¶ The next day that followeth the ▪ the high priests and Pharis●is came together unto Pilate, saying: Sir we remember that this deceiver said while he was yet alive▪ after three days I will rise again: command therefore that the sepulchre be made sure until the third day, lest his disciples come and steal him away, and say unto the people he is risen from the dead. And the last error shall be worse than the first. Pilate said unto them: Ye have a watch, go your way, make it as sure as ye can. And they went and made the sepulchre sure with watch men, and sealed the stone. 
But the day after the , which is the day of preparation, again the heads of the priests and the pharis●is come unto Pilate, confirming the truth of the resurrection, whiles they go about to let it, and they say unto the precedent: Sir we remember that this deceiver being yet alive, said that he would rise again after three days. Therefore command the sepulchre to be kept unto the third day, lest his disciples come, and steal away his body, and persuade the people that he is risen again. Which if it come to pass, we shall prevail nothing, but the latter error shallbe worse than the first. pilate sayeth unto them: ye have a watch, go and keep as ye know. But they, whiles they go about to stop him that would rise again, they increase the miracle, and the faith of the resurrection. They set keepers and made sure the sepulchre, they sealed the stone also, which did shut the mouth of the Sepulchre, lest there might be any deceit in the keepers also.   

The paraphrase of Erasmus upon ¶ The xxviii Chapter.  And upon the even of the sabbaths which springeth in the first day of the sabbaths Marry Magdalene and the other Marie came for to see the Sepulchre. And behold there was a great earthquake. For the Angel of the Lord came down from heaven, and came and rolled down the stone from the door, and sat upon it. And his countenance was like unto the lightning, and his garment white as snow. And for fear of him, the keepers were astonished, and were made as dead men. 
ANd when the even of the first Sabbothe day was come, after the end of the which, was the morning of the day following, which was the first day of the week next ensuing, Marry Magdalene, and the other Marry, their sweet spices prepared over night, went again in the morning to the Sepulchre, to see what was done, and to enbaulme the body of jesus. And there was a great yearthquake. And when the women devised among themselves, how they might remove the stone from the door of the grave (for it was to great to be removed by the strength of women) behold the angel of the lord came down from heaven, and removed the stone from the door of the grave, and than sat upon it. And the countenance of the angel was like unto the lightning, and his garments shining as white as snow. The keepers of the Sepulchre looking upon him, were afraid and so amazed that they lay astonished like dead men.  And the angel made answer unto the women, and said: Fear ye not: For I know that ye seek jesus which was crucified, he is not here, for he is risen as he said. Come see the place, where the Lord was laid. And go quickly, and tell his disciples that he is risen again from death. And behold he goeth before you into Galilee, there ye shall see him. Lo I have told you. 
But the angel comforted the women, saying: These men worthily be amazed at the glory of the resurrection, which do persever and continue still in their unbelief: But fear not ye, for I know that ye seek jesus who was crucified. Now he hath left his sepulchre, and hath performed that he promised to do. This is the morning of the third day. Therefore he is risen. Come and see the place, which being void of the body, hath yet a sign where the body lay: It hath also the apparel of the body, the linen wherein he was wrapped. Let these things make you believe, if ye believe not me. But speedily depart hence, and tell these things that ye have seen to the other disciples, being sad for the death of the lord, that he is risen again. Whom if ye desire to see, behold, he will go before you into Galilee, like as before his death he promised. There ye may see him alive, for whom ye mourned when he was dead. Lo I have told you before.  And they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word. And as they went to tell his disciples, behold. jesus met them saying: All hail. And they came and held his feet and worshipped him. Than jesus said unto them: be not afraid: go and tell my brethren, that they go into Galilee, and there they shall see me. 
And when they had looked in the void grave, which they had found shut, speedily they returned, partly fearful for the greatness of the miracle, partly ravished with great joy, for the desire and hope to see their Lord alive again, and they run to communicate this joy to the disciples of jesus. And as they went, jesus met them, that they might tell the more certain tidings. And to encourage them being fearful, he said: All hail. They seeing and knowing the lord, went unto him, and embracing his feet, worshipped him. Again jesus to take from them all fear, that they might the better perceive the things that should be spoken, he sayeth: fear not, go and tell my brethren the things that ye have seen, and bid them go forward into Galilee, there they shall see me.  ¶ When they were gone, behold some of the keepers came into the city, and told the chief of the priests all things that had happened: And they assembled together with the elders and took counsel, and gave much money to the soldiers, saying: Say ye that his disciples came in the night, and stole him away, when ye were asleep. And if this come to the presidents ears, we will persuade him, and save you harmless. But they took the money, and did as they were taught, and this saying is noised among the jews until this day. 
And when they were departed, to th'intent the truth of the resurrection might be confirmed also by the testimony of the adversaries, certain of the keepers, leving the Sepulchre, went unto jerusalem, and told the heads of the priests, what things had been done, how the sepulchre being shut and sealed, the body was not found. And how the aungel● being of marvelous beauty, removed the stone, and of the earthquake, and how they were amazed for fear. And how they heard the angel talking with the women. When the priests heard these things of the keepers, they went to counsel again with the seniors: forasmuch as the thing was to manifest to be doubted, they buy a lie of the keepers for money, like as before they bought the help of the traitor for money: but that they pay more for the labour of the liars, than of the traitor: keep close (ꝙ they) the things that ye have seen, but make a brute abroad, that his disciples came in the night & stolen him away, when ye were asleep. And if this invention and flight be brought unto your precedent, we will persuade him, and deliver you from all danger of this matter. Therefore the soldiers receiving money, did as they were instructed, and this triefling and vain sleight was believed of the people. For this rumour is bruited abroad unto this day among the unbelieving jews.  ¶ Than the eleven disciples went away into Galilee, into the mountain where jesus had appointed them. And when they saw him, they worshipped him. But some doubted. And jesus came and spoke to them, ●●ying: all power is given to me in heaven and earth. 
Now the eleven disciples monished of the women, went forward into Galilee, and went up upon the hill which jesus had appointed them. There he showed himself. They saw and knew him to be their Lord, and honoured him, as now being on high and in heaven. notwithstanding, some yet doubted, until they were made to believe, with many and very certain arguments. Albeit their doubting was profitable for the certainty of our belief. Therefore jesus drawing near unto them, did not only offer himself to be seen and touched presently, but also spoke unto them with his known and accustomed voice: declaring that by his death, he had obtained a kingdom & authority both in heaven and in earth. In heaven, where ever he reigned with the father: in earth where hereafter he should reign, not by tyrannical powers and aids, but through faith of believers: and that he should dispose the office of this evangelical kingdom unto his disciples, who should follow his steps, committing unto them the office to preach the Gospel, not only to the jews, but also to all nations: and also authority to baptize, and by the holy ghost, to forgive sins to all men, that will profess an evangelical life with a sincere heart: and to instruct and frame them, not after the law of Moses, nor after the constitutions of the Phariseis, but after his precepts▪ until they waxed and grew up unto the perfection of the wisdom of the gospel. And that they should nothing distrust, for that he should not be continually conversant with them, he promiseth that their fellowship shall never fail, and that he will never forsake his, but be always present with his in spirit and power unto the last end of the world: All power (ꝙ he) is given me in heaven and earth. Ye have seen me by the reason of the weakness of the flesh, hungry, thirty, weary, needy, despised, taken, bound, spetted upon, condemned, beaten, crucified, covered with all kinds of spytefulnes, and in manner deject under the lowest sort of men. Because I have suffered all these things willingly and of mine own accord for the health of man: my father hath raised me from death, and rewarded me with the glory of immortality, and hath lifted me up to the fellowship of his kingdom, and hath submitted unto my power and rule, all things that be in heaven and earth. Ye have an author whom ye ought not to distrust, ye have a Lord, of whom ye ought not to repent.  Go ye therefore and teach all nations, baptize them in the name of the father and the son, and the holy ghost, teaching them to keep all things whatsoever I have commanded you. 
Like as I died for the health of all men: so there is no nation which belongeth not to my right. It shall be your part to get unto me, as much as lieth in you, all kind of men. But ye shall not get them by weapons or war, but by the same means that I got unto me this right, by wholesome doctrine, by a life worthy and meet for the gospel, with free well doing, with patient suffering of ills. Go ye therefore as trusty Ambassadors, & trusting me your author, teach first the jews, than the next neighbours unto them, afterwards all the nations of the whole world. Teach what they ought to believe of me, and what they ought to trust of me. First to knowledge the heavenvly father, the maker, the orderer, and the restorer of all things visible and invisible. Whose power no man can resist, because he is almighty, whose knowledge no man doth deceive, because he seeth all things: whose judgement no man shall escape: From whom, as from the fountain, cometh all goodness in the world. To whom is due all honour, praise, and thanks giving. They must knowledge also his son jesus, by whom through his eternal and unsearchable counsel, he hath purposed to deliver mankind from tyranny of sin and death, and by the doctrine of the gospel, to open the way unto everlasting felicity. Who for this cause by his will, came down into the earth, and was borne very man, of the virgin Marry, and being man long conversant among men, taught the heavenly philosophy, which only maketh men blessed.  
And being an innocent, was afflicted and punished for the sins of the whole world, and put to death upon the cross. And laid in his grave, the third day he arose again according to the prophecies of the Prophets. After that, being conseruaunt many days with his disciples, and the truth of his resurrection declared by sure arguments, he went up again into heaven, whereas partaker of the kingdom and glory of his father, he sitteth on the right hand of his father almighty. Once he shall come again into the world, not low and abject as before, but with the divine majesty: not a saviour, but a judge, both of those whom that day he shall find alive, and of those whom now being dead, the trump of the gospel shall suddenly call again to life: that by his inevitable judgement, every man may receive reward worthy and meet for his doings. They must knowledge also the holy ghost, whom I have now partly given unto you, and will give more plenteously, after that I come into heaven, whose secret inspiration shall comfort, teach, and strengthen the minds of them that trust in me: and being powered into the hearts of all men, shall glue and confeder them together with mutual charity, as many as profess heartily the faith of the gospel, of what nation soever they come of. And if a man doth sin any thing through the weakness of man, he shall obtain forgiveness of his sins, so that he doth not sever himself from the league & fellowship of the holy company. And whosoever joineth himself unto this league, 
baptizing them in the name of the father. etc.  all the sins of his former life shall be forgiven him freely. Finally lest any man should think the rewards of good deeds to be desired in this life, or should go about vengeance against ill doers, let them know that this hereafter shall come to pass in them, which ye see done in me. The dead shall live again, and every soul shall be restored to her own body. The which as soon as it shall be done, whosoever shall belong to this holy fellowship, and stick constantly unto me, shall be translated with me unto everlasting life, to be partakers of felicity, which were fellows and partakers of afflictions. After they ye have taught these things, if they believe the things that ye have taught, if they repent them of their former life, if they be ready to embrace the doctrine of the gospel, then dip them in water, in the name of the father, the son, and the holy ghost, that by this wholly sign, they may trust themselves to be delivered from the filthiness of all their sins, freely through the benefit of my death, and now to be chosen to the number of the children of God. Let no man be circumcised, let no man be baptised in the name of Moses, or of any man. Let them all know to whom they be bound for their health, upon whom they ought wholly to hang. Let them not be burdened with the ceremonies of Moses, or of man. Let this token be sufficient for all men that cumme to the profession of the gospel, which is easy to be had in every place. But lest any man might think it sufficient to salvation, once to be baptized, and to profess the faith of the gospel, they must be taught again by what means they may keep their innocency, by what means they may go forward to perfection of the evangelical godliness: I have omitted nothing which may make to the obtaining of everlasting health. And that heavenly spirit which ye shall receive, will not suffer you to forget that which ye have learned of me. Therefore whatsoever I have commanded you, deliver ye the same to be kept of them. I have not prescribed unto you the ceremonies of Moses' law, which like shadows must now vanish away at the light of the evangelical truth. I have not prescribed unto you pharisaical constitutions, but those things, which only bringeth true innocency and godliness, and which only may make you dearly beloved of God, and truly happy.  
Therefore teach these things to them that profess my name not only in word but also in life, as I, whatsoever I taught, I performed it in ded●. Whiles ye be doing of these things, and whiles ye bring mortal men to heaven, the world will rise against you, like as it rose against me. For my spirit agreeth not with the spirit of this world, and my doctrine is wholly against the affections of them, which love the things that be of this world. They will rise against you with great tumults, but there is no cause why ye need to distrust, though ye be but low and abject, unlearned, weak, and few. I have overcome the world, and ye shall overcome through my help, & by myn● exaumple. Ye shall overcome through my might, and not your own, whatsoever is terrible in this world.  ¶ And lo, I am with you always, until the end of the world. 
And although I shall take up this body into heaven, because it is so expedient for you, yet I will never forsake you. For after that I shall cease to be with you in body, than I shall be more effectually with you in my spirit. And I will be with you unto the worlds end, but when the worlds end shallbe, it profiteth not, nor behoveth not you to know. In the mean season do what is commanded you, ever ready against that day. Which whensoever it shall come, than ye also, your mortality laid apart, shall be wholly with me, fellows of my father's kingdom, which shall never have end.    
FINIS.   


To the most excellent and virtuous princess queen Catherine, wife to our most gracious sovereign Lord, Henry the eight, King of England, France▪ and Ireland, defender of the faith, and of the Church of England, and also of Ireland, in earth supreme head, Thomas Key, her daily orator, wisheth perpetual felicity.  
Among the innumerable benefits which we have received of almighty God, most worthy and excellent Princess, there is none in mine opinion for the which we are more bounden unto his merciful goodness, then for that it hath pleased him more clearly to illumine us of this age with the knowledge of his holy word, than our forefathers and elders. For who knoweth not how long this realm hath been miserably seduced through ignorance of the Scriptures? Who, even among the uplandish, perceiveth not what intolerable abuses have been under pretence of true religion, and Godliness, maintained in this Church of England, till such time that God of his infinite mercy, sent us a new josias, by whose righteous administration, and Godly policy, the light of God's word that so many years before was here extinct, began to shine again: to the utter extirpation of false doctrine, the rote and chief cause of all such abusions? This josias is our most redoubted sovereign Lord King Henry th'eighteight, a Prince garnished with so many excellent gifts of grace, nature, & Fortune, that he is in very deed, & therefore most worthily called, the perfit mirror, & pearl of all Christian Princes. To wade here in the praise of his princely qualities, & noble acts atchie●ed to God's honour, and the public weal of this realm, is not my purpose, for that I know it to be an enterprise far exceeding the compass of my simple learning, and barren eloquence: But only to declare how much we are bounden, chief unto God, and next unto his most excellent Majesty, that we have the Scriptures in our mother tongue, & are cured of our old blindness by the medicine of verity. For now having our spiritual eyes opened, and daily receiving into the same the clear light of God's word, we begin to see, & perfectly to know our only saviour jesus Christ: whom to know is everlasting life and salvation. But so long as the said Scriptures were hid, and kept from the knowledge of the people, few knew Christ aright: and none less than they, who appeared to be the chief professors of christian religion. For what else is it to know Christ, but to know and confess that of him only, and by him cometh our salvation? that by h●moure good deeds are acceptable unto almighty God the father? that by him the father's wrath is appeased? that by him we be enfranchised from the captivity and thraldom of the devil? and to be short, that by him we are adopted and chosen to be the children of God, and inheritors of the kingdom of heaven? Whoso knoweth Christ aright, surely believeth to attain salvation by him only, who saith: Come unto me all ye that do travail, and are charged, and I shall refresh you. The very office of Christ is to save: & therefore he was called by the high wisdom of God (jesus) that is as much to say, as a saviour, because (so saith the angel in Matthew) he shall save the people from their sins: So that it appeareth hereby how greatly they are deceived that think to be saved by any other way or mean then by Christ, or that make themselves quarter saviours with him, ascribing any part of their salvation unto their own works and deservings. Now how could Christ be known aright, that is to say, to be our only saviour and justifier so long as the scriptures were shut up, & kept from the people: And Legenda aurea, with such like trumpery lay open for them to pass the time withal, and read in stead of the bible? For this cause chief, and also for lack of good preachers, to preach and teach the truth, it came to pass, that he was almost clean out of knowledge in this realm, insomuch that (during the time of this great ignorance and blinds) many a thousand put more confidence of soul health in works that were but of men's phantasying, as in pardons, in pilgrimages, in kissing of relics, in offering to saints, in hallowed beads, in numbering of prayers, in mumbling up of psalms not understand, in the merits of those that called themselves religious, and in other like things, disallowed by god, and his holy word, then in Christ th'only auctor, as is aforesaid, of man's salvation. But now that by the gracious permission of our said sovereign Lord, the scriptures are open for every man to read soberly, and reverently for his own edifying in virtue and godly living, it is right well known that the foresaid abusions were doctrines of Antichristes' invention, and not of god: and that all such as teach any other way or mean to attain salvation, then by him who saith: I am the way & verity, are false teachers, seducers, and liars. Now do the commandments of God no longer give place, as they were wont to do, unto man's traditions. Now have we learned what is our duty to God, & what obedenice we own unto our price, gods chief minister, and supreme head in earth of our church & congregation. Now is idolatry, hypocrisy, and superstition, ●●eane plucked up by the roots, and true religion every where planted. Now is false doctrine exiled, & God's word truly setforth and preached. Now hath England clean forsaken Antichrist of Rome, the greatest enemy of gods holy word, with all his most ungodly devices, and devilish inventions. And all this came of the mere mercy and goodness of almygty god towards us, who undoubtedly for thassertion of his holy word, and the deliverance of us his people out of captivity, ignorance, and blydnes, hath raised up in our times thy Christian josias, and joined unto the same by most lawful matrimony your noble grace, a Lady, besides other special gifts, and singular qualities, wholly given to the study of virtue and godliness. Wherefore all England hath just occasion to rejoice at this your graces honourable advancement, yea rather highly to thank god that our most gracious sovereign hath matched himself with so virtuous a Lady, in whom is the very express resemblance of all his majesties excellent virtues, but specially of that his graces ardent zeal, and devotion in favouring and setting forth of God's word, the mother of all joyful prosperity. A manifest argument whereof besides many other, is that your grace so much desireth to have the Paraphrases of the renowned clerk Erasmus of Roterdame upon the new testament (a work very fruitful and necessary for the true understanding of this part of holy scripture) turned into English: and for the xploiture and speedy accomplisment of this your graces most Godly desire, hath (as is said) commanded certain well learned people to translate the said work, the paraphrase upon S. Mark excepted, which the right worshipful master Owen (a man of much learning, & no less honesty, and therefore worthily Physician to the kings most royal person) moved me, your grace's pleasure first known, to go in hand withal, affirming that I should do a thing right acceptable unto your highness, if I would diligently travel therein. The which thing, being very desirous to gratify your highness, and with my poor service and diligence to further, as much as in me lay, the godly purpose of the same, I right gladly promised him to do, trusting rather upon the benign acceptation of your gracious goddnes, then upon the slenderness of my wit & learning far unable worthily to achieve so weighty an enterprise. For th'author hereof was a man of incomparable eloquence: and therefore it is not possible for a person scarcely of mean learning (as I am) to set out every thing specially in our English tongue being very barren of words and phrases (I will not say barbarous withal) so lively, & with like grace as he wrote it first in the Latin. Wherefore I minded nothing less than to contend with him in ornate speech, and eloquence: but have done my diligent endeavour so to interpret the said work, that it should be both plain and pleasant unto the reader: and not only that, but also to discharge the chiefest office of an interpreter, which is faithfully to translate, and express every thing according to the true sense & meaning of thauthor. If I have, most virtuous Princess, any where failed thus to do, it hath been rather for lack of learning, and better knowledge, then of any good will and diligence. To speak here any thing either in praise of th'author of this present work, or of the work self, in mine opinion shall not be needful, for that th'author is so much renowned for his excellency in learning, that my praises can no more illustrate and set forth his glory, than a candle (as the common proverb is) give light unto the sun: and the great utility of tother, cannot so well be set out by any man's praise and commendation, as it shall evidently appear unto them that will diligently read and peruse it. If this my good will and endeavour may be acceptable unto your highness, as the great fame of your bounty, and gracious goodness putteth me in comfort it shallbe, I will hereafter, god assisting me, employ my whole study and labours in such wise, that the fruit thereof shallbe more worthy to be presented unto your noble grace, than this rude translation, the which I am bold at this present through th'affiance of your natural gentleness to dedicate unto the same. I beseech almighty God long to preserve our said sovereign Lord, your grace, and that most comfortable flower of all England, noble Prince Edward, in continual honour, joy, and prosperity.   

¶ To the most christian prince Francis the French King, the first of that name, Erasmus of Roterodame sendeth greeting.  
THat I have not till this day (most Christian King Francis) enjoyed the commodity of your majesties special favour and benevolence towards me, hath neither been thorough my default or negligence, neither yet can the cause thereof justly be ascribed unto your excellency: but among sundry lets and impediments that hitherto hath chanced, there hath none so much envied me this felicity, as hath this troublous and unquiet world. For I have ever looked when that in these long storms and tempests of wars, there would some fair wether or clermes of peace shine upon us out of one quarter or other. Neither have I thought myself at any time the less bounden of an hear unto your bountiful goodness, then if I had accepted whatsoever your grace of your princely liberality offered me. And I trust ere it be long to have an occasion more evidently to testify the earnest zeal and good mind I bear towards your highness.  
In the mean while until opportunity shall serve me so to do, I have thought good to send your grace the Paraphrase upon the gospel of Saint Mark as an earnest penny of this my promise. And where I was of myself very prone and ready thus to do, and as it were running forward of mine own accord, the very fitues of the matter did also not a little excite and move me thereunto. For after I had dedicated Mathewe unto mine own natural liege lord Charles th'emperor: and john (upon whom by and by after I had finished Mathewe I made likewise a Paraphrase) unto Fardynande his majesties natural brother: & Luke (which was the third that I went in hand withal) unto the king of England: then remained there Mark, who seemed to be left behind for your grace, because the four gospels should be dedicated unto the four chief princes and rulers of the world. And god send grace that the spirit of the gospel may likewise join the hearts of you all four together in mutual amity and concord, as your names are in this gospel book aptly conjoined. Some there be which extend the bishop of Rome's dominion even unto hell or purgatory: other some give him empery and power over the angels. And so far am I from envying him this pre●minente authority, that I would wish him to have a great deal more, but yet would I desire withal, that the world might once feel this his power, good and wholesome, in setting christian Princes at one, and in conserving the same in peace and amity, which have a long season with no less dishonour, than slaughter and effusion of Christian blood, warred one against another to the utter decay of Christ's religion.  
And all this while we curse and ban the Turks. But what pleasant sight can there be unto the Turks, (or if any other nation there be of the miscreants that are greater enemies unto Christ's religion) then to see three of the most flourishing and most puissant princes of all Europe, thus by reason of mischievous division, to pursue each other with mortal battle? It will scarcely sink in my brain that there is any so cruel a Turk who wysneth more mischief unto Christian men, than themselves weorke one an other. And all this while ariseth there no peace maker which with his authority may appease this ungodly business and ruffling of the world, whereas there lacketh not provokers and setters on enough, and such as pour oil (as it is in the old proverb) upon the fire. It is not my part to make any one's title either better or worse with my forejudgement. I know right well that every one thinketh his own cause most rightful and just: I know also that in all such judgements that same party is ever wont to have more favour that▪ defendeth himself from injury offered him, than he that offereth the wrong: but yet would I very fain that all christian princes, would debate the matter right, and would well consider with themselves, how much he hath gotten hereby, whatsoever he be, that had lieffer have and embrace an unjust peace, then wage battle be it never so just and lawful. What is more brittle, more short, or more full of misery and wretchedness, then is this present life of ours? I will not here speak of so many kinds of diseases as reign in the world, so many injuries, so many casualties, so many fatal calamities and misaventures, so many pestilences, so many divers kinds of lghtnings, so many yerthquakes, so many sorts of fires, so many floods and inundations of waters, with other like calamities out of all measure and numbered. For among all the evils that man's life is vexed or troubled withal, there is none where of more mischief and hurt ensueth, then of battle, the which yet doth much more mischief unto men's manners, than it doth unto their substance or bodies. For he doth the less harm of both, that bereaveth a man of his life, than he that bereaveth him of his virtuous and good mind. Neither is battle ever the less detestable & less to be abhorred, because the most part of the evils thereof lighteth upon poor folks necks, & such as are of low state and degree, as of husbandmen, crafts men, and wayfaring men. For the Lord of all jesus Christ, shed no less blood for the redemption of such, be they never so boil rascals & abject persons, than he did for the greatest kings and princes that be. And when at the dreadful day of doom we shall cumme before the judgement seat of Christ (where must ere long be presented all the potentates and rulers of this world, how mighty and puissant soever they be) that rigorous judge will require as straight an account for those silly poor wretches, as he will do for the rulers and great men. They therefore that think it but a small loss unto the common wealth when these poor souls and underlings are rob, afflicted, driven out of their houses, burned, oppressed, and murdered, do plainly condemn of foolishness jesus Christ the wisdom of the father of heaven, who for to save such, as the said persons are, did shed his precious blood, and suffered passion. Wherefore in mine opinion no kind of people is more pernicious to the common weal, than such as put into princes heads those things that may styrte and move them to war, who the more high stomached and courageous they be, the sooner are they deceived. And among all princely virtues, high stomach and noble courage of mind is reckoned the chief. For this virtue was julius Cesar of old writers hygly commended. And for the same is noble King Francis likewise extolled in our time, with the full consent and testimony of all nations. Now what greater argument is there of a very lofty and courageous mind, then to be able nothing to pass upon injuries? The doughtynes and valiauntise of the old Captains who warred for empire, and not for defence of life, is much renowned and praised, but in gentle writers, and of paynims or Gentiles. Certes it is a much more honourable and glorious fact for a christian prince to buy peace and tranquillity of the common weal with the loss of some part of his dominion and inheritance, then for victory obtained to be received with much goodly triumph, bought with so great displeasures of the people. Therefore such as have incensed the minds of princes with a desire to enlarge their empire, what else have they invented but a continual fountain and quick spring of wars. Again as much mischief do they in the world that minister unto the same prince's occasion and matter of wrath, bearing them in hand that it is a thing appertaining unto princely manhood or courageousness, to be avenged by force of arms for some foolish word spoken, which happily was untruly reported, or at the lestewyse made a great deal worse, and more heinous than it was spoken in very deed. But how much greater a point is it of a noble courage, for consideration to have the peace and tranquillity of the common wealth conserved, nothing to pass upon a railing word? For if any hurt cumme thereof, it is but a private hurt, yea, to say the truth, it hurteth not at all, if it be neglected and not passed on. And in other matters concerning worldly affairs, kings peradventure may take sum vacation, and now and then sequester themselves from business, at lest wise if it be lawful for them to be any where idle and without business, unto whose office it specially belongeth to watch, for the preservation and safeguard of so many. But in taking upon them the dangerous enterprises and adventures of war, forsomuch as the same bringeth with it a whole flood of great evils and mischiefs, they ought with all the iyen in their heads to watch, and to be as circumspect as is possible to be, lest they decree and determine any thing unadvisedly. Neither speak I these things (most christian King) of any intent to pluck the sword out of the hands of princes. For peradventure it is the part of a good king sometimes to make war, but that must be at such time, when all other things having been assayed in vain, extreme necessity compelleth him so to do. The lord jesus took away the use of the sword from Peter, but not from princes. Saint Paul also confirmeth their authority, commanding such as in the city of Rome professed Christ's religion, in no wise to contemn th'authority of their sovereign rulers, although the same were Gentiles and miscreants, in so much that he would not have taken from them, being as the very ministers of God, neither their customs, their taxes or tallages, nor their honour. Taketh he the sword from them, who sayeth: For he beareth not the sword for nought? The self same thing doth Peter also teach being one of the chief Apostles, saying: Submit yourselves therefore unto all manner of ordinance of man, for the lords sake, whether it be unto the king, as unto the chief head: either unto rulers as unto them that are sent of him, for the punishment of evil doers, but for the laud & praise of them that do well. etc. Christ would have Peter to have no weapon save the sword of the gospel, which is the heavenly word, the which as saint Paul teacheth in the epistle to the Hebrews, is quick and mighty in operation, and sharper than any two edged sword: and entrethe through, even unto the dividing asoudre of the soul and the spirit. For he that commandeth the sword to be put up into the scaberte, and taketh it not away, doth more than if he took it away. For why doth he command it to be put up? Truly because the vangelyke pastor should in no case make war. Why doth he neither command it to be laid aside, nor yet forbidden it so to be. verily to do us to understand, that we ought not so much as then to go about to be avenged, when we are of power to revenge the injuries done unto us. Wherefore I conclude, that the evangelic pastors have the sword of the gospel delivered them of Christ, wherewith they sleagh vices, and cut away man's carnal lusts and desires. Kings also and temporal princes have their sword by his sufferance and permission, to make evillmen afeard, and to prefer good men accordingly. The sword is not taken from them: but the use thereof is prescribed. They have it for a defence and couseruation of the public tranquillity, and not to bolster, and maintain therewith their own ambiciousnes. There are two manner of swords, & likewise two manner of kingdoms: The priests and bishops have their sword, and also their kingdom. In stead of Diadems and helmets they have their miters: In stead of a sceptre they have a crosyers' staff: they have their brigandyne, their soldiers girdle, and to be short, all that complete harness which that valiant warrior Saint Paul describeth unto them in sundry places. These evangelic kings are called pastors, so likewise are temporal kings named of the Poet Homer, pastors of the people. They both do one thing, and yet is their office and ministry divers, even like as we see that in the same interlude and play, some play one part, and some an other. But if they both had each of them their own sword in a readiness, I mean, if each of them would use the power given them aright, and as they ought to do, I think verily that we (who are rather christian men by name, then in deed) would not so often times draw out our wicked swords to thrust them into the bellies of our christian brethren. Now whiles they both nothing regarding their own duty, have each one a desire to intermeddle with that, which in no wise appertaineth unto their vocation, it cometh to pass that neither of them both do maintain their own dignity accordingly, nor yet conserve the public tranquillity. When hath a king more kingly majesty, then at such time as he sitteth in judgement, and ministereth justice: then when he represseth injuries, endeth centroversies, helpeth the oppressed? or when he sitteth in counsel studying how to advance the common wealth? On the other side, when hath a bishop more of his dignity, then at such times as he preacheth the doctrine of the gospel out of a pulpit? For than is that evangelic king in his seat royal.  
Look how unseeming a thing it was for the Emperor Nero to contend with the masters of music and with harpers in the stage, or to prove masteries with wagoners in the lists or turneying place, called in latin Circus: so unseemly a thing it is for a king to meddle with low and peltrie matters that pertain unto his own private affections, and hurt the prosperous state of the common wealth. Again look how uncomely a thing it were if a Philosophier would with his cloak & long beard scip about the stage, & play a part in an interlude: or else hold a bill & a net in his hand in the place where the swordplayers are wont to fight at utterance, and sing their accustomed song: I would not have thee, I would have a fish, cock why flye●● thou from me? even no less unseemly a thing it is for the evangelic king to play the warrior, to buy and sell, I will not speak of other things more unhonest, and less agreeable with his vocation. How chanceth it that there is any one bishop in our days that thinketh it a goodlyer thing for him to have in is train. CCC. horsemen well appointed with crossbows, javelins, and handegunnes, then to be accompanied with a good numbered of learned and virtuous deacons, and to carry about with him books of holy scripture?  
Why do they think themselves great by the pompous show and setting forth of those things, by contemning whereof, such as they succeeded were accounted great and worthy persons? Why have trumpets and horns a sweeter sound in their ears, than the reading of holy scripture? Well then, what if a king in stead of a Diadem, and a rob of estate, put on a Mitre and a priests attire? and contrary a bishop in stead of a Mitre and priests attire wear a Diadem, and a kings rob or kyrtel-wil it not appear a monstrous sight unto us?  
Now if the unright and disordered use of such things as are but signs of their office and ministries do so greatly move us, why then are we not a great deal more moved to see their offices turned clean came, & misordered? Certes if either king o● bishop do any thing privately, they must have respect to nothing else, but to the health and conservation of the people. For if they do their duty aright, either they admonish such as are out of the way, correct such as have done amiss, or comfort the dismayed, or keep under the proud and high minded, or stir up idle persons, or make those that are at variance friends and lovers again. This is the very office of kings but specially of the evangelic kings, who in no wise ought ambitiously to desire this worldly kingdom. And forasmuch as the Lord jesus was in very deed both a spiritual and a temporal king (although he expressed in earth but a spiritual kingdom alonely) it is both their parts to do what in the lieth to counterfeit and follow their prince.  
He wholly gave himself for his. And how then for shame dare any that calleth himself Christ's vicar, live only to his own private wealth and commodity? Christ whether he were in the temple, or in the synagogues, or went abroad, or tarried at home in his several house, or were carried by water, or continued in the wilderness, did nothing else all his life long but play the part of a saviour, of a comforter, of a well doer. He taught the multitude, he healed the diseased, he cleansed the lepers, he restored the sick of the palsy, the lame and the blind. Further he chased away hurtful spirits, raised the dead, delivered those that were in peril, filled the bellies of the hungry, reproved the Phariseis, defended his disciples, and also the sinner that so lavishely poured out her ointment upon him.  
He coumforted the sinful woman of Canaan, and her that was taken in adultery: Peruse all the whole life of jesus, and it shall evidently appear that he never harmed any body, notwithstanding he had so many hurts and displeasures done to him of others, and that he could easily have been avenged if it had pleased him.  
He every where played the saviour, everywere the well doer.  
He restored Malchus ear again which Peter cut of with his sword. He would not have his safeguard defeded with the lest hurt or displeasure that might be to any body. He made Herode and pilate at one. Hanging on the cross he saved one of the thieves. When he was dead he drew the captain of the garrison unto the christian profession. This was the very office and part of a king, to do all men good, and hurt no body. His example all christian princes ought as nigh as they can, to follow. And forasmuch as your grace is called the most christian king, the very name and title self that is given your highness, ought specially to move you to express in all your doings, as near as ye can possible, the prince of all princes, Christ. But what sparkle of shame remaineth there in those persons, who albeit they have a pleasure to be called the vicar's of Christ, do notwithstanding require to have (I say not their life or dignity) but their avarice and pride defended with great effusion and shedding of christian blood? And this write I (right noble prince) not for to defame or reprove any bishops (albeit I would wish of God that there were not some christian bishops of whom these words might beiustely spoken) but only to show wherein the true dignity of kings and bishops consisteth, to the end that both of them knowing and mayntening their own dignity, may happily passover this transitory life to God's pleasure and contentation. But much farther are those evangelic pastors from doing their duty, who, where it had been their part to make princes being at debate and variance at one again, do of their own accord incense them to war, and as it is an old proverb, do cast brands upon the fierce or flames of battle. Surely if ever it were needful for a good pastor or shepherd any where to provide for the safeguard of his flock with the loss and spending of his life: if the example of that chief shepherd Christ, in whose stead they are, were any where to be expressed and followed, here chief ought they to have do one their duty, whereso great a sea of mischiefs gusseth and floweth out into the world. But how chanceth it that among so great a number of abbots, bishops and archbishops, and Cardinals, not one steppeth forth that dare put, yea even his very life in hazard, to make an end of this great stirring and troublous buisynes of the world? How happily dieth he, whoso by his death causeth so many thousand men's lives to be saved? There is no crueler a thing, then is that fighting hand to hand, and bucherly mangling and cutting of sword players: And yet was antiquity so fond delighted with this sight, that the most naughty and detestable example remaining of the use of the Gentiles, continued a long season, even among christian men, namely in the City of Rome, which could not yet forget her old paganitie. But that this manor of fighting is utterly set aside, we may thank (as witnesseth the history called the tripartite history) one Telemachus a man of their order and profession, who for christian simplicity, and a desire they had to lead a solitary life, and to eschew the company of the sinful multitude, were commonly called monks or solitary persons. This Telemachus came for this purpose out of the east parties to Rome, and entering into the place (which was called of them Theatrum, that is to say, a place ordained to behold shows and pastimes in) when he saw two armed men come into the fighting place, and about to slay one another, he leapt betwixt them as they were in their fury and rage, crying and saying with a loud voice: What do ye brethren? why go ye about like wild beasts to murder one another? To make short tale, whiles the good man went about to save both their lives, he lost his own, being stoned to death of the people: So much did the doting multitude set by this cruelliye pastime and pleasure. But what came of this? Honorius the Emperor, assoon as he was informed hereof, commanded this manner of showing the people pastime by coupling or matching together of sword players, to be left and utterly abolished. Now mark me well how unhonest a pastime it was, and how many thousands had by reason thereof been miserably slain and murdered, and then shall it evidently appear how much the world is bo●den unto this one man's death. And for this fact was Telemachus worthily canonised and made a saint. How much more than by all right and reason should he deserve to have like honour given him, that would adventure his life to part so mighty and puissant princes, that thus war and fight continually ●ne against another? For the common wealth sustaineth no great loss if a swerdplayer kill a sweardplayer, and one ungracious varlet slayeth another: And yet as princes cannot be enemies together without the utter detriment and annoyance of the whole world: so contrariwise may they with less jeopardy be parted, than Telemachus parted the sword players: first because they are christian men, and secondarily because the more noble courage and stomach they be of, the more tractable they are, if any bishop; or else any other prelate of the church go about to persuade them without craft or dissimulation. Now if any chance upon such a prince as can by no means be entreated, but is of a tyrannous and cruel nature: then let him consider how the greatest hurt and displeasure that the cruelest tyrant in the world is able to do, is but death.  
And where I pray you shall the successors of the Apostles show an example of an apostolic spirit, if they show it not in this case? Some will heresaye: What shall my death prevail, if I have not my desire? I answer: Christ the reward giver will not see his champion to lose his reward. Albeit many times death obtaineth, what life could never bring about. For the death of virtuous men is of no small power and efficacy.  
I will not here stand in the recital of old examples which are ●●●●merable. john Baptist was beheaded for his frank speaking: but all princes are not Herodes: nor all have not such paramours as Herodias was. Ambrose bishop of milan shrank not to suspend Theodosius the Emperor out of the church, for his cruel and rash sentence against the Thessalonians, and after he had sharply rebuked him, and commanded him to make satisfaction, he put him to his penance. And sorthwith the majesty of so mighty a prince gave place, and was obedient unto the authority of a bishop.  
The holy man Babylas Bishop of Antioch attempted to use like severity against a king which had murdered an innocent, and he was slain for his labour: but anon as he was dead, he began to be feared not only of the heathen Emperor, but also of the devils, which were as yet in these days worshipped for Gods. I have (right excellent prince) such an opinion of the emperors majesty's nature, of your Grace's disposition, and of the king of England's good nature, and virtuous inclination, that I put no doubts but you all would long ere this have followed good advertisements, if there had been any such counsellor, which would have been plain and frank with you all with discretion, and discrete with frank plains.  
And all this while there lacketh not great plenty of such as incense the minds of princes to battle, namely of those persons whom it behoveth, forasmuch as their profit and living dependeth thereupon, to have all the world in an uproar, and unquieted with wars. One sayeth: he setteth your majesty at nought: he gave your grace such a mock. Another, if your highness join this part unto your dominions, you may also at your pleasure easily join that. O unadvised and rash consellor. Why dost thou rather put into his head how far he may extend the bounds of his dominions, than put him in remembrance with how narrow lymites the signory, which he hath now at this present was in old time bounded. Why dost thou not show him which▪ way that he hath may be well governed, rather than enlarged? The extending of bounds is endless: and therefore most true it is that Seneca reporteth: Many Emperors and princes have encrothed upon others, and taken their marches from them: and yet never none till this day hath appointed himself any limits to be content withal. But the very true commendation of a prince standeth in well governing. Alexander the great when he was come to the Oecian sea, wished there had been another world for him to conquer, as who say this, world was to little to satisfy his ambiciousnes, & desire that he had to enlarge his Empire. Hercules never went beyond the isles called Gades. But no Oecian, no Gades can bond our insatiable ambition. Howbeit against the pestilent words of such persons, christian princes ought to have their minds diligently fortified afore hand, with the decrees and sayings of Christ, as it were with treacles or preservatives against poison, and in all their counsels to have special regard unto the rule of the gospel, as unto a mark.  
Peradventure your majesty will ask what I mean to sing so long a song unto your highness, sense the same is most occupied about the weighty affairs of the common wealth. Yea, my desire was to have this song sungen to all men, for no cause else, but for that this universal calamity of the world grieveth me very sore, and also for that I much desire to see more tranquillity and quietness in every part of Christendom, but specially in the realm of France, than which kingdom I wot not whether there be any more excellent either in true christianity and goodlyving, or else in worldly abundance and prosperity. Now if such ruffling and troublous business did seldom when chance, like as great floods, earthquakes, or famine are wont to do, than were it a thing more tolerable: but so it is that the world is continually troubled, and never at quiet by reason of such discord and division. The physycians whensoever there chanceth any new bodily diseases, do wittily search out the causes of the malady, the which once known, then do they easily cure it: And not only contented thus to do, they also invent ways to let that the same plague may not often times begin to rage afresh, or reign again. Why therefore in these so great evils, and so many times chancing, do not men of great wisdom and experience semblably search out the wells that all this troublous business so oft springeth out of into the world, to the end that the roots thereof being clean cut up and destroyed, they may perfitly cure and remedy the same? why are we quick syghted in things of little weight and importance or none at all, and in the weightiest thing of all more than half blind? Mine opinion is, that battle for the most part springeth of vain words or titles as it were invented to nourish man's pride & vain glory, as who say, there were not ambition enough in the world, unless we fed & maintained this naughty vice with newly invented titles, the which vice of it own proper nature groweth to fast in us. These, and such other like roots and chief causes of battle being once cut away, then should it be easy to conclude and establish a peace among christian princes, with such laws and conditions that would never suffer such ruffling business and to begin again. By this means should the princes increase in richesse, now being common between them by reas●n of amity and friendship: and the christian people should live in lovely peace and tranquillity under their most wealthy princes. So would the lord jesus, that true king of the whole world, be favourable unto us: and cause all things to prosper & go forward with us. So should we be feared of the enemies of Christ's religion against whom we have much a do at this day to defend our own, much less than are we able to discoumfite them and chase them away far from us: Albeit I had rather have them reformed of their misbelief, then by force of arms chased away and put to flight. But how is it possible for us to reform other, if ourselves be (I had almost said) worse and more vicious in our conversation than they are? For I do not here esteem christian men by the articles of the faith which we profess with mouth, but by their manners and lining. Wheresoever ambition, covetousness, pride, wrath, revengement, and a desire to hurt reigneth, there (say I) lacketh the faith of the gospel. Now albeit this pestilence have infected, even those unto whose office it chief appertained to see a remedy for the decay of christian religion, yet have I some good hope of reformation, because I see the books of holy scripture, but specially of the new testament so taken in hand, and laboured of all men, yea even as much as of the ignorant and unlettered sort, that many times such as profess the perfit knowledge of God's word, are not able to match them in reasoning. And that there be very many readers of the books of the new testament, this one thing maketh me to believe, because notwithstanding the printers do yearly publish and put forth so many thousand volumes, yet all the bookesellers shops that be, are not able to suffice the greediness of the buyers. For now a days is it well sold ware whatsoever a man attempteth upon the gospel. This so strong a medicine once received and drunken can not but work and put forth his strength. Wherefore me thinketh the world is in case like to a man's body vexed with grievous diseases, after it hath received an herb called Ellebore, or some other strong purgation. For than is it all together distempered and out of quiet, and fareth as though it would yield up the ghost. And God send grace that this evangelic Ellebore, after it have once searched and entered into all the veins of our soul, may so come up again, that (the sedes of vices being thereby cast out and avoided) it may restore us made whole and purged of all our sins, unto jesus Christ, and may also after this great ruffling and almost uncurable diseases of the world, bring again unto all men that joyful and much desired tranquillity. And verily I would hope better that the common prayers of all good men to that end and purpose should not be made in vain, if the chief estates of the world, would like trusty and faithful physycians, do their endeavour to help the world in this evil case, that is to say, if the princes, in whom it chief lieth to rule the world as they will, would call unto their remembrance that they shall shortly (for what thing is there in this present life of any long continuance) give an account unto that most sovereign and high prince, how they have governed their dominions: Again if the bishops, divines, and all ecclesiastical persons would likewise remember, how they have not succeeded in the places of Annas & Caiphas, or of the Scribes and Phariseis, (who whiles they wickedly defended their own kingdom, went about to oppress the kingdom of the gospel: whiles they upheld and defended their own glory, did their endeavour to bury and over whelm Christ's glory: and finally, whiles they laboured to approve their own righteousness, made God unrighteous) but rather in the place of the Apostles, who had a pleasure even with the losing of their own blood and lives to defend Christ's kingdom, Christ's glory, and Christ's righteousness. Christ hath once suffered, once arisen again from death to life, and never will die again. But he suffereth the same passion afresh, so oft as the truth of the gospel is condemned, beaten, spit upon, crucified, and buried. To be short, he reckoneth done unto himself, whatsoever evil or displeasure is done unto his members. Peradventure (most Christian king) I have spoken here more frankly, and more at large than it became me to do: howbeit the great love I bear toward your grace hath made me both lavish of my words, and also more bold to utter my mind unto your highness: I being a Christian man, do wish well unto all Christian men generally: but yet have I a certain special love and affection to the most noble and flourishing realm of France. I beseech jesus thimmortal king of the whole world, unto whom the heavenly father hath given all power in heaven and in earth, to give his holy spirit both to the people, and also to the princes and rulers: to the princes, that they may have grace happily to pass over their lives in mutual amity and concord under their common king and prince jesus: unto the other, that they may live in rest and peace under their most godly and wealthy princes: and the end of all to be this, that christian virtue and godliness being well planted among us, may be enlarged and spread abroad as much as is possible to be, not by invading or wasting of others dominions or countries (for so our enemies become the poorer, but never the better and more godly) but by preaching every where the doctrine of the gospel sincerely and truly, by their ministry that have in them the spirit of the gospel: and by ordering our lives after such sort, that very many may be alured to profess our religion even by the sweet smell or savour of our good living. So be gan the christian empire, so increased it, so was it greatly enlarged, so was it established: and by the contrary we see how it is now almost at a point and come to nothing, if we considre the greatness of the whole world. Wherefore look by what aids it first began, by what means it was increased, and established, by the same must we repair it being decayed, enlarge it being brought into narrow room, and finally establish it again being unstable and at no sure stay. These things write I (most christian prince) of a pure zeal and good mind, neither reprehending any man, sense I bear all men my good will, neither flattering with any, or corying favour, because I seek nought at no man's hands. Almighty God grant your highness well to far.  
Yeven the first of Decembre, in the year of our lord, M. CCCCC.xxiii.   

¶ The life of S. Mark written by S. Hierome.  
Mark the disciple and interpreter of Peter, being desired of the brethren at Rome, wrote a short gospel according as he heard Peter preach & show every thing by mouth. The which gospel the same Peter, after he had heard it, did allow and publish by his authority, because it should be red of the congregation, as recordeth Clement in the sixth book of his work entitled, Dispositiones. Of this Mark, Papias also, bishop of Jerusalem, maketh mention. And Peter in his first Epistle, where under the name of Babylon by a figurative manor of speaking he understandeth Rome, hath these words: The congregation of them which at Babylon are companions of your election, saluteth you, and so doth Mark my son. Wherefore he took the gospel that himself had written, and went into Egypt, and first of all men preached Christ at Alexandria, where he ordained a church or congregation of such pure doctrine and perfit ly●ing, that he made all that professed Christ to follow his example. To be short, Philo the eloquentest writer of the jews, perceiving the first congregation of Alexandria yet to persever in the jewish religion, wrote a book of their conversation, as it were in the praise of his nation: And as Luke showeth how all things were common among the believers at hierusalem, so did he put in writing all that ever he saw done at Alexandria during the time that Mark there taught and preached. He died in the eight year of Nero's reign, and was buried at Alexandria, in whose place succeeded Anianus.   

The Paraphrase of Erasmus upon the Gospel of Saint Mark.  

The first Chapter.  
IT is naturally given to all men, to desire felicity. This felicity many worldly men right politic and wise, as touching a certain kind of wisdom, have hitherto promised: some, by such laws as they have made and written: other some, by rules and precepts that they have given, to teach men how to lead a virtuous and a godly life. But for as much as they were men, they were not able to perform their promise. For they neither wi●t themselves what was the true, & perfit felicity of man, nor wherein it stood. And for this cause it came to pass, that in stead of true felicity, they embraced a certain deceivable image or shadow thereof, and infected other with their error, being both deceived themselves, and deceivers. Therefore both the law makers, and philosophers, brought us a certain gospel of their own invention, but such a one as was partly false, and deceivable, and partly werishe and of no efficacy. Moses and the Prophets wrote a more certain and piththie gospel than they, but to one nation alone: and as that time required, wrapped with figures and shadows, disposing men only to the knowledge of verity, but unsufficient to give perfit salvation, nevertheless somewhat promoting thereunto, wherein gods wisdom resembleth nature, which bringeth us, and as a man would say, leadeth us by the hand, from the knowledge of things that are under our corporal sight, unto the knowledge of things invisible. And yet their gospel containeth in it more fear then glad and joyful promise, and hath much more bewrayed the wickedness of man, than taken away the same, rather beaten into men's minds gods might and power, than set out his mercy and goodness, caused more rather dread, then emplanted love.  
For what could man do but fear, tremble, and despair, after he had learned by the law, that he was always in bondage and subjection of sin, and not able to refrain therefro, and also did know how no man could escape the judgement of God, a very rigorous & sore avenger of sin and ungodliness? Who is he that can find in his heart to love him whom he feareth? Now the dread of god's justice, although it be many times the beginning of salvation, even as a bitter medicine that vexeth the whole body of man, is the entry to health, yet is it not the thing which maketh man to have perfit felicity. The grace and beneficial goodness of God, causeth man to love God, and love to godward is the thing that aua●●ceth him to happy state and felicity. Therefore after the whole world was somewhat prepared, as well by the prophecies and foresayings of the prophets, as by the commandments and figures of Moses, in these last days was opened and preached unto the same, that very joyful gospel, that all men ought to embrace, and most lovingly to receive: which of the own accord, or without any deserving on man's behalf, bringeth not only to the jews, but also to all nations of the world remission of all sins. And lest haply any man put doubts in the certainty of this promise, it is God that maketh it, and no man: neither is his ambassador Moses, or any of the Prophets, but the very son of God himself, jesus Christ, who for our salvation came down from heaven, & took upon him our corruptible flesh, to th'intent that he being guiltless, and without all sin, might by his passion and death, freely give innocency and life to all that believe his promises, and put their whole affiance in him.  
For God, who is of his own proper nature gracious and beneficial, would by this means, show that exceeding great and inestimable kindness that he bore towards mankind: which was so great, that greater can neither be desired, ne aught to be looked for. He could not send a more honourable messenger than his own only begotten son, nor show more kindness, than through faith only, freely to release all men's offences were they never so many, never so great and heinous: yea and over this, through his holy spirit, chose those that were before slaves and bondmen of the devil, to be fellows with his son, by whom he hath given us all things both in heaven and in earth.  
And because nothing could be more joyful than this message, or tidings, it is by right good skill called of the Greeks, Euangelion, that is asmuch to say in English, as glad and joyful tidings, to comfort you, that you should no more fear the yoke and burden of Moses' law.  ¶ The beginning of the gospel of jesus Christ, the son of God as it is written in the Prophets. Behold I send my messenger before thy face, which shall prepare thy way before the. The voice of a crier in the wilderness, prepare ye the way of the Lord, and make his paths straight. john did baptize in the wilderness, and preached the baptism of repentance, for the remission of sins: and all the land of jewrye, and they of jerusalem, went out unto him, and were all baptized of him in thy river of jordan, confessing their sins. 
And albeit sum men had liefer make a further rehearsal of th'history of the gospel, and begin the same with the nativity and birth of jesus Christ: Yet me thinketh it sufficient, for that I would be brief, to take my beginning of john Baptistes preaching: For like as the day star goeth before the Sun, so came he, and appeared unto the world before Christ's preaching, not by chance and fortune, but by God's determination, to stir up the minds of the jews, to look for Messiah that would straightways come, yea and to point him unto them with his finger, when he came: the which john, the Prophets so many hundred years sithence, prophesied and told before should come. For the same prophets which prophesied and spoke of Christ's coming, spoke and prophesied also of john, the forewalker of Christ. For in Micheas the prophet, God the father speaketh unto his Son in this wise: Lo, sayeth he: I send my especial and elect messenger before thy face, who shall make a way for thee, that anon after shalt come, and take on the th'office of preaching the gospel. Likewise the Prophet Isaiah signifying the preaching of john, sayeth: The voice of a crier in wilderness: prepare ye the way of the Lord, make straight his paths. In semblable wise the patient is monished before the coming of the Physician, to knowledge his disease, and reverently to receive him when he cometh, and in all things to do after him, and follow his counsel. When therefore the time approached, that jesus Christ the son of God, who was not yet known unto the world, should begin to take upon him this ministration, for the which he was sent down from heaven into earth, john according as the Prophets had prophesied and told before, played the forecurrour, baptizing in wilderness: not that he did thereby wash away sins, but only stir and exhort men to be repentant for their former life, that they knowleaging their disease should greedily desire his coming which only baptizeth with spirit and fire, taking away at once through faith in him, all sins: endowing men's souls with heavenly grace, which he poureth out of himself, as out of the well and fountain thereof: freely delivering from unrighteousness, freely giving righteousness, freely delivering from death, and freely giving life everlasting. The greater that this love and kinds was which God showed unto mankind, the grievous shall their punishment be that have set nought by the same when it was offered them. And lest any should so do, john came before to prepare and dispose all men by his carnal baptism, to the spiritual baptism of Christ: to cause them by exhorting, and making them afraid, to forethink, and hate their former life: and finally to give them forewarning, that messias, and the kingdom of God, were at hand john was not the light that should lighten every man, which cometh into this world, but a messenger of the light that anon after should appear. He was not the physician which should take away men's sins, and give health, but made them inwardly to tremble in their conscience, in that he declared unto them the great danger they stood in: Finally he stirred up all men's hearts, to the great desire of everlasting salvation, by preaching unto them, how he was not far of, the which only should deliver from sin. He was not the bridegroom but a forewalker of the bridegroom, to wake and call up all men, to meet the bride groom coming. He was not the son of God, but a voice foreshowing the son of God, who anon after should be disclosed unto the world. Moses law was a fearful law, in somuch that the children of Israel could not abide the voice of God, when he spoke unto them. john being a limit or bordre set between the law and grace, and as a man mingled of both, did herein use a point of the old law, because in his preaching he menaced all men with everlasting death and damnation, unless they would turn in season from their sinful living. And again this had he of the new, that he moved not the people to sacrifices, burnt offerings, vows, or fastings, but to baptism, and repentance of the former life: and showed moreover how the most merciful Messiah was already cum & present, who should freely forgive all men their offences, that would put their whole trust and confidence in him. The former law was written or published in wilderness, and from thence also cometh the beginning of the new. He must clean forsake all the world, that will be worthy to be partaker of the grace of the gospel, which compendiously giveth all things. In great cities are riches, delicacies pleasures, pride and ambition: But specially jerusalem had in it a famous temple, by reason whereof she was not a little proud and stately. The same city had also carnal sacrifices whereunto the people trusted. Furthermore it had holy days, observances of the sabbath, a prescribed choice of meats, and other ceremonies, whereby she supposed that man was justified and made righteous before God: finally, there were high minded priests, and dissembling pharisees. But who so desireth the baptism of the gospel must utterly lay apart all trust and confidence of these things. He must forsake all jewry with her jerusalem, her temple, her sacrifices, her priesthood, and pharisaical fashions, and from thence departed into wilderness where he may hear the most joyful tidings of our saviour that strait ways will come. To return to john, he cried not in vain. For he made a great many so afraid with his crying and preaching, that they forsook their dwelling places, and hasted to the water of jordan: and that not alonely out of all the country of jewrie, but also out of jerusalem itself. Thither flocked a great rabblement of soldiers and publicans, and also certain of the pharisees. john received and taught as many as came, without choice or regard of person, and did also baptize such of them as were displeased with themselves for their offences, and confessed the same: expressing hereby as it were by a certain corporal figure, the very order of the new law and gospel. For the first office and ministery in christian profession is to teach. When the christian novice (by this name understand good reader such a one as forsaking either the jewish or paynim religion, and intending to be christened, is newly instructed in the faith: in the which state he is called of thancient fathers, catechumenus) when I say, the christian novice beginneth once through the doctrine of the teacher both to know his own filthy living and also the goodness of God, than is he wholly displeased with himself, and perceiving no where else to appear any hope of salvation, hath straight ways recourse for aid and secure to the beneficial lord, who freely extendeth his mercy and goodness towards us. It is a great furtherance to the recovering of health, if the patient know his own infirmity. It prevaileth not a little to the obtaining of light, if a man perceive the present darkness he is in. He hath already much profited to purity of life and virtuous living, whoso abhorreth his own uncleanness. The preaching of john, figureth the christian instruction, or first teaching by mouth of Christ's religion. His baptism representeth the baptism of Christ. That he so gently received all that ever came unto him, betokeneth nothing else, but like as every man needeth the grace of the gospel, even so no man of what degree or nation so ever he be, aught to be secluded from the same. The pharisees had their wasshinge. They washed their hands at meal time or when they should take their repast: They washed their bodies at their return home from the market: they washed oft-times their cups, dishes, stools, tables, and the rest of their household stuf, as though cleanness and purity of life, which God loveth, and alloweth in us, stood in the observation of such triefles, or as though a little quantity of the Phariseis water, were of such force & virtue that it could make a man ever the cleaner in the sight of almighty God. Such manner of washings & baptisms do not make a man cleaner in soul than he was before, but rather more proud and arrogant. Happy therefore are they who have utterly forsaken Moses, and the Phariseis washings, and with all haste run unto the baths of jordan. For in the Hebrew tongue this word (jordan) is as much to say, as the flood of judgement. He is not judged of the Lord, who so judgeth himself. This is thatsame purifying flood which issueth out of two fountains, that is, out of the knowledge of our own unrighteousness, and the remembrance of the merciful goodness of god. This is that baptism of repentance, and flood of tears, which causeth streams of bitter water, to flow out of the most inward veins of man's heart, but it hath such strength & virtue, that it doth as it were with the sharpness of saltpetre, scour and wipe away all the spots and filth of the soul. The Phariseis also have a confession of their own, but such an one as plainly declareth their pride and arrogancy. I fast, saith the proud Pharisei, twice in the week. I give unto the poor the tenth part of all my goods, and I am not as other men be. The jews confess other men's sins, and not their own. Now they that prepare and make themselves ready to receive the baptism of the gospel, will neither be known of their own good deeds, nor make rehearsal of other men's faults, but each of them truly confess their own. It is a point of arrogancy, for a man to stand in recital of his own good deeds, even as to discover other men's offences proceedeth of malice, and evil will. To be short, to acknowledge thine own sin and iniquity, is to glorify the goodness of god.  ¶ john was clothed with Camels hear, and with a girdle of a skin, about his ●oynes. And he did eat locusts, and wild ●ony, and preached, saying: He tha● is stronger than I, cometh after me, whose shoe latchet I am not worthy to stoop down and ●●●cuse. I have baptized you with water, but he shall baptize you with the holy ghost. 
And to th'intent that john, who in like manner came before the first coming of Christ, as Hely according to the prophecy of Malachi, shall come before the last, might the more in holy and perfit living resemble Hely, he led his life in wilderness, utterly exchewing the sinful company of worldly people. He was not clothed with silks nor yet with woollen clothes, but with a garment made of Camels hear, and girded about the ●oynes with a leather girdle. And by this straight manor of living, he showed a certain evangelic and christian perfection, even before the gospel was published or preached. His food was agreeable to his dwelling place, and apparel. For it was even such as came to hand, and was easy to be gotten: such as the place of the own accord, and without husbanding or tilling, gave him, most commonly certain flies, called locusts, and wild honey. And here the criar or preacher of Christ, did a great deal more than Moses law required. For that law made distinction only between sundry kinds of beasts. But he utterly, & that without commandment, abstained from eating of all four footed beasts, fowls, & fish: That law forfended to were any clothing of linsaye wolsaye: but he clean deprived himself both from the use of will and flax. Such a life doubtless was convenient for the preacher of repentance, who although he were sanctified in his mother's womb, yet would he never the less lead a strait life, lest his preaching should have been little esteemed and set by, if his living and doctrine had in any point disagreed. And by this means he gate himself so great renown, and authority among the jews, that many of them supposed he had been very Messiah in deed. But john, albeit he was a man highly in the favour of God, and endued with many godly gifts and qualities, yet perceiving what a great offence it was, for man to challenge that glory which is dew unto God, or for one man to put aid of salvation in an other, openly preached in the presence of them all, and said: I am not he whom ye suppose me to be. My doctrine is a base and a werishe doctrine. My baptism is not effectual. I am nothing else but a man as ye are, conceived in sin: nothing else but his messenger, which will straight ways come to give salvation unto all men.  
He is behind me in time, and after the estimation of the world, of much less authority than I am: but he surmounteth me so far in heavenly power, that I, 
He that is stronger than I, etc.,  whom you have in such reverence and veneration, am not worthy to serve him in the office of the vilest drudge or slave: not worthy, I say, to lie upon the ground, and vnleuse the latchet of his shors. You ought to honour him. You ought entirely, and with most fervent affection, to desire his coming. I preach unto you earthly things. He shall teach you heavenly matters. I have hitherto baptized you, as touching the body, with water, preparing your minds to repentance: When he ●nce cometh abroad, he shall baptize you with the holy ghost, whose secret virtue sanctifieth all things. For as no man hath righteousness of himself, even so can no man give the same to an other. He must needs be of more power and excellency than man, whoso giveth that thing, which pertaineth to God alone to give. Know you the difference between an unworthy servant, and the master: between the minister, and the auctor: between the criar, and the king.  ¶ And it came to pass in those days, that jesus came from Nazareth of Galilee, and was baptized of john, in Io●●an: and assoon as he was come out of the water, he saw heaven open and the spirit descending upon him, like a dove. And there came a voice from heaven. Thou art my dear son, in whom I delight. 
After that john had with words of like sentence, moved and stirred up the mind of a great many of them, to wait for Messiah that was coming, then forth came jesus when his time was come, forsaking the little village of Nazareth in the country of Galilee, where because of his education and long continuance in the same, men thought he had been borne. Certes this is the nature and property of all evangelic things, to begin very basely, and from such beginnings by little and little, to come at the length to highest perfection: whereas contrarily all things that ever the world and the devil goeth about are after marvelous goodly beginnings, suddenly cast down, and brought to nought. So lucifer whiles he set his feat in the north ymagening to be equal with the highest, was suddenly cast down headlong into hell. In semblable wise Adam when that through the devils instigation, he desired to be equal with God, was by and by exiled, and cast out of paradise. Therefore if thou here consider the high excellency, and greatness of jesus, it will cause the much more to wonder at his singular humbleness of mind & modesty. He came out of a poor and homely village, out of Galilee the vil●st country of all jewrie. He that purifieth all things, came as one of the rascal sort, humble & lowly to the baptism of repentance, among sinners, soldiers, brothels, & publicans without any servants to wait and attend upon him. It was not enough for him to be circumcised according to the ordinance of the law, and purified after the tradition of Moses: He desired also to receive john's baptism, teaching & instructing us hereby, that whoso maketh himself ready to be a ministre and preacher of the gospel, must omit nothing which in any wise pertaineth to the increase of virtue and godliness: And again ●schew all things, wherewith the weaklings may be offended. john taught us this lesson, that a preacher of god's word should, not get himself estimation and authority, by gorgeous apparel, or pompous living, but by honest behaviour, and godly conversation. But the ensample that Christ showed, was of much more perfection, and farther from the jewish fashion then this: for that he differing nothing at all from other, neither in his apparel, nor yet in diet, did nevertheless by his godly lining, meekness, and beneficial goodness towards all men, utterly dusk and deface the authority of john. For that is of higher perfection which is given by the grace of the gospel, then that which proceedeth from the austerity, and straightness of the law. The whole intent of the lord jesus was this, to make the world to know how he was the only author of salvation, to express and set out unto us, a certain form of evangelic and true godliness, to confirm the truth and certainty of all that ever Moses and the Prophets had unwitten of things past, and to make us, as it were with the giving of an earnest penny, to have a sure hope and expectation of things yet to come. For we right gladly believe him, of whom we have conceived a marvelous good opinion, and upon whom many witnesses do consent and agree.  
Wherefore it was procured by the providence and wisdom of god, that the Lord jesus should every where have an evident record and testimony of his deity: Of the whole law of Moses, of all the Prophets, of the angels, of the shepherds, of the wise men called Magicians, of the Scribes, of Simeon and Anne, of john baptist, of the father, of the holy ghost, and finally of pilate, and the devils. The miracles also that he wrought, plainly declared him to be the son of God. He did many things, not because himself had any need so to do, but for that he would set out unto us in his own person, a certain form and trade of living: as when he fasted, when he was tempted, when he oftentimes prayed, when he came to baptism, when he obeyed his parents, when he patiently suffered all injuries and wrongs, and finally when he came to his cross and passion.  
He performed many things that the prophets had prophesied of before, lest the people should doubt of the promises afterwards to be accomplished: as when that in his baptism he received the holy ghost in the likeness of a dove, lighting upon the crown of his head: as when he arose again from death to life. Wherefore he came as a penitent to john: he desired his baptism, and obtained it. He was baptized in jordane, wherein were baptized both tanner's, Publicans, and soldiers, a sort of people so sinful, that none are more blemished or defiled w●●h sin. Are not here the stately princes of this world ashamed, who will have nothing common with the vulgar people? No king, nor priest cometh to baptism, and if it were their pleasure so to do, they would scarcely vouchsafe to receive baptism in a basin of gold or precious stones. Now our saviour jesus, that fountain of all purity, that king of all kings, that lord of all lords, disdained not the common bathe, wherein the common sort were washed. But whoso humbleth himself before man, 
And assoon as he was come. etc.  the same is highly exalted before god. jesus was baptized as the rest, and everichone of the common people there present. But the father of heaven dissevered him from the residue, by a certain notable sign never seen, ne heard of before. For as soon as he was come out of the water of jordane (which he hallowed with the touch of his holy body) unto land, as he was in his contemplation and prayers, john saw the heavens open, and the holy ghost fly down from thence, and light upon the holy crown of his head, and there tarry. The pride of Adam closed the gates of paradise against us: The humbleness of mind and modesty of Christ, hath for paradise opened us the gates of Heaven. There was a visible sign showed unto man's eyes, but by the same we were taught what manner of minds that heavenly spirit both loveth and maketh. The spirit of the devil, and the world maketh and loveth such minds as are haute, puffed up with pride, & fierce: but that heavenly spirit loveth those which are lowly, meek, and peaceable. There is nothing more harmless, and more without guile, than the dove: nothing whose nature worse agreeth with fight and raveny. It was plainly expressed & set out in the lord by this corporal figure, what is spiritually wrought in all those that with a sincere and pure faith, receive the baptism of the gospel. The body is washed with water, but the soul is thoroughly anointed with grace invisible. Moreover that the done abode still upon the crown of the lords head, signified that the holy ghost is given to all other godly men, and good livers, ●atably after the measure and proportion of their faith, as it is presently expedient. But in jesus was the continual fountain of all heavenly grace. For the dove brought him not then any new grace which he had not before, but evidently declared how he was full of grace, and showed moreover, from whence all grace and goodness issueth, and cometh unto us. john being stablished in mind with this so evident a sign received of the father of heaven, 
And there ●āe a voice from heaven etc.  doubted not to pronounce jesus to be the very son of God. The witness that he gave unto Christ, was of great weight and authority among the jews, but much greater was the testimony of the father himself: whose voice sounded down from the heavens, saying: Thou art that my dearly beloved son, in whom my mind delighteth. For a wise child is the father's joy and comfort. That heavenly spirit of God is not idle, weak, faint or feeble, but of nature all fiery, and by and by worketh, and putteth forth his virtue, as soon as it is once entered into the soul of man.  
The spirit of man is slack and slow, and thinketh upon nothing, but that which is low, vile, and worldly. But they that have the spirit of the flesh mortified, and are led with the spirit of God, do forthwith go in hand with high things, and of manly enterprise, that is to say, do fight against the unclean spirit, their ghostly enemy the devil, whom they are not afraid even to provoke to battle, as men putting their whole confidence in the aid and secure of the heavenly spirit, which is of much more virtue and puissance than all that withstand the gospel.  ¶ And immediately the spirit drove him into wilderness: and he was there in the wilderness forty days, and was tempted of Satan, and was with wild beasts: and the angels ministered unto him. After that john was taken, jesus came into Galilee, preaching the gospel of the kingdom of God, and saying: The time is cum, and the kingdom of God is at hand: Repent and believe the gospel. 
Wherefore jesus plainly expressing in himself, what he would have us to do incontinent after we have received baptism, was brought by force of the holy ghost, into wilderness. There he made his abode forty days, and as many nights, still continuing in prayer and fasting, and in the mean season he was tempted of the devil, whom (after he had discomfited, and overthrown him) he delivered unto us to overcome: showing us also the very way and mean, how to get the victory. He is overthrown by the spirit of Christ, by continual prayer, and soberness of life, and by the weapon of holy Scripture. The while that Christ continued thus in wilderness, he lived among salvage beasts, utterly abstaining from all comfort and solace taken of the company of man. There had been no danger for him if he had been conversant with the multitude of people, but he showed hereby how expedient it is for a Christian soldier, to eschew the compainye of the conmon sort, until he have sufficiently tamed the flesh, and overcome the devil, and by continual recording of God's law, and devout prayers, made himself strong enough in spirit. For many be in more safety when they live among beasts as Christ did, then when they be conversant with such men as are more noisome than any brute beasts. The Lord and saviour jesus Christ kept company with beasts: but whiles he lacked the ministry of men, Angels were always present, and served him. They that utterly despise al● the pastimes and pleasures of this world, never want heavenly pleasures, and solaces. For us and our profit Christ was baptized: For us he prayed: for us he was notably described by the testimony of the father, and the holy ghost: for us he went into wilderness: for us he fasted: for us he was tempted: for us he got the victory over the devil. Here consider thou Christian soldier, the very true and right order of thy perfection. The first instruction and teaching by mouth of Christ's religion, causeth hatred of the former life, and hope of cleansing or remission of sins. With these captains thou runnest to jordane: and there through faith in Christ, washest away the filthiness of all thy sins. And anon after at thine own prayer and at the petition and prayer of the church, thou hast a new spirit given the from heaven, and by it art admitted to be of the number of the children of God, and emplanted into the body of jesus Christ, as a member of him, who is the very head of the church. In the mean while it behoveth not the soldier of Christ, to be careless. Thou hast promised thy service to Christ thine Emperor. Thou hast renounced the devil. Thou haste received the holy ghost as it were gift money, a bond, and an earnest penny of thy salary. Thou must enforce thyself with thy utter endeavour to get victory. But that never chanceth to the negligent and reckless person. Thou must take to thee armour and weapon, lest thine enemy which everywhere lieth in wait for thee, cum upon the vnwa●es, and when thou art unarmed. Thou shalt incontinent be assaulted with the world, the devil, and the flesh. Thou must always fight, to th'intent thou mayest always get victory. For this battle shall not ●nde before thou make an end of thy life. But yet the oftener thou chance to vanquish thine enemy, the weaker shall he depart from battle, and thou the stronger. When thou haste here behaved thyself valiantly, and played the man a while, then at the length address thyself to the ministration of the gospel, specially if thou feel that the spirit of God drive the thereunto.  
The Lord jesus was meet to preach the gospel (than which ministery, there is none of greater perfection) even when he was a very little ●hylde: But he ordained a patarne or an example in himself, for us to counterfeit and follow: whereby we are taught, that we ought not by and by after our profession, rashly to hasten ourselves to this so high and holy a ministration. The law of Moses had her time. There was also a time when it behoved that as the light of the evangelic verity, began by little and little to shine forth unto the world: even so should the shadows of the old law vanish away: and the carnal law give place unto the spiritual, putting forth her virtue. Like as in transformations and natural chaungynges of things, there is a certain mean, which hath some affinity with both the extremes, to the intent that things of much contrariety may easily be transformed, and to urned one into another: Eu●n so john came as a mean between the carnal law of Moses, and the spiritual law of the gospel, to this end, that men might the sooner be transformed, and brought from the flesh or literal sense of the law, to the spirit, and true meaning of the same. For air is not suddenly, and immediately made of earth, but in this transformation water is the mean between both, which at the length by little and little is fined into air, a more pure element. Wherefore as long as the preaching of john (who partly upheld the old law, for as much as it also somewhat helpeth to bring a man to Christ) flourished, our saviour jesus, lest he should have seemed to any, either to contend with john, or else to disannul the law, which he came to make perfect, never preached openly, ne declared his divine power, but with a few miracles, nor gathered together any disciples, but rather behaved himself as the disciple of john: teaching us hereby, that no man can well exercise the office of a master, unless himself have been before an obedient disciple. But after that john was cast into prison for his plain and frank speaking, then did Christ as it were succeed him, & come in his place. It is meet that the carnal be first, and that latermore, which is spiritual and ghostly. That which is unperfect goeth before, and the perfect cometh after. Grace followeth the property of Nature. Corn is first grass before it have eeres, and man's state followeth after infancy. The ceremonies of the law, notwithstanding they have somewhat shadowed and figured Christ, yet now at the length draw they to their end, and the light of the gospel shineth abroad, whose only author is jesus Christ. He went first to preach in Galilee. For it liked him that this new light should begin to shine out of that part of jewry, which was counted vilest of all other. Proud jerusalem deserved not to have this pre-eminence, which, albeit she were in very deed as blind as a beetle, yet thought herself to have a perfect good sight, and for that cause was more uncurable.  
But in these things, which came not to pass by hazard of Fortune, there lieth hid a certain secret signification of things to be doen. For what betokeneth it that john is closed and shut up in prison? Forsooth that the law of Moses shall at the appearing of the most clear light of the Gospel, be made dark, and utterly lose her light. What signifieth it that he is bound? Truly that the carnal part of the law shallbe bound, and freedom l●used and set at large, through the grace of the gospel. What meaneth it that john's head is stricken of? Certes that now is present the true head of the whole congregation, which shallbe assembled of all nations of the whole world.  
What is this that jesus preacheth the kingdom of God in Galilee? Undoubtedlye he maketh a foresigne that the grace of the gospel shall forsake the wicked jews, and go from them to the gentiles, because the jews embraced still that old head which was chopped of by the gospel, and contemned Christ the very head of the whole law. For this word (Galilee) in the Sirian tongue, signifieth a flytting or changing of habitation. Before time grace lay hid, and ceremonies were in highest estimation. Now are they gone, and jesus cometh abroad, the effectual author and preacher of the grace of the gospel. Therefore according to the mystical sense hereof, whoso will hear Christ preach, must flit away from their old usages, and naughty lusts, to the intent they may be receivable of this new and heavenly doctrine. Let the jew cast away the persuasion and sure belief he hath conceived of his own holiness: the Pharisey, the pride he taketh by trusting to his works: the Bishops, the glory of their temple, and sacrifices: the Philosophers, the vain aids of man's wisdom. Let Kings and tyrants cast away that most foolish trust, which they repose in their riches. Let all nations lay apart all ungodly customs, all filthy lusts, and hearken unto this new Preacher jesus, who teacheth not worldly, but heavenly things. He speaketh indifferently to all men. Let all men therefore hear him alike.  
Here is it very expedient to consider how our saviour Christ beginneth to set forth his doctrine. Worldly Philosophers do first teach their audience, nor those things which are most fruitful & profitable, but such things as may cause them to be had in admiration for their singular wisdom, minding nothing so much, as to get themselves a name by dissenting in opinion, from other famous teachers. But the lord jesus would neither disannul th'authority of the old law, (for he doth truly interpret the same, which was before miss understand: rather making it perfect, than destroying it) neither disproved he john's doctrine, although it were unperfit, but begun his preaching with the self-same beginning, which john had used before. A man would have said he had been the very scholar and disciple of john, who was in deed the master, and author of all. Now what preacheth he? what is the cry that the word, & son of the everlasting father maketh? The world had far swerved from the right usage of the law of nature, which God hath graven and planted in all men's hearts. The wisdom that the philosophers taught, increased the folly of the world. The religion which the gentiles used before time, was most wicked, and detestable. The law of Moses caused much hypocrisy with her shadows, her sacrifices, and her fears. The law signified or meant by her figures, and the Prophets told before by their prophecies, how one should come, who should offer unto all nations perfit salvation. But because this promise was so long differred, the world being as it were deaf, gave no ear thereunto at all. Yet the lord of his gracious goodness, forgot not to perform the same. Now is the time already fulfilled that he prefixed or aforepointed unto this business. You need not from henceforth to await for the fulfilling of any other figures, or any more dark sayings of the law. You need not to look after new prophets. Lo, the kingdom of God is now present. In stead of shadows verity shall shine abroad. In stead of the carnal law, the spiritual shall succeed and come in place. In stead of corporal ceremonies, true godliness shall reign. In stead of the devils kingdom, God's kingdom shall be enlarged. There is no cause why you should linger or stay: why any man should look back unto the aids of his own righteousness.  
Perhaps as Moses' law taketh righteousness, sum are righteous in the sight of the world: but as the new law requireth the same, all men are sinners, and unrightuous. Yet for all that there is no cause why you should despair. Know your disease, and then receive remedy, that is, only be you repentant for your former life, and steadfastly believe the gospel. Now is there brought unto you a message right joyful, and much to be desired, I mean free remission of all your trespasses. You have no need of burnt offerings. Only▪ knowledge your unrighteousness, and repose your affiance in the righteousness of almighty god, who doubtless will perform what he promiseth by his gospel. For that man shall sufficiently deserve to enjoy the promise thereof, whoso believeth the promiser.  ¶ A● he walked by the Sea of Galilee, he saw Simon and Andrew his brother casting nets into the Sea, for they were fishers. And jesus said unto them: Follow me, and I will make you to become fishers of men. And straight way they forsook their nets and followed him. And when he had gone a little further thence. he saw james the son of zebedee and john his brother, which also were in the ship mending their nets, and he anon called them, and they left their father z●●ede therein the 〈◊〉 the hired servants, and followed him. 
After the Lord jesus had with such words moved and stirred up the minds of the jews to receive the new Philosophy, and doctrine of the gospel, he likewise began after the ensample of john to gather certain disciples, but few in number, and such as were unlettered persons, and of low degree, to the intent that when he had through their ministry converted all the whole world, it should plainly appear how this kingdom was the very kingdom of God, and not a worldly kingdom. Therefore as he travailed on a day by the lake or sea of Galilee, he ispied Simon, and Andrew his brother, labouring together, and about to cast their nets into the water: For they were fishermen, and by this occupation got their living. The baseness of their craft, made for the advancing of god's glory. The concord of the two brethren, signified the consent and agreement of the church. The craft of fishing, bore the figure of the ministration of the gospel, which by virtue of God's word plucketh up into the light of verity, and love of heavenly things, such as are drowned in the darkness of ignorance, and the fowl stinking puddle of worldly cares. And thus first of all fyshed he for these two fishers. Come ye (ꝙ he) and follow me, for I will make you begin from this day forward, to fish after men. Assoon as the Lord jesus had spoken the word, the two brethren leaving their nets even as they were, followed him without any tarrying. For jesus voice hath in it a certain heavenly charm or enchantment. And going thence a little forward, he saw other two, that is to were, james the son of zebedee, and john his brother, who were also trimming and mending their nets in the ship, and making themselves ready to go a fishing. And these two notwithstanding their minds were bend another way, he suddenly spoke unto, calling and commanding them to follow him. Now, that thou mayest know young men of an evangelic faith, they made no tarrying, but leaving their father zebede with his hired servants in the ship, straight ways followed their caller. Thus began Christ to gather the ciefe prelate's, and ministers of his Church, clean refusing the priests, and Phariseis of Jerusalem, with all their pomp and pride.  ¶ And they came into Capernaum, and straightway on the Sabbath days, he entered into the synagogue, and taught, and they were astonied at his learning. For he taught them as one that had authority, and not as the Scribes. 
And being accompanied with such a fellowship, he came unto Capernaum. This Capernaum was a city much flourishing in substance, but no less proud, ungodly, and vicious, than it was wealthy. Here by-and-by he began to play the part of an evangelist, or preacher of the gospel.  
For upon the sabbath day he entered into the synagogue, and taught the jews openly, not the vain fables of the Phariseis, but declared unto them the very true meaning of the law, which was in deed spiritual, and not carnal. And the people perceived him to be a new teacher, & his doctrine also to be of a new sort. They saw he was a man of low degree, & that such as accompanied him were but few in numbered, very rascals, & men of no reputation: yet wondered they greatly at his words, for that they breathed a certain godly virtue. For he did not after the manner of the Scribes, teach trifling constitutions of men, or old wives tales of genealogies, and pedegrewes, but his words were pith●hy and of authority, and the wonderful great miracles he wrought, caused those verities that he spoke to be believed. What thing soever is human and worldly, the same is of little price and estimation, when God's power beginneth once to put forth his strength and efficacy.  ¶ And there was in their synagogue, a man vexed with an unclean spirit, and he cried, saying: Alas what have we to do with the thou jesus of Nazareth: Art thou come to destroy us? I know the what thou art, even the holy one of God. And jesus rebuked him saying: hold thy peace, and cumme out of the man. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him, and they were all amazed, insomuch that they demanded one of another among themselves, saying: What thing is this? What new doctrine is this? For with authority commanded be the foul spirits, and they obeyed him. And immediately, his fame spread abroad throughout all the region bordering on Galilee. 
And lo, by-and-by there was occasion ministered for him to work a miracle. For in that assembly, was there a certain fellow which was vexed with an unclean spirit. This wicked spirit could not abide the heavenly spirit speaking in Christ. For he began to clatter against his heavenly doctrine, crying aloud, and saying: O jesus of Nazareth, what hast thou to do with us? Art thou cumme to destroy us before the time? I right well know who thou art. Certes the self same holy one, which the prophet Daniel promised long sithence, whom God hath singularly sanctified above all other. The lord jesus, either because the time was not yet cumme that he should openly confess who he was, or else because he was not pleased with this confession, being undoubtedly true, but yet made through constraint of fear, and of a wicked spirit (who sith he is of himself a liar, and delighteth to deceive man, was not to be heard in the presence of the people when he spoke the truth, lest any man would have taken occasion there by to believe him afterwards when he had lied,) the lord jesus, I say, rebuked him, and said: Hold thy peace, and depart out of the man, and so shalt thou better declare who I am. And forthwith at the lords commandment, the unclean spirit forsook the man. But at his departure he tore him, & cried out with a loud voice, so that it evidently appeared thereby, how he fled away not willingly, but by force and constraint of God's power. And here was showed the figure of a man possessed with the spirit of the devil. Is not he vexed with the worst, & cruelest of all the devils, which is wholly possessed with ambition, covetousness, rancour, malice, hatred, pleasure of the body, & such other like devilish lusts, and appetites? Such as are vexed with these spirits, can in no wise abide to hear the gospel preached, but yell and cry out against it, as the devil did, saying: what hast thou to do with us jesus? Art thou cumme to destroy us? For so many as the spirit of this world possesseth, think themselves utterly forlorn, whensoever they are constrained to forsake those things wherein they have set their false felicity. Wherefore their minds are sore troubled, and as you would say, tugged and haled into sundry pieces, whilst on the one side fear of eternal damnation moveth them to virtue and goodness, on the other side the venimous● sweetness of such vices as they have of long time accustomed unto, holdeth them fast and withdraweth them from their godly purpose.  
But yet no manner of devil taketh so fast hold, but he will at the commandment of jesus, fly away. It is a much greater miracle to make of an ambitious man, a temperate, of a fierce fellow, a patient, of the lecherous person, a chaste liver, of the extortioner or one that liveth by polling and pilling, a liberal man, than to deliver a man's body from a wicked spirit.  
But yet men wonder more at this, then at the other, not because it is more wonderful and marvelous in deed, but for that it is seen with bodily eyes. Therefore when he had thus chased away the unclean spirit by commandment only, 
And they were all amazed. etc.  than the jews greatly wondered at it, insomuch that they demanded one of another saying: What new thing is this? we have not read that ever the Prophets did the like, casting out devils by bare word of mouth only. Or what new kind of doctrine is this, that hath so great virtue and power following it? He preacheth the kingdom of god, and putteth forth God's power, in that he treadeth under foot, and subdueth the power of the devil. Neither is it by sorcery or enchantment, or by making of long prayers unto god, nor yet by any other laborious mean that he thus putteth to flight the wicked fiends: But he commandeth them with word only as their lord and conqueror, and they incontinent whether they will or no, obey him. Of this wonderful fact, a great fame of jesus was spread abroad throughout all the country of Galilee. And because it should appear that in him is the well spring of godly power, which can never be consumed, one miracle did straight ways succeed and follow another.  ¶ And forthwith when they were cumme out of the synagogue, they entered into the house of Simon, and Andrew, with james and john. But Symons mother in law lay sick of a fever, and anon they tell him of her, and he came and took her by the hand, and lift her up, and immediately the fever forsake her, and she ministered unto them. And at even when the Sun was down, they brought unto him all that were diseased, and them that were vexed with devils, and all the city was gathered together at the door, and he healed many that were sick of diverse diseases, and cast out many devils, and suffered not the devils to speak, because they knew him. 
For anon as they were departed out of the synagogue, they came into the house of Simon and Andrew, whither also james and john followed. Now Symons mother in law, as it than fortuned, lay sick & was sore vexed with an ague. Assoon as jesus was by them advertised thereof, he went to the bedside & took the woman by the hand, & lifted her up, & forthwith the fever forsook her, & even as she was suddenly, so was she perfectly, made whole. For she was suddenly made as lusty and strong, as she was before, insomuch that she did her accustomed office in the house, ministering unto jesus, and his disciples.  
He lieth sick of a perilous disease, whose mind burneth with the love of carnal pleasures: who by reason of superfluity and excess, leadeth an idle and a sluggish life. It is a woman that lieth sick. And at the beginning the first woman deceived with the pleasant allurement of an apple, began to be sick of this ague. Our flesh that always lusteth against the spirit is our Eue. But happy are they whom jesus, with the touch of his most holy spirit, lifteth up to the love of heavenly things, that he which before time served idleness, riotous living, and uncleanness, may suddenly recover his old strength, and lustynes, and being made a new man, hereafter becum the servant of cleanness, chastity, & soberness. For these are the meats, which Christ is refreshed, and delighted withal. Now imagine, that the house of Simon signifieth the church of Christ, in the which it is not convenient that there be any feeble and weak in spirit, but such as are full of evangelic strength, and lustiness. And yet many times Peter's mother in law, that is to say, the synagogue, lieth sick in the same. For he is a member of the synagogue, unto whose corrupt tasting, the unsavoury and weryshe letter yet savoureth: who tasteth well the water of the Pharisaical understanding, and can in no wise taste the wine of the spirit, and true meaning of the gospel.  
They that were in the house with the Lord jesus, desired him to lift up the woman that lay sick in her bed. In semblable wise let us all, who are membres of the church, desire his merciful goodness with most humble prayers, that he will vouchsafe to put out his holy right hand, and therewith to lift up also those timorous persons, which clening only to the letter of scripture, and wholly given to the superstitious observation of ceremonies, do of a certain unright judgement, greatly desire those things that are hurtful & noisome: and contrarily, hate and abhor such things as are only to be desired: to lift them up, I say, to the freedom of the gospel, which serveth not for this purpose that we should with more liberty commit sin at pleasure, but to the intent we should gladly, and with right good will, do the works of evangelic or christian charity, and cherish jesus in his members. The Lord is always ready to heal the soul, if he be desired, and called upon. He loveth those that call upon him, call they never so importunately, and out of season.  
It was now late in the evening, and the sun was set, so that it might be thought a great point of importunitee, to call upon the physycian at that time. But the great desire of health had the upper hand of shame. They brought unto him a very great numbered of such as were diseased with all kinds of infirmities, and among them also, some which were vexed with unclean spirits. The whole city of Capernaum came thick and threefold, to the gate of the house to see this sight. jesus without excuse healed very many of them, of sundry diseases, and cast out many devils. He was a quick and a ready physycian, who with word cured diseases. Moreover he put to silence the devils, who cried with a loud voice that he was Christ, utterly despising the testimony of his enemies, and of them with whom he would that his should in no wise have to do. He suffered the children of the Hebrews, and fishers, to descry him: But he admitted no record of the devils, though it were true. The naughtiness of the person that telleth the truth, doth hurt the same. And he doth more harm with his lies, which hath gotten himself credence afore by some true tale telling. This was then done according to the history. But to open the secret sense and meaning hereof. We see very many even now adays, that cum flocking unto Simon Peter's house: which as I said before, bore the figure of the Church. For the city of Capernaum representeth the whole world: the setting of the sun, figureth the death of Christ. The gate of the house, signifieth baptism, which is beset with repentance of the former life, & trust to obtain soul health of jesus. The sick people sit about the gates, that is to say, the Publicans and sinners desire to be received into the fellowship of the church. They should not deserve to behealed except they surely believed that jesus both could and would give them health. The church of Christ contained in it but a very small numbered, so long as he the lantern & light of the world, lived in earth. But after his death a great multitude of people began thither to resort, out of all the countries of the world.  ¶ And in the morning very early, jesus (when he was risen up) departed, and went out into a solitary place, and there prayed: Simon, and they that were with him followed after him, and when they had found him, they said unto him: all men seek for the. And he said unto them: Let us go into the next towns, that I may preach there also. For therefore I am cum. And so he preached in their synagogues, and in all Galilee, & cast the devils out. 
These things so done: when the Lord jesus who came not for this only purpose to cure corporal diseases, which he sendeth many times to his to the intent they may be whole in soul: when, I say, he saw the multitude greatly desire to be healed of their bodily diseases, and not with like affection covet to hear his heavenly doctrine, wherewith the maladies and diseases of the soul are cured, the next day, as though he had been desirous to take some ease and rest, he deceived them, for he roose very early in the morning, and went from Capernaum into a solitary place, where he made his prayers to the father, gening him thanks for the benefits which he had decreed to give unto mankind by him. And here are sundry ensamples prepared for our instruction. first he teacheth us that we must assoon as we have done our neighbour good, depart away: lest we seem to look after any meed or reward, of those that we have done good unto. secondarily we are taught many times to leave of the teaching of wholesome doctrine for a season to stir up a desire in us to advance the same. Finally we learn also that we ought to refresh and quicken the spirit, by often going aside into solitary places: I mean not such goings apart, as are for pleasure and pastime, but for prayer, and heavenly contemplation: because we may return from thence more willing in spirit, and better disposed to help the weak: Every man which hath changed place, is not goen into wilderness, but he that hath clean severed his mind from worldly cares, and wholly bend himself to the study, and contemplation of heavenly things. When Simon Peter, and the rest of the disciples understood that jesus was privily departed, they followed after till they had found where he was. For it is not beseeming that the true disciples of jesus be any time away from their master whom they ought in all things to follow. In the mean season, when the people, which flocked early in the morning to the gate of the house, had also learned how jesus was gone away, they likewise followed him into the wilderness. Many there be that follow jesus, but none find him out save alonely his disciples: who after they have once found him, do show him unto other.  
Wherefore they told the lord, how there was a great multitude of the citizens of Capernaum come thither to seek him. The lord than answered again saying. It is sufficient at this present, to have laid these foundations among the Capernaites. Now it is time for me to go in like manner, and viset the little towns, and villages here about, that I may likewise there preach the kingdom of god▪ For I came not to preach to one city alone, but to declare salvation to all men. For this cause the Lord travailed through the towns, and villages of all Galilee preaching in their synagogues, curing diseases, and casting out devils, because the ignorant people should by reason of his mighty deeds and miracles, give firm credence unto his doctrine.  And there came a leper to him, besething him and kneeling down and saying unto him. If thou wilt thou canst make me clean. And jesus had compassion on him and put forth his hand, touched him, and saith unto him: I will, be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he sent him away forthwith, and saith unto him: See thou say nothing to any man, but get the hence, show thyself to the priest, and offer for thy cleansing those things which Moses commanded for a witness unto them. But he (assoon as he was departed) began to tell many tynges, and to publish the saying, insomuch that jesus could no more openly enter into the city: But was with out in desert places, and they came to him from every quarter. 
It chanced on a time when jesus had taught the people in a certain mountain many goodly lessons, concerning the perfection of the evangelic or christian profession, that there met him as he came down again, a certain man infected with leprosy, a disease uncurable, and abhorred of all men: in whom was showed to the corporal eyes, a figure of those things which he wrought by invisible operation in the souls of the hearers. The leper hated his filthy disease, and had a marvelous great confidence in jesu. Here thou seest a figure of a sinner, which returning from vicious living, and intending to amend, is at the next door to salvation. The same leper feared not the people although he knew right well that they abhorred his company, but only regarded the goodness of jesu. Wherefore he ran unto him, and fell down at his knees. What would the proud Pharisey here do? He would cry: hence with this ugly and abominable creature, lest he infect even our very eyes. He would call for water to wash away his noisome, and contagious breath.  
This would the Pharisey do, more unclean in soul, than any leper in body. But what doth the most meek and gentle Lord, which only was pure and clean from all spot of sin? He commandeth him not to be had out of his sight, nor to be removed away from his knees. It was not unknown unto him what he desired: but his will was that the notable faith of this man, should be an ensample to all men. All such as be lecherous persons, covetous, full of hatred & envy, or attached with other filthy lusts and appetites of the body, are foul arrayed with this horrible & detestable leprosy. And such as are herewith infected, let them hear, and mark the words of this leper, to th'intent they may follow him. If thou wilt, saith he, thou canst make me clean. He knowledgeth his disease, and doubteth not of the power, & goodness of God. He wholly referrreth the judgement to the lord, to judge of him whether he be worthy to receive so great a benefit at his hands, or no: ready to give thanks if he obtain his desire: and not to murmur, and grudge against him, if he obtain it not. For he would say thus: He is able to put away leprosy, who not only cureth all kinds of diseases, but also casteth out devils: and he will do it, that so willingly helpeth all that are in distress and misery, wheresoever he cometh. But so great is mine unworthiness, that I alone deserve not that, which all other obtain of his most merciful goodness. This so perfit a belief, joined with exceeding humbleness of mind, and modesty, procured him mercy of jesu. For our saviour showing outwardly, even with his countenance, a certain affect of pity and compassion, thereby to teach what affection of mind ought to be in us toward sinners, heldeout his hand, and therewith touched the leper, 
And jesus had compassion on him etc.  and by virtue of words that himself prescribed, made him clean. The leper said: If thou wilt thou canst make me clean. jesus answered: I will, be thou clean. True faith maketh not many words, neither grudgeth the charity of the gospel to do a good deed. And Christ had scarcely spoken these words (be clean) but the disease was quite gone from the man, so that no token thereof remained. The law of Moses forfendeth to touch a leper, the spiritual meaning whereof, containeth wholesome doctrine. We must abstain from the company of unclean persons and sinners, lest we be infected by the contagiousenes of their vices. But the Lord jesus is above the law: neither can he be defiled with touching, who purifieth whatsoever he toucheth. He touched the leper with his hand, and forthwith he healed his whole body. Let us therefore pray that he may in semblable wise touch our souls with his holy word, and therewith purify our inward uncleanness. O thou that usest to haunt the company of harlots, thou that 〈◊〉 an adulterer, or polluted with like diseases, run in like manner unto jesus (for he cometh down from the height of his majesty and meeteth thee) and knowing thine own filthiness, fall down at his knees, prostrate thyself, and lie flat upon the ground: Cry and call upon him, but cry with most steadfast belief of heart and mind: Lord, if thou wilt, thou canst make me clean. And anon thou shalt hear these words again of thy merciful saviour: I will, be thou clean. After these things were done in manner before rehearsed, the Lord suffered not the man to follow him, but caused him to depart, commanding him straightly to disclose nothing of this matter to any creature living, but rather (ꝙ he) get the hence, and show thyself to the priest, by whose judgement according to the ceremonies of the law thou wast judged to be a leper. And if he give sentence that thou art cleansed in deed of thy leprosy, then offer that Moses hath commanded to be offered, of those that should fortune to be delivered thereof. Thus shalt thou with more credence publish gods benefit towards thee, them if thou strait ways tell every body that thou art made clean. For by this means it shall appear, even unto the Phariseis themselves, which deprave my benefits, that thou wast a very leper, and hast been cleansed without either help of the Physicians, or else of Moses law, by bare word of mouth, and touch only: & so shall they know how there is one present that far passeth their priests: who can easily cure leprosy, though it be detestable, & aborted, where as they have much a do, truly to dicerne the same. This fellow departed, in stead of a leper clean in body, and went to the priest, and was seen, and judged to be cleansed of all leprosy. And anon after he concealed not this deed, but published it everywhere, reporting both this, and many other things of jesu. Sum will here ask: Why did this man as he was commanded in the one thing, and in the other, nothing regard the lords commandment? Truly for that the one served to confirm the certainty of the miracle, because the priest not knowing as yet who had healed the man, should pronounce his health restored by jesus, to be a perfect health, who else peradventure would have depraved Christ's benefit, if the autour thereof had been known, before he had given his verdict. But after the miracle was once confirmed by his sentence, than made it much for God's glory to have it published abroad. Wherefore then commanded jesus that thing to be kept secret, which in deed his will was should be blazed abroad and uttered? Forsooth to monish us that we ought to seek no glory and praise of man for the benefits which it pleaseth God to work by us, because the goodlyer praise ever followeth them which refuse the same. It proceedeth of an high courage so to do a good turn, that thou wouldst have no thanks therefore yelden the of him, whom thou hast done good & pleasure unto, being only contented with this, that it lay in thy lot to help thine even Christian in his necessity. But he that is helped by such benefit as he hath received at thy hands, aught with so much the more diligence to publish and set out thy well doing everywhere to thy praise & commendation. Christ was in no danger to offend in vainglory: and therefore this ensample was ordained for our instruction, which are continually in very great jeopardy to fall therein. Neither did this man contemn Christ's commandments: but the great gladness that he was in by reason of the restitution of his health, and a certain fervent love which he was kyendeled withal towards Christ the autour thereof, would not suffer him to keep silence any ●nger. verily it chanceth for the most part that we are best believed, when we tell those things, which we had rather in very deed keep secret, than disclose, if the matter itself enforced not us to utter that which lieth hid in our stomachs. Now what came of it that this man did thus blaze abroad this miracle? Truly by reason thereof, every man conceived such an opinion of the Lord jesus, that he could not now for the great throng and press of people that thither resorted, openly enter into the city, as he was wont to do: but was constrained to avoid the good towns, and make his abode in the wilderness. Such as go about to get a name and gains by juggling casts and working of Magical miracles, desire to be in those cities, whereas most haunt and resort of people is. But our saviour jesus, in that he oft times shunneth much assembly of people, plainly teacheth us what we ought to do. He that is able to work the miracles of the gospel, doth not so much desire the great multitude, as the fervent mind and affection of beholders. In great cities many resorted unto him for this purpose only, to delight their eyes with new and strange sights. No man followeth jesus into the wilderness, unless he long after him with a certain vehement desire and affection. He that foregoeth all pleasures of good towns, and followeth Christ thorough rough and cumberous places, followeth him to his great commodity. For he that loveth him unfeignedly, doth in all things follow him whom he loveth: through reproach, hunger, despoyling of substance, banishment, imprisonment, torments and death. And such followers of Christ, were figured by those that came flocking out of all countries, and parts of Galilee, unto jesus: who kept himself close, in desert and solitary places.   

The two Chapter.  
BUT whithersoever a man flieth, virtue hath ever her fame and glory following her, even as the shadow followeth the body. For he that is unfeignedly good, can never be but one manner of man, and like himself. And as there is always light, whithersoever the body of the sun removeth: even so to what place soever true godliness removeth, there is always great resort of people. Now wilderness was no longer wilderness, after the lord jesus, the true light of this world, was gone thither. And yet the person in whom is the power to work the miracles of the gospel, ceaseth not (asmuch as in him lieth) to avoid such places whereas much people is assembled to behold him, for that he knoweth certainly, what a perilous vice vainglory is. Nevertheless the fervent desire he hath to help and do all men good, doth oftimes cause him, though it be against his nature, to have recourse thither again. And by this means cometh it to pass, that whiles the good man is compelled to remove from place to place, the more receiveth benefit at his hands.  ¶ After a few days also he entered into Capernaum again, and it was noised that he was in the house, and anon many were gathered together: insomuch that now there was no room to receive them, no not somuch as about the door. He preached the world unto them. And there came certain unto him bringing one sick of the Palsy, which was borne of four men. And when they could not come nigh unto him for press, they uncovered the roof of the house that he was in. And when they had broken up the ●oofe, they did (with ●d●des) let down the bed wherein the sick of the Palsy lay. When jesus saw their faith, he said unto the sick of the Palsy: son thy sins be forgiven thee. 
Wherefore jesus giving us ensample both to fly vain glory, and also continually to do good to our even christian, within few days after returned again to Capernaum, from whence he seemed to be driven away before, by reason of the great importunity of the people, which even in the night time lay about the gates of the house wherein he sojourned. For as he made Bethleem much renowned by his birth, and Nazareth very famous by his education, and the country of Egypt happy, because he fled thither for his preservation and safeguard: so did he, as it were adopt and choose Capernaum to be his country, both by his oft tarrying there, and also by showing of many fair miracles in the same. He came again hither in manner by stealth, and first kept himself secret in a house, before it was known in the city that he was cum. But as the Sun can not be hid, so the Lord jesus can not be kept close and secret. The rumour which (as it is commonly seen) rose of a few persons, had now blown abroad throughout the whole city, that jesus was in the house. And forthwith thither flocked such a multitude of people that all the house was filled, and not only that but also the porch, and all the places about the door were not sufficient to receive them. It is a blessed house whither jesus is cum to dwell, and never departeth thence agaynt. That house is the church. For Capernaum beareth the figure of the whole world, wheresoever the gentiles inhabit. Certes at jerusalem the jews cast jesus out of the temple, and among the Gentiles, the kingdom of heaven suffereth violence, and the multitude of all sorts of people entereth into it, after a certain forcible fashion. The Christian Novices sit about the gates, greatly desiring to be admitted into the lords house, much houngring and thirsting after the righteousness of the kingdom of heaven. And verily jesus excludeth no man from this house, neither poor, nor rich, whole nor sick, 
He prec●●● the 〈◊〉 unto 〈◊〉  so that he have a vehement desire to hear him. Wherefore the Lord teaching us that we ought always chyeflye to care for our soul health, and afterward for our bodies, first of all ministered unto them the doctrine of the gospel, wherewith the diseases and maladies of the soul are cured. For this cause such as are disposed to give alms to the poor, do very well, if they give them first a brief exhortation, that may make them the better in mind and soul, and then depart with their charity. For the common sort of people be of such a disordered judgement, that they are more desirous of those things which are expedient for the body, then of those that pertain to their soul health. The lord evidently declared unto us by his ensample, that our chief care ought to be for that part, which is the chief part or portion of man, in that he first taught, and then by and by healed such as were diseased. Now whiles jesus was teaching, 
And there came certain unto him.  and busy about curing the diseases of their souls, there came unto him certain men, bringing with them one that was sick of a Palsy, whose sinews were so resolved in all parts of his body, through the violence of the disease; that he could not stir out of his bed, but was fain to be carried thither upon four men's shoulders. Here hast thou plainly set out, the very image and figure of a mind, which is by worldly lusts and desires made so womanlike, and dissolute, that it can in no wise lift up itself to do any thing that is good & godly, but lieth still in the bed of low and filthy cares, and never remembreth any thing that is high or celestial. Now when they saw how they could not for press of people that sat so thick about the gate and porch, bring this sick man to the sight of jesus, they lifted him up upon the house, and after they had removed the slates, and made a way in, they let him down bed and all, with a long cord, and laid him at the feet of jesus, nothing doubting but that he of his great mercy and goodness, would help the silly wretch, assoon as he once cast those his pitiful eyes upon him, and beheld how he lay in his bed like a quick karkas, impotent, and benumbed in all his limbs. jesus saw this miserable person, even before he was brought unto his presence, and knew right well the great faith of those that brought him. He could if it had liked him, without leaving of or breaking his tale, have signified his pleasure unto them, by whom he had lust, in this wise: Let the sick of the palsy arise, and being suddenly healed, carry home his bed again. But his will was to show all men there present, that piteous sight, and also to declare of what great strength and efficacy true belief upon him, is with almighty God the father. The disease was uncurable, and of long continuance: the coming to Christ very cumberous. And yet the gracious goodness of the lord, 
When jesus saw their faith. etc.  joined with like power, put them in a sure hope to obtain their request. Wherefore after he saw their notable faith, the more he perceived the man to be diseased in soul then in body, the more pity and compassion he took on him. Every man thought him in a miserable case that thus lacked the use of all his members: but more miserable was his soul, being in subjection and bondage of sin. They looked after nothing else but that the poor wretch should be restored to perfit health of body, which was a thing far above man's power. But jesus being highly pleased with so notable a faith, and therefore willing to make him all, and in every part whole, turned unto him, and said: Son, thy sins are forgiven.  ¶ But there were certain of the Scribes sitting there, and thinking in their hearts: Why doth he speak these blasphemies? Who can forgive sins but God only? And immediately when jesus perceived in his spirit, that they so thought within themselves, he sayeth unto them: why think ye such things in your hearts? whether is it easier to say to the sick of the Palsy, thy sins be forgiven thee, or to say, arise, take up thy bed and walk: But that ye may know that the son of man hath power in earth to forgive sins, he spoke unto the sick of the Palsy: I say unto thee arise, and take up thy bed, and get the hence unto thine own house. And immediately he arose, took up the bed, and went forth before them all, in so much that they were all amazed, and glorified God, saying: we never saw it on this fashion. 
There were present in that assembly, certain Scribes, who for the knowledge they had in the scriptures, were never the godlyer, and better in their living, but rather more inclined to surmise matters against him. They had learned of the books of the Prophets, and Moses, that it pertaineth to God alone to pardon sins. For the priest did not release sin, but made intercession unto God for other men's offences, and that not without sacrifice. Because the Scribes knew this right well, they had such secret thoughts & imaginations with themselves: What new saying is this that he speaketh, which neither Moses, nor Aaron, nor any of the ancient Prophets, durst presume to speak. For he sayeth: thy sins are released. truly he is a blasphemous person against God, that thus taketh upon him gods power. The law commandeth sum offences to be punished with death. And other sum there are, for the which satisfaction is made with burnt offerings, and divers other kinds of sacrifices, by the mediation or intercession of the priest: But he passing nothing upon such rites and ceremonies, doth at once forgive all sins with bare word of mouth. This thing that he taketh upon him, and promiseth, pertaineth not to man. It lieth in God's power alone to perform it. Surely they were offended with the imbecility and weakness of his manhood that they saw, and therefore could suppose nothing of him, above the state and condition of man. Neither had the vulgar people any greater opinion of him, which yet by reason of their simplicity, were not so much inclined to pick quarrels, as the other were. The spirit of this world put those thoughts in their minds, who whiles they stack hard to the literal sense of Moses' law, were far from the spirit and true meaning thereof, and were somuch the more unapt to be taught the same, because they thought themselves very well skilled in the scriptures: in somuch that the same thing hath here also place, and is verified, which we see chance among painters, and singing men, who are wont to take less for teaching of one that is altogether rude and ignorant in their art or science, then for him who hath been evil instructed of an other master in the same: and the reason is, because in teaching of the ignorant, there is but one labour to be taken: whereas if a man take upon him to instruct the other, as it is the first, so is it the more painful labour to teach him to forget what he hath learned before, then to teach him. And these ungodly thoughts, they of a certain worldly policy, kept in their stomachs for fear of the people, in whose presence they much advanced and magnified themselves for their great knowledge & understanding. The Lord jesus who rather desired to declare his divine power by deeds, 
And immediately when jesus perceived in spirtle. etc.  then to utter the same by words, because he would plainly show unto the Scribes how there is nothing so closely hid in men's breasts, be they never so subtle and crafty, that his holy spirit (which searcheth, and thoroughly seeth all things) knoweth not, turned him unto them, and as though they had spoken out those things, which they inwardly thought in their minds, said in this wise: Why have you such slanderous imaginations in your hearts? why do you rather judge me by this weak and feeble body of mine, then by my deeds?  
Why do you not gather of these my works which you see with your eyes and cannot deny, that those things are of truth, which can in no wise be seen with your corporal eyes? you are offended with me because I said: Thy sins are forgiven: and dame it to be a vain saying, and of none effect, because you see not the efficacy thereof, which putteth forth and showeth itself in the soul of man. But you that have your bodily eyes whole and faultless have spiritual eyes faulty and blemished.  
What if I speak like words unto the other, and make the efficacy thereof appear unto your eyes? Is it not then reason that you believe the thing which you see not, being thereunto induced by the thing you see? There is nothing that man can easilier do, then speak: and contrarily, there is nothing so hard, as to perform what is spoken. God alone can as easily do the one as the other. And though hitherto he never gave this power to man, yet it is not out of his power to give it to whom it pleaseth him. And long sithence he promised by the prophets that he would send his Messiah, who should cure the diseases of the people of Israel, and abolish and clean take away sins. Therefore regard you not this simple body of mine, like in all points to yours: neither behold ye my garment, not decked & trimmed with phylacteries, and embroudered hems: nor yet my speech nothing differing from other men's. Let the thing self be the ground and foundation of your judgement. It is no mastery for a man to say unto a sinner: Thy sins are pardoned. 
But that ye may know that the son of man. etc.  And it is like easy to say unto the sick of the Palsy: Arise, take thy bed and wa●ke. You have heard me speak the one saying and find fault therewith. Now hear ye the other, which ye cannot likewise find fault withal, when you see evidently with your eyes how the thing ensueth immediately of my words. And this will I do: not to boast and brag upon my power, but to the intent you may perceive that God hath given power unto the son of man, who appeareth unto you an underling and a weak person, to release sins with word, (which power your priests never had) and that not in jewry alonely, but also in all regions and countries of the world, in such wise that whatsoever he releaseth in earth, is released in heaven: and whatsoever he leuseth not in earth, the same remaineth still bound and unleused in heaven. You have no cause to pick quarrels, and surmise matters against me but to rejoice and be glad for your singular wealth and commodity, if god of his infinite mercy, have increased his bounteous goodness towards you. If you say that God cannot thus do, then do you derogate or diminish his Majesty. If you say he will not, you offend his goodness. If you say he doth not, albeit he hath once promised so to do, them do you make him a liar. Finally if you be void of belief in such things as are spiritual, and pertain unto the soul, whereas ye can not thwart and cavil in the things you see done before your eyes, then do you plainly declare your obstinate malice.  

He spoke unto the sick of the Palsy. etc.  When jesus had spoken these words, and they diligently marked what he would do, he turned him to the sick of the Palsy, and said: I say unto thee, arise, take up thy bed, and go hence into thy house. And he had scarcely spoken these words, but an effectual virtue thereof manifestly ensued▪ For the sick man began not by little and little, and at the length with much a do to move himself: But assoon as jesus had spoken the word, he raised himself, and stood up as lusty and courageous, as though he had never felt any Palsy at all. Then lifted he up his bed, and laid it on his shoulders, and so went out through the press of people, showing them all a new sight that never had been seen before that day, in as much as he, who was a little before bedrid, and carried like a dead karkas on four men's shoulders, was now crank, and lusty: yea and able enough without any help, to carry so great a burden. They made him room to go out, who would give him none to come in. And both these things were right expedient to be doen. first that the people should not let him have entrance, because to make the greatness of his faith manifest to them all: then the room should be made him to go out through the midst of the press, because every body might see this wonderful sight and miracle. The Scribes saw these things, and were not only never the better therefore, but also more envious, and maliciously set against jesu. The residue, so many as were present, being greatly amazed with this strange miracle, 
In somuch that they were all amazed.  glorified god, who had given such power to man, with bare word of mouth both to forgive sins, and also to heal an uncurable disease, truly confessing that among all the marvelous deeds, which were either reported to be done of the holy men that were before their days, or else of such as lived in their time, there was none comparable unto this. Now if we stand still many times when we see things wrought ●y gravers, & painters, & diligently behold and view every point of the workmanship, always espying some new thing, that we saw not before: me thinketh it right expedient that we stay & tarry here a while, to behold this notable sight, & with godly curiosity, to consider every thing: because whatsoever the Lord did in earth, he did it for this purpose, that we studying the mysteries thereof, should pick out for our instruction, what so ever conduceth to virtuous and godly living. And this shall we do with much more profit, if we first consider what was outwardly showed unto the corporal eyes: then what was signified by this figure to be inwardly wrought in men's souls. Let us therefore first of all pondre the violence and greatness of this disease, which the lord jesus cured with word. For the palsy is nothing else but a noisome humour, that taketh and astoyneth the sinews of the body, which are the instruments of moving, so that he that is sick of this disease, hath members not to use, but to pain him with grievous burden, & doth almost appear to be a live carcase living only to his pain and torment. And for the most part, this disease either riddeth a man suddenly out of the world, or else if it chance not so to do, then after long continuance it maketh an end of him, with a more cruel and painful death: and is one of those diseases, that the physicians reck●n uncurable, and for that cause will not by their good will, meddle with all, or else if they assay to overcome it, then at the length, after they have a great while striven therewith in vain, they as the weaker part, geveit over, & forsake their cure, specially if the said disease have once taken not one or two parts, but the whole body. Now how uncurable this man's disease was, it plainly appeared in that he kept his bed continually, and was borne like a dead carcase, on four men's shoulders. Furthermore this kind of disease, many times maketh a man speechless and also feebleth & dulleth the quickness of the wit. And so did it far (as it seemeth) with this patient, who albeit that he was in this evil taking, yet never desired he the lord to help him. Who is so hard hearted, whom so pitiefull a sight would not move to compassion? who would not think such a one to be in better case dead, then after this manor alive? But now, christian man, behold a little while with thy spiritual eyes, and consider how much worse is the palsy of that man's soul, whose powers are altogether entangled with the most trifling cares of transitory things, and worldly vanities, in so much that when he should do any charitable deed or work of mercy, then is he altogether benumbed & taken with a palsy, so that he hath neither hands to relieve the poor at their need, nor feet to go to jesus, nor tongue to desire his saviour to help him: but as one clean dead to justice is carried about hither and thither, whithersoever it pleaseth the sensual lusts and appetites of his body, which be as it were his porters, to carry him. What shall the silly soul do, which because it is altogether dissolute, and weakened by superfluity, by carnal pleasure, by inordinate desire of vain glory, and worldly riches, hath no strength at all to lift up itself from the filthy cares of this world, to the love of heavenly things? It is altogether fastened to the naughty bed of carnal lusts, and therein lieth, and resteth. And being in this case, it far passeth man's power to help it. Only jesus is able with his almighty commandment, to put away all the violence of this disease. Wherefore we ought to resort unto this physycian, unto whom no disease is uncurable, but not without a great faith, which may do so much with him, that this patient was helped even for the belief of other men. They prayed not with words, but yet were they earnest suitors in deed. When faith heartily desireth any thing of Christ, her request is very affectual, and no marvel sith that even we mortal men, feel great carefulness in our minds (such are the natural affections of man) when we see one that hangeth upon us, with all his heart and mind, & hath put his sure confidence and trust in us. God requireth of sinners, neither burnt sacrifices, nor offered gifts. Only acknowleage thy sickness, and trust in thy phisycian: and yet no man can make the able thus to do, but god alone. For after that he of his inestimable goodness, hath once decreed to heal the soul taken with the palsy, he first of all putteth into it a certain wonderful heaviness & irksomeness of ones self, in so much that the sinner hateth himself, and is weary of his former life. Now he seeth in what ignorance and darkness he hath been of long season, what grievous offences he was wont to commit, and abhorreth himself, and would without doubt, be in utter despair of salvation, unless he that put in the vinegar of sorrow, did also give him the oil of good hope. The justice of God, ●ore troubleth the sinful soul. It threateneth with vengeance, and punishment due unto the sins: It threateneth with hell and damnation. But on the otherside the remembrance of the goodness and great mercy of God, calleth back the sinner from desperation, for that god seeketh not the death of a sinner but willeth rather that he turn and live. The lord jesus who restored the law of nature, and destroyed not Moses' law but made it perfit, did also apply himself to the common reason and judgement of the vulgar people. As the potion ministered by a faithful physician sore vexeth the whole body, and bringeth it out of quiet, specially in a ieperdous disease, and the more it worketh, and troubleth the patient, the more hope is there of health: even so the nearer unto desperation the penitent sinner is, the nearer is he to his soul health, jesus being his phisycian. Now mark me well a shamefast unshamefastness. For shame, as it is commonly said, is unprofitable to the needy man.  
Shame putteth away shame, even as one nail driveth out an other. It is an unprofitable shame that causeth a man to hide and keep secret his sickness. This shame is put away by the long weariness of the disease, and the great hope that a man hath, to recover his health: and now is he not ashamed to confess his sickness, because he is ashamed to be sick. What man if he be grievously diseased in his body, hath any regard of shame at all? Do not men in such case discover, even the most privy members of their bodies, and suffer the phisycian to handle them? Like affection of mind is in him, who hath begun to knowledge the filthy disease of his soul. For what lewder pageant or prank cold there be played, then to climb up upon another man's house, to cast down the tiles, to make an hole, and convey down from above a fowl loathsome sight that every body abhorred, and lay it before all their eyes? What would the proud pharisee have said here? Certes he would have cried: Oh vilaynous deed: and over this have railed out of measure against their lewdness, who had contrary to the common law, made an hole, and forcibly entered into an other man's several house, and with such a deadly sight, both interrupted the holy preaching of god's word, and also defiled the eyes of the audience. He would have commanded the karkaslyke sick man to be had away, and then have all to washed himself with water. But with those things, in as much as they were an evident proof and argument of a notable faith towards him, the Lord jesus was highly delighted, which they that crack upon the righteousness of Moses' law, would have been offended with all: in somuch that he, and that not looking to be desired, healed this miserable creature: and first of all he cured the diseases of his soul, which are sins, and then forthwith delivered his body of the palsy, because that as there are many vices, which after they have taken their beginning of the body, do from thence redound into the soul: so it chanceth oftentimes that the body is infected with the disease, that is first bred and engendered in the soul, as when lechery which is engendered of the humours of the flesh, defileth the soul, and from thence returneth again her malady and evil effect into the body, there causing either the palsy, or the falling evil: or else when that envy, which taketh her beginning of a vicious soul, doth also waste the body, and bring it to a consumption. He only is able to cure both the parts of man, which made both. Here is it also to be considered, how great was the largesse of jesus in forgiving of sins. For when he saith: thy sins are remitted, he lewseth them all together. Neither is there any mention made of the merit's paste, nor any requiring of sacrifices, or satisfaction, but mention of faith only. It is enough humbly to have cum to the feet of jesus. That man hath made sufficient sacrifice, who with perfect faith hath showed himself unto jesus, than which sacrifice, there is none more acceptable unto him. The sick of the palsy was wholly displeased with himself, both for that he knew his own sinful living, and also because his body was oppressed with so miserable a sickness. All his trust was in the mighty goodness of jesus, who made him all whole because he wholly committed himself unto this physician: he considered not how uncurable was his disease, but only regarded how mighty, and good was the physician, unto whom he committed himself. Now what hope of recovery is there in those persons, that cherish, and make much of their disease, that fly out of the physycians sight, yea that hate, and abhor him? If thou be ashamed to acknowledge thy sickness to a man phisycian, or else if thou have any mistrust in him, who peradventure when he knoweth thy sickness, will rather hit the in the teeth therewith, then cure the same, yet hide it not from Christ, who discloseth no man's offences, but healeth all men, and that freely: and thus do thou to th'intent it may likewise chance unto thee, as it chanced to the sick of the palsy. What did he▪ He all things now turned clean contrary, lifted up his bed on his shoulders, as one ruling his sensual appetites and passions, which he served before. For this is the very thing that is meant by bearing of the cross. This is it that is understand, by crucifying the flesh with her vices and concupiscences. Now needeth he no more four porters to carry him. He walketh on his own feet, whithersoever the spirit of Christ leadeth him, neither goeth he, but whither he is commanded to go. For what is it to walk, but by continual increase of virtue, still to go forward, and every day to wax better and better? what is it to return into the house fro whence he came, but to knowledge in what case he came out from thence, and by whose benefit, he returned thither again soodainly changed, & altered both in body and soul. For it is the property of the pharisees, to dwell without in streets, market places, and whereas conventicles and unlawful assembles be. He dwelleth at home in his own house, whoso knoweth how nought and vertuelesse he is of himself, and wholly ascribeth what virtue and goodness soever he hath, to the free liberality of our saviour. Now will I dismiss the from any longer beholding of this sight, after I have rehearsed unto the by way of epilogation, the persons of this seen or pageant. The sick of the palsy, and they that carry him, be made shameless through their great faith, and obtain their petition. jesus is so much delighted with their faith, that even of his own accord, and not desired of them, he doubleth his benefit. The simple and unlearned people, discerning nothing in him, whom they believed to be nought else but a man, only marveleth at the power of God. The scribes alone muttre softly with themselves against jesu. Let us therefore eschew the ensample of the said Scribes, who whiles they study to advasice their own glory, go about to dusk the glory of jesu. Let us of the simple sort of people, and with them glorify God, not only if it please him at any time of his great merciful goodness to heal the infirmity of our souls, but also whensoever we see any other, through his said bounteous goodness, forsake their old vicious living, and cumme to amendment.  ¶ And he went again unto the sea, and all the people resorted unto him, and he taught them. And as jesus passed by, he saw Levy the son of Alphey, sitting at the receit of custom, and said unto him: follow me. And he arose and followed him. And it came to pass that when jesus sat at meat in his house, many publicans and sinners sat also together at meat with jesus, and his disciples. For there were many that followed him. And when the Scribes and pharisees saw him ●ate with publycanes and sinners, they said unto his disciples: How happeneth it that he eateth and drinketh with publicans and sinners? When jesus heard that, he said unto them. They that be whole have no need of the physician, but they that are sick. I came not to call the righteous, but sinners to repentance. 
After this so notable a miracle was wrought at Capernaum, jesus, to th'intent he might do good to more, departed thence again, and went to the sea. He did not convey himself away, because he would not help men and do them good, but while he forsook the uncurable scribes, he provoked the godly by his departure, the more to desire his presence. For there likewise resorted a great number of people unto the sea, teaching us that we ought in like manor to forsake all things, & follow jesus whithersoever he goeth. For he is every where a saviour, whether he be resident in cities, or travail thorough towns, and villages, or continue in the wilderness, or go up to mountains, or come down into the plain, or else repair to seas and waters. When he saw therefore, 
And as jesus passed up. etc.  that so great a multitude of people was cumme thither, & knew right well the cause of their coming, he taught them on the shore. And as he there walked, he passed by a certain custom house, where those are wont to sit that demand custom, and toll, of such as sail by: and espied in that house a certain man named Matthew, who was also called Levy, the son of Alphey, sitting at the receipt of custom, for he was a publican or customer. And albeit this sort of men was every where much hated of the people, yet specially among the jews, they were counted abominable. For they use to buy this office of the prince, for an unreasonable sum of money, and therefore to th'intent their advantage and gain may be the more, for the most part they take and extort of all men, without pity and conscience, and put mariners, and wayfaring men to much business, unto whom many times damage and disprofit enough otherwise happeneth. There were very many among the jews, who denied that the jews being the holy people of god ought to pay tribute unto the Emperor, since he was an heathen prince and a worshipper of Idols. And for this cause they greatly abhorred the Publicans, who to have the gains of the money which they levied over and above that was due, served him in gathering of toll and custom. The lord which had before embraided the scribes with their unbelief, for that they murmured against his miracle, whereas the simple people glorified and praised god therefore, 
And he arose and followed him. etc.  because he would now eftsoons show that none be farther from true holiness, than such as think themselves perfit holy men, called Matthew out of the custom house, and commanded him to follow him. Matthew being suddenly changed, and made a new man, forsook his gaining seat, and followed poor jesus, to th'intent he might be enriched with the riches of the gospel. All men did not so greatly marvel at this fact, and yet was it in deed more wonderful than that, which they so much marveled at a little before, when the sick of the palsy was healed. For consider me well what a palsy he hath whose mind is fastened to covetousness. Neither is it unknown how intricate, and busy, the accounts of publicans be, and therefore that he suddenly changed went out of his custom house, forsaking all that ever he had, and following jesus, was more to be marveled at, than the sick of the palsy when he whipped out of his bed, and went home unto his house. The pharisee heareth jesus reasoning or disputing on many matters, and seeth him work sundry miracles, and yet distrusteth, and murmureth against him. The publican who never heard ne saw such things before, obeyed th'only word of jesu. And behold an other occasion, whereby both the wickedness of the pharisees, and also the bounteous goodness of jesus may the better be set forth and known. 
And it came to pass that when jesus etc.  For Matthew being now the assured disciple of jesus, to th'intent he might commend his master to more, and bring such as were his late companions, and fellows of the same state and condition that he was, to the lucre of the gospel, was not afeard to desire the lord that he would vouchsafe to be his jest at home in his house. jesus lightly condescended unto his request, because that before he so willingly obeyed when he was called. Matthew supposing that he had obtained no small thing, prepared a right gorgeous and a royal feast, which should suffice a great many, that is to weet, certain disciples whom the lord had now gathered, and besides them diverse other, which then followed jesus and went with him as unbidden geastes to this feast: and many publicans, yea and sinners to, whom for old familiarity and acquaintance Matthew had bidden thereunto, being nothing ashamed what manor of companions he once had, sith he was then departed from them to an other fellowship. For he trusted it would cumme to pass, that like as he was called of the lord, so should he through the lords merciful vocation, have many of them scholefelowes with him in learning the doctrine of the gospel (whereby is given abundance of heavenly treasure) who were before his fellows in vicious living, and getting of slanderous gains. He received this great confidence through the gracious goodness that he perceived in jesus towards all men. Truly it was meet this should be a great feast, which represented the church that should be gathered together of the gentiles. For the feasts of the jews be small, and receyvable but of few persons, because they only follow the flesh or literal sense of the law, where as the spirit and true meaning thereof, dilateth itself in most ample wise, and receiveth all sorts of people. All men love liberty and have need of mercy: 
And when the scribes and pharisees saw him eat with publicans. etc.  few have righteousness, and yet did the pharisees challenge the same notwithstanding they lacked it, & were in very deed unrightuous: who when they saw jesus feasting with publicans and sinners (whom they as men of great perfection and holiness would not vouchsafe so much as to speak unto) went unto his disciples, being then but simple ignorant persons, and such as they thought might easily be plucked from their master: and them did they hunt after and assay to win with their venomous whispering. Why (ꝙ they) doth your master, whom you (john forsaken) follow as the more holy and perfit man, eat and drink with sinners, since that the communion of table is the greatest token of familiarity that may be? Hath not here this scripture following? with the holy thou shalt be holy, and with the froward thou shalt be froward. Doth not he consider how that by reason he is thus familiar, & keepeth company with sinners, he doth encourage them to continue still in sin, which else peradventure, if men would avoid their company, would amend their lives: When the disciples, who were as yet raw in their profession, had no ready answer to make them, but only with a simple plain faith hanged upon their Lord, 
When Ies● heard that he saieh. etc.  than jesus (unto whom neither the secret words, nor yet the hid thoughts of the pharisees were unknown) made answer for them in this wise: O you pharisees, why do you grudge and mumur against me, for that I rather feast with than whom you take for wicked and abominable persons, then with the priests, scribes, and pharisees? The physicians are praised who being themselves in good health go yet unto the sick when they are sent for: And am I blamed for going unto them who acknowledge the disease of their soul, and desire a physycian to cure them? Such as are in good health do not quarrel with the physycian & say: Why visytest thou such, and such, & not us: For they that are whole have no need of a physycian. The faculty of physic must always be ready for those that be evil at ease. These folks which acknowledge their disease, are right glad that the physician is cum. For you saw by that I did unto the sick of the palsy, how I have power given me to take away sin. You that think yourselves whole, & take upon you to be right wisemen, have no cause to quarrel with the physician if he come not unto you. I was sent into the world, to take away the sin of the world. Whoso knowleageth his sickness, and desireth the physycians help, him will not I fail at his need. Now he that thinketh himself faultless, if he be in a right belief, needeth nothing that I can do. But if he be deceived in his opinion, or else know right well his inward infirmity, 
I came not to call the rightwise but sinners etc.  and yet dissembleth the same, then is he passed all hope of recovery. And for this cause the physycian should but lose his labour, if he went unto him. For who can heal a man against his will? Therefore the physycian is unjustly reproved, if he follow the rules of his faculty: but they are very uncurtuous, who when themselves are in good health, have great disdain and envy that the physycian should be present with the sick. And this my fact ought not to seem strange and uncouth unto you, which profess the knowledge of the law. For you read therein as followeth: I will mercy rather than sacrifice. God spoke these words by his Prophet, signifying thereby that the carnal justice of the law, which standeth in abstaining from open offences and the observation of ceremonies, should be set aside and abolished. He that neither committeth murder, theft, nor adultery, he that resteth on the Sabbath day, fasteth upon days appointed, washeth, & maketh sacrifice, is righteous after thestimation of man: But god requireth another manner of righteousness, which standeth in free beneficence or well doing to our neighbour, in forgening them that have offended us, in meekness and gentle demeanour. Now how far are they from this praise, which do not only themselves not help their neighbour in his necessity, but also have great despite, and babble against it, if any man so do? God promised to send you such a Messiah, not as should excel the Phariseis in sacrifices, phylacteries, fastings, and long prayers, for thobseruation whereof they magnify & set out themselves unto the people, but such a one as should be beneficial to all men, a lantern to them that be out of the way, a helper to oppressed people, a comforter to such as are in adversity, a physician to all that are contrite in heart, and finally such a one as should join unto god, those that seemed to be far from God: & contrariwise, declare that such as appeared to be next God, and most holiest, were very far from true godliness. With these words the lord jesus both stopped the mouths of the Phariseis, and also taught his disciples how charitably they should demean themselves toward sinners. For this cause we are much bound to the wicked pharisees, who so oft provoke the lord to expone the doctrine of the gospel.  ¶ And the disciples of john and the Phariseis did fast: and they come and say unto him: why dot the disciples of john and of the pharisees fast? But thy disciples fast not. And jesus said unto them: can the children of the wedding fast while the bridegroom is with them? As long as they have the bridegroom with them, they can not fast. But the days will come when the bridegroom shallbe taken away from them, and then shall they fast in those days. 
Behold there went also unto jesus certain of john's disciples in company with the false accusing Phariseis. For they also were attached with a spice of human envy, for that jesus seemed to deface the great estimation of their master john, notwithstanding his life & rule appeared to be straiter than Christ's was, and that he had more disciples than tother. Wherefore they went unto jesus, & moved unto him this capacious question: why (ꝙ they) do john's disciples, and the pharisees oft times fast, and thy disciples not fast at all? Unto this question, because they assailed him and not his disciples, the lord made a gentler answer, than he did a little before, when he defended his disciples: teaching us hereby, that Christian charity, which useth all mildness in the evils and displeasures done unto herself privately, is more diligent in defending other from the same. For the Christian bishop must be patient, and meek, in suffering all injuries done unto his own person: but yet ought he with diligent endeavour to help his flock, whensoever it is in jeopardy. Wherefore jesus said: You that have diligently heard john Baptist preach, aught to call to remembrance how he preached that I was the bridegroom and he the bride grooms friend. It is meet that all heaviness be away when the bridegroom is present.  
Moses is a servant and no bridegroom, 
Can the children of the wedding fast? etc.  and therefore fastings were convenient for him, because the same do cause sadness, and abate mirth. It is well done that they fast, which continue in the synagogue, being a servant and not a bride. For such haunt not the bridegroom's chamber. But the fire borne children, who haunt the wedding chamber, cannot fast, as long as they have the bridegroom himself present with them: because their mirth is so great, that it will not suffer them to remember heavy things. He that for dread of punishment doth his duty, can in no wise be merry. Now the children who have received the spirit of liberty, perceiving that they are dearly beloved, and cared for of the bridegroom, be never careful lest they offend in these things which were commanded for a time, to men of a servile nature: as for an ensample, in washings, in th'observation of the Sabbothe, in choice of meats, in apparel, in holy days, in sacrifices. They put their confidence in the might and goodness of the bridegroom who is able without all these things, to give them perfit righteousness. Spiritual belief taketh away fleshly carefulness. Charity that maketh all things pleasant, causeth gladness. The bridegroom hath his own proper meat, from the which his companions can not abstain.  
The word of God, and the flesh of the bridegroom, is the meat and food of the soul, and his blood is the drink of the same. Such as cleave nigh unto me, are ever desirous to eat their fill of this meat: and they that haunt the bride grooms wedding chamber, do always covet to be drunken with this drink. But like as corporal meat causeth not righteousness, even so fasting maketh not a man just: yea it is oftentimes seen that he which eateth his meat, is more righteous than the faster. Such fastings as are commanded by the law, are full of heaviness, and therefore displeasant to almighty God, who loveth a cheerful giver. He can in no wise be merry and cheerful, that feareth and trembleth. But whoso knoweth that he is set at liberty in these things, either to do them, or not to do them, and yet moved by charity fasteth, the same undoubtedly fasteth with great mirth and gladness: not because his fasting is so prescribed by the law, but for that charity moveth him so to do. When my disciples are once come to that strength of mind, that I now go about by my teaching and preaching to bring them unto, than shall charity cause them to do more of their own free will, than now doth the prescription either of the law or else of john get of you by compulsion. But as yet they are not come to this strength and perfection. They are yet tender and weak: for the presence of my body letteth them to attain thereto. The day shall once come, when the corporal presence of the bridegroom shallbe taken away from them, and then being made stronger by receiving the holy ghost from heaven, they shall not only fast, and that of their own accord, but also gladly and with right good will do things, in the atchiving whereof, more strength and constant courage of mind shall be showed, then in fasting. But forasmuch as this doctrine is spiritual, it can not be received of them, who all their life long have enured themselves with Pharisaical ceremonies. And for this cause I picked out simple, and ignorant young men to be my disciples. For I should but lose my labour if I did commit spiritual and heavenly doctrine unto their minds, that are so superstitious in keeping of carnal ceremonies. Old things best agreeth with old, and new things with new, the which if a man mingle together, he doth not only labour in vain, but also maketh those persons worse, whom he goeth about to reform. For it is better for them still to continue in their old supersticiousnesse, then whiles a man doth his endeavour to bring them to the freedom of the spirit, to provoke them (all fear of transgression laid aside) to commit sin at liberty. For as it is more a do to teach such an one any craft or occupation, as hath conceived a wrong opinion of himself, thinking that he hath good skill therein, and hath none at all, then him who is altogether ignorant in the same: even so is it the hardest thing that may be, to teach such persons the righteousness of the gospel, which for th'observation of certain foolish carnal ceremonies, believe surely they have attained perfit righteousness. And this doubtless is the cause that I find fishermen, publicans, sinners, unchaste women & ethnics, more apt to learn this spiritual philosophy, than the scribes, pharisees & priests, who suppose that perfect godliness standeth in th'observation and keeping of man's ceremonies. john as a mean between the old law & the new went about to mingle together two sundry doctrines. For he durst not commit this lively philosophy, pure and unmengled as it was, unto them that were weak of mind. Now all is weak that is human & carnal. And contrarily that is full of life, virtue, and strength, whatsoever is godly, spiritual, and heavenly. Wherefore unto my disciples (whom I chose rude and ignorant, to the intent I might the sooner instruct them in this strong and pithful Philosophy) I prescribe none of these things following: Eat these meats, forbear these, now rest, now labour, use such apparel, touch not this thing, handle not that. And the cause is for fear lest they would always continue weak, if they once learned of me their master to put any trust in such corporal things. It is a thing very unprofitable to join things together, which disagree one with an other.  ¶ No man also seweth a piece of new cloth unto an old garment; 
The 〈◊〉  else taketh he away the new piece thereof from the old, and so is the rent worse. And no man poureth new wine into old bottles, else the new wine doth burst the bottles, and the wife runneth out, and the bottles are mar●ed. But new wine must be put into new bottles. 
For there is no man so far from reason, that if he be disposed to amend an old garment, will sew thereunto a patch of new cloth. And why so? certes for that he perceiveth if he should so do, he should both lose his new cloth, & also make the hole of the old garment bigger than it was before. For being offended with the notable diversity between the piece of cloth sewed on, and the ill mended garment, he straight ways plucketh of the piece that he sewed to, and so the hole of the same garment gapeth fouler than it did before. Neither is there any man so foolish as to put new wine in old bottles. 
And no man pouch new wine into old bottles.  And why? because he seeth that he should sustain double loss thereby. For the new wine worketh so fervently through the vehemency of the fumes therein enclosed, that it breaketh the bottles being weak by reason of age, all to pieces: and so are both bottles and wine clean lost, and spilled. How doth he then provide both for the safety of the one and the other? truly he putteth the new wine into new bottles. Even so they whose minds have of long time been accustomed to the naughty wine of Pharisaical superstition, can in no wise away with the new wine of heavenly & spiritual doctrine, but loath and abhor the same, still calling after a taste of the worse wine that hath been their accustomable drink. And that jesus spoke the truth herein, the Phariseis themselves many times declared by their deeds.  ¶ And if chanced again that he went thorough the corn fields on the Sabbath days, and his disciples began by the way to pluck the ears of the corn. And the Phariseis said unto him: Behold why do they on the Sabbath days that which is not lawful? And he said unto them, have ye never read what David did when he had need, and was an hungered, both de and they that were with him? how he went into the house of God in the days of Abiathar the high priest, and did eat the show bread, which is not lawful to eat, but for the priests only, and gave also to them which were with him? And he said unto them: the Sabbath was made for man, and not man for the Sabbath: therefore is the son of man Lord also of the Sabbath. 
For as it chanced on a certain season that his disciples travailed through a corn field, and that upon the Sabbath day, on the which day it was a matter of conscience among the jews to do any manner of work, they went before, and jesus their master followed. And anon provoked by hunger, they began to pluck the ears of the corn, and with the chasing of their hands to rub once the corn, and eat it. Now hear how the old bottles were offended with the new wine of the liberty of the gospel, calling after the old wine of keeping the Sabbath, that had clean lost his verdure. For the Phariseis, who as men very righteous in their own conceyptes followed jesus, beholding what the disciples did, wrongfully blamed the Lord in them. For like as the virtuousness of the scholars is a great commendation to the master, even so their mysbehaveoure, and lewd taches are reproached and laid unto those that instructed them. They told the lord, and pointed unto his disciples, as though they had done a grievous offence, for that they broke the Sabbath day, to the end that he should cause them to leave work, and by that means approve the pharisaical superstition: or else if he would not so do, then might they take some occasion to pi●ke a quarrel, or surmise some matter against him. The Lord so defended his disciples, that he disproved the learned in the law of Moses, by the authority of the law, and of his gentleness vouchsafed to teach them the true meaning thereof, 
And he said unto them: have ye never read? etc.  which in deed deserved shaperly to be rebuked. With what face (ꝙ he) do ye accuse my disciples, for that thorough constraint of hunger, they pluck a few ears of corn, being by chance in their way, for their relief and sustenance? sith there is express mention in the very law itself (whereof you profess yourselves to be teachers) how David when he was in like necessity, did a thing which soundeth much more to the breach of the law than this. For he being almost famished, and in great danger to perish for lack of food, fled for succour unto the house of God: and although he were a lay man, was not afraid to desire Abiathar, then chief of the priests, to give him those most holy loaves called the show bread, the which it was not leeful for any man to eat of, but the priests only ● and that but during the little while they were within the precinct of the Temple, occupied about making of sacrifice. Abiathar was not here ignorant what the law had commanded, and yet feared not he to deliver unto David, and his train, the said holy loaves, to be eaten in the holy place. If you know not that this is scripture, or else if you have it not in memory, howethan for shame dare you profess the knowledge that of law? If you know, and remember it, why do you in a like ease quite Abiathar, and David, yea and allow their fact, and yet accuse my disciples as guilty of an heinous trespass? If the rigorousness of the law did then give place unto the necessity of the neighbour, when the law was of most force & strength, how much more than standeth it now with reason that the ceremonies of the same law, give place thereunto, whensoever charity moveth a man to help his even Christian?  
Moreover it is likewise commanded in the law, that every man ought to love his neighbour with like affection as he loveth himself. Now since this is the most principal and greatest of all the commandments in the whole law, why do you then of an unright judgement break that which is chiefest, and always continueth, for the observation of those things which are of less value, and shall not endure for ever? The time once hath been when the Sabbath was not holy day. And the time shall come when to all true and Godly men, every day shall be like holy. But the time never was, nor never shall be, when it hath not or shall not be an holy deed for man to secure his neighbour in his need. The law forbiddeth murder. Truly he murdereth, whoso when it lieth in his power to save a man, doth not secure him at all. And this law is permanent, and shall continue for evermore. The same law forbiddeth also to work upon the Sabbath day. Now what a wrong shapen holiness is this, if a man whiles he feareth to break the Sabbath, suffer his brother to perish, when he will not stick to pluck out his ass fallen by chance into a dyche upon the same day, without any fear, or scruple of conscience to break the seventh, or Sabbath day?  
When jesus had with these, 
And he said unto them: the Sabbath. etc.  and such like manifest reasons, declared how aukewardly devout and holy they were, he added this general sentence: The Sabbath day (ꝙ he) was instituted for men's cause, and not men made for the Sabbath day. The son of man came not to destroy men, but to save them. And for that cause hath he power, yea, clean to take away the Sabbath, so oft as man's health so requireth. And that which I have spoken of the Sabbath, is to be thought and deemed of all like constitutions. They were all instituted for a season, to this end, that the sturdy and disobedient people should by little and little accustom themselves to obey gods commandments, to th'intent that they might by corporal figures, be brought, and as it were led by the hand, to the understanding of spiritual things.  
He breaketh the Sabbath day godlily, who nothing troubled with evil lusts, breaketh it only for the good zeal he hath to help his even Christian. Fasting is a godly thing, but the same is made ungodly, and detestable, if it being only instituted for man's soul health, be abused to the destruction both of body and soul. Again a vow is a holy thing, but the same is made unholy, if a man by reason of a superstitious mind he hath to perform it, be withdrawn from the performance of such things, as nearer appertain to true godliness. He doth well, and like a good holy man, whoso maketh his oblation at the altar. But again, that is an unholy gift which a man offereth, before his neighbour be made at one. So is it also well done to pass little upon the colour, and fashion of apparel, so oft as it behoveth a man so to do, because man was not made for the garments sake, but the garment first invented for the use, and commodity of man. In like manner, meat is ordained for man's cause, and not man made for meats sake. Wherefore it is lofull to eat all kinds of meat when man's necessity so requireth. For all these corporal things, wherein you put perfect righteousness, as your temple, sacrifices, meat, clothing, holy days, fastings, vows, and offered gifts, are unholy observed, if for the observation thereof, the health of your even christian be in any wise hurt or appaired. And again they are well and holily kept, if charity towards your neighbour so requiring, you nothing regard whatsoever is carnal, but truly perform in your hearts, that which such corporal things be figures & significations of. Of such manner of constitutions, Moses was the minister, and not the author: the servant, & not the master. Such as with a servile mind cleave still unto him, do very supersticiouslye keep those things, that are comprised in the letter of the law. But they that stick unto the son of man (who is Lord over the whole law, and teacheth how all things which were figured by those corporal shadows and figures ought to be observed after the spiritual sense and meaning) are free, and clean discharged in conscience, from any longer observing of such jewish ceremonies.   

The three Chapter.  ¶ And he entered again into the synagogue, and there was a man there, which had a withered hand. And they watched him, whether he would heal him on the Sabbath day, that they might accuse him. And he said unto the man which had the withered hand. Arise, and stand in the mids. And he saith unto them: whether is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill? But they held their peace. And when he had looked round about on them with anger, morning on the blindness of their hearts, he sayeth to the man: stretch forth thy hand: and he stretched it out. And his hand was restored even as whole as the other. 
WIth such words the lord jesus as he walked on the way in the field, both disproved the false reproof of the Phariseis, and also defended his innocent disciples. But to the intent we should plainly learn that none are more given to pieke quarrels, than such as have conceived a wrong opinion of their own holiness, after jesus was entered into the synagogue, there to teach the people according unto his accustomed manner, occasion was eftsoons ministered, both to him to do a good, and a charitable deed, and also to the Phariseis to surmise sum matter against him. For there was one there present among the people, who had (which was a pitiful sight to behold) a withered and a lame hand, and therefore carried about with him, a dead member that did him no slede: and so much the more miserable was he, because he was wont with his hand labour, to find both himself and also all his poor household. But oh malicious and wicked Phariseis, quick syghted to deprave, and find fault with Christ's benefits, but blind to understand the heavenly doctrine. By those things that they saw with their corporal eyes, they knew that he was a natural man, and yet by his deeds and miracles that he wrought, they perceived not his divine power. They saw how the silly fellow was in a miserable case, & knew right well that jesus was merciful, and strait ways guessed what would come of it. And now 〈◊〉 they about to seek a quarrel, not against the disciples, as they did before for plucking the ears of corn, but against the Master himself, who defended them. They mark whether he being of nature ready to help all that are in distress and misery, dare in the presence and sight of the synagogue, heal a man upon the sabbath day, because that if he so do, they may accuse him of breaking the Sabbath, for as much as they shall have the people to bear witness with them what is done.  
That pitiful creature desired not jesus to help him, but yet to say the truth, it was a kind of desire for him to come in to the sight of merciful jesu. The Lord, because he would have them all to take good heed unto the miracle that he intended to work, called forth the man with the lame hand, and said: arise, and stand in the mids of the people. And with that he arose, and conceived good hope that he should be made whole. Then jesus turned him to the Phariseis, whose secret thoughts he was privy unto, and said unto them: What is your opinion which take upon you to know the law? How, and with what things is the Sabbath day broken? With doing of good deeds, or of evil? by preserving of a man's life, or destroying the same? They knew right well for what purpose he moved this capacious question. If they had answered that it had been better for the reverence and solemnity of the Sabbath, to suffer their neighbour to perish, then without scruple of conscience to help him in peril and necessity, the people could not have suffered so unreasonable an answer, clean repugnant to the law of nature. Again if they had said he might lawfully have done it, than had they brought themselves in case that they could not have charged him with any false surmise as their intent and purpose was to do. Therefore they thought good to hold their peace, and say never a word. And yet whiles they so did, they plainly declared unto the people, their malicious wiliness, for that being provoked by this question to amendment of life, they of an obstinate mind were still desirous to pick quarrels.  
Now to the intent that this question should the easilier be assoiled and answered to, he put forth another like question, ask whether there were any among them that kept the sabbath day so high and holy, that if a sheep of his chanced to fall into a dyche on that day, would suffer it to perish, and in no wise be so hardy as to draw it out. There was none so blind in that assembly, but he knew right well how much the health of man ought to be regarded, before the health and preservation of a sheep. Truly he killeth, whoso may save that thing which he suffereth to perish.  
Wherefore after the Lord had looked for an answer, and perceived how all the Phariseis like confederates, not because they were ignorant of the truth, but of an ostinate malice held their peace: he looked round about, and beheld them, she wing outwardly with his countenance how wroth and sorry he was, for their uncurable wickedness, who when they took upon them to be guides of the blind, had themselves hearts so blinded with worldly lusts, that they willingly refused to see the most radiant, and clear light of verity. For there is no blindness more uncurable, then when a man is both wittingly, & willingly blind. They saw that the dumb beast might lawfully be drawn out of the hole, lest it should perish, without any violation or breach of the sabbath, and would in no wise see, that it was like lawful to provide for man's health upon the same day. Therefore, the most gracious Lord to teach us that we ought not to withdraw ourselves from helping of our neighbour, for the uncurable frowardness of the evil (the Phariseis contemned) turned him to the man with the withered hand, and in the audience of the people, who were desirous to see the end of this matter, said unto him: Stretch out thy hand. That voice was scarcely heard: But he stretched it out suddenly changed, and serving him aswell to do every thing withal, as the other which was never lame. Whom would not these reasons have converted, and brought from his error? whom would not so evident a miracle have moved to glorify God? But the Phariseis infected with the leaven of envy, were thereby provoked to imagine more mischief.  
Certes, these are those same corrupt, and always unright judgements of the Phariseis. They pass more upon a dumb beast, then upon a man: more upon the apparel, than the body: more upon meat, than life: more upon the body, than the soul: more upon worldly things, then heavenly things: more upon the flesh, than the spirit: more upon men, than God. So true is it that there is no greater mischief in the world, then is perverse and aukewarde holiness. Among men it is counted to come of a wonderful virtue, with word only to restore a man's lame hand, and make it whole again. But it is a much greater virtue, and benefit, to restore the dead, and lame powers of the soul. What a pitiful lame hand hath he? how dead? how void of all pity and compassion? who when he seeth his neighbour in necessity, doth not give him his alms? when he seeth him err and stray out of the right way, doth not teach and reform him? when he seeth him oppressed with injuries, doth not help him? when he seeth him idle, doth not stir him to good works?  
Such hands had the Phariseis, who would rather envy the Lord, then be restored by him, unto the health of their souls. Such feeble, and weak persons hath the synagogue. But the church of Christ receiveth neither deaf, dumb, blind, feeble, halt, nor lame. Whoso is diseased, and vexed with any evils, let him come into the sight of jesus, and he shallbe cured. He will inspire us with his holy spirit, and that which was before lame and without life, shall then be made quick, and alyne again. They that with true faith wholly commit themselves unto the Lord, do return home cured of their diseases. Contrariwise, such as trust to their own righteousness, are made worse by other men's benefits and good deeds. They that are puffed up with a Pharifaicall spirit, willeth well to none, but to themselves. Again such as have received the spirit of jesus, go about nothing else but to do good to all men.  
I● text.  ¶ And the Phariseis departed, and straightway gathered a counsel (with them that belonged to Herode) against him, that they might destroy him. But jesus avoided with his disciples to the sea. And a great multitude followed him from Galilee, and from jewry and from jerusalem, and Id●●ea, & from beyond jordane, and they that dwelled about tire and Sydon, a great multitude of men, which (when they had heard what things he did) came unto him. 
For assoon as the Phariseis were departed out of the temple, albeit in the presence of the people, they durst not speak one word against jesus, yet now after they had sent for such as belonged to Herode, to the intent their conspiracy should be the stronger (for none knew better the feat how to work mischief then the Herodians) they all laid their heads together, & secretly debated the matter between themselves, how they might destroy jesus, whom as they saw far to excel them in mighty deeds, so they perceived that it was not possible for them to disprove him with words. The Phariseis, and such as were of Herodes retinue, were not lovers and friends together, and yet for to destroy the author of health, they agreed all in one. O mischievous concord. O blindness, much in deed to be lamented. What shall the privy trains of worldly deceit prevail against him, unto whom nothing is unknown? The Lord teaching us by his ensample, that we ought many times to give place for a season to the uncurable obstinacy of the evil, lest through farther provocation they becum more mischievous, conveyed himself thence, and went aside again unto the sea. The going aside of jesus, is no kinderaunce to the gospel, but an increasing, and furtherance of the same. For if so be that the Pharisee is had not driven him away, he would not have cum to the multitude of the gentiles. Therefore after that jesus had forsaken the envious and narrow synagogue, and was gone unto the sea, there came unto him out of every quarter a great numbered of people, not only out of Galilee but also out of jewry, yea and from jerusalem self, from Id●●ea, and all the countries lying beyond jordane, and moreover from such places as bordered on the cities of tire and Sydon. For here was made a foreshow of the church, that should be gathered together of the Gentiles, because the synagogue did through her unbelief, repel the Gospel. Out of all these places there came a great multitude of people, which moved by the bruit that was spread abroad of the marvelous doctrine, and mighty deeds of jesus, drew themselves together, & assembled at the sea side. The lord, who is both bounteous, and rich towards all men, secluded no man, neither from his doctrine, nor fro receiving the benefit of health. The people were so eager and hasty, by reason of the great desire they had to be cured of their sicknesses: that one of them thrust another out of place, & by force pressed in where jesus was, to the intent they might at the least ways but touch him, because that by the only touching of his garment, diseases were also cured and put away. There was no difference neither between disease, nor person, with this mighty and liberal physycian.  
For whosoever they were that were troubled with any manner of evils, or infirmities, the same were forthwith delivered thereof, if it chanced them to go to jesu. And the self-same thing we see spiritually done, even in these days. How many be there out of all the nations of the whole world, & what detestable vices are they subdued unto, which fly unto him for succour, & by touch of faith are healed? Furthermore the unclean spirits after they had seen jesus, could not abide his puissant virtue, but fell down at his knees and cried out, saying: Thou art even that self-same son of God, which was promised to cum. jesus, who in no wise would suffer the wicked spirits to disclose him, straightly commanded them to keep silence, and in no case to descry him before the time were cum. His will was to be known unto the world, by humble and poor persons, unto whom he said: He that heareth you, heareth me. He willeth us to give no credence at all to wicked spirits, no not so much as then, when they speak the truth. For this business was not done at all adventures, but God by his high wisdom, ordered every thing with certain degrees, and procedings, for our salvation.  ¶ And jesus commanded his disciples that a ship should wait on him, because of the people, lest they should throng him. For he had healed many: in so much that they pressed upon him for to touch him, as many as had plagues: and when the unclean spirits saw him, they fell down before him, and cried, saying: thou art the son of God. And he straightly charged them that they should not make him knowell. 
Wherefore when jesus was thrust with the press of people, anon he commanded his disciples to prepare him a ship, because he would not be disquieted with the disordered, & clamorous multitude, which rather desired bodily health, than the health of their souls, and thronged him rather than touched him. Such as confessing their disease, go to jesus with a sincere faith, do touch him, and are made whole. Again they which troubled as yet with worldly lusts and desires, cum rushing in with noise &, do grieve and greatly disquiet him: Therefore the disciples who were wont to be familiarly conversant with the Lord, prepared him a ship of a more pure congregation. jesus is better pleased with a few clean, and quiet persons, then with a great many that are troublesome and unquiet. But yet he so got him away, that he nevertheless taught the multitude out of the ship. When thou seest jesus teaching out of the ship, understand hereby a bishop, preaching to a multitude of all sorts, which containeth christian novices, and such as have not as yet the spirit cast out by baptism, both of the jews and Gentiles. Happy and blessed are they that do spiritually touch Christ. None toucheth him so, but those whom he first toucheth. For whomsoever he toucheth, the same are healed of all their sins: and now being of unquiet persons, made quiet, they shall be received into the ship of the Church, there to have the continual fruition of his company, and always to sit at his table. The ship wherein jesus preacheth, is very narrow and roumles to unclean and sinful persons, and contrarily most wide and large, unto such as are in clean life, and purged of their sins. The Lord refused the publication of devils, and avoided the sinful and unquiet multitude of people. And yet these things evidently showed that the kingdom of God was come, into the which both worthy persons and unworthy, went about violently to enter. Therefore he prepared himself certain captains, which should aid him in claiming this heavenly kingdom: so many in numbered, as should be sufficient to teach so many nations, as anon after should come full and whole out of all parts of the world, to profess the Philosophy and doctrine of the gospel: So have the princes of this world been wont to choose them certain head rulers and captains, to claim, win, enlarge, govern and defend their empires & kingdoms by. It is requisite that the said rulers be right trusty, wise, politic, and diligent, and in especial that they know the king their masters will and pleasure.  ¶ And he went up into a mountain, and called unto him whom he would, and they came unto him. And he ordained the twelve, that they should be with him, & that he might send them forth to preach, and that they might have power to heal sicknesses, and to cast out devils And he gave unto Simon to name Peter. And he called james the son of zebedee, and john james his brother, & gave them to name Bonarges, which is to say: the sons of thunder. And Andrew, and Philip, and ●arthelmewe, and Mathewe, and Thomas, and james the son of Alphe, and Thaddeus, and Simon, of Canaan, and judas Iscarioth which also betrayed him. 
Therefore jesus (who had oftimes before, because to allure many unto this doctrine, humbled himself, even to the baseness of the common people, showing thereby that the teachers of the gospel ought to do the like) jesus, I say, now calling forth to the highness of evangelic perfection, went up into a mountain, and called unto him, not every rascal of the multitude, but such as it pleased him, and those that he had specially chosen and sorted out before for this office and ministry. For he called not men of great substance, head rulers & great estates, not priests, Phariseis, or Scribes but poor men, unlearned persons, & such as were of low degree. For these were meet to follow him, & to go up to the mountain, from whence whatsoever this present world hath in it worthy admiration, is contemned: from whence as out of a nigh place, the voice of the father of heaven, is heard: and to be short, from whence the glory of immortality, and everlasting life is beholden. They that were called, obeyed, and came to jesus being on high. No man can mount up to this hill, except jesus call him. For himself is the mountain, unto whom no man cometh unless he draw him. This that king of kings, and Lord of rulers, did chose out twelve head officers and deputies, the which as loyal and faithful garders of his parsonage, should never departed from his person, to the intent, that when the affairs of the gospel so required, he might send them out as legates for the body, to preach such things, as they had learned of him their king, and publish abroad their prince's commandment throughout the whole world. Now for as much as they were vile fishers, unlearned persons, poor-men, and such as in outward appearance, showed no point of kinglines, notwithstanding they promised the kingdom of God, our saviour, lest their authority should have been nothing regarded, gave them a power, that no princes of this world can give their ambassadors, the which power was, that they should in the name of jesus, heal all manner of diseases, and also put to flight unclean spirits. The first of these legates or messengers was Simon, whose name he changed, and called him Cephas, the which word implieth as much as this latin name Petrus, that is to say a rock or a stone, to the intent that we should learn by the name self, how the chief groundwarke and foundation of the doctrine of the gospel, 
And ●● gave unto Simon to name Peter. etc.  is an unmovable steadfastness of faith. The second was james the son of zebedee, with his brother john. To these he gave also new names; and they both were called Boanarges, which is as much to say in the Syrian tongue, as the sons of thunder: so that their name was a very prophecy to declare that they should in time to come, send out of that evangelic hill into all the world, the thunder of the preaching of the gospel, which should move and stir up all men's minds to the desire of heavenly things. For like as thunder soundeth from an high: so the preacher of the gospel soundeth, and preacheth nothing that is low and carnal, but all that he speaketh, is high and heavenly. Be you penitent, the kingdom of heaven is at hand. This saying is a thunder clap. For assoon as this word is spoken, every man feareth the danger of lightning: but there followeth a shower, and that is: Believe ye the gospel, and you shallbe safe. The fourth legate and messenger was Andrew, brother unto Peter, the fifth Philip, the sixth Barthelmewe, the seventh Matthew, the eight Thomas surnamed Didimus, the ninth james the son of Alphe, the tenth Thaddeus, the eleventh Simon of Canaan, the twelfth judas Iscarioth, the which betrayed the Lord. By these few basely borne, unlearned, and weak persons, it pleased the Lord to renew the whole world, lest that man's wisdom or power, should challenge any praise in this heavenly business.  ¶ And they came into the house, and the people assembled thither again, so that they had no leisure, so much as to eat bread: and when they that belonged unto him heard of it, they went out to lay hands upon him, for they said: he is mad. And the Scribes which came down from jerusalem said: he hath Beelzebub, and by the chief devil casteth he out devils: and he called them unto him, and said unto them in parables. 
These things thus done in the mountain, to monish us that in choosing the ministers of the gospel we ought in no wi●e to be moved & led with low and private affections, jesus came down with his elect head officers and they all together came into a house, as now the familiar friends, and of should with God. This example was showed to teach us how the teachers of God's word should not grudge to descend from their highness or perfection, and abase themselves even to the lownes of the weak, thereby to win very many to their Lord. Let us also follow jesus into the house, for this intent, that we may perfectly know what they ought to hope after, and whereunto to prepare their minds, who take upon them sincerely to preach the heavenly gospel. 
And the people assembled together again. etc.  The multitude went not up to the mountain. For that thing pertaineth to them only, whom the lord hath chosen out for that purpose. But assoon as Christ and his disciples were come down lower, all the whole rabblement of people resorted unto him again, so importunately crying and calling upon him, partly for to hear his doctrine, and partly to be delivered of their diseases, that the Apostles had no leisure so much as to eat their meat. There can be no pleasant sight unto the teachers of the gospel, then when the people being desirous to learn, do disquiet the priests, then when a great multitude of christian novices sitteth round about the church door, then when there is not room enough in the Churches to receive all manner of folks, that resorteth unto the bishops sermon. After that all these deeds were through the great bruit thereof, brought to his kinsfolks and cousins ears, who knew right well th'infirmity of his flesh, whereas for grossness of understanding they could not suppose any thing of his godly might and power: after, I say, they heard tell how he wandered up and down with a sort of rascal slovens, and vile fellows following him at the heel's, and heard say also how he caused much people to follow him, taught new learnings, and such as had not been heard before, put away diseases, and cast out devils, they ascribed all to fury and madness: because being offended with the weakness of his body they could in no wise refer these things unto his godly power. They knew his father and mother, they knew his house, and all his family: they knew that in all other things he differed nothing from other, and perceived also how all that was reported of him, far exceeded the compass of man's power.  
Wherefore for as much as they were his kinsfolks, they thought it according to man's law, to be their part and duty to bind him with chains, as one distraught of his wits and possessed with sum evil spirit. For they said: he is becum furious or mad. Truly they which contemning all earthly things, 
For they said: he is mad. etc.  yea and life itself, embrace with all their hearts the heavenly Philosophy and doctrine, do appear to be beside themselves to those persons, unto whom nothing savoureth but that which is earthly, and transitory. He that spendeth his livelihood to help the poor at their need, seemeth mad unto him who hath reposed the aid of this present life in worldly riches. He that willingly for the gospels sake upon hope to be rewarded with everlasting blissfulness, bringeth himself to banishment, poverty, imprisonment, torments, and death, is stark mad in his opinion, who believeth not that there is a more blissful life after this present life, ordained for those which are good livers & virtuous persons. He that setteth nought by honours given of princes, and the people, to th'end he may purchase himself glory with god in heaven, seemeth out of his wit unto such as be mad in very deed, whiles that by bribes giving, by craft and deceit, by hook or by croak, by right or by wrong, they desire lordship, sovereign rule, and dignities: the which anon after, they must needs forego. And the Lord suffered his kinsfolk to have this wicked opinion of him, lest that his disciples should be offended if it chanced them at any time afterward to hear like words of theirs. Howbeit the wickedness of the Phariseis was more manifest, who were themselves witnesses of these so great miracles that he wrought. For his kinsfolks erred rather of a certain grossness of understanding, naturally given unto the common sort, then of any obstinate malice, and wickedness. But the Phariseis which came from jerusalem (who because of the knowledge they had in the prophets, ought to have known by such deeds and miracles as they saw him work, that the thing was already cum and present, which was promised of the same prophets: and also for the sovereignty of their religion, by reason whereof they highly esteemed themselves, aught to have honoured god's power, which all men proved helping and wholesome) the Phariseis, I say, blasphemously spoke against jesus, saying: These deeds that he doth, be far above man's power: howbeit he doth them not by the virtue and power of god, but hath sum mighty and notable devil, by whose aid he worketh the same. For he hath undoubtedly the spirit of Beelzebub, the master devil of all, & through his help, putteth other devils to flight which are not so strong and mighty. This shameless and blind blasphemy because it was not only spoken aaginste jesus (whom they reckoned to be nothing else but a man) but against god himself, whose glory they envying at, ascribed the miracles that were wrought by his divine power, unto the unclean spirit the devil, the Lord earnestly reproveth: and useth also certain parables, to th'intent that all men should clearly perceive the matter.  ¶ How can Satan drive out Satan? And if a Realm be divided against itself, that Realm can not endure. And if a house be divided against itself, that house cannot continue. And if Satan make insurrection against himself, and be divided, he cannot continue, but hath an end. No man can enter into a strong man's house and take away his goods, except he first bind the strong man and then spoil his house. verily I say unto you, all sins shallbe forgiven unto men's children, and blasphemies, wherewith soever they have blasphemed: But he that speaketh blasphemy against the holy ghost, hath never forgiveness, but is in danger of eternal damnation. For they said he hath an unclean spirit. 
Sith that the whole kingdom of devils, saith he, is against the kingdom of god, how may it then be that Satan casteth out Satan? except peradventure the fiends make battle, and go together by the ears among themselves: as though it were like to be true, that they which serve one prince in his wars, 
And if a realm be divided against itself: etc.  do violently put one another out of his hold or fortress. If that among mortal men, that Realm which is divided through sedition and inward discord very shortly cometh to ruin, because like as unity and concord is the chief keeper and patroness of a Realm, even so discord bringeth any thing to destruction be it never so strong, and well fortified: How then shall the kingdom of Beelzebub endure, if one devil cast out an other? What speak I of a Realm? Whereas sedition reigneth, there every thing is so unstable, 
And if Satan make insurrection against Satan. etc.  that not so much as a private house can long prosper and continue, if thinhabitants thereof be at square, and one of them hate an other. Wherefore if I cast out devils by the help of Beelzebub (as you falsely report, and lay unto my charge) then is it a sure proof that his kingdom shall shortly come to ruin and desolation: And the kingdom of devils once destroyed, what than remaineth but that it becumme god's kingdom? But if I (which thing is most true) do chase away devils, enemies to God, and mankind, by god's virtue and power, then is it evident that the kingdom of God is present, whose power the finds are compelled maugry of their heads, to give place unto. For they give not place willingly, or because they have covenanted so to do. There can be no league or covenant between god and the devils. They war continually together, and can in no wise be reconciled, as it fareth when there chanceth battle betwixt two very doutye, and courageous Captains, which be mortal enemies, and at utter defiance one with another. Neither of them suffereth himself to be taken of the other, unless it be by strength, and when he is overthrown in battle. For what courageous and bold captain will suffer his enemy to enter forcibly into his house, being right strong, and well fortified, unless his said enemy win the same by violent assault, and then cast him, now overcome and vanquished, into prison, By this means shall he rifle his house, and carry away with him the spoil and pray. If ye see the devils cry out, and make a great noise when they are cast out and expelled, if you see also many forsake their sins wherewith they served the devil, and cum to the freedom of innocency, and good living, why do you then take all the glory from God the conqueror, and give it unto Beelzebub who is conquered and overcome? Doth Beelzebub the enemy of mankind change his old conditions, and now provide for the health and preservation of man? is not this a manifest blasphemy against God? Be you right well assured of this: there is no kind of blasphemy, but it may be pardoned of God, because that in all other blasphemies either ignorance or else the weakness and frailty of man's nature, leaveth a place for the obtaining of forgiveness. But he that blasphemouselye hath spoken against the holy ghost, shall never obtain pardon. That man speaketh blasphemy against the holy ghost, who being hardened and obstinate through malice, ascribeth those works unto the spirit of Beelzebub, which he seeth plainly cannot otherwise be done, then by the spirit of God. error and ignorance are pardonable. But how is it possible that a purpensed malice against the goodness of almighty God provoking us to salvation, shall get any pardon at all? The weakness of man's body shall excuse such blasphemy as is committed against the son of man. But to ascribe god's power (the which plainly appeareth in my deeds, to the health and salvation of mankind,) unto Beelzebub the enemy of God, is a kind of blasphemy, for the which no amends or satisfaction can be made.  
These words spoke jesus unto them, defending the father's glory, and nothing in the mean while passing upon his own. He meant that their offence might be better excused and borne withal, which had an evil opinion of him, as his kinsfolks and cousins had, who said: He is becum furious, and prepared chains to bind him withal: then the wickedness of the Phariseis, who of a certain uncurable malice ascribed those works unto the spirit of Beelzebub which they could in no wise find fault with, nor say but they were worthy to proceed of God.  
They yet perceived not the divine nature that was in Christ. For he would not as yet have it uttered and known. Certes God hath oftimes by virtue of his holy spirit, and the ministry of good livers, wrought miracles, willing therefore to be glorified among men. Now if any man not by reason of ignorance, but of very malice, do ascribe such miracles unto the spirit of Beelzebub, then is his perverse and malicious naughtiness past all hope of amendment. 
For they said: he hath an unclean spirit.  Wherefore they might have been excused if they had said that Christ had been nothing else but a man, or that he had been no king, nor Messiah. But in that they depraved and spoke ill of his works, they offended God and his holy spirit, in asmuch as the spirit of god can work by whom soever it lusteth. Now when they saw so many miracles merueylousely wrought, the people glorify God, so many helped of their infirmities, so many delivered of unclean spirits, so many turn from viciously●ing, to a godly desire, to live well and virtuously after the gospel, and that by the preaching of Christ: yet they obstinately said, he hath a devil, and not the spirit of god.  ¶ There came also his mother, and his brethren, and stood without, and sent unto him to call him out, and the people sat about him, and said unto him: behold thy mother and thy brethren seek for the without. And he answered them saying: who is my mother and my brethren: and when he had looked round about on his disciples, which sat in compass about him, he said: behold my mother and my brethren. For whosoever doth the will of God, the same is my brother, and my sister, and mother. 
After the Lord jesus had with these, and many other words defended the glory of the heavenly father against the wicked blasphemy of the Phariseis, and embraided the jews with their obstinate, and incorrigible unbelief, which they persevered in notwithstanding that thorough faith alonely all sins are ●ewsed and forgiven: in the mean time there befell occasion for him also to declare that in the high ministration of the gospel, there ought no regard at all to be had to human affections, the which in other mattiers to be much moved by, is counted a thing praise worthy, and right commendable. For there came unto him his kynsfolkes in company with his mother, who because there was no way for them to enter in for press of people, stood without: and their voice passing from man to man, came unto them that sat about jesus, who showed him how his mother and brethren were cum, and desired to speak with him. There were sum, even among his near kinsmen, which had an evil opinion of him, yea and many of them supposed he had been out of his wit. Yet they thought by reason of kindred, they might lawfully at any time when they would, call him out to speak with them. The Lord, to teach us that the business of the gospel, which was done by the spirit of the father for man's salvation, and god's glory, 
Who is my mother and my brother: etc.  ought not to be left of for any affections human, answered as though he had been angry, and in a great fume saying: who is my mother, and who are my brethren, and kinsfolks? In this business which I have now in hand, I knowledge no fleshly kindred. The gospel hath a spiritual kindred of frown, the which joineth together men's minds with straighter bonds than doth the other their bodies. And when he had looked round about on his disciples, who sat in compass next him, as he was teaching, he said: Behold these are my brethren, and my mother. As the gospel maketh a new birth, so doth it also a new kindred. For whoso believeth the gospel, and therein obeyeth the will of my heavenly father, although he be not only farthest from me, as touching kindred of stock or family, but also the strangest alyaunte that is, to all our nation, the same is my brother, the same is my sister, the same is my mother. For this kindred is not esteemed after the degrees of blood, but by degrees of the spirit. I acknowledge none to be of my kindred, except he be borne afresh of the heavenly father through faith, and then as a very natural son, do obey his father when he calleth him to everlasting things. As every man will in most perfect wise perform this, so shall I take him for my nearest kinsman.   

The four Chapter.  ¶ And he began again to teach by the sea side. And there gathered together unto him, much people: so greatly, that he entered 〈◊〉 ship, and sat in the sea, and all the people was by the sea side, on the shore. 
THerefore jesus forsook the house which bore the figure of the synagogue, wherein he was blasphemed of the Phariseis, and interrupted through thimportunacy of his kinsfolks: and eftsoons went unto the water, as one that desired the large room of the Gentiles. He is oft times expelled of the jews: he maketh oftentimes a foresigne that the gospel shallbe tran●sted from the jews unto the Gentiles. For as long as he was in the house, that is to say, in jewry, very few did stick unto him, none but those only whom he calleth his brethren, his sisters and his mothers.  
Many muttered against him, many railed upon him, very many lay in wait for him, & his nearest kinsfolks of all interrupted him in his teaching. jesus loveth no such houses. He loveth a multitude, not the standeth in their own conceit, as the Phariseis did, not that useth to backbite, and make ill report of their neighbour, as did his kinsfolks (who being gross of capacity through fleshly wisdom, interpreted his heavenly wisdom to be nothing else but fury and madness) not that moved by worldly affections do cause a man to leave of any godly enterprise or business as his mother, and kinsfolks did. He loveth a multitude which is desirous to hear the gospel, and word of God, 
And there gathered together etc.  & wholly hangeth upon the ●eliefe thereof. Wherefore when the Lord jesus was come unto the sea, and there taught as he did before, thither assembled again a great numbered of people, insomuch that he was constrained through the noise & they made, thrusting one another out of place, to take aboate: out of the which, as it had been out of a pulpit, he taught them sitting thick together on the shore, as if it had been in a round stage or place ordained for men to behold sights & shows in. Learn here thou art a preacher & teacher of the gospel, what is meant by this figure. Avoid thou so the rabblement of clamorous, & unquiet people, that yet thou cease not to do thy duty in preaching & teaching of god's word. When there is any jeopardy lest thou be thrust down, and overwhelmed with the trouble of worldly business so that thou canst not now teach, get the into the ship of the gospel, which knoweth no manner of earthly ruffling, and out of that pulpit, thou shalt quietly teach the weak, and rude multitude. Go not far from the shore: be nigh unto the same, always attempering thy ●se as much as thou canst, unto the capacity of the people. For they are not as yet able to follow the. first of all thou must attempre thy doctrine, according as their rude and ignorant minds can away withal, till such time that they have well profited therein. For whom did jesus teach out of the boat, but a rude and an unlearned multitude of all sorts of people.  ¶ And he taught them many things by parables, and said unto them in his doctrine: hearken to, behold there went out a sowier to sow. And it fortuned as he sowed, that sum fell by the way side, and the fowls of the ●yer came and devoured it up. Sum fell on stony ground, where it had not much earth, and immediately sprang up because it had not depth of earth: but assoon as the Sun was up, it caught heat, and because it had not rooting, it widred away. And sum fell among thorns, and the thorns grew up, & choked●, and it gave no fruit. And sum fell upon good ground, and did yield fruit that sprang up, and grew, and brought forth, sum thirty fold, and sum sixtiefolde, and su● an hundred fold. And he said unto them: he that hath ears to hear, let him hear. 
He put forth unto them parables, that is to say, similitudes of things most known to all men. For this is the plainest manor of teaching and most convenable for the rude, insomuch that it appeareth at the first sight to the wise of this world, a childish thing, and to be laughed at.  
But yet this manor of teaching, pleased the everlasting wisdom. The Philosophers made all things dark unto their hearers, with arguments formed by great art and subtlety. The Rhetoricians enforced men's minds, with a marvelous plentifulness of eloquent speech. The Phari●●● gathered together certain hid mysteries, far exceeding the capacity of the vulgar people. But the Lord chose unto him this kind of doctrine as plainest, and far from all manor of playerlike ostentation, to the intent that all the glory gotten by renewing of the world through the gospel, should wholly appertain, and be ascribed to the might and power of God. Wherefore he moved them by many parables to receive with sincere belief & clean minds, the doctrine of the gospel: from whence the beginning of our salvation proceedeth. And because it behoved to have this thing fast settled and printed in all their minds, before he began to teach them, he commanded them diligently to attend and hear what he would say.  
hearken (ꝙ he) if any have ears to hearken withal. It is a fable, and not a parable, except a man give ear thereunto. Neither hath every man cares to hear the parables of the gospel, which are subtly plain, wisely foolish, and darkly manifest. For they hide heavenly wisdom underneath a vile and foolish covering. Neither thought jesus it sufficient if they gave diligent ear: he would also they should behold and see with their eyes those things that he purposed to say. Blessed are they that have both purged ears, and clear eyes, when jesus speaketh. Behold, sayeth he, there went out into the field a certain sowier to sow his seed, the which he had very pure, and good. And whiles that desirous of plentiful increase, he cast it every where, it chanced that sum of it fell by the high way side, which joined unto the field. And that seed, because it remained still above ground, by reason the way was hard and sere, the fowls that thither came anon after picked up, and devoured. Again an other portion thereof, fell upon a stony ground, which because there lay many stones underneath, covered with a little mould or dust, sprang up to timely. For the warmness of the weather, brought it out of the ground. And anon as the heat of the Sun waxed once fervent, the corn that thus sprang up before due season, was hurt, and parched therewith. And because it could not for stones take rooting but lacked roots to draw moisture out of the depth of the earth, therewith to nourish, and defend it against the heat of the sun, it widdered away before it came to ear-ring. Again an other portion of this seed fell upon a ground, the which in deed was rank and fertile, but yet overgrown with thorns, 
And sum fell among thorns.  & briars. Now when these thorns were once grown very thick in height and breadth, it came to pass that the young corn, which sprang thereof, was smothered before it appeared in sight, not for want of moisture, but for lack of air. And for this cause neither had the sowier any profit hereof at all. But yet for all this, the labour of the same sowier was not utterly frustrate, and in vain. For there was sum of the seed that light upon a good ground, and thereof sprang grass, the which grew, and waxed until it came to it full ripeness. And of this seed there was not one unfruitful grain, notwithstanding that all yielded not like increase: For there were many ears which of one grain, yielded thirty, sum other three score, and a great sort and hundred.  ¶ And when he was alone, they that were about him with the twelve, asked him of the parable, and he said unto them: to you it is given to know the mysteries of the kingdom of God. But unto them that are without, all things happen by parables, that when they see, they may see, and not discern, and when they hear, they may hear, and not understand, lest at any time they should turn, & their sins should be forgiven them. And he said unto them: know ye not this parable: And how then will ye know all other parables? 
When the Lord had spoken these words, then to the intent they should not be forgotten, but that every man should search out with himself the meaning of the parable, he said moreover: He that hath ears to hear, let him hear: declaring undoubtedly hereby, that they all heard not that thing which they heard. Now when not those twelve specially chosen disciples themselves understood well (by reason they were as yet raw and ignorant) what this similitude meant: yet durst they not openly ask him any question. But after they had once gotten him alone, then were they hold to desire him that he would vouchsafe the expound them the mystery, and secret meaning thereof.  

To you is it given to know the mysteries of etc.  Then jesus putting us in remembrance how all things are not to be disclosed to all persons, but that the doctrine of the gospel ought to be dispensed according as time serveth, & the capacity of the hearers can away withal, said unto his disciples: The princes of this world make few privy unto their secrets, none but such as are picked fellows, & tried persons, whom they may safely make of their counsel. If they have any secret thing, that keep they from the knowledge of the commonalty. It is given unto you (whom I sorted and piked out from among the common people) to know the mystery or privity of the kingdom of heaven, because you are familiarly conversant with me. But unto the common sort, and such as are not familiar companions of my court, 
But unto them that are without, all things, etc.  whether I do, or speak any thing, all is in parables. For they neither have meet ears, nor meet eyes.  
What they hear, they believe not: what they see they deprave, and find fault with. And so is verified in them that the prophet said before should come to pass, that when they see best, yet see they not, and when they hear best, yet they hear not: because they understand not. Truly he understandeth not, whoso believeth not. Now sins are not released, but to such as believe that sins are freely released by virtue of the gospel. Therefore through their unbelief, it cometh to pass that they are not turned to God, because they turn themselves away from God, nor are delivered from their sins, because they refuse the medicine wherewith all sins are healed. 
And he said unto them: know ye not this; etc.  By these words jesus signified those persons, whom a little before he understood by the ground that for sundry causes is barren & unfruitful. And to make his disciples more apt to receive his doctrine, he chideth them a little for their dullness. Do you not yet, sayeth he, guess what is mente by this parable, sith the sense thereof is easy to be conjectured? And how then will you bolt out the true meaning of all the rest, since that I neither speak, nor do any thing that hath not in it a signification of sum secret matter? I will expound unto you this parable to the intent that you may likewise accustom yourselves to search out the secret meaning that lieth hid in other.  ¶ The sowier soweth the word, and they whereof sum be rehearsed to be by the way side, are those where the word is sown: and when they hear, Satan cometh immediately, and taketh away the word that was sown in their hearts: and likewise the other that receive seed into the stony ground, are they, which when they hear the word, at once receive it with gladness, yet have no root in themselves, and so endure but a rhyme. Anon when trouble, and persecution ariseth for the words sake, they fall immediately. There be other also that receive seed into thorns, and those are such as hear the word: & the cares of this world, and the deceitfulness of riches, and the lusts of other things, entee in, and choke the word: and it is made unfruitful. And other there be that have received seed into a good ground, they are such that hear the word, and receive it, so that one corn doth bring forth thirty, sum sixty, sum a hundredth. 
The field is the world, wherein are very many unmeet hearers of the doctrine of the gospel. The sowier is the son of man, who came down from heaven into earth. The seed is the word or doctrine of the gospel, by the which the will of God is declared unto the world. His will is this, that all men distrusting their own strength, do trust with all their heart & mind the promises of the gospel: that is to say, that through faith all men's sins are forgiven: if after the truth once known they give themselves to the study of true virtue, and godliness. Therefore by the seed which, as I said, fell by the high way side, they are understand, & signified, who slightly, and as men otherwise occupied, hear the gospel, like as they would hear any fable or fantasy of man's invention. And among all, none heareth god's word with less profit, 
And likewise the other that receive seed. etc.  than they do. For anon as they have heard it, cometh Satan, and putteth other thoughts, & imaginations in their minds, and by that means plucketh out the seed before it have gotten root, & be fastened therein, so that they do not so much as remember what they have heard. Now the seed that is received into a stony ground, betokeneth those persons who greedily enough hear the gospel, & gladly devour the same, perceiving it to be both true, and wholesome: but because they lay it not up in their hearts by deep cogitation, (for they are letted so to do by other affections, which wholly possessing their minds, will in no wise give place unto the word of God) they continue not in that they fervently & courageously began: neither do they bring forth any fruit of evangelic or christian godliness, but such fruit alonely as lasteth but for a season and all is, because they have no roots. And so cometh it to pass, that in prosperity they believe the gospel, & as grass newly sprung up, cause men to have a good opinion of them, that they will prove well. But assoon as any adversity or persecution for the profession of god's word doth arise, and assault them, by-and-by they offended therewith, do utterly forsake their former purpose. 
There be other also that, etc.  The seed that fell upon the thorny ground, signifieth those that diligently hear, and bear in mind the words of the gospel: But the love of deceitful riches, and the inordinate desires of other things which allure and toil men unto them, with a false appearance of virtue, do enter into their minds, and there daily (as their property is) increasing, at the length overgrowe the seed, so that it can never spring up, and cum to be corn. Finally the seed that light upon a good ground, betokeneth those that give good ear unto the doctrine of the gospel, and believe all that they hear, and convey it into the most inward corners of their hearts, until that it spring up, & bring forth the worthy fruits of the gospel, not every where a like, but diversely, according to the diversity of the soil, and disposition of the heavenly spirit: so that this men bringeth forth fruit meanly, that man more plentifully, an other greatest abundance thereof: like as if one grain bring forth thirty, an other three score, and the third an hundred. He that bringeth forth great plentifulness of fruit hath cause to render thanks unto God almighty: there is no cause why he should stand in his own conceit. He that bringeth forth mean store, hath no cause to repine at him which is much happier, and bringeth forth more abundance than he. For God, who is bound and debtor to no man, doth of his most bounteous liberality, give every man his gifts, as it liketh him. What increase soever cometh, the same is due unto him that first sowed the ground, and by whom what fruit soever is brought forth, daily increaseth. My desire is to have all the corn ground of the whole world sown when the time shall come, with this seed: and that this doctrine, which I now secretly teach you a few persons, may through your diligent ministery, be enlarged and spread a broad, as much as may be, to the intent that you also may show yourselves, like a good ground, if you distribute that you have received of me, to as many as ye can possible. For there is no fruit where with God is better pleased. Ye must therefore be well ware, that the seed sown in your minds, perish not through forgetfulness, or negligence. Ye ought diligently to lay it up in memory that it may spring up in due season, and bring forth fruit moste plentifully.  ¶ And he said unto them: is the candle lighted to be put under a bushel? or under the table? is it not lighted to be put on a candle stick▪ for there is nothing so privy that shall not be opened: neither hath it been so secret, but that it shall come abroad. If any man have ears to hear let him hear. And he said unto them: take heed what ye hear. With what measure ye meat, with the same shall other men measure unto you again. And unto you that hear, shall more be given. For unto him that hath, shall it be given: and from him that hath not, shall be taken away even that which he hath. 
And because this monition should the depeliar be printed in their minds, he added a parable. Think you not, said he, that I will have this thing which I do now secretly commit unto you, always kept secret. Doth a man light a candle because to hide the same when it is lighted, underneath a bushel, or under the table? or else doth he rather light it to the intent it may be set in a candlestick, 
For there is nothing privy. etc.  and give light to all that be in the house? The gospel is the seed, which is therefore committed unto you, because it may bring forth fruit with great increase. I have light the candle in you, that through your ministery, it may put away the darkness of the whole world. At this present I hide many things from the multitude, because they are not as yet apt to receive them: and though they were, the time is not yet cum. But assoon as the time shall once come, there is nothing so hid amongst us that then must not be discovered, nor any thing so secret, that then must not be openly preached to all men. For there must nothing fear you from spreading abroad, or preaching of the gospel: but all other things set apart, this thing only must you go about both day and night. For woe be to that man, who hath not multiplied the good sede betaken unto him: who hath hidden the light that was given him. Therefore if any of you have ears to hear, let him hear these words: and when he hath heard them, let him bear them well in memory. Agaule left the words that he spoke, should be forgotten, he said moreover: Mark well what thing you hear, and take heed that you hear not in vain. For you hear not vain fables and fantasies of m●ns invention, but heavenly doctrine: which by your ministery, must be spread abroad throughout all the whole world. Preach you truly the doctrine which you have received, and teach nothing that is desagreable thereunto. It shall avail you much to hear these things, if you retain them well in memory and diligently distribute to other what you hear of me. Again you hear them to your great peril, if you stricken either with fear humane, or else delighted with the commodities and pleasures of this present world, do suppress and keep in, that you have received. Be not ye niggish, 
And unto you that have shall more be given. etc.,  and slothful distributours of the doctrine that I give you, I give you, but put it forth lavishly. For your liberality shall nothing diminish, but rather increase that, that you have, and make it more. The treasure of gold and silver is at the length wasted by liberality: but the more liberally you distribute this heavenly treasure, the greater shall the heap thereof be. Neither followeth it that like as he is the poorer that giveth a way his goods unto the needy, so in like manor is he the worse learned which distributeth the doctrine of the gospel to as many as he can possible: but as he that carrieth light before many, hath not therefore any whit the less light himself: even so he that by preaching the doctrine of the gospel, openeth a way for all men to come to the knowledge of the truth, doth not only not lose that light which he already hath, but also hath a great deal more given him, to th'intent he may profit, and do good unto mooe. The treasure that you have, is none of yours, but his who gave it you to distribute. And if you distribute it to other with large measure, he that gave you the stock and principal part, will also with like measure give you increase thereof. God loveth to have his gifts prodigally laid out: and here clean contrary to the manor of worldly riches, he waxeth richest, whoso is lavishest in laying out.  
For such is the beneficial goodness of god, that he which gave us much before ●●eth in most ample wise augment his gifts, because he right well perceive that whatsoever was given, the same is distributed and bestowed to the great utility of many. Therefore let him which hath the gift, bountuouslye distribute it, to th'intent that he may have abundance. No man doth well to give goods to him that aboundeth with riches: but such as be liberal in very deed, 
For unto him that hath etc.  are wont to give unto the poor, and neadie. Here it is cleanen contraryens. For unto him that hath, and hath not that thing which he hath to his own use and commodity alone, but liberally departeth therewith to other, to him, I say, as to a trusty distributour, shall more be given: because he may abound, and have much plenty. He that hath not (such a one is he that hideth his treasure, and keepeth it to himself) the same shall not alonely be never a whit the richer therefore, but also that thing which he thought he had for his own use, and no man's else, shall be quite taken from him. Neither let this make you ever the slacker or worse willing to distribute the gifts of faith, if the people be unkind, and not answerable to your diligent endeavour. Your wages shall be safe for you with God, who the more that every one of you hath travailed in setting forth the gospel, the more bounteously will he reward him in the world to cumme. Albeit neither shall you in the mean time be utterly defeated of your reward, which are daily more and more enriched with the riches of the gospel.  ¶ And he said: so is the kingdom of God, even as if a man should so we seed in the ground, and should sleep, and rise up night and day, and the seed should spring▪ and grow up while he is not aware. For the earth bringeth forth fruit of herself, first the blade, than the ear, after that the full cork in the ear. ●ut when the fruit is brought forth anon he thrusteth in the sickle, because the harvest is cumme. 
Moreover the Lord added another parable, whereby he taught his disciples that they should care for nothing else, but only go about with all that they might, to have the gospel spread abroad and preached thorough out all the whole world, telling them that harvest time should once come, when it should please the Lord. The kingdom of the gospel, sayeth he, is after this manor, as if a man should sow his seed, and cast it upon the ground in the day time, Anon after that the seed is put into the earth, he that sowed it, slepethe careless, and taketh his rest. And in the mean while that he is thus a sleep, the seed groweth nevertheless both night and day, with secret encreasynges without men's labour, and now springeth the corn, and shooteth up, hasting undoubtedly of the own accord, and by a certain privy operation of nature to bring forth fruit.  
Certes nature hath her degrees, the which she always after the seed be once sown, keepeth of course without the husbandmannes' labour. For first of all the seed, after it is putrefied in the ground, springethe up into grass. That is the first hope of increase. Then when the blade is shot up, thereunto groweth an ear, but such a one as hath as yet no corn in it. At the length the husks of the ear are filled full of wheat corns. And these things are so secretly wrought by the procurement of nature, that a man can not perceive when they grow, and yet senumblye perceive that they have grown and increased.  
Therefore when the corn is ripe, he that sowed the seed, thrusteth in his sickle to reap that is come up, because he knoweth that harvest time is already come. By this dark parable, the Lord covertly taught his disciples the beginning, going forward, and consummation or perfect code of all the whole gospel: of the which three parts, himself would openly perform both the first, and the last, with his visible body: and the other, that is to say, the going forward, order with the invisible grace of the holy ghost. For that same prince sowed abroad the seed of the gospel, thorough out all jewry. Anon as he had so done, he slept, first dying, and then afterward rising again into everlasting quietness. And thus far forth springeth the seed of the gospel, whiles he that first sowed it, is as it were a sleep: & secretly encreasethe both day and night, that is to say, both in prosperity, and in adversity, what occasion soever be ministered either on their befalfe that promote and advance it or else of such as resist the same.  
For it cannot be chosen but that seed must needs cumme up, which he sowed, whose will no man resisteth. Moreover, where as there is nothing in this world unknown unto him, yet in that he suffereth the world to make business against the gospel, and his apostles to be persecuted, and slain, he seemeth unto the faithless not to know what is here done, and to be in manner asleep, whereas in very deed, he doth even now by the invisible power of his holy spirit, more effectually work all things in all. He will not in visible form return into the world, until the time that (the gospel being first so much enlarged, and spread abroad, as he hath determined before, and only knoweth it shallbe) all men shall see him come again under the self same form and likeness, that he had when he ascended up into heaven: to divide the godly and good people from the wicked: and to lay up the godly as good corn in the barn of everlasting quietness. We see how small beginnings the kingdom of the gospel is sprung of, if a man esteem the thing as it appeareth unto the world. This was, as a man would say, the grass that sprang of the seed of the gospel, which the Phariseis, Scribes, Priests, Elders, Rulers, Princes, Kings, and philosophers, did what they could to oppress and keep under, that it should never come up. But whiles they strove against the stream, this seed began to be sown in all parts of the world, and will not cease to grow before the worlds end, until the corn be all ripe. Then the sickle of judgement that can not be avoided, shall be thrust in, to the intent that when all are cut down, it may deliver the cockle unto the fire, and safely lay up the pure wheat.  
This parable although it do specially pertain unto jesus, the author, promoter, and finisher of the kingdom of the gospel, yet doth it also touch both his Apostles, and their successors, whom he willeth wholly to bind themselves hereunto, that God's word may be sown a broad, and preached as much as may be. For this seedetyme lasteth even till the worlds end: and they also as helpers of jesus Christ, be sowiers, save alonely that they sow not their own seed, but such as Christ delivered unto them. And because that seed is celestial, it can in no wise be overlayed or oppressed. The Pharisess also, and philosophers had seed of their own, but those sedes could by no means (no not when the world favoured them) grow and prosper, where as the seed of the heavenly doctrine, waxeth every day more stronger than other, even when the world with all the puissance and aids that it hath, assaulteth it. Therefore the Apostles do likewise sow after their fashion, and for that purpose they are sent out, who by oft removing from place to place, go about nothing else, but to have the gospel as much dilated and spread abroad as is possible to be. God giveth the increase when they be asleape. That foresaid seed hath in every one, even of the Christians, his grass, his ear, and his harvest. In him that is a Christian novice, the corn is yet unperfit, & lacketh his natural shape.  
In them that be lately borne again in Christ through baptism, the seed is sprongen into grass, which by the greenness of innocency, putteth every man in a joyful hope that it will prove well, and come to good. Now when they are grown up higher, by going forward in Christian virtue and godliness, then be they eared.  
And when each of them is ripe after his manor, then is he cut down with the sickle. This sickle is death, after which the wheat neither waxethe more ne less: neither is made worse, nor better. The barn signifieth the life celestial.  ¶ And he said: whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? It is like a grain of mustard seed, which when it is sown in the earth, is less than all seeds that be in the earth. When it is sown, it groweth up, and is greater than all herbs, and beareth greater branches, so that the fowls of the air may make their nests under the shadow of it. And with many such parables spoke he the word unto them, after as they might hear it, but without parables spoke he nothing unto them. But when they were alone, he expounded all things to his disciples. And the same day, when even was cumme, he said unto them: let us pass over unto the other side. And they left the people, and took him even as he was in the ship. And there were also with him other ships. 
Furthermore, the Lord jesus showed them by another parable, a figure of the success and prosperous going forward of the Gospel, to the intent that they, who as then understood not his sayings, should afterward know by the end and proof of the matter that these things were not done at all adventures, nor by worldly policy, but by the providence of God's wisdom. And because he would make his hearers to take better heed unto his words, 
It is like a grain of mustard seed.  he letting as though he had stand in doubt unto what thing he might best compare the kingdom of heaven, said: Unto what thing shall we say that the kingdom of heaven is like? or what comparison shall I use, whereby I may express the nature and virtue thereof, unto them that perceive nothing save alonely what they see with their eyes? It is like (safethe he) a gra●●e, or corn of mustard seed, which (when it is sown) is less than all other seeds of herbs that are sown in the earth: in so much that if a man mark the quantity or form thereof, he looketh not that any great thing should come of it. But as soon as the same is once sprung up, and gotten out of the ground, then draweth it to the nature of a tree, waxing hard from the stem or stalk, and spreading abroad his branches beyond the quantity and measure of all other herbs, in so much that it giveth shadow unto the fowls, and also convenient places for them to build and make their nests in. With these and many other like parables, 
And with many such parables. etc.  the Lord jesus showed the rude and gross people, a figure of the success that the Gospel should have, attempering his words unto their capacities. He spoke nothing unto them at that time but in dark parables, because they were not as then receyveable of plain communication. For if he had said, that he should shortly have been slain of the jews, but would anon after relive, and spread abroad his glory throughout all the world, so that he, who then seemed lowest, and most abject of all persons, should be right well known to be the sovereign governor of the whole world, and that no mans, were he never so high in dignity, should find any quietness, or sure harborowe, unless he fled for succour underneath his boughs or branches: if he had, I say, spoken thus plainly unto them, not one of them all would have abiden his words, nor given any credence thereunto. And yet was it very expedient for them, as it were by a dream, to remember these things: because afterward the thing self should teach them what was meant by the same parables. He showed them in secret communication, the secret understanding of every parable that he spoke unto them. Thus was that day spent. When it was now almost night, he commanded his disciples to row him over to the other side of the water.  
Because faith towards Christ, 
But when they went alone, etc.  and by Christ to Godward, is the original cause of the increase of the gospel: the Lord perceiving that his disciples (who were as yet but rude, and weaklings,) did give no tredence unto his doctrine, attempted many ways to bring forth in them, and stablish this faith. Whensoever night, that is to say, the storm of worldly trouble, or adversities cometh upon us, then have we chiefly need of a strong and steadfast faith towards Christ. Therefore the disciples obeyed his commandment, and so after the people, (who could not follow him) were sent away, they, accompanied with certain other boats, began to row him over to the farther side, in the same ship that he then taught and preached in. The Apostles carry over jesus, whensoever they go from place to place, to set forth and preach the Gospel. He knew right well that against such as so do, and be ministers of God's word, there should in time to come be much sore business and trouble stirred up, by them that love better the vanities of this world, than those things that appertain to everlasting salvation.  And there arose a great storm of wind, and the waves dashed into the ship, so that it was now full, and he was in the stern a sleep on a pillow, and they awaked him, and said unto him: master, carest thou not that we perish? and he rose up, and rebuked the wind. and said unto the sea: peace, be still: and the wind ceased, and there followed a great calm. And he said unto them: why are ye so fearful? how happeneth it that ye have no faith? And they feared exceedingly, and said one to another, who is this? For both wind, and sea obey him. 
Wherefore to hearten, and strengthen his disciples against such persecutors, and to teach them also, that no power, be it never so cruel and terrible, ought to be feared of those that with full heart and mind put their affiance in the lord jesus, he suffered them to be in danger, even to desperation. For after they had sailed far from the shore, there suddenly arose a great storm of winds, which set the water in such a rage, that the waves enforced by the violence of the tempest, dashed into the ship, so that they were then in great danger, lest the ship already filled with the great fourges of the sea, would have soncken. In the mean while jesus laid his head upon a pillow, and slept in the ship. This was no feigned sleep: he slept in very deed, being wearied with travail, and watchings, as one that had a very natural body of man, subject to all such passions as ours are subject unto. But he was not ignorant what would betide. He wist well there would a tempest arise. He knew that the Apostles would be sore afraid, and waken him out of his sleep. He could not more effectually teach them, that nothing is to be dread of those that steadfastly believe in him. The disciples therefore pinched him as he slept, and when they had awakened him, said: Master slepeste thou so soundly while we perish? and thinkest thou that it maketh no matter to thee, if we be drowned? It was an argument of faith, that when they were in danger of death, they fled unto jesus for secure: But of an unperfit faith, for as much as they believed that they were not in sufficient safeguard, as long as the Lord was asleep. When jesus was wakened, because he would by deed declare that he was the Lord of all the elements, he rebuked the winds, and commanded them to cease. Then he said unto the sea: peace, be still. These two elements which are obedient to no mortal man, knew the voice of their maker. And by and by the wind allayed, the waves and fourges of the water left their raging, and fell down, and there followed a great calm. Then the Lord turned him unto his disciples, and rebuked them for their unbelief. Why (ꝙ he) are ye so afraid? have you not yet, after that you have seen me work so many miracles, confidence in me? Now when the disciples, and the other that were with him in the ship, saw this strange wonder, how the sea being a dumb, and an unruly element, and the wind likewise a violente element, forthwith as he had rebuked them, ceased from further raging, and were still: perceiving that it was a thing passing the state, and condition of man, said one of them to another. Who is this whose commandments not only diseases, and the devils, but also the dumb elements obey unto?  
He that was the son of man (as touching the natural appetites of man) had not in this world where to rest his head. For even dying on the cross when he had nothing to lay his headen, he cast it down, and so yielded up the Ghost: But here in the ship he did not only take his rest, but also laid a pilowe underneath his head, and slept thereon: and anon a storm arose, because we should know what great danger hangeth over the church, so oft as Christ sleepeth in us. He slepethe verily, when the shepherds & pastors of Christ's flock, delighted with the commodities, and pleasures of this world, are in a sound sleep, so that if a man pinch them, or cry upon them ●●●er so much, yet can they not be wakened. How fast asleep are those Bishops, who being altogether given unto sensuality, drunken with an unleeful desire to rule and play the lords, and wholly set to heap up money, neither take any care for the flock to them committed, nor have any remembrance of their own soul health, nor yet are moved any whit at all with the common peril, to awake out of their sleep, and think thus with themselves? What do I mad man that I am? The lords flock is committed unto me to be fed: and shortly must I cume to the judging seat of the everlasting judge, who shed his precious blood for these sheep, which he put me in ●ruste withal. What answer shall I than make him? I should with ensample of good living have carried light before them to everlasting salvation: and by my naughty sinful life, I have been their guide to hell, and damnation. I should have fed them with the doctrine of the gospel, and did not feed them a whit, but plucked of their wool by the roots: but spoiled them of that they had, but slew them. In stead of a father, I behaved myself like a tiran●t, for a Byshope, I was a wolf and a robber. And in the mean while the tempest disordereth all things, and maketh a great confusion. jesus, who is the true herdman of the churches and congregations, slepethe dissembling the matter, and suffering the storm to arise: but he sleepeth so, that he straight ways a wakethe at the cry, and calling of his. The ship that Christ (as pertaining to the body) is carried in, is one: but she hath more accompanyinge her. There is one catholic or universal church, and again there be many churches. Christ is likewise in them all: And as many as do clean unto the same head, be●ne congregation. No ship is drowned that followeth Christ: Be they never so much tossed with the waves of the water, never so much in jeopardy of drowning, yet have they at the length good arrival, and cum safe unto the haven. But all this while, the tempest and night do plainly teach us that we can have no manner of aid and secure of our own strength, and that all hope of salvation is in Christ only, if a man with full heart and mind put his trust in him. The devil causeth oftentimes such tempests privately to arise in every man's soul. For after that the night doth once darken our minds with errors: after the light of faith doth fail, and the strength of thevangelic spirit, be (as ye would say) a sleep, & laid to rest in us: then do the winds of naughty lusts arise, and greatly disturb the calm of the mind. The soul self is now in great hazard: there is no help, neither in rowing nor in sails. There is no remedy, but it must needs perish and go to wreck, if Christ be not wakened out of his sleep by fervent and importune prayers. If he hear not straight ways when he is called on, yet cease thou not, but prick, and pinch him till he be a wake. By him only the calm and quietness of the mind, shall in continent be restored.   

¶ The .v. Chapter.  ¶ And they came over to the other side of the sea, into the country of the Gaderenites: and when he was come out of the ship, immediately there met him out of the graves a man possessed of an unclean spirit, which had his abiding among the graves, & no man could bind him: no not with chains, because that when he was often bound with fetters, and chains, he plucked the chains asunder, and broke the fetters in pieces, neither could any man tame him. And always night and day he was in the mountains and in the graves, crying, and beating himself with stones. But when he had spied jesus a far of, he ran and worshipped him, and cried with a loud voice, and said: what have I to do with the jesus thou son of the most highest God? I requite the in the name of God, that thou torment me not. For he said utuo him: come out of the man thou foul spirit. And he asked him, what is thy name? And he answered, and said unto him: my name is Legion, for we are many. And he prayed him instantly that he would not send them away out of the country. 
AS this tempest hath taught us that all trouble and business whatsoever the world would stir up against the gospel, ought by the aid of Christ to be suffered with constant courage of mind: and that such trouble should at one time or another, be turned into greatest tranquillity and quietness: So followed therein continent a figure, whereby was fignified that there should be in sum parts of the world so uplandish and cruel people, that they would at the first brunt by reason of their natural cruelty, refuse and abhor the doctrine of the gospel: and yet should it come to pass in process of time, that they also should wax gentle or cyville, and lovingly receive the sweet yoke of the lord after they once knew it. Wherefore assoon as this storm was allayed, which figured the storm of persecution that princes should stir up raging against the gospel, jesus, and such as accompanied him, arrived on the other side of the water.  
That country was called the country of the Gerasites of a famous town of Arabia, named Gerasa, joining unto mount Galaad, in the tribe of Manasse, not far fro the lack or sea of Tiberias. For now the Lord jesus maketh a foreshow of the brutish, and cruel barbarousness of certain nations, of whom it may be doubted, 
And when he was come our of the ship. etc.  whether they deserve to have the name of men, or no: yet is there none so fierce and salvage cruelty that we ought to despair of. Wherefore after that jesus was cummen out of the ship, and entered into this country, by and by he saw a sight, which plainly declared the manners, and natural disposition of that nation. For when he was heard coming, there start out a certain fellow, vexed with a spirit of passing uncleanness, and cruelty. This wretched creature would not come where as any resort of people was, but lived in solitary places, lurking, and hiding himself in dead men's tombs that were by the high way side. Neither was there any that assayed any more to bind him, because he had been oft times bound before, and always plucked the chains asunder, and broke the fetters in pieces.  
Neither was there any violence that could so reclaim him, but that he being in case not able to rule himself, would gad abroad at liberty, whithersoever the wicked find enforced him to go. For this cause he was unbound, and wandered up and down both night and day among dead men's tombs, and in wild mountains, crying and beating himself with stones. Now if any reckon this to be (as it is in very deed) a miserable, and a terrible sight, let him consider with himself, how much more miserable a sight in the eyes of almighty god, is he that hath nothing else of a man, but the name only: He, I say, that is marred and cast a way through riotous living, wood upon harlots, mad upon the dise, and beside himself by reason of drunkenness, a brawler, a robber or pray taker, a breaker of the peace, a violent fellow, such a one as can neither be restrained by God's law, ne man's: neither let, and bridled from his sensual wilfulness by any shame, reverence, or fear: bold to do what him liketh: who for small wages is hired to go to what warfare soever it be, to slay and murder such as he knoweth not and never did him harm, to burn villages and good towns, to rifle churches, and finally to destroy all that ever holy is, or not holy. Put hereunto perjuries, blasphemies, and incest, with the which vices such lewd ruffians as are of this sort, be well acquainted. Put hereto treasons and poisonings, with the practice of art Magic or Sorcerye, and then shalt thou evidently perceive how much less was the fury of the man thus vexed with the devil, then of this wretched and unthrifty caitiff. But what? Ought we to despair of such a one? No truly, if it may chance him at any time to see jesu. He is seen by faith. For when the same wretched fellow at the noise that the strangers made, was come out of his den, violently to assault them according unto his accustomed manner, anon as he had afar of espied jesus, he drawn with an heavenly power, and suddenly changed, ran unto him, and worshipped him. And strait ways the fiend began to cry with a loud voice by the man's mouth, and say: What hast thou to do with me jesus the son of the highest God? I require thee by the name of God, that thou torment me not. 
For he said unto him etc.  For jesus voice was unto that devil, a torment, because he said: Thou foul spirit depart out of the man. So great was the malice of the devil, that it was the greatest torment to him that might be, if he now ●●lde no longer be suffered to vex and torment the silly wretch. He felt jesus voice effectual, and almighty, the which he was constrained to obey unto, whether he would or no.  
Now I report me to you, whether there be not like affection of mind in such as be extremely malicious persons, who have a great delight to do other men harm, yea, though it be to their own displeasure. And if they be restrained from their wilful desire, so that they can not be suffered to do what mischief they would, then are they sore vexed in mind. jesus demanded of the foul spirit what was his name. The spirit made answer: my name is Legion, because we be many. Thou knowest (good reader) that this word Legion, is a word or term of war, which implieth a foul rabblement of ruffions confedered together, to destroy men. But no power of a multitude prevaileth against the might of jesus. He as easily putteth a Legion to flight, as one man. Then that captain devil who spoke for all the rest, greatly besought jesus, whom he acknowledged to be his conqueror, that he would not clean exile him out of that countrey●. O perverse malice of the devil. He desireth not forgiveness, nor any other benefit, whereby he may be in better ease. He counteth●t a pleasure and benefit, if he may be suffered there to continue, whereas most occasion is for him to do harm: Even as though a sort of snap haunses set all on mischief, enforced by a greater power of the prince, and commanded to break garrison, or forsake their hold and fortress, would make this petition: We desire no wages, but only that your grace will suffer us to range abroad in the country, and rob and reave at our own peril.  But there was there nigh unto the mountains, a great heard of swine feeding, and all the devils besought him, saying: send us into the heard of swine, that we may enter into them. And avon jesus gave them leave, and the unclean spirits went out, and entered into the swine. And the beard was carried headling into the sea. They were almost two. ● and were drowned in the sea. And the swineheardes fled, and told it in the cry, and in the fields And they went out for to see what had happened and came to jesus, and saw him that was vexed with the find, and had the Legion, sit both clothed and in his right mind and they were afraid: and they that saw it told them how it happened to him that was possessed with the devil, and also of the swine. And they began to pray him that he would departed out of their coast. 
When that unto this request and petition of the devil, jesus made no answer, there was not far of a great heard of swine, nigh unto the mountain feeding in the fields. Thou knowest here good reader, the beast that was abhorred of all the right jews, and wherewith the Gentiles, a people given to idolatry, were chiefly delighted. Therefore the devils desired that they might be suffered at the least wise to enter into the swine: And if we may not (say they) destroy the man whom thou deliverest from us, yet give us leave somewhat to wreak our malice by destroying of the unclean beasts. That jesus granted them without any stycking, who cared not for the safeguard and preservation of swine, but of men: teaching us hereby that for to save even but one man, we ought not to pass upon the loss of other worldly things, be it never so great. The Legion of the unclean spirits, forsook the man, who remained to be purified with the spirit of Christ, and went into the heard of swine, which were forthwith carried headlong with great violence, down the steep hill into the lake or sea, and there drowned. The swine were almost two thousand in number. Let men beware that they be not found like unto swine. For into such souls the devils are right glad to enter. Now the swineherds after they had seen this wonderful fact, did not help their swine, but fled away for fear into the next city, and into the country there about, and showed every body what they had seen. That good shepherd helpeth his flock being in jeopardy. But when the pastors or shepherds are themselves as bad as their naughty flock that is passed all grace and goodness, then both the flock goeth to wreck and utterly perishethe and the shepherds do nothing else but fly away for fear. Assoon as this thing was noised abroad, the people came running thick and threefold out of the town and country, desirous to see with their eyes, what they had heard before with their ears. For all seemed unto them incredible that the swineherds had told them. Wherefore they came themselves unto jesus, and saw the man whom they all knew, before vexed with a spirit of exceeding cruelness, and wont by reason of his great fury and madness, to burst all his chains and fetters in pieces, to rend and tear a soundre his clothes, to beat himself with stones, violently to assault those that passed by, and to make all the places there about to ring with his furious crying, and roaring: saw him, I say, then sit quietly at jesus feet both clothed, and in his right mind. Now they which were present, and saw what was dove, recounted to such as came thither, the whole history of all that befell, even from the beginning, both how the Legion of devils was cast out of the man, and also how the hogs were drowned in the water. Wherefore when they (the matter now diligently examined and tried out) were throughly persuaded that all was of truth which had been told them of the swine herds, than were they afraid, and began to desire jesus to depart out of their quarters. This wicked, and gross nation, knew not jesus thoroughly. They perceived his power, but they marked not his goodness, manifestly declared in that he restored this man to his right mind: and they were a great deal more moved in their minds for the loss of their swine, then glad of the man's health and recovery. They feared their Oxen, their Asses, and their hogs, and took great care for the belly, and none at all for the soul. And yet for all that, it is a certain beginning of salvation, sum what to stand in dread of God's power.  And when he was come into the ship, he that had the devil, prayed him that he might be with him, howbeit jesus would not suffer him, but said unto him: go to thine own house and to thy friends, and show them how great things the lord hath done for the and how he hath compassion on the. And he departed, and began to publish in the ten Cities, how great things jesus had done for him, and all men did marvel. 
The Lord, teaching us by deed, that the roses of God's word and the gospel ought not in any wise to be cast unto hogs, recoiled unto the water side and took ship. In the mean while the fellow which was delivered from the devil, perceiving the author of his health to depart, began to desire him that he might be one of his train. The lords pleasure was that he should rather be a publisher of his mercy, and goodness, than one that should accompany him in his journeys, because it was expedient for the soul health of many that he should so be. Get the hence rather (ꝙ he) unto thy house and to thy kynsfolkes and acquaintance, and show them how much god hath done for thee, and how he took compassion upon the when all man pitied thee, but yet deemed the passed all remedy. That country contained in it ten cities, and therefore was called in the Greek language, Decapolis. The man obeying the commandment of jesus, departed, and told in all those cities both what case he was once in, and in what case he was now made again through the benefit of jesus. Every man believed that his words were true, by reason very many of the same country knew him before, and also because he showed by his outward behaviour, that he was by the power of jesus, perfitly restored unto his right mind. He was not ashamed to speak of his old calamities, whiles he went about to set forth God's glory.  
Hear these things thou wurshypper of Idols, thou whoremonger, thou dicer, thou riotous follow, thou waster, thou ertorcioner, thou robber, thou house burner, thou warrior, thou poisoner, thou murderer: despair not: only run unto jesus. Consider not the multitude & grievousness of thine offences: only regard that jesus is he that came to save all men, and is able to do all things with a beck. When the legion of devils hath forsaken thee, when thou art restored to thy right mind again, then blaze, especially among thy friends, and acquaintance, the great mercy of God towards the. Be not ashamed to confess thy former life. For this also shall make greatly for the advauncing and setting forth of the mercy of jesus, if it be known to as many as may be possible, how abominably thou ly●eddest before. Knowledge and confess what thou hast been: And where as thou art now suddenly changed and become another man, ascribe it not unto thine own deservings, but unto the free mercy of God: who taketh mercy and compassion upon whomsoever it pleaseth him, for as much as he is debtor and bound to no man.  ¶ And when jesus was come over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea: and behold there came one of the rulers of the synagogue, whose name was jairus: and when he saw him, he fell down at his feet, and besought him greatly, saying: my daughter lieth at point of death. I pray the cum and lay thy hand on her, that she may be safe, and live. And he went with him, and much people followed him, and thronged him. 
When this seed (as a man may call it) was sown among the Gerasites, the Lord jesus passed eftsoons the water. That he so oftentimes changeth place maketh for the advancing of the gospel: and the variety of miracles monisheth us how the teacher of the gospel ought busyly to do his devour whensoever occasion serveth, to bring whomsoever he can to salvation. Now when he was brought over to the other side, thither resorted afresh, a great multitude of people. For like as the loadstone draweth unto it iron, so doth benefyeence & well doing allure all men unto her. Whiles the Lord was by the water side, there came unto him one of the rulers of the synagogue, called jairus. This jairus moved by the fame of jesus, 
My daughter lieth at point of death.  came thither with the rest of the multitude. For there was a thing which grieved his heart very sore, wherein he much desired the presence of jesu. Therefore when he saw that jesus was brought again unto the shore, & set all and, he was right joyous, & (as they are ever lowly & crouching which greatly desire any thing) although he were a ruler of the synagogue, that is, a primate among stately fellows, yet fell he down at the feet of jesus, and besought him saying: Lord, my daughter a maiden of twelve year old, in whom I reposed the chief solace of mine old age, is in as great peril of life as may be, & lieth now at the mercy of God: cumme, and lay thy hand upon her, that through thy touching she may be safe, and live. jesus perceiving well by his words how weak his faith was as yet, 
And he wē● with him.  in as much as he made mention of the extreme jeopardy that she was in, as though he had not been able to relive her, if she had been dead in deed: and in that he required his presence, and also the touching of his hand, as though he could not being absent, yea, and with a beck make whole whomsoever him list: jesus, I say, promised him to come, and so followed him going homeward a good pace: giving thereby an ensample how ready the pastor of Christ's flock ought to be in procuring soul health to all men, both to Greeks, and to barbarous nations, to them which are descended of noble parentage, and of base lineage, to rich, and to poor, to learned and to unlearned. And as he went, there was occasion given him whereby to reform the unperfit faith of the said ruler of the synagogue, & that by the ensample of a woman, which the less that she knew▪ Christ by the law, the more was she to be borne with all, and excused of her unbelief. There followed jesus as he went to the ruler of the synagogues house, marvelous great multitude of people, partly because it was not possible to dissever them from him, and partly to behold the miracle which should be wrought. The nobility of the suitor made them more desirous to behold. Wherefore as each of them pressed to be next jesus, so was he pained with the thronging of the people.  ¶ And there was a certain woman which had been diseased of an issue of blood, xii. years, and had suffered many things of many physicians, and had spent all that she had, and felt none amendment at all, but rather was worse and worse. When she had heard of jesus, she came in the press behind him and touched his garment. For she said: If I may but touch his clothes, I shallbe whole. And straight way the fountain of her blood was dried up, & she felt in her body that she was healed of that piage. 
In this press was there a woman that had a filthy, a shameful, and also an uncurable disease, and had been sick thereof, the space of xii year (for it was the bloody flix) which was in so much the worse taking, because whiles she put great hope of recovery in Physycians, that mader her many fair promises, & whiles disappointed of one, she went unto another for boot that put her in more assurance of health, and from him again to another, being continually fed with good hope, and comfortable words, she spent all that ever she had upon them: and yet for all this so little was she helped by Physic, that she was in much worse case than she should have been if it had not chanced her to meddle with the Physicians at all, who whiles they made many large promises, and pained the poor wretch with their serviceable diligence, both increased her old grief, and also added thereunto a new, that is to say, unto her bloody flix, poverty. Such undoubtedly are the common sort of those that profess humane medicine. But it is oft times seen that health is gotten by utter despairing of health. After she began once to distrust the Physicians, and they perceiving that she had nothing left to give them, had now at the length given sentence that there was no hope of her recovery, than began she to be nearer unto health, than she was before. For God helpeth none more willingly than such a one as is clean destitute and forsaken of all worldly succours. This woman heard but tell of jesus, and forthwith she conceived a wonderful great confidence of him, and pressed in among the thickest of the multitude. The bashfulness of womanhood, and the filthiness of her disease, would not suffer her to do as the ruler of the synagogue did, but she came behind jesus, and at the length when she had with much a do wound herself out of the press of people, which thrust, and thronged one another, than touched she his garment. For she had such confidence in him, that she said secretly to herself in this wise.  
If I may touch but the only hem of his garment, I shallbe delivered of my disease. When all the Physicians which took much money to put her to pain had given her over, she happened to meet with an other Physician, who suddenly restored her to perfect health, and that for naught. She was not deceived in her trust. For assoon as she touched the lords garment, the issue of blood staunched, the humour being suddenly corrected, which was wont to issue, and well out, as it had been out of a quick springe. Moreover she felt now again the self same strength and lustiness in all her body, that she was wont to have before, or ever she began to be sick of this disease.  
Let such as be effeminate persons, and made woman like through excess, and worldly delicacies or pleasures, have recourse no whitherels for succour, save unto jesu. If they trust to philosophers, lawyers, art Magic, or Pharisaical ceremonies, then shall they, after both time and wit consumed here in, do nothing else but increase their disease, and win poverty: except peradventure such poverty be less grievous unto them by reason that age is now spent, and wit clean decayed and gone.  
The woman highly rejoiced when she had, as it were, stolen this benefit of Christ, whom she thought might (as a man) be deceived, and kept from the knowledge of the thing that was done: or else if he could not so be, than trusted she verily that he would of his goodness, pardon the shamefastness of womanhood.  ¶ And jesus immediately feeling in himself that virtue proceeded from him, turned him about in the press, and said: who touched my clothes: And his disciples said unto him: thou seest the people thrust thee, and aske●●e thou, who did touch me? And he toked round about for to see her that had done this thing: but the woman fearing, and tren●dlyng (knowing what was done within her) came, and fell down before him, and told him all the truth, and he said unto her: daughter thy faith hath saved thee, go in peace, ●●d be whole of thy plague. 
The Lord having more regard to God's glory, and the health of a great many, than to the shamefastness of one woman, knowing right well that he was touched, and that the woman had received the benefit of health thereby, turned him to the multitude pressing behind him, and said: who touched my clothes? The disciples thinking nothing upon this that befell, answered the lord again, and said: Thou scest a great press of people thrusting and thronging the on every side, and yet askest thou who toucheth thee? They that read the gospel do touch Christ. Such as do consecrate or receive his holy body do the same: but all are not healed which do touch him. The wom●n alone that touched him with a strong faith was healed. jesus required no other reward for his benefit, but only a confession of the disease, and a knowledge of God's mercy. Therefore when the woman constrained by shamefastness, held her peace, trusting that she might still have been undiscryed, he looked round about on the people, as though he had been desirous to know her that had touched him. This looking about of jesus, was a gesture of him that courteously required a confession of the benefit received. He would not utter her by name, left he should have seemed to have it her in the teeth, with the good turn he did her. The woman, of a woman lie shamefastness, and not of any unthankfulness, held her peace. Then was there a prick or provocation given, to make her to put away that unprofitable shamefastness, and to wring out of her an wholesome confession. For what is not the look of jesus able to do? In this wise he beheld Peter, and forth with he came unto himself again. The woman knowing in what case she came unto jesus, and what great benefit she had received of him, durst nor dissemble the matter, but all womanly bashfulness laid apart, came fearing, and trembling before him. For she stood in great dread, lest he would have rebuked her for her lewdness.  
Then fell she down at his knees, and in the audience of them all, showed the whole matter as it was in every point without any dissimulation or colouring: how long the disease had hanged upon her, how physic had been practised in vain, how she touched his garment privily, and what a great trust she had conceived of him. The lord jesus loveth such a confession as causeth the sinner to know himself, and to give all the glory unto God for the restitution of his health, and finally that maketh him to provoke many more to have like faith: putting us in remembrance, that of him only cometh free health and salvation, and that it make the no matter how many, and how abominable man's enormities be, but how much confidence one hath, either in the power, or else in the goodness of almighty God. If the disease of thy mind be secret and unknown, yet confess it unto jesus, who neither uttereth it again, nor embraideth that therewith, but maketh the whole. If thou have openly offended, then make thou open confession, that like as thou haste enticed many by thy naughty ensample, to vice and sinful living, so contrary wise being turned from sin, thou mayst provoke many to amend their lives. That shamefastness is utterly to be put away, which both envieth God his glory, and our neighbour his soul health. Assuredly thou shalt be well apaid that thou art rid thereof, when thou once feelest thyself more quiet in conscience through thy confession, than thou waste before, as though thou hadst heard the self same words of the Lord jesus that the woman heard. What heard she? Daughter, the faith thou hadst in me, hath restored the unto health, which physic was not able to give the. Depart with a joyful, and a quiet mind. I will that thou enjoy this my benefit continually. O thou ruler of the synagogue, seest thou not? Hearest thou not these words? For all this was done to instruct thee, and such as thou art. The woman was sick of an uncurable disease, she waxed daily worse and worse, and yet for the notable faith she had in jesus, she was healed by the only touching of his garment. And thou casleste, as one would say, the Physician home to thy house: thou commaundeste him to lay his hand upon the patient, and requirest haste.  ¶ While he yet spoke, there came from the ruler of the synagogues house, certain which said, thy daughter is dead: why diseasest thou the master any further? And assoon as jesus heard the word that was spoken, he said unto the ruler of the synagogue: Be not afraid, only believe. And be suffered no man to follow him save Peter, and james, and john the brother of james, and he came unto the house of the ruler of the synagogue. and saw the wundring, and them that wept, and wailed greatly, and went in, and said unto them: why make ye this a do, and weep? The damosel is not dead but sleepeth: and they laughed him to scorn. But he put them all out, and taketh the father and the mother of the damosel, and them that were with him, and entereth in where the damosel say, and taketh the damosel by the hand, and saith unto her. Tabith a cumi, which is (if one do interpret it) damosel, I say unto thee, arise. And strait way the damosel arose, and walked. For she was of the age of twelve years. And they were a stoned out of measure, and he charged them straightly that no man should know of it, and commanded to give her meat. 
Whiles jesus was answering the woman, there came messengers from the ruler of the synagogues house, which said unto him: Thy daughter is dead. Why dost thou put the master to further pains in vain? These words spoken, the ruler of the synagogue, who had before a doubtful hope mingled with much fear, being now as a man in despair, durst make no farther suit unto the Lord. The messengers put him in despair, saying: She is dead. So many are wont to speak by those persons which have fallen to the committing of some heinous enormity: as for an ensample, of adultery, incest, theft, or manslaughter, saying: He is at a point: he is passed all goodness. Surely jesus suffereth none to fall into desperation, but such a one as refuseth to believe in him. It is the property of jews to despair. The good Christian who knoweth the goodness of the Lord to be equal with his power, never despaireth. Christ therefore holp and lifted up the fainting hope of the ruler of the synagogue, with sweet and comfortable words, saying: be not afraid although it be so that thy daughter be dead in deed. Only have belief. It skilleth not in how evil case she be, but how strong and steadfast is thy faith. When he had thus spoken, he came unto the ruler of the synagogues house, and entered in, but leaving all the rablement of people without doors, suffering not so much as his disciples, to go in with him, save alonely Simon Peter, james, and john, who was james his brother. These following him, he entered into the ruler of the synagogues house, there found he all things right gorgiouslly, and with great pomp prepared for the burial of the maiden, and beside this many of her kinsmen, and kinswomen lamentably bewailing her overtymely death. For she common sort are wounte to take the death of young folks much grevouslyer than of old, where as in deed nothing is more to be desired of god, then in that age to die, when it is most pleasure to live, or ever the soul be blemished with the manifold evils of this present life. For it little forceth how long a man live, but how well, and virtuously.  
jesus therefore teaching us that we ought not to bewail the dead with vain funeral songs, caused the mourners to cease their noise. Why, ●aythe he, make you such a clamor and noise in the house with your weeping, and wailing? The maid is not dead, but a sleep. Truly unto him she did but sleep, who could much easilier waken, & relieve her with a word of his mouth then one of us can wake another out of his sleep. And sleep is in every point a resemblance and meditation of death. For it bringeth to rest the powers of the soul, and taketh away sense, so that if it were continual, it were very death in deed. But such as stood by when she died, not perceiving what jesus meant by these words, laughed him to scorn because he believed she was yet alive, sith it evidently appeared that she was dead. jesus drove all these folks out a doors, which filled the house full of noise and din with their vain weeping, and wailing, and did not only nothing at all profit the dead body therewith, but also increased the woefullnesse of her parents, and laughed him, the author of health, to scorn. There needeth not the presence of such people, where the soul being dead through sin, is to be called again to the life of innocency, and virtuous living.  
This thing did jesus then in another man's several house. What would he now do, if he saw the great pomp that some use in funerals even to very madness? There are certain persons hired to feign mourning and weeping, to cry out, to tear the hear that many times is none of theirs, to knock themselves on the breast, to scratch their faces, to cast out words that no frantic man would speak the like, full of distrust and unbelief. They set milk by the dead karkes, therewith to allure the soul, straying and wandering abroad, into the body again. They oftentimes cry and call upon the dead body by name: Phylip cum again: Come again to us good Phylip. They chide and brawl with him saying: Why hast thou forsaken thy friends? Why wouldes thou kill us with mourning? Thou lackeddest nothing to live all at pleasure, neither riches, nobility, honourable advauncementes, beauty, nor age. O thou cruel fellow: O wretches that we be. etc.  
Now put me hereunto trumpets that sound unto the deaf, the singing men that sing vain funeral songs unto the dead body, which heareth them not: and do not thereby take away the sorrow of the living, but increase it. Furthermore, put hereto the long rows of torchbearers, and the ray of those that are clad all in black, and mourning apparel: Yea, there be sum also which cause horses trapped in black to be brought into this pompous show, to carry the dead man's flag and cootearmoure, and with their down looking, (for their necks are fast bound unto their legs) to make as though they sought for their master that is descended and gone down to hell. What shall I rehearse the great feasts, and solemn banquets that they are wont to make? The magnific, and costly buildings of tombs, as though there were little pomps, and super●●uite used in life, except dead folks did also declare themselves to be attached with these vices. Now sithence even those that are of the wisest sort of the heathen, suppose these to be mad and fond customs: how much more than ought they not to be had in use among christian men, which do all sleep rather than die, and shall awake again the last day at the swooning of the Angels trumpet. Therefore, to return to the order, and process of thy story, when jesus had put all these folks out a doors, he took the parents of the maiden, and went into the secret chamber whereas the coarse lay.  
For his pleasure was that they should be witnesses of the miracle which he intended to work. Here the Lord took the maiden by the hand, and as though he would have wakened her out of her sleep, said unto her: Tabytha cumy, the which in the Syrian language is as much to say, as how maiden, arise. Such as are in a deep or sound sleep cannot many times be wakened, although a man call them oft times with a loud voice, and pinch them never so much: and when they be called up, yet do they not by an by awake, but being a good while half a sleep or drowsy, gape, stretch their arms, nod with their heads, that many times the chin striketh the breast: and if a man call not still upon them, they fall asleep again. This dead maiden arose forthwith, and walked at the voice of jesus, being not only relieved, but also very merry, and jocund. For the soul which through thenforcement of disease had forsaken the body, 
And they were astoned out of measure. etc.  knew the voice of his maker, and without delay returned again into the house that it went out of.  
The more sorrowful that her death was by reason of her young age, (for she was but twelve year old) the greater was the mirth and joy which was made for her relyving. Her father and mother were greatly amazed with this strange, & wonderful sight. jesus who neither required reward or meed of them nor yet thanks for his labour, only commanded them to give her meat, because it might thereby more certainly appear how she was restored to life. For cating is not only a sure token of life, but also of welfare, and good health. He likewise charged them that they should not blaze this thing abroad which was privily done, and in the presence of a few persons, either because he would have it rather published by such as he put out a doors, then by the ruler of the synagogue (who should have been more envy, but less believed if he had been the publisher hereof) either because, in that he commanded them to keep the thing secret, which he knew right well they would not do, his will was to teach us how that in all the good deeds we do, we ought utterly to eschew all vain glory, and worldly praise. If a man wade deeper herein, and search what secret learning lieth hid in this miracle, (for even the very doings of jesus be parables) it shall appear that this dead maiden of twelve year old, and scarcely yet marriable, signifieth a man, which by frayeltye of nature hath first fallen to the committing of some privy crime or sin, and therefore, because he is not yet past regard of honesty, nor by long custom rooted in sin, may with the medicine of shame, easily be helped, and cured thereof. When any such offendeth, it becometh the Curates and pastors to follow the gentle demeanour of jesus, who without making any great a do, raised the maiden at home in the presence of a few witnesses. It shall be sufficient to rebuke such as have thus offended and done amiss, secretly: lest their fault being once disclosed, they either set all shame apart, or else pine away through overmuch sorrow and heaviness.  
The first offence if it happen through frailty and weakness, is very soon amended. It is much harder to cure him whose wickedness is once cum to the knowledge of the people: and hardest of all to heal such a one as is hardened and rooted in sin by long custom of sinning. And therefore he raiseth the maiden by virtue of his bare word in her father's several house, suffering few to be present thereat. But he maketh more a do when the young springalte, which was borne out upon men's shoulders to be buried, is restored to life again. His mother and all the people that go with her, make great mean and lamentation. The young man is had out to burying, and first his mother heareth Christ say: weep not. Then Christ toucheth the coffin, and causeth the porters to stay. Anon he calleth the dead man, with a loud voice, saying: How, I say to thee, arise. Then first he raiseth himself, and sitteth in the coffin: afterward he beginneth to speak, at the length he whippeth out of the coffin, and is delivered unto his mother.  
But Christ commandeth Lazarus grave to be showed him, as though he knew not where it were: he weepeth once, or twice. He is troubled, and groaneth in spirit. He commandeth the grave stone to be removed and calleth out Lazarus with a loud voice. The dead man cometh out, but bound: At the length he is unbound, and falleth to his meat.  
It was no more mastery for Christ to raise up the karkas which had lain four days dead, than the body newly dead, who at the day of doom, will by the voice of thangel, raise and call to life again, all men's bodies that have been buried in so many thousand years before: but by this figure his will was to show us how much a do it is for them to turn from sinful living, who of long time have been accustomed to vices, not to the end that we should despair of such persons, but because we should endeavour to amend our lives in season, and more earnestly go about to bring all that are in such case to amendment. Moreover I think it also here worthy to be noted, that where as jesus would have his benefit published of the Gerasyte possessed of the devil, yet commanded he the ruler of the synagogue to keep silence. For the envious synagogue went about by all means, to overwhelm and oppress the glory of the Lord jesus, the which synagogue did also afterward beat the Apostles, and charged them that they should not be so hardy as once to speak of his name. But their envy prevailed nothing at all. The more they went about to oppress his wholesome name, the more was it preached among the gentiles. The priests holden their peace: The Phariseis cry out, and speak against him: The Scribes rail upon him: Herod laugheth him to scorn: but wurshyppers of Idols, thieves, extortioners, and such as are attached with the vices of incest and adultery, suddenly delivered by the grace of the gospel from their old sins as from most fell and cruel devils, do magnify and praise him.   

The uj Chapter.  ¶ And he departed thence, and came into his own country, and his disciples followed him: and when the Sabbath day was come he begun to teach in the synagogue. And many that heard him were astonished, and said: From whence hath he these things? And what wisdom is this that is given unto him, and such virtues as are wrought by his hands? Is not this the carpenter, Mary's son, the brother of james, and Io●es, and of juda, and Simon? and are not his sisters here with us▪ And they were offended with him. jesus said unto them: a Prophet is not despised but in his own country, and among his own kin, and in his own household. And he could there show no miracle, but laid his hands upon a few sick folk, and healed them, and marveled because of their unbelief. 
WHat occasion soever Christ have to go any whither, he is always after one fashion, and like himself: that is, he ever bringeth health, to teach his disciples that accompany him, how we christians aught never to cease to do the business of the gospel, but still to go about whensoever occasion serveth thereunto, to make of evil men good, and of good better, whether it happen us to continue and lead our lives at home in our own houses, or else in foreign and strange countries: in public place, or in private. Moreover he that is unfeignedly endued with such virtue and goodness as belongeth to christian profession▪ whether it chance him to be in ship, or in wagan, or to have familiar talk and communication, or else to be present at feast or at banquet, yea, to make short tale, even when he bourdeth to, or maketh any game or pastime, he so demeaneth himself, that ever some depart away from him, much amended in their manners and conversation, by reason of his company.  
Therefore jesus, who attempted to go unto the Gerasytes, forsook the places nigh unto the waterside, and returned back into his own country, lest he should have seemed readier to do strangers and foreigners good, than his own country men. For Nazareth deserved to have this honourable name to be called his country, because he was fostered and continued there a long season. 
And when the sabbath day was come.  There went with him his disciples, the which then followed him every where continually. Now when the sabbath was come, upon the which day the jews were wont according to an ancient, and right laubable custom they had, to assemble together, not because they would pass the holy time, that is to say, lose it, with the beholding of foolish sights, telling of vain and unfruitful tales, using of unholy pastime, or singing of idle ballads and songs: but by holy communication either to learn god's law themselves, or else to teach the same to other: jesus entered into the synagogue in like manner as other did, to give an ensample to his, whereby all men should perceive what a great shame and dishonesty it should be for us christian men, sithence the jews so earnestly laboured thoroughly to learn and know a carnal law, which neither was perfit ne should continue for ever, and was written but of Moses a mortal man, if we would not with semblable or rather more diligence, study to know the philosophy and doctrine of the gospel, which the very son of god his own self taught and set forth unto the world. Wherefore, when jesus was teaching in the temple, his authority was the less esteemed of many, because he was right well known unto them, as pertaining unto the flesh. They knew his poor parents, and the simple and homely house that he came out of. But they never supposed any thing at all of his heavenly father, & everlasting house, from whence he came down for our cause. They knew his father's occupation, wherewith joseph maintained and found his house, the which science himself also practised in his first years. He was a ●arpentoure, a convenient occupation for him, by whom the heavenly father once made this whole world. By a carpentour mankind was created and made, 
And many that heard him were astonished. etc.,  and by a carpentour meet it was that man should be repaired. Therefore when those that knew jesus (who until he was almost thirty years old, lived among his friends, and never appeared to have any knowledge in the Phariseis learning) heard him teach with great authority, such things as they never had heard before, of the excellently well learned Phariseis, they wondered greatly, saying one to another: how is this fellow so suddenly changed, and becum another man? from whence hath he all these things? and what new kind of wisdom is this that is given him? from whence hath he this mighty and effectual power to work miracles, so great as we never heard the like to have been in any of the prophets? Sith he hath been from us but a short while, how cometh it to pass that he is cum again suddenly altered, and clean changed? Is not this the self same jesus the carpentour, the son of joseph the wright, and Mary a poor simple woman? Did not we know him, and all his kindred, and progeny? Do not the next of his kin, that is to say, his brethren and sisters, dwell here among us? And so they had half disdain at jesus, that he, who not long before was taken for an underling and a person of no reputation, was now suddenly exalted to high estimation, and authority. For they were offended with thimbecility, & weakness of his flesh, whereof they had over much knowledge:  

jesus said unto them. a prophet is not despised. etc.  When the lord jesus perceived this, he said unto them: I prophet is no where more despised then in his own, country among his alliance, kinsmen, and familiares. Ghostly business ill agreeth with fleshly affections, neither is it in any wise beseeming that a true prophet or preacher of the gospel, who teacheth us to set nought by this world, who promiseth the joys of heaven, who teacheth that we must be newly borne through baptism in Christ jesus, who teacheth also that w● ought to mortify our members which we have upon earth, to th'intent we may live ghostly in heaven: it is not dreaming, I say, that such a one here know either country, house, acquaintance, kindred or friends. Neither is it any marvel if earthly citizens know not him again, 
And he could there show no miracle. etc.  since he is now made denisen of an other country.  
Wherefore jesus, though he were almighty, and desirous to save as many as might be, yet could he not there among his countrymen work many miracles, for that he was letted so to do by the unbelief of his acquaintance and kynsfolkes. For whereas being among alients, he had easily cured very many of all kinds of diseases, cast out devils, and healed lepers, here in his own country, he only healeth a few sick folks, and that with the laying of his hands upon them.  ¶ And he went about by the towns that lay on every side, teaching: and he called the twelve, and began to send them forth, two and two, and gave them power against uncleave spirits. And commanded them that they should take nothing in their journey, save a rod only, no scrip, no bread, no money in their purse, but should be shod with sandays: And that they should not put on two coats. 
For this cause he as one marveling at so great unbelief of his countrymen, departed from thence, and travailed throughout all the towns and borrows there about, sowing every where as he went, the seed of the gospel. Hereby were the disciples covertly monished▪ that in things concerning the preaching and setting forth of the gospel, they should in no wise trust unto worldly affections (for the self same thing which then chanced unto jesus in his country, should afterwards betide them in jewrye) but go wheresoever they saw any hope, and likelihood of plentiful increase. There the preaching of the gospel bringeth forth fruit most abundantly wheresoever the hearers are inclined to believe. Such inclination to believe, is there neither among kindred, Phariseis, nor kings. Kindred despiseth, the Phariseis have disdain and envy, and kings laugh to scorn the foolishness of the cross. Now was it high time that the Apostles which were by Christ appointed to the ministration of the gospel, and had already a good while followed him continually, should as it were, make a flourish before their office and ministery, and give their captain a say of their diligence, and loyalty. Wherefore he called unto him those twelve, whom as most worthy persons, he specially chose and picked out to take this charge upon them: and being assembled before him, he instructed them all with one sermon or lesson, to th'intent that they sent of one master, and having like commandments given them, should not in any wise disagree in their preaching one from another. And because they should the more profit and edify, he sent them out by two and two, putting us in remembrance by this coupling of them together, of brotherly charity, without which there cometh no profit of the gospel. He limited unto every couple, as it had been to certain deputies, or lieutenants, their province. For this was very expedient to be done, for the enlarging of the kingdom of the gospel. 
A●● gave them power against. ●c.  He sent them out weaponless, lest that man's aids should challenge any thing in this heavenly business. Further lest their authority should have been little esteemed, for as much as they were but fishers, underlings, simple folks, and unlettered, he gave them that power, which worldly prynces● are not able to give to their ambassadors, and deputies. For he gave them power to deliver men of diseases, and to cast out devils. What like thing can the Emperor give? He can give abundance of gold, and silver, hosts of men, battle axes, and all manor of artyllarye, & engines belonging to war, whereof he hath great store & plenty. But there is no head officer, or deputy of his, who hath so great virtue, that he can by calling upon themperors name, heal so much as men's eyes when they be bleared. And he gave this power unto his disciples under condition that they should therewith, freely and without reward taking, help all those that needed the same.  
Now to th'intent they should be the better prepared to take in hand, and execute that office, which requireth such a ministre as is quick and speedy, and not a luskyshe loiterer or sluggerde, he charged them to carry no manor of baggage, victual, or weapon with them in this journey, save a rod only, not a scrip to put their victuals in, not somuch as bread which may be carried about without a scrip, nor girdles laden with money, neither wear any boots upon their legs, but only be ●hod with sandals, to keep the soles of their feet, that neither the stones should hurt, nor thorns prick them: and finally to content themselves every man with one garment. The intent of jesus who gave these instructions was nothing else, but after a gross manor, to inculke and beat into the heads of his disciples (who were as yet raw and ignorant) how such a one as taketh on him the ministration of the gospel, aught to be disburdened, and free from all care of corporal things, lest any sudden chance befall, that may hinder the increase and proceeding of the heavenly doctrine. As this business was far diverse from worldly affairs: even so was this kind of ambassade or legation new, and such a one as had not been used before. They received a form of doctrine, lest they should presume to teach any thing which their master had not taught them before. And this thing held they commune with the legations of man, where it is death to pass the limits of the commandments, or commission. They are sent all of one lord with like power, lest any disdain or privy malice should arise among them.  
They are sent by two and two together because they should remember brotherly charity and one brother aid another. They are sent to sundry places and countries, to th'end that more should take profit of the gospel.  
They have power given them to heal diseases, but in the name of jesus: because that like as they received another man's learning to dispense and teach faithfully, and not their own, so should they know that it was god's power, and not theirs, wherewith they cured diseases.  
He forbade them to carry about either scrip, bread, money, or two coats, because they should with full affiance hang upon the promise of their master, and have sure confidence to be safe from all the force and violence of their enemies through his help: and perfectly know that by his providence they should want nothing pertaining to the temporal necessity of the body. For where as nothing is able to suffice sensual●ie and pleasure, so the least thing that may be, sufficeth the necessity of nature. Neither did the Lord speak these words meaning thereby as though it should never belefull for those that be ministers and preachers of the gospel to carry about with them any necessary little farthel, or money, since the Apostles, and bishops are not in our time afraid so to do: (Yea peradventure it is more praise worthy if a man would on his own proper cost and charge, teach the gospel) but by such manor of figurative speakings called of the Greeks hyperbole, his intent was to pluck out of his disciples minds (who were as yet gross and rude) all carefulness for those things that are wont to be an hindrance or let unto the mind, when it goeth about any heavenly enterprise: else witted he well that they would not forget to speak as followeth: Thou sendest us out to countries that we know not, and makest us, who are naked and weaponless, to be many ways in jeopardy of our lives. But who shall feed us if hunger cum upon us? who shall defend us if any violence be used against us? who shall cloth us if it chance to be cold weather? Thou wilt have us to teach freely. Thou wilt we cure men for nought. But he that liveth in a strange country needeth many things.  
This pensive and filthy carefulness, because for the most part, it springeth of distrust, he earnestly went about to weed out of their minds, as a thing not dreaming the greatness and weight of such a business as they were deputed unto. Furthermore the figurative manor of speaking that he useth, serveth hereunto, that such things as he teacheth them, may the depelier be fastened in their rude and ignorant minds. For the teacher of the gospel should nothing offend if he were shoes, or had two coats, being amongst the barbarous people called ●etae, or else if he did take victual, and a good sum of money with him, being in gate to the sands of Africa, or to sum nation where as there is no gentle entertainment, and receiving of strangers. But what thing so ever hindereth the proceeding of the gospel, the same is utterly to be renounced. Now consider me, with how great a burden they go charged to the ministration of the gospel, who carry about with them princely riches, dignities, promotions, worldly pleasures, and a greedy desire to be avenged if any thing happen to their grief, and displeasure.  
This farthel that Christ speaketh of here is rather in the mind, then in carrying about of scrippes, and superfluous clothing. Who so will not cast away all these farthels (I mean of mind) the same is not meet to be the messenger and ambassador of jesus Christ. Likewise there is a figurative speaking in the things which he licenseth them to use. For he giveth them leave to use each one a wand, and a pair of sandals. The lightest manor of shoe that is, is the sandal: and it so saveth the feet from taking any harm, that it letteth not a man to make quick speed in his journey. Therefore it is but one thing that he monisheth, which permitteth them to use sandals, and forfendeth to wear shoes. For he forbiddeth nothing else, but slackness in doing of their duty, and exhorteth them to use spedinesse therein.  
Again it is but one thing that he warneth them of, which giveth them leave to carry a wand, and taketh away from them the use of staves. For a wand succoureth and stayeth the walking man, and nothing hindereth him in his journey, but rather causeth him to make quicker speed. Now the staff as it burdeneth a man to bear it: so is it wont to be carried against violence. Therefore he that permitteth them to use no other weapon but a wand only, and forbiddeth them to carry a staff, willeth undoubtedly that the preacher of the gospel be by no other aid safely fenced against the assaults of evil men, then by the only help of Christ. A wand is meet for a wayfairing man, and a staff for a fighter. Moreover he that hath the handling of the gospel, must always go forward to things of higher perfection, and be farthest from desire of revengement.  ¶ And he said unto them: wheresoever ye enter into an house, there abide still till ye depart thence. And whosoever shall not receive you, nor hear you, when ye depart thence shake of the dust, that is under your feet, for a witness unto them. verily I say unto you: it shall be easier for Sodom and Gomor in the day of judgement, then for that city. And they went out and preached that men should repent, and they cast out many devils, and anointed many that were sick with oil, and healed them▪ 
After that Christ had plucked this carefulness out of the minds of his Apostles, than went he about to show them a way, how it should come to pass that they should never need to be careful for such things. Take ye no thought, saith he, neither for harbour, ne sustenance: but after ye once be entered into village, or city, wheresoever it be your chance to be received, be the house never so poor and homely, there abide you till such time as you think it meet for you to depart sum whither else, moved through desire to set forth and advance the gospel. And being but few in number, and contented with a little, 
And whoso ever shall not receive you, nor hear you. etc.  you shall not be chargeable geastes to any man. It is in manor impossible that the●● be any where any good town or city so far past all grace and goodness, wherein there can not one man be found who will be glad to receive such geastes as ye are, since there are many which will not stick to wage a physician with a large salary, and send for him a great way of. If you chance to come to any so unkind a city, or house, that the inhabitants thereof will not receive you, notwithstanding you bring them of your own accord an heavenly gift or present, wherewith both bodies and souls are healed, yet cease you not for a few hard hearted persons, to do th● business you have taken in hand: but yet depart you out of that city for a season, to other cities: and or ere you go away, embrayde such persons as would not receive you, with their great folly, and madness. Get you out into the streets, and shake of the dust sticking on your feet, that they may call to remembrance how there came sum unto them, who freely offered them health and safety, & brought them the joyfulest message that could be: and may further perceive that like as so excellent a good thing cannot by any manor of reward be worthily recompensed: even so such precious ware and merchandise ought not to be thrust to any which loatheth the same, and is not willing to receive it: and this do you to th'intent they may blame themselves for their own damnation, because they would rather perish, when they might have been saved: and also know perfectly how you sought for nothing else among them, but only the health and salvation of your neighbours, insomuch that you would not endamage them as much as with the loss of a little quantity of dust. It becometh well enough my ambassadors to use such manor of proud demeanour against froward, and disdainful persons. At your departure speak unto them this one thing following, although they be not willing to hear it: know you that whether you receive us, or receive us not, the kingdom of God is cumme. If you receive us, it is cum to your great wealth and commodity. But if you receive us not, yet shall the same cumme to your great evil, and confusion. When Christ's messengers were furnished with these necessaries for their journey, they took their leave of their master, and as it was given them in commandment, they moved and exhorted all men to be repentant for their former life, showing them how the kingdom of God was already present, which through faith of the gospel would bring unto all men perfit righteousness. For the chief and principal part of preaching of the gospel, is for a man to give faith unto the doctrine that he heareth, and to believe the promises. When the lord jesus had with these, and many other like lessons, diligently instructed his disciples, then the same twelve headmen of the kingdom of heaven took their journey, and the matter went forward, and had good success. They preached unto all men that they should be penitent for their former sins, and that no man should trust unto his own deeds and merits, but only have sure belief in the promises of the gohspell. And they found sum that lystened and gave diligent ear unto their preaching. There lacked not here a ready power to work miracles, which made their words to be believed, though themselves were never so simple persons, and unknown. They anointed the sick people with oil, and the same were healed. They commanded the hurtful spirits to go out in the name of jesus, and they went out.  
That oil was not a medicine (for who heateth all manor of diseases with one medicine) but a sacrament. The skin was outwardly anointed with visible oil, and the body was made whole. But their souls which anon after should be delivered from the diseases of vice and sin, were to be anointed with the oil of grace invisible, by our anointed jesus Christ. Wherefore it was not by virtue of such prayers, and enchantments as witches or magicians use, that they cast out devils, but by words pithy and effectual through an evangelic faith.  
This was undoubtedly the very power of the kingdom of heaven. What was more abject, vile, and lessere guarded then the Apostles were? But the less that their power was the more manifestly did it appear that all that ever was done, came to pass by the might and power of God. They neither had riches, learning, office, guard to defend them, nobility, fame nor authority. To be short, they had nothing else but a plain and a simple faith in jesus, whom they as yet knew not perfectly.  ¶ And king Herode heard of him (for his name was spread abro●●) I he said: john Baptist is risen again from the dead, and therefore miracles are wrought by him: other said, it is Helias, some said it is a prophet, as one of the prophets. But when Herode heard of by●s, he said: it is john, whom I be headed, he is tysen from death▪ agaynt. For Herode himself had sent forth m●nne of war, and laid hands upon john, and bound him, and cast him into prison for Herodias sake, his brother philip's wife (because he had married her.) For john said unto Herode: It is not lawfult for the to have thy brother's wife. Herodias laid wait for him, and would have killed him, but she could not. For Herode feared john, knowing that he was a just man, and an holy: and gave him reverence. And when he heard him, he did many things: and heard him gladly. 
By these things, jesus waxed every day more famous than other, so that his name was now known even unto king Herode. For it is very late ere kings know jesus, whom it behoveth first and chief to know him: neither are there any that know him worse, and less for their soul health, than they do. After that jesus had wrought so many, and so evident miracles that no man could cavil, and say they were feigned things: and the same miracles had done so many men good, that no man could sclaunderouslye report and say they were done by the power and operation of evil spirits: And after diverse men had diversly spoken their minds, and conceits what they thought of him, at the length Herode showed also his opinion. john, saith he, is risen from death: and therefore now hath he power to work miracles.  
Again, other there were who taking conjecture of the prophecy of Malachy, said how jesus was Helye, which is promised in scripture to come again before the great, and terrible day of the lord. There were other sum, which denied him to be Hely, who was of greatest authority among the jews, avouching him to be one of the mean sort of prophets relieved, and risen again. When Herode had heard all their opinions, yet stack he still unto his own, and said: Yea, this is the selfefame john, whose head I caused to be stricken of. He is alive again, and being now made a faynete, worketh such things as passeth man's power. There was none of all those which believed not that the bodies shall relive. And yet are there many at this day who believe not that Christ rose again from death to life. And to th'intent thou mayest here perceive how unright are the judgements of the wicked, they believed that john, who never had any name for working of miracles, was alive again: and moste stiffly denied the resurrection of jesus, whose godly power was so many ways declared. consider also the fondness of wicked kings: Herode affirmeth john to be alive again, and confesseth he hath now greater power than he had, when he was first alive: and yet for all that he in a manor maketh his vaunt how he caused him to deputte to death, ready to slay him afresh if it lay in his power.  
Here it is expedient to hear what occasion Herode had to commit so heinous a deed. For at the provocation of an unchaste woman, he commanded john to be taken, and laid in irons, not for any offence committed on his behalf: but to gratify Herodias the daughter of king Areta, the which Herodias, notwithstanding she was married before unto Phylyppe one of the four rulers of the countries of Iturea and Trachonitis, the King he father, by reason of a certain debate that befell betwixt them, took away from his son in law Philippe (by whom she had then a daughter) and married her to this Herode brother unto the said Philippe, but yet his enemy. john, to th'intent he might the better resemble Helye, who very frankly rebuked Achab and jezabela, could not abide this unchaste and filthy matrimony, but said unto king Herode: It is not lawful for the to keep still in house with the thy brother's wife, since he is not barren, and is yet alive.  

It is not lawful. etc.  Herodias, who was then divorced from her former husband, fearing lest she should by john's procurement by likewise divorced from this, went about to entrap him, and sought occasion to make him away, but all that ever she went about, came to none effect. For albeit Herode loved not john heartily, yet did he fear him. True virtue is of such force, that kings, and mighty princes fear it. Herode knew right well he was a just man, and an holy liver, and therefore had him in awe and reverence, and followed his counsel in many things, and gladly heard him speak.  
These things letted the wicked woman to destroy him according as she purposed to do. She intended mischief, but occasion would not serve thereunto, which is the thing, that only lacketh unto evil folks to do harm.  ¶ And when a convenient day was cumme, that Herode on his birth day made a supper to the lords, high captains, and chief e●ates of Galilee, and when the daughter of the same Herodias came in, & danced, and pleased Herode, and then that sat at board also, the king said unto the damsel: Ask of me what thou wilt, and I will give it thee, and he swore unto her: Whatsoever thou shalt ask of me I will give it thee, even to the one halfa of my kingdom. And she went forth, and said unto her mother, what shall I ask? she said, john Baptistes' head. And she came in streyghtwaye with haste unto the king, and asked, saying: I will that thou give me by and by in a charger, the head of john baptist, and the king was sorry: howbeit for his oath sake, and for their sakes which sat at supper also, he would not cast her of. And immediately the king sent the hangman, and commanded his head to be brought in: and he went and beheaded him in the prison, & brought his head in a charger, and gave it to the damsel, and the damsel gave it to her mother. And when his disciples heard of it, they came and took up his body, and laid it in a grave. 
Now was Herodes birth day come, a time very propise, and meet to work this ungracious deed in. It was dreaming that the native day of a wicked king, should be polluted with the death of a man of most holy living and godly conversation: and that the m●ddes of the excessive banqueting and courtly delicacies, should be distained with the cruel murdering of an innocent, and guiltless person. Wherefore when that in the honour of his birth day, he made a souper of gorgeous, and excessive furniture, to the princes, captains, and great estates of Galilee, because there should be the more present to bear witness of his cruelty, there came into the place where they feasted, a young damsel, daughter unto Herodias and Philippe, to make the geastes mirth and pastime with her uncomely, and wanten dancing. And the more ungodly she danced, the more she delighted the geastes, and the king specially, who was now twice mad, because, besides that he was in amours with the unchaste woman Herodias, he was also distempered, and set in a fury with wine.  
Wherefore he said unto the damsel right magnifycentlye as became a king. Ask of me whatsoever thou wilt, thou shalt have no denial thereof?  
And to make her the bolder to desire what she would, 
Ask of me what thou wilt. etc.  he bound his drunken promise with an oath. Whatsoever (sayeth he) thou shalt desire of me, though it be th'one half of my realm, I will give it the.  
Oh fond and foolish saying, worthy to come out of so foolish, and drunken a kings mouth. But the young damsel, as she began to play this part at the provocation and setting on of her mother (which diligently awaited the day, place, and hour, and trimmed her daughter of purpose to dance) so durst she not by and by tell the king what she would demand, but departed out of the feasting chamber, and asked her mother counsel, saying: The king my father in law hath bound it with an oath, that he will give me whatsoever I will desire of him. What shall I therefore ask? Here was undoubtedly a just occasion to doubt, and take good deliberation, lest so great an opportunity should have been lost. But the unchaste woman her mother, unto whom nothing was so dear, as the death of the most holy and innocent man, without further deliberation taking, answered: Desire of him john Baptistes' head. Oh wicked daughter, soon taught, & ready to obey for a mischief. She returned straightways into the kings privy chamber (for her mother privily advertised her to make haste, and speak with Herode before that great heat of his Princely courage were cooled again.) And then went she unto the kings presence, and desired a reward for her wanton and lascivious dancing, saying: I desire but one mess alonely, I will thou give me without farther delay, john Baptistes' head in a charger.  
Here mark me well the aukewarde conscience of the wicked king. Where as there is nothing that such kings are oftener wont to do, then to break all bonds of leagues, covenants, and religion: yet here he thinketh himself bound in conscience (which was a thing against all conscience) to perform his most foolish oath, especially sith it was made in the audience of so many witnesses. Wherefore lest men would have thought him to have been a man of no credence, if he had refused to perform what he promised by an oath to do, 
And immediately the king sent the hangman etc.  swearing perchance either by his diadem, the spirit which had the governance of his body, or the head of the damsel that danced before him: or else lest he should have seemee uncourteous, and void of all good manners, if he had either let the maid depart from him all heavy and sad, or with some cloud of heaviness abated the mirth and solace of the gests, whom she had pleased with her pastime. (O worshipful faith, and conscience: O good manner & courtesy worthy to be put in Chronicles) lest I say, these things should have chanced, the hangman was forthwith sent out, and the holy head of the most innocent person brought unto the king, as it had been a mess of meat in a charger. The king took it unto the damsel, and she to her mother, unto whom it was a dearer present, than th'one half of Herodes kingdom.  
With this deadly sight this foolish doting and mad king, 
And gave it to the damsel. etc.  did gratify the unchaste woman, and celebrate or worship his native day. The king caused him to be slain, the hangman brought the head to the king, the damsel obtained it, and in conclusion the same deadly reward was given to her mother the worker, and well of all this mischief. Oh worthy geastes all this while, and meet for such a feast maker.  
There was none of them all so friendly to the king, that would go about to let him to do this mischievous deed. And shall we hereafter marvel if kings other whiles be not a feared to commit outrageous enormities, if they be of disposition like unto Herode, that is to say, inflamed with unchaste love, and given to riot and sensuality, and over this, have such daily companions, as be either fearful persons, or else favourers of their cruelty?  

And when his disciples heard of it. & ●.  When the bruit of this heinous deed was come to the ears of john's disciples, they took away the carcase, and buried it honourably. Howbeit in these things lieth hid some mystery and secret meaning. john although he bore the figure of the law, and signified the same, yet in as much as he was a forecurrour of the Gospel, he was rewarded with the reward thereof, that is, with a glorious death, but yet far diverse from the death of Christ. For john's head was privily stricken of after he had lain a while fast gyved in prison. Christ was openly lifted up upon the cross. The darkness of the prison agreeth well with the shadows and figures of the law. It was meet they should give place unto the light of the gospel, which began to appear and shine abroad. It was convenient that carnal ceremonies should be diminished, to the intent that spiritual freedom should be increased. And it was likewise needful that all, which proceeded of fear, should be bound, because the faith and charity of the gospel, should the farther be spread abroad and extended. Finally it was meet that man's head should be stricken of, lest the church should acknowledge any other head save alonely jesus. And so the law being in a manner slain, and honourably buried, gave place unto the Lord jesus, when he began to preach his spiritual philosophy and doctrine. For in that we do believe the gospel we are much bounden unto the old Testament, which so many years ago drew out jesus Christ unto us, with shadows, and figures, and promised and described him with the prophecies, and dark sayings of the Prophets.  ¶ And the Apostles gathered themselves together unto jesus, and told him all things both what they had done, and what they had taught. And he said unto them: come ye alone out of the way into the wilderness, and rest a while. For there were many comers and goet●, and they had no leisure, so much as to eat. And he went by ship out of the way into a desert place, and the people spied them when they departed, and many knew him, and ran a foot thither out of all cities, and came thither before them, and came together unto him. And jesus went out, and saw much people, and had compassion on them, because they were like sheep, not having a shepherd, and he began to teach them many things. 
Whiles these things were done, the Apostles after they had finished their message, drew themselves together, and returned to jesus the head of the whole business. All things proceed from him, and to him all things must be referred. From him, after they had received their commission, they departed all of one mind and accord, to th'intent that whatsoever it should fortune them to do, they should likewise do it in his name: and to him they returned with semblable concord of minds, desirous to have all that they had done, by him approved. And so at their returning they recounted unto him the whole history and process of their legation, severally rehearsing every thing that they had taught and done with great joy and gladness, 
And he said unto them. etc.  and showing also how the matter had success even as themselves desired. The Lord after he had allowed their sincere faith, but yet restrained them from glorying or rejoicing in their acts, took them away with him into a solitary place, which was the wilderness of the town of Bethsaida, to th'intent that after their great travail and labour, they should there rest a while, and somewhat refresh themselves. This going apart into wilderness was not for recreation and pastime, but because they should quicken and renew the strength of the spirit by secret contemplation, and prayer, that they might be the more able to sustain such travails and pains as they should soon after be put unto afresh. For the teacher of the gospel must very little care for the body. Moreover for as much as he that exerciseth the office of an apostle or preacher of god's word, is compelled to have to do both with weak & strong, with learned and unlearned, with good and bad, it can not be chosen but he must other while be greatly wrested from that perfit quietness, and tranquillity of mind. And whensoever it so chanceth, then must he sever his mind from worldly matters, and wholly give himself to secret and most devout prayers, and to purest contemplation of heavenly things, that being made stronger in spirit thereby, he may soon after return from this his godly meditation, to the help and comfort of his even Christian. For unto the place where as at that season they found the lord jesus, there resorted an unnumerable multitude of people, 
And he went by ship out of the way. etc.  so that it seemed as it had been an ebbing and flowing of comers and goers, the which would suffer the Apostles being then weary by reason of their journey, to take no rest: no not so much as to eat their meat. Wherefore after the people were sent away, they took ship, and sailed to the side nigh to Bethsaida, & from thence went with the Lord into a solitary place. But neither chanced it them here long to keep themselves close and secret. For the light of the ●angelike verity can in no wise be hid. This going apart did nothing else but make the people more greedy to follow them. Some there were who diligently marked whither they went, that is, how they took their gate to the wilderness marching on the city of Bethsaida: and by-and-by as it was noised abroad that Christ would make his abode there, a great multitude of all sorts of people resorted thither a foot out of all the towns there abouts, who made so good speed in their journey, that many of them came thither sooner a foot, than Christ and his disciples, which had the vantage of the water. A man would have said that the time had been already present, when the people would go about forcibly to enter into the kingdom of heaven. When jesus perceived how an unnumerable multitude of people was assembled together, which had with very much pain and difficulty travailed thither a foot, so true is it that he gate him not out of the way, nor commanded them to depart for their importunacy, that he came out of the secret place, where he was, in manor to meet them, going about to teach his disciples by sundry ways and means, how they should at all times be willing & ready to set forth the gospel. And so when the most gracious Lord jesus came forth, & saw a very great, but a confuse rabblement of all sorts of people (for there were men, women, & children) he was moaned with compassion, and showed with eyes, countenance, & as we commonly say, even with the very forehead, an unfeigned sorrow of mind, fashioning thaffection that ought to be in him, who is a teacher of the gospel. The people thirsted after wholesome doctrine. And that was plainly declared both by the quick speed they made, and also by the pains they took in their journey. love made them swift of foot: But they were as it had been a sort of sheep wandering hither and thither, for lack of a good shepherd. For the Priests, Phariseis, and Scribes, nothing regarding their flock, fed their own belies. Therefore jesus taking compassion on these simple, and disordered people, began to exercise th'office of a faithful shepherd. first of all he refreshed their minds with great abundance of the meat of holy doctrine, and then immediately healed the sick folks, whom they brought with them.  ¶ And when the day was now far spent, his disciples came unto him, saying: this is a desert place, and now the time is far passed, let them depart, that they may go into the country round about, and into the towns, and buy them bread, for they have nothing to eat: he answered, and said unto them: g●ue ye them to ●ate: And they said unto him: shall we go and buy two hundredth penny worth of bread, and give them to eat? He said unto them: how many loaves have ye▪ go and look. And when they had searched, they said: five, and two fishes. And he commanded them to make them all sit down by companies upon the grieve grass. And they sa●e down here a row, and there a row by hundreds, and by fiftyes. And when he had taken the five loaves and the two fishes, and looked up to heaven, he blessed, and broke the loaves, and gave them to his disciples, to set before them: and the two fishes divided he among them all. And they all did eat, and were satisfied, and they toake up twelve baskets full thereof, and of the fishes. And they that did eat, were about five thousand men. 
After that much time was spent herein, and now the thing itself gave a watch word that the multitude had likewise need to be fed with corporal food, the disciples following the mercy and pitiefulnesse of their Master, advertised him thereof, saying: Lord thou seest how a very great number of people is cum thus far without any victuals and purveyance. And this is a desert place, and meal time is past. They desirous to hear thy doctrine, forget themselves, and can in no wise be severed from the. Wherefore let them departed, to th'intent they may repair into the country, and villages next hear about, to by them eats to eat. Then jesus teaching his disciples how a multitude should be fed, made answer: yea do ye rather who shallbe shepherds in time to come, now accustom yourselves to play the shepherds: give them of your own victuals to eat. The disciples not perceiving for what purpose he spoke these words, answered again according unto their rude capacities, saying: Thou commandest us to do a thing unpossible. For thou knowest right well, how slenderly we be provided of victuals necessary for our journey. Shall we go, and buy two hundred pennyworth of bread for this multitude, the which will not be enough to suffice them, insomuch that every man shall scarcely have a little morsel to savour his mouth? Then jesus preparing their minds by little and little unto the miracle, said: How many loaves have you in store? and because they had not their answer ready: Go ye (said he) and look how well ye be provided of victuals. They looked, & showed him that there were five loaves, & two fishes. It was not unknown unto the Lord what they had: but his will was, 
And he commanded. etc.  to have the Apostles perfectly to know, how small score of victuals there was, to th'intent they might the more acknowledge God's power in the miracle. And because they might the better discern what a great multitude and company there was, he commanded them to bid all the people to sit down upon the green grass, so divided into companies, that in every company should sit an hundred persons, or else fifty together. The apostles did as the Lord bade them, and likewise the people were obedient unto the Apostles: so great was the confidence they had in their guide, and shepherd jesu. Then took he the five loaves, and two fishes, and lifting up his eyes, according unto his accustomed manor to heaven, gave thanks unto the father, through whose beneficial goodness, the business of the Gospel did so well go forward. That do●n, he broke the loaves, and gave them unto his disciples that they should set them before the multitude. In like manner divided he the fishes into sundry portions, and gave them unto his said disciples, to be likewise distributed among all the people. All were refreshed, and did eat their fill: 
And they that did eat. etc.  none of them all lacked, inso much that after the feast was done, the Apostles, by the lords commandment, gathered together the reversion, and therewith filled twelve baskets. Furthermore the number of the people (which might easily be known, by reason they were thus divided into companies, and sat in rows) was five thousand men, besides children, and women. By this miracle jesus both prescribed unto his disciples a form or rule how to feed a multitude with the food of the Gospel, & also pulled out of their minds all pensive carefulness to provide for corporal sustenance. Therefore whosoever thou be that art a Bishop, Curate, or pastor of Christ's flock, think not thus with thyself: I am a doctor of divinity: I am an excellent cunning expounder of holy scripture: I have great store of learning wherewith to instruct the people, and may take enough out of my rich store house stuffed with cunning, to feed them with all, be they never so hungry. Yea rather look, and acknowledge how small store of victuals thou hast at home, for the which, whatsoever it be, thou art a debtor unto the Lord. But bring such store as thou haste unto the hands of jesu. Desire him to vouchsafe to handle, and break it. That done, what he hath delivered thee, the same do thou, even as he took it thee, minister unto the people as the Lords meat, and not thine: and minister it not mistrusting, not putting difference betwixt this meat & that, not trusting to thine own strength: and so in conclusion shall it be a very evangelic banquet, and the minds of the faithful shallbe more refreshed, and filled with this wholesome food, thus ministered by a simple person, then if the superstitious Pharisey, the arrogant Philosophier, or eloquent Rhethorician, would for the advancing and setting forth of themselves make unto the people an artificial oration or sermon, which they had diligently studied, and long time provided for aforehand. Now for as much as he commanded his disciples before to cum unto the ministry of the gospel, without any provision of corporal food, here hath he declared by very deed, how those shall want nothing, who whiles their minds be wholly set upon the kingdom of God, and the righteousness thereof, do not pass upon these temporal things, for the which the common sort of people taketh great thought and care, if so be there lack not in them a sincere, and true faith in the Lord jesu.  ¶ And straightway he caused his disciples to go into the s●ip and to go over the Sea before unto Bethsaida, while he sent away the people. And as soon as he had sent them away he departed into a mountain to pray. And when even was come, the ship was in the midst of the Sea, and he alone on the land, and he saw them troubled in rowing, for the wind was contrary unto them. And about the fourth watch of the night he came unto them walking upon the Sea and would have passed by them. But when they saw him walking upon the Sea, they supposed it had been a spirit, and cried out, for they all saw him, and were afraid. And anon he talked with them, and said unto them: be of good cheer, it is I: be not afraid. And he went up unto them into the ship, and the wind ceased, and they were sore amazed in themselves beyond measure, and marveled, for they remembered not the loaves because their hearts were blinded. 
It was but a small benefit that he filled their hungry bellies, in respect of those benefits which they daily received of his most bounteous goodness. It proceedeth of a greater liberality to feed the mind or soul, than the belly. And yet for all this the gross common sort of people are wont (such is their unright, and awkward judgement) to set most store of all by that which is of least price and value. Therefore jesus knowing it would cumme to pass that they would now after their bellies were filled, imagine how to make him a King, compelled his disciples (for it was much a do to sunder them from so lively, and amiable a Lord) to take ship, and go over the water before him unto Bethsaida, whiles he in the mean while sent away the people, 
He departed into amountayne to pray etc.  whom being dismissed, he conveyed himself privily to a mountain there to pray alone, and make petition unto the father, that like as the affairs of the gospel had begun well, and properously, so might they with like success go forward. In the mean time the night approached, and the disciples sailed in the mids of the sea without their master: and as they were sailing there arose a tempest. How can it be chosen but there must needs be night, where that Su●ne and light of the world jesus, is not present? How can it be chosen but that ship must needs be in jeopardy, wherein Christ lacketh? How can it be chosen but the Apostles must needs be troubled, when the comforter of all men, jesus is away? how can it be chosen but contrary winds must needs stay and hinder the success of man's diligence, if jesus help not forward? He is many times away: but yet doth he not forsake suck as be his unto th'end. He seemeth sometimes to forsake them for a season, because to exercise them in adversities, and to learn them to have sure belief and confidence in him. For now was he come down from the mountain: now stood he on the sea bank, but alone without any company.  
The disciples saw him not: nevertheless he saw them. Wherefore we must not despair, what trouble or distress soever we be in: but in our hearts conceive this steadfast belief that the Lord (although he no where appear, and show himself vysyblye) will not fail to help his when time requireth. 
He came unto them walking on the sea. etc.  Now standeth he on the shore, and seeth what labour and pain they take in rowing. For the wind was against them. When therefore they had thus striven a pretty while with the waves and bousteous winds of this world, and were at the next door to desperation, about the fourth watch of the night, that is, a little before the dawning of the day, jesus came unto them, not in a ship, but quietly walking on the water (for the element knew it maker) and made semblant as though he would have passed by them. For so doth he other whiles suffer his to continue in adversity and tribulation, as though he passed not upon them at all, whereas in deed he never stinteth to care for them.  
The Apostles after they had spied him in the dark walking upon the water, forgetting so many miracles as they had seen him work before, and believing it to be unpossible for the liquid clement to bear the massy body of a man, supposed he had been sum spirit or ghost, which had deceived their eye sight with a vain and fantastical illusion. Wherefore they were sore afraid, and for fear cried out. For they all saw the very shape and likeness of jesus, and yet believed not it was he. The Lord is ever terrible unto those that believe he is an avenger, 
And anon he talked. etc.  and know him not to be a saviour. Neither is it possible for him to be known in the great darkness of this world, unless he bring himself into our knowledge. Wherefore he suffered not his disciples to be any longer dismayed with fear, but straigth ways spoke unto them with the voice which they knew right well, and said: Be of good cheer, it is I, fear ye not. And then came he unto them into the ship, and forthwith the tempest ceased. Now after their fear was past and gone, then began they to marvel how a man's body might walk upon the water. They were so dull, so rude, and forgetful, that they remembered not so much as the miracle which they saw him work a little before, when he filled so many thousand folks bellies with five loaves, and two fishes. And their hearts were so blinded, that they thought it a thing much to be wondered at, to see jesus walk upon the water: whereas in deed it was a much more wonderful fact, to suffice so much people with so little meat. The Lord suffered this brutish dullness to continue in his disciples, to the intent they also should enure themselves to bear with the dullness, and simplicity of weaklings, till they were cum to more perfection.  ¶ And when they were over the water, they came into the l●nd of Genazareth, & drew up into the haven. And assoon as they were come out of the ship, straight way they knew ●●m, and ●anne forth throughout all the region round about, and began to carry about in beds, those that were sick, when they heard that he was there, and whither soever he entered, into towns, cities, or villages, they laid the sick folks in the streets, and prayed him that they might touch and it were but the hem of his vesture: and as many as touched him, were safe. 
In the dawning of the day, they came unto the shore, and arrived at the haven where they appointed to arrive, in the land called Genazareth. jesus was scarcely entered the land, but thither were cum divers of the inhabitants that knew him. For now was the sun disclosed, & the night gone, which had darkened the minds of the disciples: and many there were who marked him, whithersoever he went. Beside this he was now known unto very many, even by the phisnamye: but a great meinie more knew him by the fame of his doctrine, and miracles. Now those that saw him, and knew who he was, by-and-by as though they had cum as spies, departed away from him, and went through all the region, 
And began to carry about in beds. etc.  and showed how jesus was landed. As soon as this rumour was once noised abroad, very many began to carry about sick folks in beds.  
And whithersoever jesus went, whether it were to the country, towns, or cities, there was ever present a great number of importune and unquiet people, more careful to be delivered of their bodily diseases, then to be cured of the diseases and maladies of their souls: which laid out in the streets pitiful sights of sick folks, diseased with diverse sicknesses: and besought I●sus as he passed by, that they might touch even but the hem of his garment. For there was such a business, and among them, that hard and scarce any one could be suffered so to do. It came not of any dangerousness, or difficulty on his behalf, that they could not touch him, who grudged not to touch, and handle the Leper: but the ensample of their faith highly pleased him, the which his pleasure was to have set forth and commended to all men: and good cause why it should so be. As many as touched him were healed, what diseases soever they were pained withal. They with perfit belief touched the hem of his garment, which afterward those persons chanced to have, who crucified him, and put him to death: and by touching thereof, were rid of their corporal diseases. How much more than ought all men to endeavour themselves to touch jesus himself with heart and mind, to the intent they may be healed of the infirmities of their souls? touching avail the nothing without faith. The cruel jews that buffeted him, that bound him, that scourged him, that nailed him on the cross, touched his bare body: but that they so touched him did nothing profit any of them at all. Thou readest the gospel, and in so doing thou toucheste jesus: but thou readeste it to this end, to disprove it, or else thou readest it negligently, and takest no heed thereunto, and therefore thou touchest jesus in vain. Read it with a pure and a sincere faith, and then shalt thou anon be healed▪ But thou must sue unto jesus by prayer and petition, that thou mayest touch him. That man is never the better for touching him, whom he hath not foretouched. If thou be not able to attain that secret wisdom, which S. Paul speaketh of among such as are perfit, than the hem of his garment touched, so that thy faith be perfit wall, shall restore the to health. The hems of the Phariseis garments, be they never so broad, are not of power and virtue to do the like. There is nothing so low in the Lord jesus, that through faith giveth not health.   

¶ The vii Chapter.  
THus went the gospel forward among the simple and lightly believing people. But it had not like success among the Scribes, and Phariseis, who thought in their own conceits, that they had in their keeping the castle of all pure religion, and true doctrine: and scantly esteemed the unlearned, and ignorant sort of the common people, for men. For of the priests there is scarcely any where any mention made, but when jesus should be put to death. Therefore like as in Comedies or plays there are diverse scenes, and pageants, to the intent that by the comparing together of sundry persons and matters, every thing may the plainlier appear: so in this evangelic business, the Lord jesus so ordered all things that were done from time to time, that it should plainly appear to all men, after they saw how ready the simple people, and gentiles were to believe, how uncurable was their froward obstinacy, who of congruence, aught to have reformed other, if they had been hard of belief. To the unlearned and common sort it was sufficient for the recovering of their health, that they touched but the hem of Christ's garment. But the Phariseis were never the better, neither for that they understood the prophecies and foresayings of the Prophets, neither because they had so oftentimes heard jesus preach unto th●m the heavenly doctrine, nor for so many miracles, as they had seen him work before.  ¶ And the Phareseis came together unto him, & divers of the Scribes, which came from jerusalem. And when they saw certain of his disciples eat bread with common, that is to say with unwashen, hands they complained. For the Phariseis, and all the jews▪ except they wash their hands oft, eat not: observing the traditions of the elders. And when they come from the market, except they wash, they eat not. And many other things there be, which they have taken upon them to observe, as the washing of cups, and censes and brazen vessels, and of the tables. 
Now after all this was done, thither came certain of the Phariseis and Scribes in company together, forsooth a worshipful sort of gentlemen, and worthy to be had in great reverence: and the more a great deal because they came from jerusalem, where they bare men in hand that the well of godliness and holy doctrine was: whereas in deed there was the very well springe and head of all ambition, all hypocrisy, and all ungodliness. These fellows, because they thought themselves righteous men, and well learned, came not hither to learn any thing of Christ, neither to be healed, but to pick quarrels. And lo, by-and-by was there a ready occasion for them so to do. This occasion (being much desirous thereof) they took of the superstitious observation of ceremonies, whereof risen almost all quarelinges, and wrongful accusations among christian men. The jews call that common which is unclean and unholy, abhorring all impurity, and endeavouring in no wise to seem to have any where any manner of unclean or filthy thing. And this cleanness they measured, not by purity of mind (the which is the only, and true purity before God) but by corporal ceremonies. And of these ceremonies a few were commanded by Moses' law, not to this end that they should be earnestly observed for ever, but partly to the intent the ignorant, and disobedient people should by this means accustom themselves to obey God's commandments, and partly because they should by such maver (as a man would say) of shadows, and rudiments, be by little and title instructed to those things that belong unto true godliness, which is in the soul of man. Now sum of them not contented with the ceremonies commanded by the law, added thereunto constitutions of their own making, out of numbered, which the Phariseis more rigorously compelled the people to keep, than such things as were commanded by God, always, and every where to be observed. And for such foolish trifles, they challenged the praise of holiness, and brought the people in a fond belief, that they were made holy thereby, and finally (the which was a much wickeder deed) they went about to forge a matter of ungodliness, or heresy against their neighbour, for the breach of such ceremonies, th'observation whereof conduced nothing at all unto true godliness.  
For when they saw certain of his disciples eat meat with unwashed hands, 
And when they saw certain of his disciples. etc.  that is, as they use to speak, with common, and unclean hands, they rebuked them as wicked persons, and their master too, who had naughtily instructed them. They condemned not this fact because it was either of it own proper nature vicious, or else forbidden by almighty God, but because it disagreed with their use and custom. Assuredly the worst rule that can be to judge by, is to disallow any thing, because thou usest not to do the same.  
For it chanceth many times that the folishest things of all, grow to a common custom, which ought not in any wise to be made the rule of godliness, in asmuch as purity is to be esteemed, not by custom, but by those things which are true, and commanded by God. But the Scribes, Phariseis, yea, and almost all the whole pack of the jews, most foolishly judging purity of mind to stand in corporal things, did contrary to this, superstitiously observe the manner taught them, not of God, but of their forefathers, and elders, in such wise, that if they had been in danger to starve for hunger, they would have eaten no meat, unless they had first washed their hands. And if they be compelled to take their repast oft times a day, then wash they oft times, and therefore suppose that they cumme clean unto the table. Further, if they return home from the market, then do they (as though they had gathered sum filth by touching of the people) wash their whole bodies afresh before they eat any meat: whereas all this while having their soul's most polluted with hatred, envy, ambition, covetousness, hypocrisy, and many other detestable vices, they never have any mind of washing at all. These, and such other like traditions, were taught them of their forefathers, besides the constitutions of the law, whereas the law expressly forfendeth that any thing be either added▪ or taken away from God's commandments. Neither thought they it sufficient oft times to wash their bodies, thereby to appear the cleaner: They washed also their cruses, their brazen vessels,, and thei● tables.  ¶ Then asked him the Phariseis and Scribes: why walk not thy disciples according to the custom ordained by the elders, but eat bread with unwashen hands? He answered, and said unto them: well prophesied Esay of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is fat from me. Howbeit, in vain do they serve me, teaching the doctrines, and commandments of men: for ye lay the commandment of God apart, and observe the constitucione of men, as the washing of cruses, and of cups, and many other such like things ye do. 
Now could they no longer keep in this foul scab of false reproving, yet quarreled not they with the disciples, but assailed the master himself, as though he had committed sum heinous enormity. Why, say they, do not thy disciples who follow thee, and hang upon thine instruction and teaching, keep the custom begun of our elders, but eat their meat with unwashen and unclean hands? jesus intending to teach us that there is no more noisome or mischievous kind of quarreling, then when a man under pretence of godliness, findeth fault with the well doings of his neighbour, sharply reproveth their malice, 
He answered & sa●ed unto them. etc.  and coloured righteousness: By your deeds, sayeth he, you plainly declare, that the Prophet Esay prophesied of you hypocrites, full well, and worthily, which make an outward show of holiness, whereas inwardly ye are replenished withal sin & wickedness. In this Prophet, God complaynethe in this wise: This people honorethe me with their lips, but their heart is far from me. And as themselves do live, so do they instruct other. I pass nothing upon this cleans of their bodies, and household stuff, but require of them inward purity & cleans of soul. They serve me in vain with this coloured kind of godliness, avaunting and magnifying it, as though it were a thing of great worthiness, and wherein perfit godliness did stand, teaching man's traditions, which make no man commemdable, and praise worthy before God: and of a superstitious mind they have to observe the same traditions, nothing passing upon God's commandments. Look how much difference there is between God and man, so much differenc● ought there to be between men's constitutions, and Gods commandments. God is a spirit, and that which is spiritual and ghostly continueth for ever, and ought never to be neglected. Again, what thing soever is corporal, the same lastethe but for a season. If it be lawful to pass little upon the ceremonies which god himself hath commanded to be kept, whensoever charity towards the neighbour exhorteth so to do: How much less than is it meet to break the commandments of God, for keeping of man's traditions? It is a wrong shapen godliness, and an unholy holiness, to be superstitious in keeping of such ceremonies as your forefathers▪ instituted and taught you of their own mind, and in the mean while little to regard those things which God himself hath commanded you to observe. You think it to be one of the chief points of godliness to wash your hands, your cups, your cruces, and to observe many other like things, the which your doings, by reason they have a certain counter●ayte appearance or visure of holiness, do highly set you forth and make you seem praise worthy unto the world: and this praise so gotten by coloured holiness, you set more by then by God's authority. For you love yourselves: and neither seek Goddess glory, nor the soul health of the people, whose guides, and teachers you profess yourselves to be.  ¶ And he said unto them: well, ye cast aside the commandment of god, to maintain your own constitutions. For Moses said: Honour thy father and thy mother, and whoso cursethe father or mother, let him die the death. But ye say, a man shall say to father or mother, Corban: which is, what gift soever cometh from me, shallbe for thy profit. And so ye suffer him no more to do aught for his father or his mother, and make the word of God of none effect through your own constitution, which ye have ordained, and many such things do ye. 
Therefore it is no marvel if ye disannul, and clean take away that God hath commanded to be observed of all men for ever, to th'intent that man's traditions, which procure you great gains, and authority, may still continue. Doth not all the world see that you thus do? Did not god give this law by Moses? Honour thy father, and mother: And he that curseth his father or mother, shall die the death. This God commandeth not in one place, but doth oft times repeat it, and put every man in remembrance thereof, because that children should to their power, help their parents when they be old, & impotent, or fallen into poverty, or otherwise, so oft as they are oppressed with any manner of necessity, and by this means pay them home again, the benefit of their nourishing. The same thing the law of nature commandeth, 
But ye say a man shall say to father, etc..  which is likewise emplanted in many brute beasts, as in Storks: But you having an eye to your own peculiar vantage, do with your feigned doctrine, make God's commandment of none effect: and require that this law (which God would so fain have every body to keep) should give place unto your said coloured doctrine. God himself crieth: honour thy father and thy mother: & ye are bold to say the contrary: Honour not thy father and thy mother. You cry not so with words, but you do it in very deed. So much the more detestable is your wickedness, because you cloak the same with an image or colour of godliness. For to the intent your treasury (wherewith all your excess and pride is maintained) may be filled, you craftily allure whomsoever you can, to bring very many gifts unto the temple, by defeatinge even of their own parents, whom they should according to God's commandment, succour at their need persuading them that by this means the commandment is fulfilled, as though the thing which is dedicated unto the temple, were given to God, and that God were the very natural father of all men. Wherefore unto him who hath cast any money into the treasury, you say, that he now needeth not to give any thing to the relief of his poor parents, because the commandment is otherwise fulfilled: and in the mean while you so fear the parents with vain superstition, that they dare not require of their children any thing, which seemeth once dedicated unto God, lest in so doing they should bring themselves in danger to be accused of sacrilege. Doubtless God hath no need of your money, neither is the same employed to his glory, but turned to your own private commodity: and though it were bestowed upon the building of the temple, yet with God there is no temple so holy that for the maintenance thereof, he would have the children forsake their parents at their n●de. Do not you, when that by such feigned doctrines, ye both so deceive the children, that they refuse to help their parents, and also so fear the parents that they dare not touch any thing once consecrated unto the temple: do not you, I say, whiles you thus stablish and uphold your own commandments, dysanull and put out of place gods commandments? This thing have I brought you forth for an ensample, which ye cannot deny. But you offend not herein alonely. For in many other things you do the like, as in that you now do. God's commandment is: thou shalt love thy neighbour as thyself. And you for trifling washings taught you of men, go a bout to surmise mattiers both against me, and my disciples, nothing regarding god's commandment in this behalf.  ¶ And when he had called all the people unto him, he said unto them: hearken unto me every one of you, and understand: there is nothing without a man that can defile him when it entereth into him: but the things which proceed out of a man, those are they that defile the man. If any man have ears is hear, let him hear. And when he came into the house away from the people, him disciples asked his of the similitude. And he said unto them: are ye also so greatly without understanding? Do ye not yet perceive that whatsoever thing from without entereth into a man, it cannot defile him▪ because it entereth not into his heart, but into the belly, and goeth out into the draft, purging out all meats 
After the Phariseis were with these words unto them privately spoken, rather put to silence then cured of their maliciousness, he eftsoons called all the people unto him. For his pleasure was to have them all monished of the premises, lest they should at any time afterward, have been by Pharisaical traditions, withdrawn from the purity of the gospel. Hear you all (saith he) and understand my words. You saw how I was accused of heresy or ungodliness, for that some of my disciples did eat bread with unwashen hands, as who say, he that so eateth, were by such meat polluted and made unclean before God. The cleans, and uncleanness of man, standeth not in outward, but in inward things. Neither can the soul of man be defiled with corporal things. Therefore nothing that is without man, and entereth into the body, can make him unclean before god. But such things as be within man, and cometh out of him, declareth him to be unclean. 
He that hath eats. etc.  By this dark saying, the Lord jesus gave the people occasion diligently to ensearche what was the meaning of his words, and to make them more diligent, he said moreover: whoso hath meet ears to hear, let him hear: meaning that the foresaid song was sungen in vain to the deaf Phariseis. But after the multitude was sent away, and he gone into a house, than the disciples desired him apart, to expound them the parable of the difference between the things entering in & coming out of man. jesus here following then sample of a faithful, and diligent schoolmaster, after he had given them a little check, and by that means made them to take better heed unto his words, than did he teach them the mystery, and secret meaning thereof. What, sayeth he, are you also, whom I have specially chosen out to teach other, so void of understanding? truly ye yourselves ought to have guessed what was meant by this parable, by so many as I expounded to you heretofore. perceive you not that man's cleanness and uncleanness can never be known by those external things which enter into him? For whatsoever entereth in by the mouth is not conveyed into the heart, 
What soever th●● from without entereth into etc..  but into the stomach, and anon after into the belly: from thence, if there be any thing that is unclean and filthy, it is avoided out into the privy: so that to the eater every meat is clean, because nature purgeth whatsoever is here unclean, and filthy.  And he said: that which cummmeth out of a man, defileth the man. For from within even from the heart of men, proceed evil thoughts, adultery, fornication, murder, theft, covetousness, fraud, deceit, uncleaves, a wicked eye, blasphemies, pride folishnesse● all these evil things come from within, and defile a man. 
But those things that come out from the most inward parts of man, be though that both make and declare him to be unclean. The seat of the soul or mind, is in the heart, and in the soul is true cleanness and uncleanness. For this cause he is not forthwith clean whoso hath washed his hands, but whoso hath a washen, and a clean heart. Therefore all that cometh from thence doth verily declare man to be clean, or unclean. For out of the most secret corners of the heart, do issue evil thoughts, adultery, fornication, manslaughter, theft, covetousness, guile, falsehood, unchaste living, a naughty and an envious eye, railing words, pride, and foolishness. The meat which is eaten with unwashen hands, bringeth in none of all these enormites', but they springe even of the man himself, that is to say, of the heart: and when they once come out, then do they plainly declare him to be unclean in deed, whose heart is defiled with so many filthy vices. If they be kept in and hid, yet is the man nevertheless unclean, in the sight and eyes of almighty God, who thoroughly seeth the entrails and bowls of the heart. But if they fortune to come out either by words or deeds, then do they not only testify that the persons from whom they proceed are unclean, but also many times do defile other more, whiles that by the eyes, and ears, they enter and creep into the minds of the hearers and sears. Wherefore let your chief care be, to keep your heart clean, and then shall it not skill, whether you eat your meat with washen hands, or unwashen.  ¶ And from thence he rose, and went into the borders of tire and Sydon, and entered into an house, and would that no man should have known. But he could not be hid. For a certain woman (whose daughter had a foul spirit) assoon as she heard of him, came & tell at his fee●e. The woman was a Beeke, out of the nation of Syrophenicia. And she besought him that he would cast out the devil from her daughter. But jesus said unto d'ye: Let the children first be fed. For it is not meet to take the children's bread and to cast it unto whelps. She answered, & said unto him: even so lord, nevertheless the whelps also eat under the table, of the children's crumbs. And he said unto her: for this saying go thy way, the devil is gone out of thy daughter. And when she was cum home to her house, she found that the devil was departed, and her daughter lying on the bed. 
After these things were thus done, jesus signifying even by the very changing of place, how weary he was of the jewish honouring and service, which was almost altogether esteemed by thouseruation of foolish corporal ceremonies, and coarcted within the very narrow limits of jewry: signifying also how much he desired to be at large among the Gentiles (where he should be honoured in spirit, and truth) got himself thence and went into the borders of tire, and Sydon, but as a privy geste because of the envious jews, who by reason they counted the Tyrians and Sidonians for dogs, and abominable people, would not have suffered him to have translated and had away the doctrine of the gospel unto them. Wherefore being there, he used not to be conversant in open and common places, as he was wont to be among the jews, but went into a house, as though he had been desirous to keep himself secret, and unknown. Albeit he could in no wise so do. So greatly had the fame of his words, and deeds spread abroad, and stretched forth itself, even beyond the bonds and limits of jewrye, as though it had then devised to overrun the whole world. In this wise is the glory and praise gotten by leading a godly life after the gospel, best of all spread abroad, when that of it own accord it followeth him, who exchueth and shunneth the same. For a certain woman of Canaan, as this rumour was bruited, and noised abroad of jesus, came out of the coasts of her country, and anon conceiving a great confidence of him, hasted her to the place where he was: and being with much a do let into the house, fell down at his feet. This woman was not of the jewish, but of the heathen religion: not a Jewess borne, but a Syrophenisse. Here thou seest a figure of the church which anon after should be assembled and gathered together of the gentiles. The jews drove jesus out of their country: but this Syrophenisse forsook her country, and went to meet him. It is but lost labour to come to jesus, unless thou have first forsaken thine old vices being now familiar, and of household with the. Thou must flit out of thine own house, to th'intent thou mayest come unto the house where jesus abideth. This woman had a daughter at home vexed with an evil spirit, by the which daughter are understand the people given to idolatry. Wherefore she desired jesus that he would vouchsafe to deliver her from the spirit. How much perfiter was the faith of this heathen woman, then of the ruler of the synagogue? jesus because he would make the faith of this woman more apparent to all men, shaped her an answer as though he had been of a jewish mind, saying: suffer the children, first to be filled. It is not dreaming that I take the bread of the children, and cast it to dogs. For the jews do glory, and make their vaunt that they alone be the children of God, and esteem the gentiles, who are of a contrary religion to theirs, for dogs. He calleth the virtue of the gospel bread, which by the heavenly doctrine, and pure faith, healeth all diseases, and expelleth all kind of devils out of mennys souls. The woman nothing offended with this rebuke, turned his words into an argument to obtain her petition, the which he spoke (as it seemed) because to shake her of that she should make no further suyre and request unto him herein. Thou sayest very well, sayeth she, Lord. We heathen people have not disdain at the jews, that they (as children) do honourably sit at the table of their exceeding rythe father and eat their fill of the holy loaves. But yet dogs are permitted to eat the crumbs which fall down under feet from the children's table. jesus, as though he had been overcome with so great faith, patience, humbleness of mind, and constancy of the woman, answered, and said: By reason of this answer thou obteyneste that perforce, which it was not yet time for me to give the. Get the home, thy daughter is now delivered of the spirit. The woman gave credence unto his words, and so departed thence with great joy and gladness, and proved all things true, that jesus told her. For she found her daughter at rest in her bed, now clean delivered from any further vexation of the fiend. Assuredly the faith of the mother enforced jesus to heal the daughter. Assoon as the evil spirit is once put to flight, then followeth there incontinent, quiet of mind and conscience. For that ever followeth innocency & clean life. So at this day the congregation of godly folks, resorteth unto jesus, and maketh intercession for such as are no less vexed with idolatry, ambition, wrath, covetousness, and a furious desire to make war, then if they were under the thraldom of some foul spirit. The jews thought it not beseeming that they which a little before were enforced to do all mischief at the will and pleasure of devils, should so daynlye through the grace of the gospel, be received to the dignity, and fellowship of the children of God: and the cause why, was by reason they perceived not how this high pre-eminence ought not to be esteemed by consanguinity or kindred, but by ferventness, and constancy of faith, towards the Lord jesu. Christ was promised unto the children of Israel, and to the posterity or successors of Abraham: But they are the posterity of Abraham which followeth faith of Abraham. They are the children of Israel which require not heaven gates to be opened unto them for their merit's sake, but go about violently to enter in by force of an evangelic faith. For Israel is as much to say in the Hebrew tongue, as a man strong or valiant against god. For when the Gentiles (who before time were blemished with all kinds of vices, and had no good deeds at all, whereby they might make any just title or claim unto the kingdom of heaven) were by the justice of God clean excluded and shut out: then broke they in by the window of mercy, and made themselves a way in by constant faith, as it had been with some tool or weapon, violently breaking up the walls of the same kingdom. The time was not yet come that they should be openly called to the fellowship of the kingdom of heaven: but yet the Lord maketh many foresignes of their vocation, as one desirous to prevent the thing, which he chief desireth.  ¶ And he departed again from the coasts of tire and Sydon, and came unto the sea of Galilee, thorough the mids of the coasts of the ten cities. And they brought unto him, one that was deaf & had an impediment in his speech. And they prayed him to put his hand upon him. And when he had taken him aside from the people, he put his fingers into his cares, and did spit and touched his tongue, and looked up to heaven, and sighed and said unto him: Ephat●, that is to say, be opened. And straightway his ears were opened, & the string of his tongue was lewsed, & he spoke plain. And he commanded them that they should tell no man. But the more he forbade them, so much the more a great deal, they published, saying: He hath done all things well, he hath made both the deaf to hear and the dumb to speak. 
After this seed was privily, and as a man would say, by stealth, so wen amongs the Tyrians, Sydonians, and Canaanites, the Lord recoiled, and went again unto the lake of Galilee: leaving Sydon, and passing along by the country of Decapolie or ten cities, whereas before he healed a man vexed with a spirit. And when he was hither cummen, they brought him a pitiful sight, that is to weet, a man both deaf, and dumb. For he must needs be dumb, whoso is of nature deaf: But more miserable is his deafness, which lacketh meet ears to hear the word of god. He is worse dumb, who hath no tongue to confess his own filthy living and gods merche. By the hearing of faith, beginneth our salvation: and by confession of mouth, is the perfection of soul health. The jews albeit they daily heard jesus speaking, yet they hearing heard him not, because following then sample of a serpent called an Aspic, which stopeth her ears against the voice of the wise enchanter, they would give no credence unto such things as they heard. And therefore had they a tongue to backbite, and make ill report: but none at all to profess the wholesome faith of Christ. But what shall this silly poor wretch do, who hath neither tongue to desire the Lord to give him health, nor ears to hear that voice of jesus, which reysethe to life even the dead? Other that had both tongue and ears holp him. They brought him unto jesus: they besought him of his gracious goodness, to vouchsafe to lay his hand upon him. So plesethe it the most merciful lord to help sinners, even at the contemplation of other men's faith. The christian novice is brought unto jesu. He hath made an end both of ill doing, and naughty speaking: but yet hath he not learned to do well: Yet hath he not learned to confess the goodness of the gospel. For how can he so do unless jesus lay his hand upon him? Men do but labour in vain if jesus put not to his secret power and virtue. The lord could even with the bare word of his mouth, have easily healed this deaf and dumb fellow: but this form of healing was set out for our instruction. For like as the words of jesus are most commonly parables or mysteries: even so be many times his doings too. He took him by the hand & led him aside from the multitude of people. Safe is he whomsoever jesus hath taken, and severed from the ruffling of this troublous, and unquiet world. Then put he his fingers into his ears, and touched his tongue with his spittle. Now is health very near when jesus by virtue of his spirit (which is the finger of god) vouchsafeth to touch the ears of our mind, when the spettell of heavenly wisdom (which is himself) coming out of the mouth of the highest father, deigneth to touch the tongue of our soul, to th'intent that all godly things may rellise and saviour unto us. For without this humour, there is no taste: and if man's spettell be faulty, then maketh it a wrong judgement in tasting. This spettell doth not only leuse the tongue, but also open the eyes of the blind borne person, as often as it is mingled with earth, and the eyes are therewithal anointed: whereas the spettell of the Philosophers, and the Phariseis, doth rather put out the eyes altogether. As Christ did, so in manor do the teachers of the gospel. They take men and lead them away from the multitude, when they call them back from the broad way (by the which very many walk unto damnation) to the fellowship of the little flock of true Christians. They put their fingers, into their ears, when persuading them to put no trust in things transitory, they stir and exhort them to embrace the heavenly doctrine. They lay spettel upon their tongues, when they exhort men to profess the evangelic and Christian faith.  
They lay on their hands, when they give the holy ghost to them that be baptized: by whom their sins are taken away, and innocency is conferred. But the teacher doth all this in vain outwardly, except Christ work within and send down his godly virtue from heaven. jesus willing to show us as it were certain figure hereof, when he had taken the man and first put his fingers into his ears, and then spit on his tongue, he lifted up his eyes to heaven, and sighed. This sighing came not of any mistrust to cure the man, but was a passion or point if him that grievously bewailed man's calamity.  
For what thing is more iniserable and wretched than they, whose inward ears are so occupied and encumbered with worldly lusts, that they cannot hear the word of God? Whose tongue is so entangled, and inferred with naughty affections, that they savour not of heavenly things, but are altogether dumb to confess their own sinfulness, and dumb to set out the mercy of God? Therefore the sighing of jesus, putteth us in remembrance in what case we were: but his looking up into heaven, taketh away desperation showing us from whence cometh out ready succour, and also whom we ought to reckon ourselves bounden vn●o▪ that we, which had before open ears to hear detractions, ribaudry, fond tales, Pharisaical doctrine, opinions of Philosophers, and the suggestions of the devil, have now the same opened, to hear the heavenly doctrine of the gospel: and that, we which had before our tongue so infected with the spettell of the flesh, that we loathed the delicate food of the heavenly Philosophy: so tied with the devils bonds that we could neither knowledge our offences, nor serre out god's glory: do now confess how nothing is due unto us for our deserts but only hell: and how it cometh wholly of the bounteous goodness of God, that we be chosen both to the name, and also to th'inheritance of the children of God. Wherefore let the priest inlyke manor rather mourn, than rage against other men's sins: rather sorrow, than be angry. Neither let him challenge unto himself the power to give absolution: but look up to heaven, confessing, 
And said unto him: Ephata.  and testifying thereby, that all that ever is done through sacrametall rites, and ceremonies, is done by god's power alone, and not by man's. jesus said unto the man: Ephata, which word signifieth in the Hebrew tongue, be opened: And by and by of his word there ensued a virtue. For anon his ears were opened, and the band of his tongue was lewsed, and he spoke readily. They had open ears, who after the lord said unto them (come after me) forsook all that ever they had and followed him. They had a ready tongue, which after they had received the holy ghost, spoke with sundry languages the wonders of god, and answered the rulers charging them that they should not from thenceforth be so hardy, as to preach the name of jesus, on this wise: whether we ought rather to obey god then men, judge you. These things were done aside from the people. For we must not make a wicked multitude witness bearers of out first professing of the gospel, lest they have in derision, that they as yet believe not.  
Therefore jesus charged them they should tell nobody hereof, 
And ●e commanded them. etc.  not for that he would not have his miracle disclosed and known, but because the thing self doth better declare the power of god, than any publication, or setting forth of man. They all knew this deaf & dumb person. Now he heard, & had his congee at will. And so did he blaze, even when he spoke never a word of the matter, the great benefit received of jesu. Further, jesus was in this world conversant under the shape & likeness of man, because he would instruct men, and teach them what they should do. What thing soever a man doth that is excellence, and praise worthy, let him covet to have no words made thereof, to th'intent that maims glory may be utterly suppressed, and only gods glory advanced. It is jeopardy to magnify and ertoll man, but the power, and goodness of God, is evermore most worthily praised. Albeit neither is the glory and praise of man (if any be due unto him) clean suppressed: Yea oftentimes the more it is avoided, the more it followeth. But a christian teacher must be of this mind, to desire, as much as in him lieth, to be known to god alone: and in so doing, he is the more worthy to be praised to every body.  
For whoso destrethe glory and praise among men, the same in that he is so desirous thereof, deserveth to have none at all. Wherefore in that jesus for bad them which brought the dumb man unto him, to tell any body what was done, he thereby more provoked them to publish, and tell it abroad to all men. And so much the more had they his greatness, and excellency in admiration, because that he, who both was able to do, and wrought in deed such feats among them, did not only not require of them any meed or reward for his labour, but also would not somuch as take the fruition of that glory and praise, which he most worthily deserved, for so notable a miracle. But as it is the property of him who is beneficial in deed, to require no praise for his benefit: so is it again the part of a thankful person, so much the more earnestly to render hearty thanks, because the author of the benefit looketh for none at all. Therefore those fellows reported every where of jesus, saying: He hath done all things well, 
He hath done all things well. etc.  and hath restored to the deaf their hearing: and to the dumb, their tongue, and speech. This praise is agreeable to none, but to god alone. No earthly man doth all things aright. All the miracles that jesus wrought, were undoubtedly our benefits: which miracles if a man weigh and pondre after the outward appearance of corporal things, in deed there were many of them, that far passed this, wherewith he made the deaf to here, and the dumb to speak. But according to the spiritual meaning hereof, the sum of a christian man's felicity standeth in this point, that with his ears he may hear the words of the gospel, and then with his tongue, vttre, & speak what he hath learned, and given credence unto▪   

¶ The viii Chapter.  ¶ In those days when there was a very great company, and had nothing to eat, jesus called his disciples to him, and said unto them: I have compassion on the people because they have now been with me three days, and have nothing to eat, and if I send them away fasting to their own houses, they shall faint by the way. For divers of them came from far. And his disciples answered him: where should a man have bread here in the wilderness to satisfy these? And he answered them: How many loaves have ye? They said, seven. And he commanded the people to sit down on the ground: And he took the seven loaves. And when he had given thanks, he broke them and gave to his disciples to set before them. And they did set them before the people. And they had a few small fishes and when he had blessed, he commanded them also to be set before them. And they did eat and were sufrised, and they took up of the broken meat that was left, seven baskets full. And they that did eat were about four thousand. And he sent them away. 
THe Lord jesus exhorteth his disciples by diverse ensamples, to continual beneficence and well doing, the chief part whereof is to feed the ignorant people with the doctrine of the gospel. Therefore he repeateth then sample of feeding, because the thing so oft times printed in their minds, should in no case out of memory. For it fortuned on a certain season, that a great multitude of people, came unto him to wilderness, bringing with them many sick folks, pained with diverse diseases. The most gracious Lord cured all their corporal sicknesses, and fed their souls with the heavenly doctrine. And by reason he was so ready to do good, he so won the hearts of the multitude, that they could by no means be severed from him.  
And whiles their minds were wholelye fixed upon the kingdom of God, they remembered not to make provision for victuals, in somuch that when their bodies were healed, and their souls fed, they were in great danger to starve for hunger.  
Assuredly hunger is a sore thing, especially when it chanceth among a multitude. jesus minding to teach the apostles by deed self that such shall want nothing, as cleave unto him by sincere faith, said unto them: I have compassion upon this multitude. For lo, they have been with me now this three days, and have nothing to eat. If I send them away fasting as they be, it is jeopardy lest they faint, and tyar by the way, before they get home. For sum of them came a great way hence. By these words jesus provoked his disciples to attend unto the miracle, which he purposed to work. Howbeit they being yet rude, 
And his disciples answered etc.  and ignorant, had clean forgotten how that before he had fed a great numbered of people with five loaves, and two fishes: and therefore answered in this wise: Where should a man have bread here in wilderness to satisfy so great a multitude, and so houngrye withal by reason of two days fasting, although there lacked not money enough to buy it? Here thou hearest an answer of forgetfulness, and distrust.  
jesus asked them again: how many loaves have you? They looked upon their victuals, and answered, seven. Doubtless this was the true evangelic bread, not of barley, but of wheat, like as were the loaves before mentioned, wherewith the children are fed, which is not cast to dogs. Barley hath in it his proper fioure, but covered with a rough husk, or covering.  
The five books of Moses called the Pentatenche, have also in them a spiritual understanding, but the same is wrapped, and covered with dark figures. The numbered of the loaves was multiplied, but the covering was taken away, in token that grace was increased, and ceremonies diminished.  
Now whereas the disciples thought that these victuals would not have been sufficient for so great a multitude of people, jesus, that notwithstanding, commanded them all to sit down upon the ground. It is a blessed feast where the hungry multitude sitteth down at jesus commandment. That is done, whensoever the people desirous to hear god's word, cum to the temple, there to hear jesus speaking by the mouth of a good preacher. For many do come with no more devotion to the sermon, than the common sort be wont to go unto the stage, there to behold a play or interlude, of sum unghostly matter. He that will have his belie filled with the loaves of jesus, must sit down, and that upon the ground. He must come hither with quiet affections. They de●erue not to be fed with this meat, which lie all at pleasure in the beds of the Phariseis, and philosophers doctrine. O thou that art but earth, and ashes, why art thou proud? why art thou puffed up with vain glory, by reason of thy vain philosophy? why putteste thou confidence in these things, 
And he took the seven loaves etc.  wherein is no safety? Know thyself: Humble and cast down thyself unto the ground from whence thou come. Let all fleshly lusts be settled, and quiet in thee: and then shalt thou be filled with Christ's meat. All this that I speak of was doen. The whole multitude sat down upon the ground. Behold now, and mark me well what jesus doth. He took the seven loaves, and to show that all cometh of God, whatsoever conduceth unto man's salvation, he lifted up his eyes to heaven (for there dwelleth the father, of whom he commanded this bread daily to be craved) and gave him thanks: not taking upon him as of himself, the authority of this ministery, lest pure man should take aught upon him. For he might justly have taken upon him this authority, as equal with the father (albeit concerning also his divine nature whatsoever he is, or hath, he is debtor for the same, unto the father) but th'ensample that he showed, was more expedient for our instruction.  
After he had given thanks, he broke the loaves, and being broken, delivered them unto his disciples: that even as they received them, so should they set them before the people. Man's words are not pithy and effectual, except they be handled before, with Christ's hands. Thou haste eloquence: Thou haste knowledge in pilosophie: Thou haste a good wit: thou haste knowledge in holy scripture, in the laws civil, and canon: whatsoever thou haste, first deliver it unto Christ's hands: let him bless, and hallow it: let him break it: and then do thou minister the same unto the people: not as thine own, but as received and delivered of him. For there are some, which break the bread of holy scripture not as they ought to do, writhing and wresting it to the lusts of man, and not to the will and pleasure of jesu. For jesus doth so break it, that the hungry multitude may be filled, and not that the ambition, and covetousness of princes may be therewith bolstered, and maintained. Whoso teacheth the gospel for gain, or for to get glory, and praise of man, or else for any other worldly affections, the same receiveth not loaves broken of Christ. Therefore in preaching the word of God, and Christ's gospel, let us follow his disciples. As Christ commanded them, so did they set the loaves ready broken to their hands, before the multitude.  
Here some man will say: what, is there no meat? Is it only a bread feast? 
And they had a few small fishes etc.  There must not be much added unto the loaves of the gospel. There is nothing of more virtue and efficacy: nothing more sweet and pleasant in tasting then they are: And yet through the bounteous liberality of the feast maker, there are added unto the same a few small fishes. Peradventure the apostles will put hereto certain epistles, howbeit their putting to will not be much, & a very small matter or trifle, in respect of the evangelic provision. This addition was permitted for the loathsomeness of certain persons: but we must require it no more. We ought to content ourselves with the meat already prepared, lest if any would still put to of his own provision whatsoever him lustethe, it should then become the feast of men, and not of jesus Christ. For jesus did likewise hallow these little fishes, albeit they were but few, and small, and commanded them to be set down before the people, which thing if he had not done, they should not have been set before them atall. Do not h●●e complain of the frugality, and slender provision of meat: else if thou wil● permit the knacks and iunckettes of the Rhethoricians, the royal dishes of the Philosophers, and the unsavoury pottage of the Phariseis, to be served in, then shall it be jeopardy, lest the bread of the gospel saver not unto the mouth that is infected & brought out of taste with so many sorts of diverse meats. Now that we may departed with full bellies from this evangelic feast, let the teachers do as the apostles did, and likewise the people, as did that multitude. What did the apostles? As they received this meat of the lord, so did they set it down before the people▪ without any doubting, or reasoning. The multitude was also quiet, and received it without murmuring & grudging against their ministers, and took well a worth whatsoever was given them. And so in conclusion, besides that every one of them had enough, there were also seven bas●ettes filled with the meat that remained when every man had eaten his fill. 
And they that eat, etc.  Moreover the people (which a man may more marvel at) that were satisfied and filled here with, drew almost to the numbered of four thousand persons. Certes this was the largesse of god's word and the gospel. Whensoever there cometh a proud teacher furnished with no small provision and furniture, as well of liberal sciences, as of other good learning, laws, and constitutions, so that he hath in all things exceeding great skill and knowledge, crying oft that he shall not have time enough to prosecute his matter, that his audience is not receivable of so high mysteries, that he is drowned with copy of matter, and standeth in doubt where he may best begin: Do not we see it come to pass that his audience departeth away hungry? much less than remaineth there aught, when the feast is ended.  
But of this frugal, and sparing feast of jesus, there are left seven baskets full of broken meat, unspent. The abundance and plenty of the evangelic feast, standeth not in the multitude of sciences, as it were in sundry kinds of meats so many in numbered, that the sight of them will take away a man's appetite, and provoke him to loathsomeness, nor in sauces made of the mengling together of all manor of human and secular learnings, but in the virtue of the word delivered us of god, and truly ministered without any fraud, or covin. When jesus had thus fed the people, 
And he sent them away etc.,  than he sent them away. This is also somewhat, happily to departed from the feast or banquet of jesu. So are they sent away, who render him hearty thanks: who lay up his benefits in their souls, and there digest the meat which they have received: who after they be come home (their bodies being now, as it were well fed) do by good works doing, practise such things as they have learned.  ¶ Anon he entered into a ship with his disciples, and came into the parts of Dalmanutha. And the Phariseis came forth, and began to dispute with him, seeking of him a sign from heaven, tempting him. And when he had sighed in his spirit, he saith: why doth this generation seek a sign: verily I say unto you, there shall no sign be given unto this generation. And he left them, and went into the ship again. And departed over the water. 
These things so done, jesus forthwith departed thence, and hasted an other way. The herdman must never be conversant with his flock, but when it is to be helped. He hath healed the sick, taught the people, and fed those that were in jeopardy to perish for hunger. After all these benefits sti●● to tarry with them, seemeth to be a point of such a one as looketh for sum thanks or gramercies. The necessity of the multitude, whether it be bodily, or ghostly, is by all manor of means to be helped: but the nature of the people is such, that for the least good turns of all, they are wont to give most hearty thanks. It is the smallest benefit that can be, to feed and nourish the body: it is a greater to heal it, and the greatest of all to heal and feed the soul, with holy doctrine. None of them made him a king for the doctrine that he preached▪ & the diseases he cured: But for meat, they gave him a kingdom. And lest they would now have done the like again, he departed straight ways from them, 
And the pharisees came forth, etc.,  and taking with him his disciples (whom he chose because they should always accompany him) he took ship, and so came unto the coasts and borders of Dalmanutha or Magedan. And that the unbelief of the Phariseis may the oftener appear, they came likewise hither out of their country, not to be healed, but to pike quarrels. For they had envy at his miracles, and envied also the people which were helped with so many of his benefits. For this cause they began to reason the matter with him, as though the miracles which he showed, 
And began to dispute with him. etc.  had not been wrought by the heavenly power, because they were (as they said) but base, and after a common cast. Wherefore in case he would have them, being men far above the common sort, and as you would say, heavenlike fellows, to believe in him, they required him to show some sign from heaven, as Moses obtained Manna from thence: and Helye brought to pass by his prayers, that fire suddenly descended from the same place, and consumed both the burnt sacrifice, and the wood, and to be short, all the water that was in the trenches or cisterns by the altar.  
The Lord knowing right well that whatsoever he had done, they would have had a quarrel to him therefore, for if there had been any wonderful sign or token showed them from above whereas the princes of darkness do reign, they might with much more appearance of truth, have ascribed it unto Beelzebub, than those things which they saw with their eyes, heard with their ears, and handled with their hands, chief because it is a common practice among the expert in art Magic, 
And when he had sighed. etc.  to cause sudden showers, and dasshes of rain, thunder, lightning, hail, and tempest: the Lord, I say, perceiving this, sighed in his spirit, showing thereby how woeful he was for their so obstinate unbelief. And as though he had been in a fume, and chafed with anger, spoke unto himself on this wife: What a froward nation is this, which after so many miracles seen, 
verily I say unto you. etc.  yet nevertheless requireth a sign, as though she had never seen none before? Then he turned him to the Phariseis, and said: Of this one thing, I assure you: there shall no sign be now given unto this nation, the which only to tempt me, she requireth from heaven. But she shall have a sign given her that she looketh not for, from beneath. And it shall be the sign of jonas. For this jonas after he was swallowed up the space of three days, and believed to have been dead, was delivered again out of the whales belly, when no man thought it: even so the son of man after he hath been hid about three days space in the belly of the earth, shall rise up alive again, contrary to all your expectation and weening.  

And he left them. etc.  When the Phariseis understood not these words, jesus departed from them, as from desperate persons, and returned unto the ship, and so passed over the water: Thus the Lord jesus desirous of man's health, oft times changeth place, not seeking for sacrifices, whereof he had long ago his fill, but true faith. This scarcely found he in the world, but yet every where rather than among the priests, Scribes, Phariseis, and head men of the people. So ill doth the faith of the gospel agree with them, that have the world at will.  ¶ And they had forgotten to take bread with them, neither had they in the ship with them more than one loaf. And he charged them, saying: take heed, beware of the leaven of the Phariseis, and of the leaven of Herode, and they reasoned among themselves, saying: We have no bread: and jesus knew it, and saith unto them: why take ye thought because ye have no bread? perceive ye not per neither understand? have ye your ●er●es yet blinded? have ye ●yes and see not: And have ye cares and hear not? Do ye not also remember when I broke five loaves, among five thousand men? How many baskets full of broken meat took ye up? They said unto him, twelve. When I broke seven among four thousand, how many basketes of the leaving of the broken meat took ye up? They said, seven. And he said unto them: how happeneth it that ye do not understand? 
Here, as they sailed, the disciples called not to remembrance how they had forgotten to provide themselves of bread. For they had but one loaf with them in the ship. jesus perceiving how they were careless by reason of forgetfulness, and not for the faith they had in him, gave them warning thereof, and by that means caused them to be careful afresh: Albeit this their carefulness came not so much of distrust, as it did of an humane negligence, and forgetfulness.  
For having their minds wholly fixed upon the words▪ and deeds of jesus, they had no remembrance of bread: and it was expedient for us that they so oft times forgot how a great numbered of people was sufficed with five loaves, to th'intent it should the deplier be fastened in our minds how those persons shall want nothing, who with pure heart and mind, continually cleave unto Christ. That ship is sufficiently provided for, that hath in it that one loaf, which is Christ jesus. Wherefore his pleasure was to stir up this carefulness in them, because he would heal them thereof. And for this purpose, he gave them a charge saying: Look diligently that you beware of the leaven of the Phariseis, and of Herode. This word leaven (which they heard, but wist not what he meant thereby) caused them now when it was to late, to be careful, & take thought afresh, how they should make provision for victuals. Therefore they began to whisper, & say softly: we have no bread. For one thing brought another into memory. After they heard him once make mention of leaven, straightways it came to their remembrance that they had forgotten to buy themsemselues bread. Of this matter they talked softly one to another, as though they had made a fault through forgetfulness, because they bought no bread. Howbeit this forgetfulness pleaseth jesus very well, whensoever through the great desire we have of heavenly things, we forget corporal & worldly matters. They feared left they should have been checked for their negligence: but they were rebuked for their vain & superfluous carp & care. Wherefore, saith the lord, do you thus reason the matter among yourselves, being careful because you have no bread? Have you as yet, after I have instructed you with so many precepts, taught you with so many ensamples, & so oft warned you, no perseverance & understanding at all? Are your hearts yet blinded? and be you in case, that you have eyes and see not? ears, & hear not? Do you not at the least wise remember the thing which was twice done, of late before your eyes? You saw, not long ago, how five loaves broken with my hands, and dealt of you, sufficed five thousand people, in such wise that every body had his fill. And how many baskets full of broken meat did you then take up? The said, twe●ue. afterward, when seven loaves likewise sufficed four thousand persons, how many baskets filled you with the reversion, and meat that was left? They answered, seven. Then said jesus: how then chanceth it that sith you have been so oft and many ways taught, you do not perceive how this care for your food and living is superfluous: and that the monition which I gave you of the avoiding the pharisees and Herodes leaven, pertaineth nothing at all to bread, but to theschewing of their doctrine, lest you be likewise deceived as they deceive many a one. A very small piece of leaven maketh all the dough sour, or savoury. If the leaven be nought, then is all the dough marred. They make a show and semblant of godliness, notwihstanding they be very far from true godliness: and they dissent in opinions among themselves, whereas both of them do shamefully err, and be out of the way. For the Herodians do many times err by reason they be ignorant in holy scripture, believing not that the bodies shall rise again: and all is because they believe nothing, but what they see with their eyes: The Phariseis, although they have the scriptures at their finger's end, yet blinded with evil lusts and desires, do withstand true godliness. You must be chief were of their doctrine, lest both yourselves be infected therewith, and also other more hereafter, by the contagiousness of your infection. But embrace you the bread made savoury with the leaven of the Gospel, that you may likewise distribute this pure bread to other.  ¶ And he came to Bethsaida▪ and they brought a blind man unto him, and desired him to touch him, and he caught the blind ma●ue by the hand, and led him out of the town, and when he had spit in his ●yes, and put his hands upon him he asked him if he saw aught. And he looked up, and said: I see the men. For I perceive them walk as they were trees. After that, he put his hands again upon his ●yes, and made him see, & he was restored, and saw every man clearly. And he sent him home to his house, saying: neither go into the town, nor tell it to any other. 
In the mean while they arrived, and came to Bethsaida, and behold how every where is ready matter and occasion ministered to show mercy. Here in a certain street, they brought him a ●lynde man, and desired him to touch him. This blind body desired nothing himself, but intercession was made for him, by other men. No man desireth health of the Lord jesus, but such a one as he toucheth. For the first touch bringeth a man to the knowledge of himself. This man was not poor blind, or a little appaired, and decayed in sight, but as bysome as was possible to be. They that be so blind, have need to be led to jesus by other men, which by prayer may procure them theffectual touch of his holy hand. jesus, who could with a beck have healed what blind man soever him lust, restored him not by an by to his fight, because he would under a figure, show his disciples how much a do it is, ere such persons can be brought to the knowledge of the truth as of long time have continued in their errors. Such a blindness was the blindness of the paynim and Gentiles, who so many hundred years, embraced the worshipping of Idols, in stead of great godliness. Such a one also was the blindness of the jews, which could not be made to forsake the superstition received of their elders whereunto they had so many years accustomed.  
Therefore when the Bishop and preacher of God's word, shall chance to meet with such a blind man, what must he do? mark what jesus did. first he took the blind man by the hand. O blessed guide: but whither did he lead him? he lead him out of the town. That man setteth before his eyes the worst ensample or patarne that can be, whoso followeth the trace and steps of the multitude. They favour themselves to their own peril, that say thus: I do not this thing alone. Every man doth so, as well as I. I had leaver play the unwise man with the multitude, then be wise with a few. Such as are blind, are diverse ways in jeopardy, so long as they be among company. They are laughed to scorn: they are run upon: they run, and strike against other: they are thrust out of place, and have many a fall. Therefore first of all the blind man must be lead out of the place, whereas much company and resort of people is. He walketh now safely that hath such a guide. What did the Lord moreover? he spit in his eyes, and then put to his hands, and touched them. Neither were his eyes, yet opened: so great was his blindness. Then jesus asked him whether he saw aught. As he had spoken the word, 
When 〈◊〉 had spit in his eyes.  the blind man lifted up his eyes, conceiving as it were sum little hope to be restored to his sight, and said: I see men walking like trees. They that have not yet perfitly received the light of the Gospel, whatsoever they see in this world, seemeth much greater than it is in deed. They see a rich man, he seemeth a plane tree. They see an head officer or a prince: they think they see an Apple tree, or a Cypress tree.  
They see a stoic philosopher, with a great beard, or a Pharisey trimmed with broad hems and phylacteries: they believe he is a fig tree. Now if their eyes were cleansed, and things would show and appear unto them in their proper likeness, and as they be in deed, then should they perceive what manner of trifles, and vanities, such things were, as seemeth so great unto him, which is half blind. But the Lord who quencheth not the smoking flax, 
After that he put his hands again upon his eyes.  nor forsaketh him that hath but half a sight until he seperfitly, did eftsoons put his hands to the blind man's eyes, and forthwith he began to have a clearer sight, and at the length attained such perfectness thereof, that he saw all things clearly.  
Blessed is he who having the eyes of his heart lightened by Christ, seeth every thing plainly. Unto him those things seam least, which unto the world appear greatest. Unto him those things seem fowl and filthy, that make the goodliest show unto the world. Unto him those things appear greatest, which seem vile and nothing worth unto the same. Whosoever thou be that art a teacher of the Gospel, despise not the weakness of them which are new beginners in learning the philosophy and doctrine of the gospel. At the first time it is enough for them to be brought out of the town, that is to say, to have departed from their old sins. Then must the doctrine of the gospel be strait ways put forth, and preached unto them whereby their eyes may be lightened: and first of all the rudiments, and first principles of the evangelic perfection are to be taught, upon the professing whereof, such as entre into Christ's religion▪ and be novices of the same may receive the sacrament of baptism. Anon after, there must be taught them a more secret and pithy doctrine, which shall make them to see, and perceive every thing clearly. These things shall the ministers of jesus Christ do. But jesus himself will vouchsafe to touch the blind man's eyes, with an hid and secret virtue, that he may receive his sight again.  

And he sent him home to his house.  After the Lord had done this good deed, he had the man return home to his house, forbidding him to tell any body what was done. As oft as he commandeth any fac●e of his to be concealed, he teacheth the priests thereby how they ought not to seek for any praise and glory among men, if they have done any thing well, and praise worthy, in the ministration of the gospel. Again if at any time he command his fact to be published and told abroad, it is a monition for him that is healed of his sins, both to knowledge his own filthiness, and also to displace and set out the goodness of god, unto whom only he is a debtor, for that he is changed, and made a new man. Now to return into his own house, is nothing else, but after the time he hath once received grace from heaven, not to forget what he was before, & to what inconuensence he shall fall again, if he be not preserved thorough the grace and beneficial goodness of almighty God. If it chance him in his returning homeward to come into any town, that is to say, among a sinful and a wicked multitude of people, which will rather laugh Christ's religion to scorn, then believe in Christ, there ought he not undiscreetly to babble out the mysteries of our first profession.  
jesus said unto him: go unto thy house, and if thou enter into any town, tell no body. He healed one before, which was both deaf, and dumb. The same fellow heard the word of the Gospel, and spoke readily.  
Now hath he healed a blind man, who notwithstanding his sight be good and perfit, yet is he commanded to keep silence among ungodly persons & sinners, forasmuch as when he is cum home, the thing itself shall open the miracle to such as knew him blind. For there is a time when it behoveth a man to profess the mysteries of the gospel. Again there is a time when it is better to conceal the same.  ¶ And jesus went out, and his disciples, into towns that belong to the ●itle, called Caesarea Philippi. And by the way, he asked his disciples, saying unto them: whom do men say that I am▪ And they answered: some say thou art john baptist, and some say Helyas: again some say that thou art one of the numbered of the Prophets. And he said unto them▪ But whom say ye that I am? Peter answereth and sayeth unto him. Thou act very Christ. And he charged them that they ●oulde tell no man of him. And he began to teach them how that the son of man must suffer many things, and be reproved of the elders, and of the high Pristes, and Scribes, and be killed, and after three days, arise again. And he spoke that saying openly. And Peter took him aside▪ and began to chide him. But he turned about, and looked on his disciples, and rebuked Peter, saying: Go after me Satan, for thou sauer●st not the things that he of God but the things that be of men. 
Now maketh he a trial how much his disciples have profited ghostly, proving whether such things be done in them spiritually, as in other have been wrought corporally, and by dark figures. Therefore he departed from Bethsaida, & went in company with his said disciples to the little towns belonging to the city of Caesarea, surnamed Philippi. As he went by the way, he asked them what the people supposed of him. For now after so many miracles wrought, even the common sort ought to have conceived some marvelous great opinion of him. jesus was not ignorant what the common opinion was of him: but his intent and purpose was, to show us which is the true evangelic faith, that saveth the faithful: & how much it differeth from the inconstant, and variable opinion of the common people. Whom (saith he) do men say that I am? The disciples answered plainly, as they had heard. Some men (ꝙ they) suppose thou art john Baptist, who is relieved again. Other some take the to be Helye the Thesbite, whose coming was promised by Malachy the Prophet. And again other there are, who think not that thou art Helie, 
Whom do men say that I am.  but some other of the old Prophets risen again from death to life. These were the opinions of those men, who as then, had the greatest opinion of him. For being themselves but men, they could suppose nothing of him above the state & condition of man. They supposed him to be a man of great excellency, but as yet they believed not how he was Messiah, the very son of God, and saviour of the world. Yet was this a rudiment and first principle (such as it was) of the evangelic and christian profession, the mystery whereof, was not as yet to be disclosed to the common sort. For it being once discovered, no man can be saved, save he which believeth that jesus is the author and original cause of all health and salvation. The well of the evangelic salvation, is a sure belief on jesus Christ, the son of God, inspired us by the heavenly inspiration. And to wring this belief out of the Apostles, he said: The common people, as I perceive, are wavering in their faith, having no constant opinion of me, and yet have they a greater opinion of me, than such as said, I was nothing else but a Carpentours' son: then such as said I was furious and mad, & sought me out to th'intent to have bounden me with chains: 
But whom say ye that I am.  them such as said, I had the spirit of Beelzebub. But what say you, who be of household, and of familiar acquaintance with me, & have been always witnesses of all that ever I have done, and taught? whom say you that I am? Then Peter the chief professoure of the gospel, made answer in all their names, and said: Thou art that self same Messiah long ago promised of the Prophets, the son of the living God, by whom only halthe & salvation was promised unto the world. When the lord had greatly allowed this open confession of his, as inspired of God, and had given thereunto a worthy testimony of blissfulness, and pronounced it to be the foundation of the church and evangelic City, which no puissance of the devil should ever be able to shake: Then charged he them straightly, that they should in no wise discover what they knew by th'inspiration of the father, before the time were cum. It behoved that the people should await for Messiah and believe that he should shortly come: Howbeit as yet, it was not expedient to be known that jesus was Messiah. For thus was it necessary for one instruction that glory should spring of base and humble estate. The disciples of an human affection, abhorred the displeasures of their master, much desirous to have him greatly esteemed and taken for a jolly fellow of every body. But it pleased the everlasting wisdom to observe the other order. Therefore jesus began to teach them what he should suffer, before he would have his greatness and excellency known unto the world. The son of man (said he) of whom you have conceived so high an opinion, must suffer great reproach, many pains and torments, be condemned as a fellow, of the Scribes, priests, and head men of the people: and in conclusion, be put to a shameful death, as an evil doer, in somuch that among worldly men, it is not possible for any man to be counted more vile, abject and desperate than he. But for all this, there is no cause why ye should despair.  
Keep steadfastly in mind your confession, which ye have made before me. After they have persecuted me to death, I will rise and be alive again, on the third day. And where as he had now and then before, somewhat darkly monished them of the premises, at this present he spoke his mind plainly, because it appeared they could now away with such communication, sith they had given so noble a verdict and sentence of their master.  
But for all that they could not yet abide to hear any mention of his death, although they should thorough hope of his resurrection have taken comfort again. The love wherewith they embraced jesus, was great: but yet was the same a very worldly love, and an human affection. For as yet they had not received the holy Ghost, which should make perfit in them, whatsoever was unperfect. 
And Peter ●oke him ● side, etc.  Wherefore when Peter heard such fell and cruel words of condemning, tourmentinge, and slaying, he was not afeard to take jesus aside, as though he would secretly monish him of some thing which should be for his weal, and profit.  
Forsooth this is man's wisdom, which oft-times studieth to go before the wisdom of god. Yea he was bold to rebuke his lord, as though he had not been well advised for that he would die, sith he might avoid death. And albeit he believed he would be alive again on the third day, yet he thought it much better for him not to die at all, then after death to relive. This le●de attach of Peter, although it proceeded of a certain hearty love towards jesus, yet did Christ openly, and sharply reprove, to th'intent we should learn in all things obediently to follow the will of God, and not with our fond judgement, to go before his determinations. It is not man's part to take jesus aside, and rebuke him, for fear lest he do, what he hath determined to do. But we ought reverently to beseech him, that he will vouchsafe to take and lead us, whither soever it please him. Therefore because he would clea●e weed out of all their minds, this naughty affection, he first turned from Peter to his disciples, and then beholding them (whom he knew right well did not dissent in opinion from their spokesman, though he bolder, and more presumptuous than the rest, was not afeard to speak his mind) he rebuked Peter again, of whom he was rebuked before, saying: Why lettest thou me Satan? That word in the Syrian tongue, signifieth an adversary: as who say: Why dost thou that art but a disciple, assay to go before thy master? Thou that art a man, attempt to go before god? follow rather behind. This is not man's business which is now in hand. Thine affection and love is as yet a wordly affection: neither savourest thou of those things which are of god. If thou wilt be my disciple, it becometh the to follow my death, and in no wise to hinder it. And not the alone (albeit chiefly thee & the other whom I have specially choose) but also all the will profess themselves to be my disciples.  ¶ And when he had called the people unto him, with his disciples also, he said unto them: whosoever will follow me, let him forsake himself, and take up his cross, and follow me: for whosoever will save his life, shall lose it. But whosoever shall lose his life for my sake and the gospels, the same shall save it. For what shall it profit a man if he win all the world, and lose his own soul? Or what shall a man give to redeem his soul withal again? Whosoever therefore shall be ashamed of me, and of my words, in this advourteous, and sinful generation: of him also shall the son of man be ashamed when he cometh in the glory of his father, with the holy Angels. 
When jesus had thus spoken, he commanded the whole multitude to be present with his disciples, lest any should suppose that those words pertained only to these specially chosen persons. And when they were now all together, jesus spoke unto them with an audible voice, on this wise: Many there be which do follow me rather with feet, then by imitation of life. Neither do all men come to me for one cause or purpose. For some are enticed hither by the novelty and strangeness of my miracles: some with the desire of bodily health, and other some by a great desire to hear my doctrine. But whoso will be a true follower of me, if he intent to be associate with me in bliss & glory, let the same in the mean time dispose himself to be my fellow or partner, in suffering afflictions, and death. Let him utterly renye himself, reserving nothing unto himself in this world, but clean renouncing all things even to contempt of life: and finally let every man take up his cross, and follow me. Let not the disciple be ashamed to follow his teacher, nor the servant to follow his master. Neither let any intend to come to glory by any other way or mean then that, by the which he shall see me go thither before him. Whoso thinketh that he hath in himself whereby he is able to attain salvation, shall perish. And contraryly, whoso distrusting all his own aids, wholly putteth himself to my mercy, shall be saved. For it is not enough for my sake little to pass upon lands, tenements, parents, wife, and children: but life itself (for the preservation whereof man foregoeth all that ever he hath) must likewise be forsaken.  
Be ye of good comfort: that never perisheth which is given to me, no rather ye shall preserve that by losing, which you should otherwise lose in deed by evil keeping. Through faith of the gospel, to all men is given life everlasting. Therefore he that setteth more by this present life, then by the grace of the Gospel, although he seem for a time to win the same, yet doth he in very deed, lose it. For no man can here prolong his life beyond the time appointed. Albeit, to say the truth, neither in the mean time, and before his death, liveth a man in deed, except he live well and virtuously. And after this life (which to all men is very short and transitory) he shallbe condemned to everlasting death. Now, whoso for my sake, and for that he is a steadfast professor of the gospel, putteth his life in hazard of death, shall preserve it by me, which else should verily perish. Therefore, if there be nothing so dearly beloved of man in this world, but he will be content to ransom temporal life with the loss thereof, debating the matter with himself in this wise: what shall it avail me to have house, lands, goods, precious stones, wife and children preserved, if myself perish, and shall not enjoy that I am owner of▪ Though all these things be in safety, yet do they perish to me ward, if I fortune to die. For what thing can be so dearly beloved and much set by of man, that is not to be contemned for the preservation of life?  
If one would offer another as great riches and treasure as ever had Midas, and Croesus, the beauty of Absolone, the Monarchy and empire of the whole world, and finally all sorts and kinds of pleasures and therewith say: take these things, and die: would not tother by-and-by refuse this offer made him with such condition, and answer again? I love my life alone, better than all these things. Sith, I say, that every man doth wisely consider these things with himself, so oft as there is any imminent danger of bodily life, why do they not then more earenestly look upon, examine, and way the matter, whensoever it concerneth that life inestemable? Now everlasting life is proffered unto thy soul: and wilt thou not exchange therefore the short, and wretched life of the body? especially sith that every man shall another day receive his own body again, restored to a more blessed life? All men must not of necessity die for the profession of the gospel: but yet every man ought to be ready in will and mind so to do, to the intent, that if the case require, they may pass nothing upon corporal life, so that the life of the soul may be saved. Whensoever the storm of persecution ariseth, then must this cross be taken up. Albeit neither, even when all things be quiet, and persecution ceaseth, shall any man be without his cross, unless it be counted an easy thing to renounce all natural affections, with all worldly pleasures and inticementes, to cut of the inordinate lusts of the flesh, to bridle excess, to repress sensualytye and pleasure of the body, to subdue hastiness, and let pass revengement. For these things also must every man do, that will be my disciple, even at that time, when the world is most quiet, and without business. But truth it is that the world shall with all manner of engines rise against those which profess my name, and threaten them with reproach, banishment, imprisonment, torments, attayndour and death. For this is a naughty nation, and shall ever have in it more reprovable, and naughty disposed persons, then good men: among whom it shall be counted the greatest offence that may be, to profess my name. And if any man, the world being thus set, and bend against me▪ will be ashamed to confess himself to be my disciple in this ungracious, and conterfeite nation, where after short affliction followeth everlasting blysfulnes, him the son of man will requite, and be likewise ashamed to take him for his disciple, when he shall eftsoons come, not low, and contemned as he is now, but wonderful and marvelous in the royalty and glory of his father: not accompanied with a few poor disciples, but environed with innumerable companies of holy Angels.   

The ix Chapter.  ¶ And he said unto them: verily I say unto you: there be some among them that stand here, which shall not taste of death, till they have seen the kingdom of God 〈◊〉 with power. 
THey shall not be partakers of this glory, who will not now suffer the infamy of my cross. The jews looked for a marvelous kingdom of the children of Israel which they supposed should begin, assoon as Messiah was come, and therefore they could not believe that jesus was Messiah, because he came so poorly, and like an outcast of the world: and much more were they offended with the mention of his passion and death▪ They understood not how there were two cumminges of Messiah, the first which after the estimation of the world, was low and reproachful, and another full of majesty, and glory, which shallbe in the end of the world, to th'intententen● he may join unto him his whole body, delivered from all evils in the glory of the father: and throw down Satan with all his members, into the fire of hell. He would that the day of his latter coming should be uncertainne to all men: but yet would he have every man to be in a readiness against the same. Therefore forasmuch as there were some among the people which by inward imagination said thus to themselves: when shall this time of glory come which he promiseth? And peradventure many of them believed not that it should ever come at all: jesus established their wavering minds with such words as here ensue: Be ye right well assured of the thing I told you, that the son of man (whom ye now see humble and low, and very shortly shall see more abject than all other) shall appear in the father's majesty, with all his holy Angels, and chosen disciples. Neither is that time so far of. For there be some here in this company, 
There be certain among them that ●a●de here. etc.  who or ever they die, shall perceive that the kingdom of God is already come with power.  
Therefore let every man make himself ready, to th'intent he may be found worthy to be of the same kingdom. These words that the Lord spoke, the Apostles themselves as then understood not, because there was in them double understanding. For after his death, resurrection, and ascension, and after the sending down of the holy ghost from heaven, than that virtue of the corn of musterdsede, that is to say, of the evangelic doctrine, began to show and put forth itself.  ¶ And after six days, jesus taketh Peter, and james, and john, and leadeth them up into an high mountain cut of the way alone, and he was transfigured before them, and his raiment did shine, and became very white, even as snow, so white as no fuller can make upon the earth. And there appeared unto them Hely as with Moses, & they talked with jesus. And Peter answered, and said to jesus: Master here is good being for us. Let us make also three tabernacles, one for thee, and one for Moses, and one for Helyas, as, ●or he wist not what he said. For they were afraid. And there was a cloud that shadowed them, and a voice came out of the cloud, saying: This is my beloved son, hear him. And suddenly when they had looked round about, they saw no man more than jesus only with them. 
Now because the disciples should put no doubts, but he would once perform what he promised concerning the majesty of his second coming, his pleasure was to give them some taste thereof, and that before their death, so farfurthe as man's nature was able to receive or away withal. Wherefore after two days, jesus took unto him three of his twelve specially chosen disciples, as the chief and worthiest persons: unto whom his pleasure was to show this fight, because they would make no words thereof, till the time were come that they might lawfully disclose it. These were Peter, james, and john. Them only he took away with him into a very high mountain. For they must be far from all carefulness of low and earthly things, whom jesus vouchsafeth to show such a sight unto. He deigneth even in these days to give by secret inspiration, unto certain elect persons enhanced to the mountain of pure contemplation, some taste, and sight of the everlasting blissefulnes.  
The people which abide beneath in the plain, know nothing thereof, and if a man tell them, they believe not. When the Lord, and his disciples were come to the top of the mountain, first of all they fell to their prayers. For prayer is the thing which chief prepareth the eyes of the heart, and maketh them meet to behold such a sight.  
And lo, as jesus was in his prayers, the shape of his body was suddenly changed. 
And he was transfigured▪ etc.  For his face, which before seemed not to differ from the common physnamy of other, shone as bright as the sun. Then did his clothes glister with whiteness, surmounting the whiteness of the snow: such as no fuller can by any craft make the like upon cloth. Neither was jesus seen thus alone, but with him Hely, and Moses talking together. It was Moses' office to talk with God. And we read how Hely, was taken up and carried into heaven with a fiery chariot. 
And there appeared unto them Hely as with Moses.  Doubtless their communication with jesus, signifieth the agreement of the law and the Prophets. For the law shadowed and drew out Christ with mystical figures: and the prophets showed before by their prophecies, how Christ should come such a one, and like in all points as jesus came: and yet the jews would not believe. The matter whereupon they talked, was his glorious death & departing, which he should in short space after fulfil at jerusalem upon the cross, so that here the mention of death did likewise assuage that exceeding great pleasure, whereof man's mind was in no wise receivable. Peter being ravished with this unspeakable sight, 
And Peter answered etc.  and therefore not well able to rule his affects, broke their communication begun of death, saying: Master speak no more of jerusalem: Here is good being for us. Therefore let us make iii tabernacles in this place, one for thee, another for Moses, and the third for Hely.  
These words of Peter, partly proceeded of the fear of death, which was deeply soncken into his mind, & partly of the great pleasure he had in beholding of his sight, wherewith he was, as it were drunken. For like a man beside himself and ravished of his wits, he wist not what he said. So great was the fear wherewith these mortal men, not yet receivable of the divine majesty, 
And there was a cloud that shadowed them etc.  were astonished. Therefore because they should not be overcome with this passing great brightness, there arose a cloud which overshadowed them, and tempered that unsufferable light, so as they might away with it. This taste of the divine majesty, was given to their corporal eyes. There was also somewhat given unto their ears. For there sounded out of the clouds, the father's voice, being likewise full of majesty, which said: This is my most dearly beloved son, give care unto him.  
Now, how for very shame do the jews to this present day, speak against Christ, sith both Moses, and Hely, which are of greatest authority among them, bear him witness? sith the father (whom they would be seen devoutly to serve and worship) gave by his voice, 
And a voice came. etc.  the whole authority to his only begotten son. The Apostles were delighted with this glory: but let him that will come thereunto, hear jesus when he exhorteth to the imitation of his cross. O Peter, do not thou from henceforth rebuke thy Lord: do not thou go before God's determination. Thou heardest the father's voice, which said: hear him who is my dearly beloved son, as who say: hitherto you have heard Moses, & the Prophets prophesying of Christ, they have now played their parts. He is already come whom they promised. Hereafter give no ear unto such as promise things to come: but hear you him that is present, and speaketh my will and pleasure. No man shall speak truer things. Whatsoever disagreeth with his words, that utterly refuse you.  
Anon as this voice of the father was heard, all things were suddenly changed again into another shape and likeness: for when they looked reunde about them, 
And suddenly when they looked round about. etc.  like men awakened out of their sleep, they saw not one jot of all that ever they saw before, save alonely jesus, who was present with them again, having the self same shape that he was wont to have. He showed them his greatness only through a cloud, and they were not able to behold it. What would they have done, if he had showed them his very highness and majesty, even as it is in deed? Therefore jesus eftsoons humbled himself to their lownes, and forsaking the top of the mountain, came down to the rest of his disciples, and the multitude. Here remember thou that art a preacher of the gospel, how much more it becometh the to humble and abase thyself to the capacity of the weak, the which wast once like weak as they be: & if thou have any high or excellent quality in thee, the same is Christ's, and none of thine.  ¶ And as they came down from the hill, he charged them that they should tell no man those things that they had seen, till the son of man were risen from death again. And they kept that saying with them▪ and demanded one of another, what the rising from death again, should mean. And they asked him saying: why then say the Scribes that Helyas must first come? He answered, and said unto them: Helias verily when he cometh first, restoreth all things. And the son of man (as it is written of him) shall suffer many things, & be set at nought. But I say unto you that Helyas is come, and they have done unto him, whatsoever they would, as it was written of him. 
As they were coming down from the hill, or ere they camme to the multitude, the Lord jesus forbade those three to tell any body what they had seen, till after the time that the son of man were risen again from the dead. Other heretofore when they were likewise commanded to hold their peace, did so much the more blaze abroad those things which they were charged not to disclose. But these iii because they heard the father's voice saying hear him. etc. did as they were commanded, keep secret what they had se●e, insomuch that they disclosed it not to the residue of the Apostles before the time appointed. They wist not what the matter meant: but yet they supposed there was some earnest cause, why jesus would not have it published unto the people before his resurrection were known. For what other good should they have done by telling it abroad, but made themselves a laughing stock unto they faithless? Who would have believed it to have been matter in deed, that jesus had appeared in such wise, sith men should see him soon after put to so much shame and villainy, and in conclusion suffer death upon the cross? But the disciples (who durst not after they had once heard the father's voice, distrust the words of jesus) not understanding what he meant by these words ensuing: When the son of man shall rise from death. etc. fell to reasoning the matter among themselves, and supposed verily that incontinent after his resurrection, the glory of that kingdom should begin, whereof they had now taken a say: howbeit there was a certain scruple or doubt which made much against them, and that was, because his death was at hand, the which he had oft times warned them of before, promising he would relyve on the third day after the same.  
But they had learned of the prophecy of Malachy, how Hely should come before the great day of the Lord. And because they could not assoil this doubt among themselves, they moved the question to jesus: Lord say they thou hast performed thy promise: We have seen the brightness of the kingdom of God. 
And demanded one of another.  Therefore we believe that after thy resurrection, thou wilt come in semblable likeness, and such a one as thou didesst whylere appear unto our sight. But what is the cause that the scribes, taking their authority of the prophecy of Malachy, do say, that the same day shall not come, unless Hely the Thes●ite come before, to make the people in a readiness against the coming thereof, lest the Lord smite all men with cursing? Certes Hely, whom we saw with the in the mountain, is not yet come. Neither is there as yet any thing done by him. Therefore, either the kingdom of God shall not come by-and-by after thy resurrection: or else there is an other sense and meaning of the prophecy, than the Scribes do teach. Unto this question of the disciples, 
He answered & said unto them.  the Lord jesus made a doubtful answer, for that they were not as yet receivable of the whole mystery hereof.  
For abhorring those things which pertained a great deal more unto their salvation, they dreamt only upon the glory of that kingdom, whereof they had taken a taste: perceiving not how this is also the kingdom of God, when the holy ghost (the gospel being spread abroad and every where preached) subduethe all the puissance, both of this world and also of our ghostly enemy the devil. That kingdom began to appear, what time the lame walked, the blind saw, the dumb spoke, the lepers were cleansed, and the devils cast out. Now when this kingdom should come, whereof they had a little before taken a taste, the Lord would not have them to know: yet to th'intent they should more patiently take his death, whom they loved out of measure, he suffered them to dream for a while, that the brightness of the same kingdom should shortly cumme, whereof there was a say given in the mountain. Therefore he temperethe his answer so discretely, that he approveth the prophecy, and yet doth not altogether condemn the interpretation of the scribes, but only reproveth their ungodly argumentation, whereby they concluded that the kingdom of God was not yet come, because that same Hely, 
Helyas verily when he commmeth first, restoreth. etc.  which was promised long ago of the Prophet Malachy, had not as then appeared in the world. For now the spiritual kingdom of God (which thing the proud scribes and Phariseis understood not) began to come. Now was Hely after the mystical understanding already come. Therefore jesus said: both that which Malachy prophesied of Hely, and also that which the Prophets spoke before of the son of man, shall come doubtless. You read of Hely how he shall come before the great▪ and dreadful day of the Lord, to turn the hearts of the fathers, to their children, and the hearts of the children to their fathers, to th'intent that the younger sort and posterity, may perceive how that is already come and performed, which their forefathers and elders awaited for. Therefore this Hely going before, restore the all things, and amendethe whatsoever is not right, lest the Lord come to the great mischief and vengeance of all men, if he find them unprepared. 
And the son of man as it is written of him. etc.   
But like as the prophecy of Malachy speaking of Hely the forecurrour is true: even so are the prophecies of other Prophets like true, which foretell how it shall cumme to pass, that the son of man or ever he show his majesty, shall suffer many things, shallbe set at nought, be mocked, and in conclusion put to death. Yea, to say the truth, whatsoever was prophesied of Hely to cumme, is already accomplished, and fulfilled: the which thing being as yet unknown unto the Scribes and Phariseis, 
But I say unto you that Helias is cumme.  I disclose unto you my dear friends. For Hely is already cumme, who showed how the kingdom of God was present, and moved all men to be repentant for their former life. And yet, this notwithstanding, they which boast and crack upon the perfit knowledge of the prophecy, knew him not: And they which loved better their own kingdom then the kingdom of God, dealt by him, not as he deserved but as them liked. For he camme according to the prophecies of Isaiah, and Malachy, crying in wilderness how the great and terrible day of the Lord, was present, how the axe was already put to the rote of the tree, and that every man should speedily endeavour himself to avoid the vengeance of God coming. But this Hely (who openly without regard of person, rebuked every man's vices) they despised, and put to death. Neither will they more gently entreat Messiah, than they have done his forecurroure.  
Hereby jesus declared how john was Hely, not after the body, but after the similitude of spirit: who, whiles he neither spared kings, ne pharisees, was cast into prison, and beheaded. As they did by the forewalker, so will they do by his Lord: The same thing will they likewise do by those Apostles, that shall follow him. For whosoever hath sincerely preached that god's kingdom should cumme, the same hath suffered many afflictions of the ungodly. And whoso sincerely preacheth that it is already come, must needs suffer the like. With these words jesus called back his disciples from the dream of glory, to the remembrance of the storm that was to come, and hanged over their heads, that is to say, from pleasant things to necessary.  ¶ And when he came to ●is disciples, he saw much people about them, and the scribes disputing with them. And s●●ayghtwaye, all the people (when they beheld him) were amazed, and ran●e to him, and saluted him. And he asked the Scry●es, what dispute ye among them? And one of the company answered, and said: Master I have brought unto the my son, which hath a dumb spirit, and whensoever he taketh him, he teareth him, and ●e some, and gnasheth with his teeth and pineth away: And I spoke to thy disciples that they should cast him out, and they could not. 
In the mean while that they had thus commoned together, they were come into the sight of the people, at what season a great multitude, were gathered about the disciples, whom jesus left beneath in the plain. He saw also the scribes reasoning the matter, I wots not whereupon, with his disciples. Now when the people had espied jesus unlooked for on their behalf, forasmuch as he had privily conveyed himself away with a few of his disciples, they were astonied, and met him coming full and whole, and saluted him.  
jesus was not ignorant what the scribes disputed on, but yet he asked what the matter was where upon they reasoned, to th'intent that every body might know what was done. 
And 〈…〉 etc.  And when both the disciples & the scribes held their peace for very shame, the disciples for that they assayed to cast out a devil and could not bring it to pass, and the other because that in the presence of the disciples they depraved the name of jesus, as a thing vertulesse, and of no efficacy: one of that multitude who ministered the occasion of the ●●asoning, showed the whole matter even as it was, unto jesu. Master, sayeth he, I brought hither my son unto thee, who is vexed with a dumb spirit, of whom he is pitifully tormented. For whensoever the spirit, teketh him he dasheth him against the ground, and then the child foameth at the mouth, gnasheth with his teeth, and crieth out, and all this while he pineth and consumeth away, by reason he is thus vexed. Because thou wast not here I desired thy disciples that they would chase away this spirit, and deliver my son. They assayed to do it, and could not.  ¶ He answereth him, and sayeth: O faithless na●ion, how long shall I be with you? how long shall I suffer you? Bring him unto me. And they brought him unto him. And assoon as the spirit saw him, be ta●e him, and fell down on the ground walowinge and foaming. And he asketh his father, how long it is ago sense this happened him. And he saye● of a child, and oftentimes it hath cast him into the fire, & into the water, to destroy him. But if thou canst do any thing, have mercy upon us and help us. jesus said unto him if thou couldst believe. all things are possible to him that believeth. And straight way the father of the child cried with tears, saying: lord I believe, help thou my unbelief. 
When the lord heard this, to show, that feebleness of faith was the very cause why the young man was not delivered of the spirit, he making as though he had been wroth and in a fume, said: O faithless nation which yet canst not by so many miracles as I have done, be brought to belief. How long shall I living here in earth, strive with your unfaithful obstaclenesse? how long shall I bear with you? when will you come forward in those things that be of the spirit? when will you believe those things that you see not, sith you believe not the things which you see with your corporal ●yes? bring him hither to me. And they brought him unto him. That sin cleaveth fast, whereunto the sinner hath from his childhood accustomed. But after he was brought unto jesus, he was worse vexed than he was before, by reason of the conflict which arose between the spirit desirous to amend, and sensuality tolling and alluring him again, to his accustomed sinful living. For anon as the fiend saw jesus, he feeling a contrary power to his, took the young man, and sore vexed him, insomuch that being dashed against the ground, and rolled to and fro, he foamed at the mouth. This was a pitiful sight, to all the people. But it is a much more pitiful sight when the sinner possessed with grievous su●●es and of long continuance, is likewise vexed in soul. Howbeit there is no sin uncurable unto jesu.  
The Lord because the other should also know in how evil case he was, asked his father how long it was, since his son first began to be thus vexed: he answered again, of an infant. And the spirit doth not only, sayeth he, thus vex him, as thou seest, but also casteth him oftentimes headlong into the fire, and many times into the water, because to destroy him. Here thou hearest a very sore and cruel malady turned into nature: 
But if thou canst do any thing. etc.  and therefore the father feared lest it had been uncurable. For he said moreover. But if ●ou be able to do any thing have mercy on us and help us. He did well to desire the mercy of jesus, who could allege no merits: howbeit thou hearest a wavering faith, when he sayeth: But if thou be able to do any thing. etc. That faith jesus reformeth, saying: doubt thou not what I am able to do. For if thou couldst believe, there is nothing but strong and steadfast faith may obtain it. Assoon as jesus had said so, the father had better hope and comfort than he had before, and declaring the great desire of his mind with tears, and weeping, said: I believe lord, and if my belief be unperfit help thou my weakness.  ¶ When jesus saw that the people came ●unnyng together unto him, he rebuked the soul spirit, saying unto him: Thou dumb and deaf spirit, I charge the cum out of him, and enter no more into him. And the spirit (when he had cried, and rend him sore) came out of him. and he was as one that had bee● dead, in somuch that many said, he is dead. But jesus caught his hand, and lift him up, and he rose. And when he was cum in to the house, his disciples asked him secretly: why could not we cast him out? And he said unto them: this kind can come forth by nothing, but by prayer, and fasting. 
In the mean season, the people came running together on every side, to see this sight. When jesus saw they were come (for his will was to have them all to be witnesses of the miracle) then put he forth that almighty voice wherewith he calletth to life again when it pleaseth him, even the dead. He threatened the foul spirit to handle him accordingly, unless he would incontinente depart, saying: Thou deaf and dumb spirit, I charge the to get the out of the man, and that thou never from henceforth enter into him again. jesus is in a fume with the spirit because he may show mercy upon the man: giving us a lesson what we ought to do in healing of sinners. A man must so rebuke vice, that he may seem to love the soul health of the person. And because we should know that man laboureth & speaketh in vain, unless jesus speak with him by his secret virtue and power, the disciples commanded the spirit to go out, but all was in vain, because jesus was away. He is away so oft as our faith is cold and wavering, by the which faith, his will is that we obtain all things. What was done at the imperious voice of jesus? By and by the spirit went out.  
But to the intent it should appear that he went out against his will, he cried, and vexed the silly wretch very sore at his departure. For now lay he upon the ground for dead, in somuch that many said he was dead in deed. Thou seest here a figure of a penitent person, and him who turneth from great and accustomed sins, to amendment. Now hath the hatred of sin delivered him from sin: howbeit he is at the next door to desperation, whoso both knowleageth his own filthiness, & also hath god's justice in remembrance. But yet lieth he happily dead that is dead to sin. For than remaineth there nothing else, but that he begin to live again to righteousness. And this benefit giveth also our most bounteous saviour jesus without whom there is no safety. He caught the fellow by the hand, and lifted him up as he lay in this trance, and forthwith the same, who before seemed dead, recovered his former strength: and through the benefit of Christ rose up strong and lusty. But unless jesus had now given him new grace to lead a godly life, it had been to no purpose that he was delivered from the devil at the contemplation of his father's faith.  
Now heareth this deaf man, which before had his ears stopped with worldly lusts against the doctrine and word of the gospel. Now speaketh this dumb fellow, who before was tongue tied & speechless by reason of the passions, and wilful pangs of the flesh. Now is the same at rest and quiet, who before stirred with the furious rages, sumtime of sensuality, and pleasure of the body, sumtime of ambition▪ & desire of worldly advancement, others whiles of wrath, now of envy, now then of covetousness, was as it had been ravished and carried by the constraint of sum unclean and violente spirit. All these things saw the Apostles, and said near a word, for that they durst not interrupt the lord. The Scribes also held their peace being now assured by the thing self, how it was not by reason the name of jesus was uneffectual and vertulesse, that this fellow was no sooner rid of the spirit, but for the weakness of faith. And as it chanced unto this young man bodily, so chanced it to the Pharisee is spiritually. They were not healed of their sins because they believed not the word, by the only virtue whereof, they might have been healed. But when jesus was come into the house, the disciples now being with him alone, asked him what was the cause why they could not cast out the devil, sith they had afore cast out so many in his name. For they were disquieted in mind, with a certain human carefulness, lest they had unwares offended the Lord, and by that means lost the power, which he once gave them to work miracles.  
jesus who is not wont to take away again, what he hath once given, but to increase the same (yet will not he have his gifts negligently kept, and after a reckless sor●e: and now hath he sufficiently declared, in the father of him that was healed, how weakness of faith was the only impediment why the devil went not forth, the which faith was not as yet so strong in the disciples, as it ought of congruence to have been) jesus, I say, answered, that there was a certain special kind of devils, which could not otherwise be expelled, then by prayer, and fasting. For these be the two engines which are of most force against wicked spirits. For by prayer, the strength of faith is renewed and quickened, as it chanced unto the young man's father, who said Lord help my unbelief: And by fasting because it containeth a certain forbeating of all carnal pleasures, the rebellion of the flesh is subdued. He must have a clean spirit himself whoso goeth about to cast out unclean spirits of other. jesus and the three disciples, were newly returned from prayer. The rest of them kept compaynie with the multitude, and did neither fast, ne pray, and for that cause were not able enough, to cast out a devil which had so fast hold, and was so familiar. The more the trust of ourselves increaseth in us, the more the power to work miracles decreaseth: The more the power of the flesh is mortified in us, the stronger is the holy ghost by whose only power, soul spirits are expelled. We must therefore oft times pray that the strength of faith may in us be increased: we must also mortify our flesh continually, to th'intent that the spirit of jesus Christ may live in us. To be short, Christ doth now prepare his disciples against that hour when they shall be commanded to watch, and pray lest they fall into temptation. But because they took a nap after supper, the weak flesh had the upper hand.  ¶ And they departed thence, & took their journey thorough Galilee, and he would not that any man should know it. For he taught his disciples, & said unto them: the son of man shallbe delivered into the hands of men, and they shall kill him, and after that he is killed, he shall arise again the third day. But they wist not what he said, and were afraid to ask him. And he came to Capernaum▪ And when he was cum into the house, he asked them what was it that ye disputed among yourselves by the way? And they held their peace. For by the way they had reasoned amongs themselves, who should be the chiefest. And when he was set down, he called the twelve to him, and said unto them: if any desire to be first, the same shallbe last of all, and servant to all. And he took a child and set him in the mids of them. And when he had taken him in his arms, he said unto them: whosoever receiveth any such child in my name, receiveth me. And whosoever receiveth me, receiveth not me but him that s●ut me. 
These things done in manner before rehearsed, jesus being accompanied with his disciples, began to take his journey to jewrywarde, who privily, and as it were by stealth, passed through the country of Galilee, not because he feared death (which in deed he most fervently desired) but left he should have seemed to provoke the priests, and Phariseis to conspire his death before the time appointed. This outward appearance of fear showed he, because he would clean deliver his disciples from all fear, and also declare the weakness and frailty of the nature which he had taken upon him. As he went by the way, he repeated unto them the same thing which they had diverse times heard him speak of before. For he said as followeth: That must needs come to pass, which I have so oft times told you: the son of man shallbe delivered into the hands of men to be taken, condemned, mocked, scourged, and slain▪ You must make yourselves ready in mind against the coming of these things, which undoubtedly be at hand. But it is unpossible for any of you so to do, unless the same be free from all worldly affections, and be also established with the strength of the spirit. I know that the minging of death troubleth you very sore. But you must be of good comfort, and take men's hearts unto you. I will not long forsake you. For I will be alive again on the third day. The disciples were so dull, and feeble witted, that they understood not these words (not withstanding they were plainly spoken) supposing there had been sum dark mystery in them, because it came to their remembrance, how they had been sometimes before deceived with such figurative manor of speakings, as when they were commanded to beware of the Phariseis leaven. Neither could they yet conceive in mind the mystery of the cross, nor guess for what purpose he would be slain, if he would soon after his death relieve again, sith that he who can relyve when him lust, can also if it please him, not die at all.  
Therefore albeit they were greatly offended with these words, yet durst they not ask him any question, 
And wet afraid to ask him. etc.  feared with them sample of peter, who to his displeasure, questioned with the lord herein. For they heard Christ say unto him: Go after me Satan: They yet savoured of the world: for god's determination was to be reconciled to mankind (pardoned of all his offences thorough faith) by the sacrifice of an unspotted lamb. The disciples dreamt upon a certain worldly kingdom, and therefore as they travailed by the way, they fell a reasoning among themselves, who should have the prem●●nence, and upper hand in the kingdom of God, which they hoped should very shortly begin. They saw a little before, how the three disciples were preferred afore the rest in going up to the Mountain: they saw how Peter had the pre-eminence when the keys of the kingdom of heaven were delivered, and yet sum of them were his ancients, yea and besides that kin unto the Lord. 
And he came to Capernaum. etc.   
When they were cum to Capernaum, the Lord asked them apart what was the matter whereupon they reasoned secretly between themselves, as they went by the way. But they holding their peace, and ashamed to make him an answer (for they knew well that he being the author of all modesty and humbleness of mind, would disallow this their ambiciousnesse) jesus because he would clean weed out of their minds, this most damnable and naughty affection: sat him down as one that would teach sum earnest matter with authority, and commanded them all twelve to cum unto him, and then said: If any of you desire to be the first or chief man in the kingdom of heaven, the same shallbe last, and servant to all: so far wide is it, that the kingdom of heaven ought to be esteemed after this worldly kingdom. And anon, because he would the depelye● fasten this doctrine in their minds, he called unto him a little child, and set him in the mids of them. And when he had embraced him, signifying thereby how much he defied proud persons, and loved such as are humble and meek in spirit, than said he unto them: Do you see this little babe? what is more abject and vile, after the estimation of the world? yet they that are such in humbleness of mind, simplicity, and godly living, as this is in age, those do I set most store by. For reason will that I love them best, which be likest unto myself. This prerogative is not esteemed by riches, revenues, power, stateliness, and violence. For such as have these things, as they most resemble heathen princes, even so are they highliest esteemed of the same. Like as earthly kings believe that they are either honoured, or dishonoured in their great estates: so in this evangelic kingdom I think myself to be either honoured or dishonoured in such little babes, whom the world setteth nought by because of their innocency, simplicity, and humbleness of mind. If you know any to be more humble and low than I am, him count ye for the chief man in the kingdom of heaven. But if ye find none, then take you me for the very sovereign: And as every man most resembleth me in con●●mning of those things, which great men sue for in princes courts, so judge you him to be the most sovereign person. Therefore whoso receiveth one of such little babes, in my name, the same receiveth me. For it rejoiceth me to be received in those, whom I love as them that are like me. Again, whoso receiveth me being lowest of all men, after the estimation of the world, receiveth not me, but him that sent me. For as the master is honoured or dishonoured in the scholars: so is the father likewise dishonoured or honoured in the son.  
By these words, jesus took not away authority from such as be prelate's, and have the charge or oversight of the lords flock, but plucked out of the disciples minds, all desire of worldly advancement. For the lowness of this sort of little ones, is not esteemed after the quantity and strength of the body, but after the humbleness of such a mind as claimeth nothing in this world that is high, nor trusteth anywhit to his own strength, but with sincere faith hangeth upon Christ.  john answered him, saying: Master, we saw one cast out devils in thy name and he followeth not us, & we forbade him because he followeth us not. But jesus said: forbid him not. For there is no man which (if he do a miracle in my name) can lightly speak evil of me: for he that is not against us, is on our part. Whosoever shall in my name give you & cup of water to drink, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 
By occasion of these words, there arose an other doubt among the disciples, the which john proponed in this wise: Master (con he) when thou sentest us out to preach the kingdom of God, we saw a certain fellow cast out devils in thy name, and yet was the same neither of the numbered of the twelve, nor of the seventy, whom thou didst afterward chose, and send out, nor none of all the disciples, which follow us. Wherefore him, as one of an other sect, and none of thy fellowship, we forbade: but whether we did well or no, we wots not. jesus answered: Forbid ye none such as are in any wise good to spread abroad, and preach the gospel. For you must not be disdainful in receiving of those, which go about, by what endeavour soever it be, to advance the word of god. You must not consider whether he follow me as a disciple, but whether he preach my name. If he cast out devils by calling upon my name, he cannot lightly speak evil of me. And if he so do, then will the thing itself reprove him. For it shall be said unto him: how darest thou for very shame backbite that name, which thou hast proved mighty, and effectual in working of miracles? Therefore do ye not upon light occasion suppose him to work for a naughty purpose, whoso doth a godly deed. He that resisteth not the gospel, in this point furthereth it, because he aideth not them, which take part against the same. Whosoever is not against you, maketh for you. This new doctrine must beeset forth whensoever occasion serveth: but with what sincerity of mind it be promoted, it is no matter to you, so that the preacher do by any manor of means further the business which you go about. For not only they shall be rewarded for furthering of the gospel which shall cast out devils in my name, but they also who according to their ability, will put their helping hands never so little to the advancing thereof. For whoso will give you even but a cup of cold water in my name, that is to say, in respect that ye are my disciples, and do my business, be you right well assured, the same shall not lack his reward.  ¶ And whosoever shall offend one of these little ones that believe in me, it were better for him if a millstone were hanged about his neck, and he were cast into the sea. Wherefore if thy hand hinder thee, cut it of. It is better for the to enter into life, maimed, then (having two hands) to go into hell, into fire that never shallbe quenched, where their worm dieth not, and the fire goeth not our. And if thy fo●te be a hindrance to thee, cut it of. It is better for the to go hal●e into life, than (having two feet) to be cast into hell, into fire that never shallbe quenched, where their worm dieth not, and the fire goeth not out. And if thine ●ye hinder thee, pluck it out. It is better for the to go into the kingdom of God with one eye, than (having two eyes) to be cast into hell's fire, where their worm● dieth not, and the fire goeth not out. 
Again if any shall chance to let them, by whom the gospel is advanced (truly it is advanced not by those whom the world counteth great, but by little ones, simple persons, underlings, and men of no reputation) if any, I say, offend any of these little ones who have reposed their affiaunte in me, so true is it that he shall not avoid punishment, that he should be much easier punished, if there were a millstone tied unto his neck, and he cast into the sea. The princes of this world cruelly punish such, as let their deputies to put those things in execution, which they have commanded to be done. They hang them on a ieobet, and also many times quarter them, or cast them down headlong from sum high rock, or else drown them in the sea with a stone tied unto them, for coming up again: so true is it that they will not have their great men offended, whom they use as ministers of their tyranny, that is to say to oppress the people. But God will much grevouslyer punish such as will let his little ones (whom he would to have the handling of th'affairs of the heavenly kingdom for all men's salvation) that they cannot put their kings commandments in execution. For albeit they shall seem for a time so to do unpunished: yet at the leangth shall they not escape the punishment of hell. The tyrants of this world could invent no kind of death comparable to that punishment, whereby both body and soul shall seem to die with continual torments, and yet never can die. Therefore study you not how to be revenged. Do your business, and God shall punish those that will let you.  
Now if there arise any let and impediment, not of any persecutor, but on their behalf, which appear to be your friends, there ought nothing to be so dear unto you, 
Wherefore if thy hand hinder thee etc.  that the love thereof may cause you to leave of the ministration of the gospel. Admit it be thy right hand, that is to say, thy father or very near friend, whom thou canst not spare: put case it be thy right eye, that is to weet thy well-beloved wife, and sweet children: Admit it be thy foot, that is to say, thy servant, or factor, whose service thou canst not lack for thexploiture of such affairs, as thou hast to do in this world. Cut of thy hand, pluck out thine eye, chop of thy foot that hindereth thee to do the business of the gospel. If thou canst bring with the to the evangelic salvation thy father, thy mother, thy brethren, and thy sisters, do it. But if the tender affection thou bearest towards them, withdraw the from the ministration of the gospel: and again if it should so come to pass that whiles they refuse to be saved by thee, thou shouldest also perish, and be damned with them, than cast away natural affection, and let the charity of the gospel overcome the charity of man: do the same thing in peril of thy soul, that thou wouldest do in the jeopardy of thy body. If thou were at such an exigent, that thou shouldest either be slain, or else thy life be saved with the loss of thy hand, thou wouldst not stick in this case to chop of thy hand and so with the loss of one member, were it never so necessary, to redeem thy life. It were a thing more to be wished to attain salvation with thy parents, and friends by the gospel: but if that can not be brought to pass, then is it much better for the to forsake thy parents (who do not only refuse to be saved themselves, but also go about to bring thee to like confusion) and so to enter into life everlasting, as a man would say, maimed, then with thy said parents, and friends to be cast in to hell, that is to say, into fire which can never be quenched. There the worm repentance that gnaweth the conscience of the wretched creatures, dieth not. For they live only to their torment and pain. There the fire wherewith the damned souls are tormented, is never put out. There shall both thy parents and thou repent, but to late, and in vain: thou, for that thou followedst their unlawful affections to thine own damnation, and they because they would not be advertised by thee, when thou exhortedst them to salvation. Neither shall their calamity help thee, nor thy torment any thing release or diminish their pain. Moreover, the damnation of the parent that would not be saved, shall not be laid unto his charge who hastened to do the business of the gospel. Likewise after this manor cut of thy foot, considering with thyself that it is better for the to cumme halt and lame to life everlasting, then with whole feet to be thrown into hell, where neither the fire can be quenched, nor the worm dieth.  
There is nothing dearer to man then his eye, 
And if thy foot be an hindrance etc.  nothing more pleasant, than wife and children. But if thou be brought to this straight, that either thou must needs for their pleasure forsake the gospel, and be damned with them: or else forsake them, than whom (as touching worldly affection) there is nothing more dear unto thee: in this case stick not to pluck out thine eye, and cast it away: reckoning it to be much better for thee, to enter with one eye into the kingdom of heaven, where there is life eternal, then to have both thine eyes whole, and with them to be thrown into the fire of hell. Let not here the weeping, and wailing of thy wife, nor the sweet words of thy children, any whit move the. They are fools to weep because they are forsaken, sith they might have followed the if they had would. All worldly affections must be set aside, when god's commandment compelleth it so to be. All losses of corporal things ought to be counted for gains, whensoever everlasting life is to be purchased. It is no delicate and pleasant thing to profess my name. Persecutions, and worldly afflictions shall arise on every side which may withdraw you from your purpose. But such as take in hand the ministration of the gospel, must vanquish all these things. He that will be a meet ministre or preacher of the evangelic doctrine, must wholly yield himself to the will of God, to th'intent he may in no wise, neither for fear of persecution, nor by reason he is corrupted with any enticements of fleshly appetites, serve from the pure verity of god's word, and the gospel.  ¶ Every man shall be salted with fire, and every sacrifice shall be seasoned with salt. Salt is good, but if the salt be unsavoury, what shall ye season therewith? Have salt in yourselves, and have peace among yourselves, one with an other. 
For as no sacrifice after the law of Moses is lawful save alonely that which is salted either with fire or salt or else with both: even so whosoever will profess the philosophy and doctrine of the gospel, must needs be purged with fire from all worldly affections, and be also powdered with salt, that he may in no wise be corrupted with the infection or contagiousness of evil men. Worldly wisdom is vertulesse and unsavoury, and neither preserveth him that hath it from worldly corruption, nor yet is of force to preserve other. Now must the teacher of the gospel, do both: that is to say, both find the means that he be without corruption himself, and also take away the same from other. This can neither be done by the philosophers wisdom, nor by the Phariseis doctrine, but only by the virtue of the evangelic philosophy: which with the tartness of truth biteth away, and consumeth what thing soever is in man in danger of corruption. The same thing doth also that fire of the spirit of God, which likewise consumeth all carnal affections, and purgeth men's souls thereof, yea, and in manor transformeth into God, what thing soever it hath once caught, in so much that they who were before time entangled with the cares of worldly vanities, are now (the same utterly contemned) all together ravished with the lone, and desire of heavenly things. Whoso is seasoned with this salt, can by no manor of enticements be corrupted, and fall from the purity of the spirit of the gospel. He that is purged with this fire, will despise whatsoever the persecutor can threaten him withal.  
There is nothing better than fire if a man use it aright: nothing more profitable than salt. 
Salt is good. etc.  But if the fire be cold, if the salt be made unsavoury, and vertulesse, what then remaineth to season the unsavoury, and simple people with all? If they that profess the spirit of the gospel, frayed with the threatenings of men, do forsake their profession, and for fear of displeasure, feed and uphold with their flattery the folly of princes, whom their duty had been boldly to rebuke, what hope then remaineth? If such as profess the salt of the gospel, do not only not heal the corrupt affections of other with the tartness of truth, but also fall themselves for their parents and friends pleasures, and because to obtain earthly vanities, from the hope of the kingdom of heaven, and win hell, expouning and wresting the doctrine of the gospel (which is the greatest offence of all) after thaffections, and lusts of man: What then is there left to season man's folly with all? sith that both they who ought to have been the seasoners, are themselves corrupted, and the thing is also tainted, which only was left in the world to bring it at one time or an other to amendment.  

Have ye salt in yourselves.  Therefore to th'intent you may both overcome cruel persecutions, and also contemn all worldly affections for the gospels sake: and to th'intent also you may both provide for your own soul health, and bring as many as may be to salvation, let each of you have in him the salt of the gospel. Let there be peace, and mutual amity among you. Salt shall make you without corruption: and concord, strong and mighty. Whereas variances do reign, there is not the salt of the gospel. Where as the vice of ambition is, there is neither peace, nor salt. Therefore the philosophers be at contention and brawl one with an other, because they have not this salt. For this cause also the pharisees cannot agree with the Saducees, & the Herodians, because they all corrupted with naughty affections, lack the salt of the gospel. Your doctrine shall season the folly of the world, if the people perceive nothing in your affections, that is corrupted and rotten either by desire of glory, love of money, greediness of revengement, fear of death, desire of life, or to be short, by any other worldly affection: And if they also perceive that like as your life, and doctrine shall agree, so in semblable wise you will agree one with an other. Undoubtedly you shall agree, if you utterly abandoning all ambition (wherewith such persons are attached as desire to rule and play the lords in this world) do sincerely preach, and teach other, the heavenly doctrine which you have received of me.   

The ten Chapter.  ¶ And when he rose from thence, he went in to the coasts of jury, through the region, that is beyond jordan: and the people resorted unto him afresh, & as he was wont, he taught them again. And the pharisees came, and asked him: Is it lawful for a man to put away his wife? to prove him. And he answered, and said unto them: What did Moses' bid you do? and they said: Moses suffered to write a testimonial of divorcement, and to put her away. And jesus answered, and said unto them: for the hardness of your heart, he wrote this precept unto you: but at the first creation God made them, man and woman. Therefore shall a man leave his father and mother, and abide by his wife, and they twain shall be one flesh. So then are they now not twain, but one flesh. Therefore what God hath coupled together, let not man separate. And in the house, his disciples asked him again of the same matter. And he sayeth unto them: whosoever putteth away his wife, and marrieth an other breaketh wedlock, to her ward. And if a woman forsake her husband, and be married to an other, she committeth adultery. 
AFter the Lord jesus had with such lessons sufficiently prepared the minds of his disciples against the storm that was at hand, he departed out of Galilee, and went into that part of jewry which lieth beyond jordan, whereas john first taught. Now was jesus so much renowned in all places, that he could no where be hid. Therefore anon as he was cummen, the people came flocking hither in like manor as they were wont to do in other places. Neither was he at any time weary of doing all men good, of curing their bodies, of instructing their souls. There lacked not here the pharisees, every where one manor of men, and like themselves. The multitude sought for health, and were desirous to hear his doctrine: but the other desired more to take him in a trip, then to be healed: to prove him, rather than to learn. And whiles they so did, they coloured their maliciousness with a visure of holiness, and cloaked their disceitfulnesse with a pretenced desire to learn. Oh wisdom unapt to receive doctrine. They came to jesus with body, whom they were far from with mind. They put forth unto him a captious question, saying: What is thine opinion, our Master? 
Is it lawful for a man to put away his wife? etc..  Is is lofull for the husband to forsake his wife? This captious question devised they among themselves, trusting th'end would be, that answering thereunto he should be driven to grant either one inconvenience, or an other. Before, he pronounced those blessed, who gelded themselves for the kingdom of God. Therefore if he being a favourer of chastity had now given sentence that it had been leeful for a man to cast of his wife because to marry a new, as the jews used commonly to do: then should he have seemed to have taught contrary doctrines. Again if he had answered that it had been ●●no wise leeful so to do, than would they have laid against him how he had made the law of none authority, which giveth the husband liberty to put away the wife: The lord because he would take these crafty fellows in their own craftiness (for they prepared a snare for him out of the law) asked them again: what need you to ask me this question, since yourselfes do profess the knowledge of the law? What commandment hath Moses given you touching these matters? They answered: Moses suffered the husband, if there were any thing in the wife that offended him, by & by after a libel of divorcement given up, to put her away, and marry an other, if it pleased him so to do. The Phariseis did so interpret this sufferance of the law, as though those men did very well, who for every trifling cause, would be divorced from their wives, & marry again not understanding the mind of the law maker, which they might have perceived by the beginning of the book of Genesis. jesus therefore said unto them: 
And jesus answered & said. etc.  In that Moses gave you this liberty to forsake your wives, he favoured not divorcement, but suffered the husbands to do, what carnal desire and sensuality moved them unto, and would rather permit the less evil, then open a window to more grievous enormities. He would rather suffer unlawful separation, than manslaughter, poisoning, or detestable murdering of wives. For he knew the hardness of your hearts: unto the which vice, this thing was given as a remedy, lest greater mischief should have ensued. But in paradise before the nature of man was fallen to this wickedness, 
But at the first creation God made them. etc.  matrimony was not so instituted, that divorce should be made at the sensual will and pleasure of the husband: but for ever to continue between man and wife, and never to be dissolved. For at the first time god joined one to one, that is to say, man to woman: between whom he would have so great love and charity to be, that no separation might chance. For this cause, saith he, a man shall leave his father, and his mother, and stick unto his wife, and they both shall becum one flesh, so that being now conjoined in body & soul, they are no longer two persons, but one, to th'intent there may be a mutual participation of weal and woe, between them. These words plainly declare that God was not pleased with divorce, else would he disannul his first ordinance. But Moses permitting divorce besides the will of God, provided for a season for the hardness of your hearts: supposing adultery to be a smaller offence than murdering of wives. If this gentle permission of Moses do please you, know you also the cause compelling him to give you this liberty. Therefore what god himself hath so conjoined at the beginning, that it should always continue undissolved, let not man part asunder. Put away the hardness of your heart, & then shall there be no need of divorce: then shall separation of man, and wife, have no place. With such a sober, and a discrete answer jesus defended god's commandment, and yet neither condemned Moses, nor minished the praise of chastity, nor finally brought himself in danger to be taken in the pharisees snare, but rather snarled than with their own grin, who came purposely to entrap him. But after he, & his apostles were cumme into the house, and they being with him alone had asked his opinion herein, then did he more plainly condemn divorcement. Whosoever, saith he, putteth away his wife, and marrieth an other, committeth adultery to herward. Again if the wife forsake the husband, and mary an other, she committeth adultery to her former husbandward. For it is not meet for christian men to be so hard hearted, that they neither can away with their wives conditions, nor will by fair means correct them when they do amiss, but for every trifling cause conceive displeasure against them, and imagine their death, except they depart, and get them away. This is a jewish mind, which my disciples must in no wise have. The jew putteth away his wife for stench of breath, for blearnes of the eyes, or for any such like faults, whereas among christian men, there is but one cause only, which dissolveth wedlock, and that is, the breach of the faith, & promise of matrimony. For that wife which hath let an other man have the use of her body, is now no longer a wife, although she be not yet divorced: and that husband which hath let an other woman have the use of his body, is now before any separation be made, no more an husband. As fire is not fire unless it be hot, so wedlock is not wedlock except that of two be made one. There cannot be one flesh made of three, or four.  ¶ And they brought children unto him, that he should touch them. And his disciples rebuked those that brought them. But when jesus saw it, he was displeased, and saith unto them: suffer the children to come unto me, forbidden them not: for of such is the kingdom of God. verily I say unto you, whosoever doth not receive the kingdom of god as a child, he shall not enter therein. And when he had taken them up in his arms, he put his hands upon them, and blessed them. 
When he had spoken these words, there were certain persons come thither, who had brought unto him young children, to th'intent he should lay his hands upon them, and bless them. They saw how diseases were put away by virtue of his touching, and therefore believed they that the same touching should also be good and wholesome for sucking children against many such inconveniences as this weak and tender age is wont to be endangered with. The disciples supposing it not to be sitting that their Lord, for somuch as he was occupied about weightier affairs, should be wearied with such trifling matters, kept away the children that they could not approach him, and further rebuked such as brought them, as though they had disquieted him with their importunity. verily a little before he praised little babes unto them. 
Suffer the children to come unto me. etc.  Therefore when he perceived how they would not suffer the children to come unto him, because it was out of their remembrance what he had said before of such little ones, he put them unto silence, saying: Suffer ye the children to come unto me, and keep them not away from my touching. For unto such belongeth the kingdom of heaven. Those have in them an ensample of innocency and simplicity, after the patarne whereof, proud malicious persons must be forged a new, if they desire to be admitted into the kingdom of heaven. Let no man think that these are to be set nought by, for their weakness or simplicity. This one thing I assure you of: Unless a man be borne again, and all wiliness, covetousness, ambition, hatred, wrath, desire of revengement, and envy, put away, becum such a one in mind, as these are in age, he shall not be received into the kingdom of heaven. And to th'intent he might the more commend unto all men simple innocency, he took each of them in his arms, and laid his hands upon them everichone, and blessed them: teaching hereby how Bishops ought to disdain the simple unlearned people, nor any other be they never so berry underlings, or abject persons after the estimation of the world, but cherish them in every be half till they come forward to a better state of perfection. And above all things we ought to desire the Lord jesus, that he will vouchsafe to lay his holy hands upon such persons, and bless them. He will undoubtedly give unto little ones wiliness, whereby they may escape the devils snares. He will give them a tongue that god's praise may be made perfit by the mouth of infants and sucklings.  ¶ And when he was gone forth into the way, there came one running and kneeled to him: and asked him, good master what shall I do, that I may inherit eternal life? jesus said unto him, why callest thou me good? There is no man good but one which is God. Thou knowest the commandments: Break a●● matrimony: kill not: Steal not: Beat no false witness: defraud no man: honour thy father and mother. He answered and said unto him: master all these I have observed from my youth. jesus beheld him and favoured him, and said unto him: one thing thou lackest. Go thy way, sell that thou haste, and give to the poor, and thou shalt have treasure in heaven, and cum, and follow me, and take up my cross upon thy shoulders. But he was discomforted because of that saying, and went away mourning. For he had great possessions. 
Now when these things were done in the house, and he gone forth into the way, than came there unto him a certain young spryngalte, because that after childhood was commended, this age should likewise be called from good beginnings, to things of higher perfection. He fell down at his feet, and said: Good master, what shall I do to purchase me eternal life? The asking of this question, smelled somewhat of that vice, wherewith all such are attached, as stand in their own conceit.  
But gentle teachers are wont to wink at this fa●te, if it be mean and tolerable for the great hope an likelihood that is in this age to come forward. For he desireth not so much to be taught of the Lord, what he ought to do, as to be praised for the things he hath already done. And he calleth him good, 
why callest thou me good? etc.  whom he believeth to be nought else but a man, as who say, that man had any good thing of himself. Therefore jesus, as though he were offended with this arrogant name, saith unto him: why dost thou call me good? This name is far above the state and condition of man. For there is none verily good save god alone. For this cause, as he is an arrogant person, whoso taketh this name upon him: even so he that giveth the same unto man, giveth him more than it becometh him to do. With this proheme jesus discouraged the young man which in his own conceit thought himself not much unworthy to have this goodly title, or name given him: & forthwith asked him this question: knowest thou the commandments? Then to him demanding what they were, he answered, reciting these common commandments following, for keeping whereof the jews challenged the praise of goodness and justice. Thou shalt not commit adultery: thou shalt not kill: thou shalt not steal: thou shalt not bear false witness: thou shalt not beguile thy nighbour: honour thy father and thy mother. Here this young man hoping to have been greatly commended, answered again with a glad and joyful heart: Master I have ever kept all these, since I was a little child. jesus beholding his great towardness (for he cloaked not the matter: nor did not, as the Phariseis, of a naughty mind, or proud stomach stand in his own conceit) jesus, I say, signified that he was delighted, even with th'only endeavour of this age. Therefore he made semblant that this godly affection of his, albeit it was unperfit, did nevertheless highly please him, who as it were, embraced the great likelihood he espied in him to profit & come forward in the doctrine of the gospel, (for as that age seldom applieth Godly living, so ●s the study thereof right commendable in the same) teaching us hereby, how we o●g●● not in any wise over sharply to rebuke young folks, in whom we see any inclination to thevamgelikeevangelic & christian godliness: and by that means cause them to withdraw their young & tender minds from the gospel, as sum over wayward school masters are wont to do, which by reason of their cruelty & toughness, be wont to teach good wits to hate learning: but with all ientilnes to set them forward, and bring them to better things commending their diligence, but yet nevertheless showing them with all what they must endeavour themselves to attain unto. Then jesus tempered the gladness of this young man, who rejoiced overtimely, saying: That thou hast observed these things, I commend the. But perfit righteousness standeth not, as thou supposest, 
One thing thou lackest etc.  herein. Thou lackest yet one thing. Then to him marveling, & as●ing what that should be, the lord answered: return home, & make sale of all that ever thou hast▪ and deal the money which thou makest thereof, among poor folks. Thou shal● not lose such do●es, but for earthly possessions, hoard up great treasure in heaven. And being lighted of thy burden, & fire from all encumbraunces, cum & follow me. For than will I knowledge the to be a disciple of the gospel. The young man wanted many things: but jesus intended to show by touching of this one sore, how far he was as yet from the perfection of the gospel. After he had heard him say so, he went his way mourning, because he was disappointed of the praise of righteousness, which he well hoped he should have had. For he was a man of great substance, and therefore it seemed unto him a very sore thing suddenly to forego the same. Yet departed he not as one utterly to be despaired of. For he was neither wroth, nor murmured against Christ, but went his way with mourning cheer and silence. He was commended for his virtuous and godly endeavour: but that he mourneth cometh of man's frailty and weakness. For he understood not jesus words, the meaning whereof was not that a man would so much forsake his goods, as his affections. Whoso is ready and willing to leave all that he hath, if the case so require, hath forsaken all things.  ¶ And when jesus had looked round about, he said unto his disciples. How uneasy shall they that have money entre into the kingdom of god? And the disciples were astonished at his words. But jesus answereth again, and saith unto them: children how hard is it for them that trust in money to enter into the kingdom of god? It is easier for a Camel to go thoroute the ●ye of a n●●le then for the rich to enter into the kingdom of god. And they were astonied out of measure, saying between themselves: who then can be saved? jesus looked upon them, and said? with men it is unpossible, but not with God. For with god all things are possible. 
With this ensample, jesus frayed his disciples from covetousness. Therefore when the young man was gone away all sad and heavy, jesus looked round about on his disciples (for all this was done for their instruction) and said: he his gone. How much a do shall it be for them that have abundance of money, to enter into the kingdom of God▪ These words greatly amazed the disciples, who supposed that uneath any one could be found, which would suddenly lash out great riches for the kingdom of God, although themselves had forsaken a few small things of little price or value. Therefore jesus repeateth the things which he spoke before, mitigating the sharpness thereof with pleasant words, and expouning the dark saying, which they understood not. My children, sayeth he, how hard is it for them that have great substance, & trust unto it, as the common sort do, to enter into the kingdom of god? And lest this seem to sore a saying, I will yet speak much sorer words than these, but most true withal: It is easier, I say, for a camel to go thorough a needles eye, them for a rich man to enter into god's kingdom. The disciples after they had heard him say so, were much disquieted in their minds, & reasoned thus among themselves: If no man can be saved unless he enter into the kingdom of God, and if no man can enter into God's kingdom, except he have forsaken his riches: then sith we see all men so inordinately love the same, that it seemeth they will in no ease forego them: what rich man can there be saved? This carefulness of the disciples, smelled of the godly charity of their Lord (for they were desirous that as many as might possible, should entre into the kingdom of god) but as yet they understood not the nature & virtue of the christian profession, which commandeth us nothing to pass upon wife, children, parents, no nor life to, if the case so require. It is the easiest thing that may be, if a man way and ponder the thing self, to contemn and set nought by richesses: 
With me● it is unpossible. etc..  and again it is the most grievous thing of all, if we regard the manors of the people. Therefore the Lord perceiving his disciples to be careful, and heavy, by reason of the words he spoke unto them, and at the next door to desperation, recomforteth them again. But first he looketh upon them as he is wont to do, so oft as he is about to speak any notable thing, or of great importance. Why despair ye, saith he, of the salvation of rich men? The things which I require, be of much difficulty: but there are much harder things to be performed. There is nothing harder, then to set nought by life for the gospels sake. Herein you shall have me your captain. If there shall sum be found, unto whom the gospel shall be more dear than life, will you then despair, that there shallbe sum who will set less by their riches, then by the gospel▪ These things seem unpossible to humane affections: But all this is easily brought about by god's help. God requireth hard things, and such as be far above the strength and power of man: but the same putteth to his helping hand, that man may be able to accomplish his commandments. And so cometh it to pass, that man can do that by god almighty's help, which of himself he is in no case able to do. Whoso with all the heart of his body trusteth him, shallbe able to do all things by him. Therefore he that passeth not upon his goods for the kingdom of god, sustaineth no loss thereby, but hath great profit and vantage. And to know this, is a thing pertaining, not to man's wisdom, but to faith given us from heaven. For whosoever he be that with heart and mind believeth that for the goods forsaken, which hindered us from doing the business of salvation, a hundredth fold so much is given us here in this world, and in the world to come life everlasting, the same will with right good will make such an exchange.  ¶ And Peter began to say unto him: L●e, we have forsaken all, and have followed the. jesus answered, and said: verily I say unto you, there is no man that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels, but he shall receive an hundredth fold: now in this life, houses and brethren, and sisters, and mothers, and children, and lands wi●h persecutions, and in the world to come, eternal life. But many that are first, shallbe last, and the last first. And they were in the way going up to jerusalem, & jesus went before them, and they were amazed, and followed, and were afraid. 
Of these words whereby jesus brought his disciples out of despair, the same received more courage, and boldness▪ then they should have done. For now Peter by comparing himself to the young man, who departed away all heavy and mourning, began to stand much in his own conceit, saying: Lo, we have forgonne all that ever we had for thy sake, and followed the. We have done what thou while ere requiredst of the young man. To him thou promisedst treasure in heaven: what reward then ought we to hope after? If a man regard the valuation of the Apostles goods, they forsook not much, especially Peter, who was a fisher man, & with much a do gate his living, with his daily travail & labour. But unto every man, his owen proper substance is greatest. And he foregoeth very much, which so forsaketh all his goods and riches, that he hath no m●nde, neither to restore, nor to increase the same again. He that hath clean put away all affection and greedy desire of riches, the same hath forsaken, not only so much as he was worth, but also so much as he might have desired. 
The● is no man that hath forsaken house or brethren. etc.  The lord after this rule esteeming the goods forsaken of the Apostles (who with right good will did also forsake such things as were much dearer unto them, as their parents, their wives, and their kynsfolkes) answered in this wise: I tell you this for a surety: Not only you shall not be defeated of your reward, but also there shall be none who for my sake, & the love of the gospel, hath forsaken house brethren, or sisters, or father or mother, or children, or lands, but he shall receive for every of these things so forsaken, a hundredth fold so much, and that even in this present life, be the storms of persecution never so great. For much more shall increase through the charity of the gospel, than was taken away by the cruelty of persecutors. For one carnal brother or sister forsaken, he shall have so many brethren, and sisters: as fellows in professing of the gospel. The affections of the spirit be more behement, & pleasanter withal, then are affectionsaffections of nature. For one father, and mother, he shall have so many fathers, as teachers: for one house forsaken, he shall have every where a house, wheresoever thevangelic and christian charity shall reign, which doubtless maketh all things common. For a little piece of land forsaken, he shallbe partaker of all the lands which the true professors of the gospel have possession of. And if these things came not to pass, yet the loss of temporal goods shallbe sufficiently recompensed with the ghostly gifts of the soul, so that a man had a hundredth times leue● have the things received, than the things forsaken. There is no comparison between such things as be transitory, & will soon perish, although no man take them away, and the riches of the soul, which no man can give but god alone: no man can take away, but he that giveth them. And if this seem but a small gain, there shallbe added thereto the possession of eternal life in the world to come. With these sayings the lord stayed the weak minds of his disciples, lest they should either forthink that they had forsaken such things as thy forsook, or else fall again in time to come to the love of worldly riches, & going about to be enriched with vile things, wax miserable poor as touching the goods and riches of the soul. It is a naughty chance when a man falleth again from the love of the goods of the soul, to the desire of the goods of the body: from true riches, to vain and deceivable riches: from everlasting commodities, to fading and transitory. Now lest that by praising of his disciples for forsaking their goods, and mastering their affections he should have given them occasion to be careless, he spoke further a little sentence of like tenor as here ensueth: But many that now seem first, shall once be last. Neither are they to be despaired of, who be not yet able to perform what the virtue and strength of christian perfection requireth: neither ought such to trust themself, as have profited to a certain degree therein. For there are sum who have done the like as you have, and yet for all that, they shall fall again to a more mischievous covetousness. And there be sum, who at this present, cannot contemn and set nought by their goods (of the which sort that young man was one) the which in time to cum shall excel such as appeared to have forsaken all the world. Finally it shallbe found that those were poorest of all, who after the judgement of the world, seemed richest: and contrarily such as appeared to contemn all worldly things were most greedy and desirous thereof. For this praise and commendation standeth not in things, but in affections. He is the poorer man of both, who possesseth such goods as fortune hath lente him, as though he had them not, ready to depart therewith, so oft as his neighbour is to be helped, not rejoicing over much if any increase be, nor pining away for sorrow, if any thing be taken from him: then he that setteth great store by that little he hath, and never maketh an end to augment and increase the same. Hereby he seemed to mean judas, who albeit that he forsook all that ever he had, as the other did, and followed jesus, yet afterward was he perceived to be a more naughty covetous wretch, than those, which after the judgement of the world be richest.  

And they were in the way going up to jerusalem.  With such words jesus framed the minds of his disciples, by little and little against the most grievous storm of all that was at hand, the mention whereof they utterly abhorred. For now began he to go up to jerusalem the which name the disciples hated, because they had heard say, how their master should there suffer much shame, and villainy. In other places of the gospel it is oft times mentioned, how they went before, as when being hungry they plucked the ears of corn. In this viage they could not so do. For it is a painful journey to go up to jerusalem. It is for them that be of valiant courage, and strong in spirit, and such in whom this world hath nought that is his. Therefore jesus now goeth before, and the disciples follow after all heavy, and murmuring against him, because he would willingly put himself in manifest danger of life. They both marveled what mind he had so to do, and also feared their own parts, lest he would bring them into like danger. Such disciples, so gross, and weak withal suffered jesus: and doth it grieve us sith we be weak ourselves, to bear with the dullness of the weak? They gaped after a kingdom, they desired to be partakers of glory, and reasoned who should have the chief place or pre-eminence: but they utterly abhorred that thing which was most necessary for their salvation.  ¶ And jesus took the xii again, and began to tell them what things should happen unto him. Behold we go up to jerusalem, and the son of man shall be delivered unto the high priests: and unto the Scribes, and they shall condemn him to death, and shall deliver him to the Gentiles, and they shall mock him, and scourge him, spit upon him, and kill him. And the thiede day he shall rise again. 
jesus therefore to give us an ensample how we ought in instructing of our neighbour, to teach him rather necessary things then delectable, rather wholesome things, then pleasant: After he had called unto him the xii whom his will was should not only be witnesses▪ but also in some points partakers with him of this storm: jesus, I say, printed in their minds what he had first covertly, and anon after plainly foreshowed unto them, saying: Lo, the time is now cum, that I have so oft told you of: We go up to Jerusalem, to th'intent you may perceive that I willingly, 
Behold we &c.  and wittingly, will suffer what torments, and passion soever I shall be put unto. For I must not fly, sith the time appointed of god is present: this sacrifice shallbe made at jerusalem, because that place is appointed thereunto. And the son of man shall be delivered into the hands of the chief priests, Scribes, Phariseis, and elders of the people. They shall condemn him as a fellow, and a wicked person, and at the length, after they have accused him of diverse crimes, judge him to death. And then incontinent shall they deliver him as a notorious misdoer, to the heathen people, that they may mock him, and spit upon him. To be short, he shallbe scourged, and slain: but on the third day he shall arise again from death to life. It is needful for you to know, & remember these things, specially for two causes: partly lest ye think that the same being altogether wrought according to God's determination, be done by hazard of fortune, unknowing to me, or against my will: partly lest this storm when it is cumme, trouble you out of measure, as men that thought nothing thereon. For it is not meet you should take it grievously, that I will willingly suffer for your cause, according as my father hath determined I shall do: neither is it convenient that you should be dismayed, as at a thing which hath chanced unlooked for, sith I have so oft times warned you hereof before.  ¶ And james, and john the sons of zebedee, came unto him, saying: Master, we would that thou shouldest do for us whatsoever we desire. He said unto them: What would ye that I should do for you? They said unto him, Great unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. But jesus said unto them: ye w●● not what ye ask. Can ye drink of the cup that I drink of▪ and be baptized with the baptism that I am baptized with? And they said unto him: That we can. jesus said unto them: ye shall in deed drink of the cup that I drink of, and with the baptism that I am baptized withal, shall ye be baptized in. But to sit on my right hand and on my left hand, is not rain to give, but it shall happen unto them, for whom it is prepared. 
Now when the Apostles were all in their dumps, and like men amazed by reason of these words, and durst not now counsel him to the contrary: two of them, that it is to weet, john, and james the sons of zebedee, came unto him alone. These ii after they heard him speak of his resurrection, conceived good hope, 
They sa●●● unto him. etc.  that that same kingdom which he had so oft times promised to cumme, should very shortly begin. For as yet they had not clean cast out of their minds the desire of worldly aduaunceme●t. For they set their mother a work, & by her desired him to have sum pre-eminence & sovereign dignity given them in the same kingdom: but or ever, they uttered their mind, they did what they could to get a faithful promise of him before hand to have their request granted, because it should not then be lawful for him to deny it them. The Lord making as though he would deny them nothing whatsoever they demanded, bade them tell on hardly what great thing it was that they sued for. For it seemed that they would desire some weighty thing, or high promotion. Lord, say they, our petition and suit is, to have this honourable preferment in thy kingdom, that we may sit next thee, the one of us on thy ryghthand, and the other on thy left. jesus by asking them a question, plainly bewrayed their ignorance and rudeness. For as yet they dreamt upon a certain corporal kingdom: as yet their minds were upon the primacy. Howbeit it was then no time to rebuke them for their gross imagination: but yet bringeth he then again to the remembrance of death, the which they so much abhorred. Because, sayeth he, ye perceive not what manner a thing the kingdom of God is, therefore ye wo●te not what ye desire. You seek after vainglory, and consider not by what means the true glory of my kingdom is attained. I will open you the way, and if the same do like you, then trust ye verily to have the glory that you desire, save alonely that it shall be a true glory, and not such a one as you dream upon, and imagine it to be. Can you drink of the cup I now make myself ready to drink of?  
Can ye be baptized with the baptism that I shall ere it be long be baptized withal? 
Can ye drink of the cup▪ etc.  They of a greedy desire to have their petition granted, as they foolishly desired this pre-eminence, even so did they rashly promise for their behalf, and say they could: notwithstanding as yet they knew not themselves prighte. Neither did the most gracious Lord rebuke them for this their great folly, forasmuch as the time was not yet come, that they should be receivable of these mysteries. As yet whatsoever they heard, they heard it as it were in a dream: and yet did he with nevertheless diligence teach, & instruct them, ever attempering his words to their weakness, because they being afterwards, as a man would say, wakened out of their sleep, and manifestly perceiving the truth by the holy ghost, should with more entire affection love their Lord, who being such a one as he was, would so gently bear with such manner of disciples: & also because they being once grown to more perfection, should again follow his ientlenes in bearing with the weakness of their even christian, whom they should happen to instruct, having always in their remembrance, how ignorant, how forgetful, and how dull they also themselves sometime were. This was an ambitious saying: Let us sit next the in thy kingdom. It was unadvisedly spoken when they said: we can do it. For it was spoken of them, who would soon after deny their Lord & master for fear. But such error as springeth not of malice or obstinate evylues, but of simplicity, must either be rured, or else borne withal for a season. Therefore jesus answered: Truly ye shall drink of my cup, & shall be baptized with the baptism that I am baptized with: but in time to cum. For as yet ye are not able to do the thing, which ye believe ye can do. Therefore prepare your minds hereunto: but leave all the judgement of your reward to god the father. Let your only endevoyr be to counterfeit me, & follow my trace. He hath for every man his peculiar rewards already prepared, and will distribute the same as it shall please him. For this matter is not so ordered in the kingdom of heaven, as it is in princes courts, whereas he is not always chief in dignity, which deserveth so to be: but he whom the prince or king chief favoureth. sometimes he favoureth the naughtyest person of all. But with my father there is no regard of person. Neither is it your part to regard the measure or multitude of your merits and deservings, sith you are able to do nothing of yourselves: nor to consider how far ye pass other. You must only do your endevoyr according to the power that God hath given you, to follow me. Ye shall not be defeated of your reward, although you think not thereon at all. For he that fighteth for the rewards sake, and would not else fight unless he thought he should be rewarded for his labour, clean disappointeth himself of the reward. Let no man be his own judge, but do what he can: and then remit the whole judgement unto god.  ¶ And when the ten heard it, they began to disdain at james & john. But jesus, whe● he had called them to him, said unto them: ye know that they which are seen to bear rule among the people, reign as lords over them. And they that be great among them, exercise authority upon them: nevertheless so shall it not be among you. But whosoever of you will be great among you, shall be your minister. And whosoever of you will be chief, shall be servant of all. For the son of man also ●ame not to be ministered unto, but to minister, and to give his life for the redemption at many. 
And lo, how one evil sprang of another. The simplicity of these two disciples, bewrayed a greater rudeness and ignorance of the rest. For after it was cum to the others knowledge what the two brethren, although their request was not granted them, had desired of the Lord, they all in manner disdaining hereat, were angry with them and in their top, because not regarding their simpleness and mean estate, they presumed to desire the first or chief place which was rather due unto them. There was none of them all but hoped he should have had that preferment himself, according as each of them favoured his own gifts, and deserts. Doubtless these are the very affections of such persons, as lead their lives in princes courts. Every man there highly esteemeth himself: every man warraunteth himself the most honourable advancements, and hath great heart burning and disdain at others preferment save that the ambition of courtiers is spiced with malice, where as the disciples ambition was nothing else but mere ignorance and simplicity. And whiles they strove thus for the pre-eminence and primacy, they had clean forgotten the words that jesus had spoken of the least, and greatest in the kingdom of heaven, and of the imitation and following of the little one. If any man ask the question why the Lord suffered so great ignorance so long while to continue in his disciples, by whose ministry he purposed to have the doctrine of the gospel preached, & taught throughout all the whole world: truly, the chief cause was, because he would by little and little clean weed out of their minds, this and such other naughty affections, and therefore doth he suffer them so oft to fall again into the same affection, that is to say, into ambition or desire of dominion & preferment: even as if a man be soon delivered of an ague he soon forgetteth both his disease and also the benefit of the physician, that cured him: Again if he oft times recidiving, and falling into the same disease again, be at the length with much a do rid & healed thereof, them doth he the more hate his disease, and also the more knowledge the benefit of his healing, and shall better know how to cure other that are likewise diseased. 
But jesus when he had called them etc.  Therefore jesus perceiving that the fond petition of the two, and the disdainful wrath of the other, issued both out of one well, called them all unto him, because he would ministre physic unto them all with one medicine. As oft, saith he, as ye hear me speak of the kingdom of heaven (which verily is a spiritual kingdom & differeth no less from this worldly kingdom, than the earth differeth from heaven) do not you by vain and fantastical imagination, fain such a likeness & an appearance of things, as you see here in earthly kingdoms. For ye know that those which seem to be ●hiefe rulers among the heathen people of his world, play the lords over such as be under their obeisance, and subjection. And they which are great men among the heathen do exercise their power and authority over them, that they have rule and governance of. Beware there be no such thing among you. Here a desire to help the neighbour, maketh a man greater, and not the desire of worldly preferment. Therefore as I have also taught you before time, whoso desireth to be great in very deed among you, let the same be your minister: let him, I say, not exalt himself to bear rule, but humble himself to do all men good. 
For the son of man also came not. etc.  And whosoever will be chief among you, let the same be the servant of all the rest: let him not challenge any sovereignty or pre-eminence, but serve to th'end he may do all men good: not seeking hereby his own honour, but referring all the whole praise and glory unto God, whom he serveth in his membres. Let it not grieve you to counterfeit the ensample which you see plainly expressed in me. For the son of man came into the world, not to rule, nor to lay the yoke of bondage upon other men's necks, but to be a minister for every man's salvation: and not only to serve for all men's wealth & commodity, but also to give and bestow himself for the enfranchising of bondmen, to this end, that by the death and loss of one, a great many should be saved. Of a truth this is the very Euangelyke and Christian sovereignty, which whoso will desire, let him desire it as I do, and look for a reward, not such a one as he appointeth unto himself, but such as it shall please the father to give him: like as I without condition obey my father's commandments even to the cross, wholly referring the reward of mine obedience unto his will, and godly arbitrement. It shallbe a great shame for you to desire dignity as you see worldly princes do, and to seek for a reward of the father of heaven. Either desire you the kingdom of heaven, and look after an heavenly reward: or else if you desire this worldly kingdom, then require ye not the reward of the kingdom of heaven.  
With such lessons and monitions they were before hand instructed and taught, who went with Christ to jerusalem. For the clever that every man is from all affections, the better appointed is he to go to the battle of the cross.  ¶ And they came to Hierico. And as he went out of the city of Hierico with his disciples, and a great numbered of people, blind Bartymeus the son of Timeus, sat by the high way side begging. And when he heard that it was jesus of Nazareth, he began ●o cry, and say: jesus thou son of David, have mercy on me. And many rebuked him that he should hold his pear. But he cried the more a great deal: thou son of David have mercy on me. And jesus stood still, and commanded him to be called: And they called the blind, saying unto him: Be of good comfort, rise, he calleth the. And be threw away his cloak, and rose & came to jesus. And jesus answered, and said unto him what wilt thou that I do unto thee? The blind said unto him: master, that I might see. jesus said unto him: go thy way thy faith hath saved thee, and immediately he received his sight, and followed jesus in the way. 
Now were they come to the City of Hierico which is not far from jerusalem. Hierico in the Syrian tongue signifieth the Moon. By the Moon is figured this present life, which is nothing else but the common course of the world, where some be borne and some die: some be sick and some be whole: some grow toward man's state, and some draw in age: sometimes chanceth glad things, and sometimes heavy. For our cause jesus came down from that heavenly tranquillity, yet will he not tarry here, but hasteth to jerusalem, being very desirous of man's salvation. And hitherto his disciples, and with them a great multitude of people, followed him. Mark well how jesus is every where as he is called. Either he teacheth, or healeth, or else restoreth to life again. What his death should cause through the belief of the gospel that was preached, he showed now plainly by a corporal figure. Mankind was blind through ignorance of the truth, & poor and beggarly for lack of all virtues. Unless jesus had passed by us, there had been no hope of light.  
For a certain blind beggar well known of the people, called Bartymeus, the son of one Timeus, 
Blind Bartymeus the son of Tymeus.  sat by the high ways side, who when he perceived him to come, began to cry, and say: jesus the son of David have mercy upon me. first the bruit, or preaching of the Gospel, showeth us that jesus passeth by: then the great confidence which we straightways conceive of him, will not suffer us to hold our peace when he goeth by. For the sinner knowledging and confessing his wretched living, crieth upon the merciful saviour, and desireth him to take mercy and compassion upon him. He is at the next door to light, whoso knowleageth his own great blindness. To say, Lord have mercy upon me, is not a saying of the Phariseis, who thought themselves to be men of a perfit sight, but an evangelic and a christian saying. Neither use the Phariseis to say: O thou son of David. For they say: is not this the carpenters son? That blind man saw a great-deale more in the dark, than the jews do at this present day, which boast & brag upon the knowledge of the law, & profess themselves to be guides of the blind. But the multitude of people is an impediment and hindrance to the silly wretch, thus crying and calling for mercy. For what other thing can they do but disturb and trouble? His conscience also crieth out against him, not with one voice, but with as many as are the offences that he knoweth himself guilty of, saying: what hast thou to do with jesus, which art defiled with so many sins? The law crieth and barketh against him saying: thou criest in vain: God is just: look after punishment for thine offences. The rulers of the synagogue cry out against him, commanding that no man preach, no nor be so hardy as once to name this name jesus, saying: there is no health and salvation in jesus, but in Moses. To be short, the same thing do the Philosophers and heathen princes. But that a man may know a very evangelic and christian faith in this blind man, he gave not over when the people thus cried against him, insomuch that being rebuked, and commanded to hold his peace, he cried louder than he did before, saying: Thou son of David have mercy upon me. The people were offended with his crying: jesus alone was nothing offended herewith, but stood still, and commanded him to be called unto him. He heard him cry as he, passed by: but he made as though he had not heard him. This came not of any dangerousness on jesus behalf: but was the act of him, who went about to wring out of the man a notable faith, for the ensample of other: and his pleasure was to teach all men by this blind man, how & by what means light may be extorted or gotten perforce of jesu. The first hope to obtain light, is to have jesus to stand still at our crying: The second, to be called unto him, either by the teachers of the gospel, or else by the secret inspirations of the holy ghost. For the blind man could not go unto him, unless he had been led and guided by holy scripture, which we ought in no wise to despise, although it be ministered by man. The Apostles, and preachers of the gospel, do happily call a blind man, when they call him at the commandment of jesu. But now adays they call without his commandment, not unto him, but to the aids of humane Philosophy, or Heathen learning, to th'observation of Moses law, & to the commodities & pleasures of this present life. Assuredly these ●allers make the blind, more blind than he was before. But the Apostles obeying their masters commandment, 
And they called the blind, saying.  called this man unto jesus, and so true is it, that they did not cry, & brabble against him, as the people did, that they put him (having good hope already) in more hope and comfort, saying: Be of good cheer, arise, jesus calleth thee. The blind man conceived so great hope herewith, that he cast away his cloak which defended him against the cold weather, and skipped out of the place where he sat, and ran to jesus. Here will I stay the a little while, good reader, because thou mayest mark the great readiness of mind, 
And threw away his cloak.  and fervent courage of this blind beggar. How oft art thou called unto jesus? & dost neither cast away thy cloak or mantel, nor skip out of thy den of misery, nor run unto him the calleth thee, but turnest thy back, but ling'rest from day to day, but castest doubts, but ●●dest cavillations and feigned excuses, but waxest luskyshe in thy filth, and darkness, & hadst rather ask an alms of the world in a foul beggarly cloak then receive light of jesus, wherein is contained the sum of all felicity? What a goodly and fair vesture is the garment of innocency, and clean life? What a foul mantel hath he that is clothed with lechery, with covetousness, with excess and ambition? How vile and wretched a beggar is he, who for a small and corporal commodity croucheth and kneeleth unto this world? How miserably blind is he, that neither knoweth himself, nor almighty God his maker? As oft as thou art called from this miserable wretchedness unto jesus, either when thou readest the gospel, or hearest the same preached, or else when thou art drawn by a certain secret inspiration of the holy ghost, why dost thou not then (all things laid apart, that are wont to let and hinder a man to attain so great felicity) leap up unto the hope of a better life? Why runnest thou not with most sure faith unto jesus, which only is able to give the light, and will give it to all men? jesus cometh unto thee: he calleth thee: and dost thou again for thy part grudge to meet him? Thou pynest and wyddrest away even till thy dying day in thy darkness: but thou shalt not ever have jesus passing by the. Certes after death he calleth no man to salvation, but to judgement. When he passeth by here in this world, he heareth him that crieth, have mercy upon me: here he standeth still, here he calleth, here he giveth light. This beggar hath made the ashamed of thy slothfulness, unto whom the Lord, when he was cummen unto him said. What aileth the to cry? what wilt thou have me to do unto thee? what▪ knew not jesus why he cried? knew not he what he should do? That is not so: but all this was done for our custruction. Many believed that this blind man looked for an alms of the lord, because he was a beggar. For so now a days many cry unto jesus: Lord have mercy upon me. And being demanded what they sue for, what they desire to have, one saith, grant that I may be rich: an other, that I may get an office: this man, that I may have a wife with a good dowry: an other give me bodily strength: give me long life: or grant that I may be avenged on my enemy. 
The blind said unto him. etc.  But these things jesus many times taketh away from his friends, because it so behoveth for their salvation. The evangelic beggar desired none of all these things. For he knew right well what ought to be desired of jesu. Therefore let us both hear and follow him: Rabbone sayeth he, (that is as much to say, as my master) make me to see. For being careless for all other things, he desired nothing else but light, whereby he might see God and his son jesus, whom to know is everlasting life. For in scripture to know God, is nothing else but to see God. O very evangelic and christian prayer, How few words hath it? but how great faith? Doubtless this is that short prayer which pierceth the heavens. Therefore, jesus answered: Go thy way, thy faith hath purchased the health. He is not by-and-by a man undone, and cast away, which seeth not a whit with bodelyiyes: but whoso seeth nothing at all with the eyes of his soul, the same cannot, be saved. To have recovered these eyes, is life everlasting. Hear this saying thou pharisaical fellow whosoever thou be, that sayest: I ascribe my safety to mine oft fastings, to my long prayers, to mine almsdeeds and my sacrifices: and for that cause thou criest not with the beggar, have mercy on me: but sayest, give me the reward due unto my deservings. Now jesus doth contrarily ascribe salvation unto faith, and not unto works.  
The blind man straight ways recovered his sight, not because he deserved it, but for that he believed. And being commanded to go his way, he followed jesus. Light is given the freely: thy blindness is taken away for nought. Afterward thou art left to thine own arbitrement whether thou wilt use the gift of god aright or no. Thou art not compelled to follow: thou hast only power given the to see jesus: go now whither thou wilt, but at thine own adventure. What did that blessed blind man? Heretourned not back again to his beggarly cloak, or mantle: he returned not to his old beggery, but forgot all these things, and followed jesus in the way. It availeth but little to have known jesus, unless thou do thy devoir to follow him whom thou seest. jesus goeth strait to the cross, hither must thou follow him, after thou hast once recovered thy sight a gain. As long as thou art blind, thou mayest cry: jesus have mercy upon me: but thou canst not follow him this way, before thine eye sight be restored. For who would follow him that willingly giveth his soul to death, unless he saw by faith, that worldly reproach were the way to everlasting glory: that bodily torments, and afflictions, were the way to everlasting joys: that death were the way to life eternal. These things the quick syghted of this world, see not perfitly, who do not only with all their iyen look after rule, riches, honours, pleasures, and long life: but also endeavour themselves to get the same by unleeful means, as by counselling before with Astronomiers, Soothsayers, Enchanters, or Necromanciers. These things, I say, they only see which believe the doctrine of the gospel, and have sure trust that they shall receive and enjoy the reward promised in the same.   

The xi Chapter.  ¶ And when they came nigh to jerusalem unto ●ethphage, and Bethany, besides mount Oliuete, he sendeth forth two of his disciples, and saith unto them: Go your way into the town that is over against you, and assoon as ye he entered into it, ye shall find a Colt bound, whereon never man sat, lewse him, and bring him hither. And if any man say unto you, why do ye so? say ye, that the lord hath need of him, and straight way he will send him hither. And they went their way, and found the Colt tied by the door without in a place where two ways met. And they lewsed him. And divers of them that stood there, said unto them, what do ye lewsing the Colt? And they said unto them even as jesus had commanded. And they let them go. And they brought the Colt to jesus, and cast their garments on him. And he sat upon him. And many spread their garments in the way, other cut down branches of the trees and strawed them in the way. And they that went before, and they that followed, cried saying: Hosanna. Blessed is he that cometh in the name of the lord. Blessed be the kingdom, that cometh in the name of him, that is Lord of our father David: Hosanna in the highest. 
THat thing was not yet wrought in the minds of the disciples, which jesus expressed and set out by a figure, in the blind man. They yet saw not perfectly with their inward eyes, how happy is the death of those that follow Christ's death. They yet dreamt upon this worldly kingdom. The lord therefore, because he would the better fasten this in their minds, how such as will follow him, aught in no wise to desire the kingdom of this world, showed them a spectacle, whereby he derided and laughed to shorn all worldly pomp & glory, as a thing that lasteth but for a season, and soon shall perish: yet by the same he plainly declared, that he could have commanded whomsoever he would, to do what it had pleased him, save that his will and pleasure was rather to obey the will of the heavenly father. Finally he would have all men to know how he was the self-same person, whom the jews awaited for to cumme so many hundred years before, (according to the prophecies and foresayings of the Prophets) for the salvation of the whole world. When therefore he approached, and was nigh unto Jerusalem (for he was by Bethphage, and Bethany, which are two little towns in the mountain called mount Oliuete, from whence a man might have seen jerusalem) he sent out from thence two of his disciples, giving them in commandment to do as followeth: Go ye, saith he, into that town which you see yondre directly against you, and by and by as ye be entered in, you shall find an Ass' foal tied at the gate, 
Go your way into the town. etc.  the which is not yet broken: and whereupon no man hath ridden unto this day: leuse it, and bring it hither unto me. And if any man ask you the question why you untie it, say again: the lord hath need of this, and strait ways he shall send it hither to me. The disciples went their way as they were bidden, and so came, and found an Ass' foal tied before the gate, in a place whereas two ways met, and leused it. In the mean while some of those that stood by, when they saw strange meant untie the foal, said unto them: Sirs what mean you? Why untie you the foal? The disciples made no other answer, than the lord commanded them to make, saying: the Lord hath need hereof. The other notwithstanding it was unknown unto them whom they called their Lord, did yet let the foal go without any further questioning, or reasoning the matter with them. The disciples after they had untied it, brought it unto jesus. Here I would have the earnestly monished, good reader, that not only the words which jesus Christ spoke, but also whatsoever he did all his life long, was not done at all adventures, but by the counsel and wisdom of god, for man's erudition. For there is nothing that hath not in it, 
And they brought the Coalte to jesus.  either an ensample set out to th'intent to move and stir us to virtue, and godly living, or a representation of the old prophecies, or a fulfilling of the figures, wherewith the law did as it had been, with certain dark mysteries or riddles, signify Christ: or else a signification of things that afterwards should happen and come to pass. And whereas the mystical sense of every thing is diligently to be searched out, yet the more he approached unto the time of his death, when the business of our salvation should chief be wrought, the more holier mysteries were all things full of. For now was that time at hand, the which he greatly thirsting, and desiring all men's salvation, spoke of before, saying: when I shallbe lifted up from the earth, I will draw all things unto me. For there was not room enough in jewry for his charity: And there the fruit of the gospel did not countervail the labour, and diligence of the tiler. For this cause Christ sent for the wild, and unbroken asses foal, whereupon no man had sitten before. This foal signifieth the Gentiles, who neither obeyed the law of nature, nor were under Moses laws. For upon the Asses, that is to say, the synagogues back, both Moses, and the prophets had ridden. Certain of the new disciples are now sent out to call the Gentiles, who call them not to Moses, but to jesus. Here would there not lack some which would brabble and speak against them, and say: What do you? why untie you the foal? For this foal had both many, and also uncertain Masters, and was tied, and stood where two ways met. Whoso is not obedient unto god's commandments, hath as many masters, as he hath vices that he serveth and is subdued unto: and is so tied, that he hath no house, but standeth in sight where two ways meet, ready for every man that will take him. But when jesus calleth, no man hath power to resist. The jews cried, and said: This salvation is ours by promise. Why then are the Heathen idolators joined with us? Unto them answer was made: he that is the Lord of all, hath need of such foals. He is now weary with labouring in vain among the jews, and desireth to rest him upon the unbroken foal. That this foal is unbroken, doth not displease him, so there lack not obedience of faith. A new rider hath need of a new beast to ride upon.  
The disciples, who as yet wots not what the matter meaneth, do nevertheless with their diligent ministery, 
And cast their garments on him.  help forth & further the matter. They cover the foal with their mantles, because he should not ride upon his bare back. O▪ whosoever thou be that art a preacher, and teacher of the gospel, follow this diligence of the disciples. wheresoever thou shalt see an unbroken Ass' foal tied where two ways meet, ignorant of the law of the gospel, and subject to many vices, but for folly, and simplicity, rather than of any malice or obstinate evilness: and such a one as will obey if a man lead it away, look thou untie it and bring it unto jesu. Cast upon it the mantel of wholesome doctrine: and then jesus the Lord of all, will vouchsafe to ride upon his back. Follow thou also the diligence of the other, who against that Christ should ride forth covered the way with their garments, that is, with ensample of the vamgelike and Christian godliness. Many there were also which decked the way with boughs, cut down from trees, especially from the Palm trees which bear the figure of virgins, and Martyrs. jesus the Lord of all thought it a royal thing to ride through such a way upon such a beast.  
Now stay a little while, good reader, and compare me with this spectacle, or sight, one of those that were chief amongs the jewish priests: and first of all regard what manor of parsonage is he, and how great, which rideth upon the Ass' foal. It is the son of God, unto whom the father hath given all power in heaven, and in earth. It is the saviour and governor of the whole world. It is the author, Lord, and king, of all things that are created and made: a priest for ever after the order of Melchisedech, who with a beck was able to do whatsoever he would: whose majesty all the orders of Angels do adore and worship: who sitteth on the right hand of the father almighty. ●ith his dignity compare me a bishop of one temple, which hath bought the priesthood or prelacy lasting but for one year, of a wicked and Heathen king, for a filthy sum of money. Compare the bare head of jesus, with his tyare or mitre, all glistering and shining with gold, and precious stones. Compare that sober, and mild countenance of jesus, with his face puffed up with pride: with his grim forehead, with his frowning brows, with his stately look, with his contentious or uncharitable mouth. Compare the bare hands of jesus, with his fingers laden with rings, and precious stones. Compare the course, and homely garment of jesus with his tragical or masking apparel, who weareth nothing courser than cloth of gold, or purple silk. Compare the disciples mantles, with his golden saddles, with his covering clothes of cry masyne silk, 
The Bishop of Rome's pomp is covertly described.  with his silver styropes, but over guilt. Compare this common Ass' foal that carried jesus, with so many Mules trapped with silk, and cloth of gold, with so many royal coursers and great horses, with so many palfreys of great price, with so many wagons, with so many chariots, with so many chairs of estate prepared to carry one man. Compare me the few, and poor simple disciples of jesus, with the solemn pomp, passing the pomp of any worldly prince, of such as go before the Bishop, of his hensemen, of Trumpets of sundryetune, of such as environ and guard his parsonage, of the bend of horsemen, and footmen: among whom as every of them is most proud, high minded and stately, so is the same next the bishops own proper person, and in greatest favour and conceit with him. Compare the joyful cryings of the children that went before, and followed jesus, who inspired with the holy ghost, song this saying taken out of the prophecy of David: Hosanna, that is so say, make us safe. Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David that cometh. Hosanna in the highest. Compare, I say, these joyful cryings with the unghostlye acclamations, wherewith the multitude of flatterers cry upon and ungracious jewish bishop, saying: God send the most holy father in God, long life. God grant his highest priest the victory. I pray god that the most blessed and chief prelate of religion may reign in prosperity. How much jesus defieth such bishops, this one thing plainly declareth, because he commanded all that coloured and stately priesthood, with the temple thereof, utterly to be abolished & destroyed. For these be they by whom even now in our days, jesus (who will be the only head of priesthood) is slain in his membres. He seeketh for those ministers that may bring unto him the Ass, that may cover the foal with their mantles, that may strow the way with Palm boughs, and with godly acclamations and cryings, knowleage that the kingdom of the gospel promised of the prophets is come and present. Neither giveth he any ear to the Phariseis muttering against him, and not contented with these joyful cryings of the people: but saith that the very stones shall sooner cry out, then god's glory be concealed.  ¶ And the lord entered into Jerusalem, and into the temple. And when he had looked round about upon all things, and now eventide was come, he went out unto Bethanie with the twelve. And on the morrow when they were come out from Bethanie, he hungered And when he had spread a fig tree a far of having leaves, he came to see if he might find any thing thereon. And when he came to it, he found nothing but leaves, for the time of figs was not yet. And jesus answered, and said unto the fig tree: never man eat fruit of thee hereafter while the world standeth. And his disciples heard it. 
With such a pomp the king jesus entered into the royal city of Jerusalem: the heavenly priest entered into the temple, and there as it was beseeming for a king, and priest, taught the people, healed the sick, made strong the weak and feeble, as one usurping violent rule in another man's kingdom. In the mean while the wicked priests, Phariseis, and headmen of the people fretted at the matter, but the simple people easy to be instructed cried joyfully upon him.  
jesus as though he would have restored the decayed religion of the temple, which the pharisees thought that time chiefly to flourish, beheld every part thereof, diligently bewing and marking if any thing were done therein, not dreaming the house of god: not because he passed so much what were done in that temple, which he knew very well should within short space after be destroyed: but his pleasure was to declare by a certain corporal figure what manner a church he would have his to be, which he builded of lively stones. Among these stones it is meet that the christian bishop be conversant and walk, having alway a diligent eye, and seeing that there be nothing among them, which may defile the temple dedicated unto god. The things that defile it are ambition, filthle gain, covetousness, and falsehood. These abominations the Lord jesus doth not suffer in his temple. 
And now the eventide was come.   
Now when the evening drew nigh, he returned into Bethanie, because that in so rich, and royal a city, he could find no place to be harboured in. O flower of religion, which cannot away with the chief prelate of all religion. Oh misnamed Jerusalem, which blinded with worldly lusts, knoweth not her pacifier. O happy Bethany which without the works of the law, through the only obedience of faith, deserved to have jesus to be her jest. When on the next day in the morning early, he returned from Bethany to Jerusalem, as he travailed by the way, he began to wax hungry, who in very deed hungered man's salvation: and the sweetest bread unto him that could be was to redeem mankind, according unto the father's will and determination, albeit he was also, touching the nature of man which he had taken upon him, verily pangued with bodily hunger, and felt the grief thereof as other men do, by reason of the drieth of his body.  
Therefore when he saw a far of a fig tree, which because it was full of green leaves, appeared to have had some fruit: he ran thereunto to see whether it had any thing to assuage his hunger withal. It is a sore pain when a man is very hungry, and hath nothing to eat. But it is a much greater grief for one to see those miscarye through their unbelief, whom he is very desirous to save. And when he came unto the fig tree, and deceived with the allurement of the leaves, found no fruit thereon, he cursed it, saying: Never man eat fruit of the hereafter while the world endureth.  
The disciples secretly marveled between themselves why he thus cursed the tree, especially sith the time was not yet come, when this kind of tree is wont to have fruit. Corporal hunger hath her proper anger: But thevangelic and spiritual hunger, hath a more sharp & biting testiness. Christ thought every tarrying over long whereby man's salvation was prolonged. And trees have due times appointed them of nature, when to bring forth their fruit, so that he may appear unreasonable to pray that it might be evermore barren, because it brought not forth fruit before due season. Furthermore, for what purpose ran jesus to the fig tree to shake down the fruit if there had been any, sith he knew right well there was none? But this art which in outward appearance seemed fond, and unreasonable, occasyoned the disciples not only to be more attended and take better heed, but also to ensearche the mystery thereof. The Lord jesus most hungry and desirous of man's salvation, found fruit in the barren trees, where there was no hope of fruit, that is to say, in common women, in Publicans, in sinners, in heathen folks, in the woman of Canaan, and in the Samaritans. Only in the priests, Scribes, and Phariseis, of whom all men had conceived greatest hope that in them should be the sweatest fruit of the Gospel, found he none at all. They kept the fortress of religion: they were continually in the temples: they had knowledge of the law, and prophets: they looked pa●e with fastings: they used long prayers: they gave great alms: and besides this, their robes and broad phylacteries made a wonderful show, as though they had been altogether given to the study of virtuous and godly living. Truly these were the leaves which promised the world timely ripe fruit, even before due season. But the lords intent was to show that there is nothing farther passed all grace, and goodness, then is ungodliness coloured with a counterfeit show, or visure of holiness.  
This fig tree deserveth to be cursed of jesus, lest any man deceived with the goodly show of her leaves, would from hence forth hope to have of this sort of people, any sweat fruit of thevangelic, & Christian charity.  ¶ And they came to jerusalem: and jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money changers, and the stools of them that sold doves, and would not suffer that any man should carry a vessel thorough the temple. And he taught, saying unto them. Is it not written? my house shall be called the house of prayer unto all nations. But ye have made it a den of thieves. 

And jesus went into the temple etc.  Therefore he departed from the fig tree which deserved no ill, and came to jerusalem, wherein was the moral fig tree that had been so long time nourished, and dunged in vain, and yet brought forth nothing else but leaves. And when he was entered into the temple, he showed again another figure, whereby to declare what purity beseemeth the church of the gospel, and also what cleanness be cometh an heart dedicated unto the spirit of Christ. For with a scourge or whip of cords, 
And he taught them saling, etc.  he drove, and whipped out of the temple, the rabblement of buyers, and sellers, and also overthrew the tables of the money changers, and the stools of the dove sellers, and suffered none to carry any profane or unclean vessel thorough the temple. And lest he should have seemed to have been angry with them causeless, he alleged the testimony of the prophet Isaiah: Is it not, saith he, written? My house shall be called a house of prayer unto all nations, but ye have made it a den of thieves, deceitfully doing the same thing therein under colour and pretence of the honour, and service of god that thieves do to wayfaring men in their journeys. The Lord cared not greatly for the purity of that temple, which his will was should be destroyed with the rites and ceremonies thereof: but he set forth unto us the notable purity of the new temple, whereof himself would be the chief workman and builder, covertly signifying with all, how the priests, scribes, and pharisees, should be worthily deposed from the principality of religion, who had so defiled, even that ancient, and figurative religion, with their covetousness, falsehood, hypocrisy, and all kinds of filthiness. We never read that ever jesus was so moved: never that he used like cruelty. What would he now do if he saw his spousess the church (which he washed with his own precious blood, to make her clean unto himself, without any spot, or wrynckle) so to be arrayed, polluted, and defiled with all manor of filthiness, and that by the very bishops the rulers of the same? Who have not only cattles, and pigyons to sell, but also all holy things, which in very deed, can neither be bought, nor sold for money. He seeth it undoubtedly although he wink the rat for a season. Neither shall such persons therefore escape unpunished, because god of his great lenity and gentleness suffereth them, to th'end they should repent, and cum to amendment. The day, the day shall come, when that terrible scourge shall be made, to whip all those into the fire of hell that be defilers of the holy temple.  ¶ And the scribes and hyé priests heard it, and sought how to destroy him, for they ●eared him because all the people marveled at his doc●e●●e. And when even was come, jesus went out of the city. And in the morning as they passed by, they saw the fig tree, dried up by the roots: and Peter remembered, & said unto him: Master behold the fig tree which thou cursedst is withered away. And jesus answered, and said unto them: Have confidence in God. 
And that it may appear what a great mischief the covetousness of priests and pharisees is: when the chief of the priests and scribes, who had the greatest portion of the gains, saw these things, they sought a mean how they might destroy jesus. Oh fig tree barren, and cursed in deed. They boast and advant themselves for the chief prelate's of p●re religion, and yet, in the name of God, be they sore displeased, that the defilers of the temple are driven out a doors. There lacked not in them a wicked mind ready to commit heinous murdre: but they sought occasion how they might safely accomplish their desire. They alone could not find in their hearts to love that lovely and amiable jesus, 
For they feared him because all the people, etc..  who hurt no body, but did all men good. They feared him, only because the people marveled at his doctrine, and conceived an high opinion of him for the miracles they had seen him work before. Oh wrong shapen holiness in them that were professors of holiness. After they had purposed to do so wicked a deed, they were not afraid lest God (unto whom nothing is unknown) would be avenged: and yet stood they in dread of the people. Why did they not at the least wise fear jesus himself? They had both seen, and heard tell of the great numbered of miracles that he wrought, which were an evident testimony that god's power was presently with him, so oft as he would himself. He that i● able to chase away devils and put them to flight, can much easilier put them in. He that with the bare word of his mouth, raiseth the dead, and calleth them to life again, can with much less difficulty, take away the life. If they believe he is so gracious and merciful, that though he be able, yet will he hurt no body: why then go they about to put such a one to death? If they believe that he will also do, what he is able to do: why do they not, even for very fear of punishment and vengeance, refrain from so wicked a purpose? doubtless this was that uncurable blinddenesse of them, who thought in their own conceits none had eyes, and could have seen but they. Now when the night eftsoons approached, jesus, who had been all the day in the temple fasting and without meat, departed from jerusalem.  
So oft forsaketh he the city, offended with the obstinate unbelief of the inhabitants: so oft cometh he thither, to find sum fruit, if it would be in so goodly a show of leaves. But would to god this cursed figtree had been nothing else but barren, and not brought forth deadly poison. jesus, the time of his death and passion being now at hand, suffered no time to pass away fruitless. He spent all the day in the temple, and bestowed the night in prayer, and privately animating and encouraging of his disciples. Again when early in the mourning they returned from Bethany to Jerusalem, and passed by the fig tree, the disciples perceived how it was withered, even from the very roots, to the highest top.  
Peter called to remembrance what jesus had done the day before, and knew right well how he had cursed the tree, and yet marveling that it was suddenly withered in all parts from the very roots, said to the lord: Master: Lo the fig tree that thou cursedst is now withered. Peter marveled here at, not withstanding he had oft times before seen him do far greater things than this. Surely he had forgotten this lesson, how there is nothing so hard, that faith is not able to bring to pass. Of faith springeth all the fruit of the gospel. And because the synagogue wanted this faith, we see how she is clean withered. The church of the Gentiles blossometh & brancheth out with many crowns of Martyrs, with many precious stones of virgins, with many ensamples of virtue. On the other side, what is further passed all grace and goodness, more abject, vile, and barren, than the jews are: Where is the authority of the law becum? where is the marvelous show of religion or holiness? where is the temple? where are the stately Scribes, & Phariseis? Is not the fig tree all withered? Therefore, saith he, if ye will blossom and bring forth fruit, put confidence, not in your own strength, but in God.  ¶ verily I say unto you, that whosoever shall say unto this mountain, remove and cast thyself into the sea, & shall not doubt in his heart but shall believe that those things which he sayeth, shall come to pass, whatsoever he saith, he shall have. Therefore I say unto you, what things soever ye desire when ye pray, believe that ye receive them, & ye shall have them. And when ye stand and pray, forgive if ye have ought against any m●●ne, that your father also which is in heaven, may forgive you your trespasses. 
I assure you of this one thing, if a man having a sure belief in god, command this fig tree to whither (which thing you marvel at, now it is done) not only that shall forth with cum to pass, but also if he say unto this mountain: Avoid out of thy place, and cast thyself into the sea, albeit it seem a thing very impossible, yet if he speak the word nothing doubting or mistrusting in his heart, but have conceived a sure belief of mind, that whatsoever he say shall in very deed cum to pass, then undoubtedly whatsoever he commandeth, shall be done. This belief towards god, shall cause that ye shall desire nothing of him in vain. Therefore trust ye on my wa●randise, that whatsoever ye demand of the father not mistrusting but he will grant you your request, you shall obtain it, so that your minds be free from desire of revengement: and on condition, ye desire but what shall be expedient for your soul health. He that distrusteth, obtaineth nothing. For such a one believeth that the father either cannot acomplish his desire (whereas in deed he his able to do all things with a beck) or at the least wise will not let him have what he lawfully asketh: that man also obtaineth not his request, and if he believe his faith is a naughty shameless faith, whoso desireth the father to pardon the trespasses that he hath committed against his majesty, whereas he will not again for his part release unto his christian brother, such offences as his said brother had committed against him. Wherefore when ye settle yourselves to prayer, forgive with all your hearts, if any body have aught offended you. For under this condition shall your father in heaven release you your trespasses: If you will not forgive your neighbour the fault which he hath committed against you, neither will the father of heaven pardon the offences, whereby ye have trespassed his goodness.  ¶ And they came again to jerusalem. And as he walked in the temple, there came to him the high priests, and the Scribes▪ and elders, and said unto him: by what authority dost thou these things? And who gave the this authority to do these things? jesus answered and said unto them: I will also ask of you a certain thing, and answer ye me, and I will tell you by what authority I do these things. The baptism of john, whether was it from heaven, or of man? Answer me. And they thought in themselves saying: if we say from heaven, he will say: why then did ye not believe him? But if they had said of men, they feared the people. For all men counted john that he was a very prophet. And they answered and said unto jesus: we can not tell. And jesus answered: neither tell I you, by what authority I do these things. 
These things done on the way, they came again to jerusalem, and jesus, according to his accustomed manor, went unto the temple. The presence of jesus in the temple, is soul health in the church. Neither beseemeth it such as are in Christ's stead, to be any where oftener, than in the temple. They be in the temple, which intermeddle with those things that pertain to god, and not unto this world.  
What maketh a bishop in a camp among warriors? 
And as he walked in the temple. etc.,  what hath he to do in theaters, that is to say, in stages, & places ordained for the people to behold sights and interludes in? what maketh he in princes courts? The pharisees, Scribes, priests, and elders were by bodily presence oft in the temple: but as touching the spirit, they were a great way of. Therefore when the high priests joining unto them the Scribes, and headmen of the people, because the matter should seem to be done by a lawful counsel, saw how jesus had all the multitude in the temple, diligently hearkening and listening unto his doctrine, and also how, by reason of his miracles, he reigned and played the king, as it had been in another prince's kingdom (for he drove ●ut marchantmen, and such as carried vessels through the temple) they went and interrupted him in his preaching, renewing their old manor of false reproving, and saying: by what authority dost thou these things? And who hath given the licence thus to do? They were not able to disprove his doctrine: neither could they deny his miracles, being so many, and so evident with all: nor find fault with them, sith he wrought them all for man's preservation, and that freely. They sought occasion of authority, whereby they might have some quarrel against him. For they would not in any wise that this glory should have been given unto God: but all their whole drift was, to have their own authority every where highliest esteemed. If jesus (whom they believed to be nothing else but a man) had taken upon him gods authority, then would they by an by have made a matter of blasphemy of it. If not, then had there not been to seek, a forged matter of sedition to lay against him, for that by his own private authority, without leave and licence of the priests and elders, he presumed to do such a thing in the temple. What needed them to move this question of authority? sith his very deeds declared that all that was done, was done by the might and power of God? sith the thing itself plainly showed, how this was he whom God by his Prophets promised long ago to cumme: sith the father after his baptism, declared with his own voice, that this was his singularly beloved son, whom they should obey. Now the authority of the priests, which they misused was good for nothing else but to let gods glory. Howbeit their froward wilfulness, did also make much for the advancing and setting forth of his power, and goodness.  
jesus therefore, because he was not ignorant where about they went (for what answer soever he had made, they would have found fault there with: and as yet the time was not come for him to disclose and confess who he was) jesus, I say, avoided this deceitful question with another wise demand. On this condition, saith he, will I make answer unto your question, if you will answer me first unto mine. The baptism of john, whether was it from heaven or of men? Soil me this question. Mark how easily god's wisdom snarleth man's wiliness, which useth all the craft and policy that may be, against it. They had hearts replenished with all worldly subtlety: they devised all the guileful ways that could be invented: And yet whiles they made trains to entrap him, they perceived that there were snares prepared and laid for themselves.  

And they thought in themselves etc.  For they thought thus in their minds: If we say, from heaven, then will he reply: Why did you not then believe him, when he bare witness of me? If we say of men, we stand in jeopardy to be assaulted of the people. For john was of very great authority among the people, and the memory of him was reputed blessed and holy, because no man doubted but he was a prophet in deed. And for this cause, albeit they were proud fellows and of an haut courage, yet thought they it better to be a little ashamed, then openly to be reproved, or stoned to death.  
Therefore unto jesus, who required an answer, they said: We cannot tell. Then jesus paying them home again with a like answer, said unto them: If you know not to me ward that ye know, neither will I show you by what authority I do these things that I do. Compare my deeds with john's, and then way and ponder with yourselves whether it be meet, if ye doubted not of his authority, to doubt of mine.   

The twelve Chapter.  ¶ And he began to speak unto them by parables. A certain man planted a ●ynty 〈◊〉 & compassed it about with an hedge, & ordained a winepress, and bustded a tour, and let it out to hire unto husband men, and went into a strange country. And when the time was come, he sent to the husbandmen a servant that he might receive of the husband me●ne of the fruit of the vineyard. And they caught him, and beat him, and sent him away again empty, and moreover he sent unto them another servant, and at him they ca●● 〈◊〉, and broke his dead, and sent him away again all to reviled: and again he sent another, and him they killed, and many other, beating sum, and killing sum. And so when he had yet but one beloved son, he sent him also at the last unto them, saying: they will fear my son. But the husbandmen said among themselves: this is the beyre, cum let us kill him, and the inheritance shall be ours. And they took him, and killed him and cast him out of the ●yney erred. 
AFter the priests, Scribes and head men had by reason they perceived the train that was made for them avoided, as well as it would be, the inconvenience of this question, the lord jesus put forth unto them another question by way of a riddle or dark parable, whereunto whiles they unadvisedly answered; they both condemned their own wickedness, and also granted that the authority (which they had hitherto somuch bragged and boasted on) ought worthily to be taken away from them, and given unto other. The parable was such. A certain man planted a vineyard, and hedged it round about, lest it should be open for man and beast to run into: & digged therein a cistern to receive the new wine, and builded also a tower to defend it with all. When it was in this wise sufficienty furnished with all necessaries thereunto belonging, he let it out to hire to husbandmen▪ and anon as he had so done he went into a strange country. And when grape time was come, he sent his servant to the same husbandmen unto whom he had set it out, to receive of them the fruit thereof. But they being in a conspiracy, took the servant, and all to beat him, and sent him home again empty. This notwithstanding the ientle landlord sent again another of his servants. 
And again he sent an other. etc.  But they now made worse through his lenity and gentleness, cast stones at him, and broke his head, and sent him likewise away again all to reviled, without any fruit, but laden with injuries. Yet for all that the same most gentle lord went not about in all haste to be avenged, but now the third time sent another servant, and him also they slew. Again after he had sent diverse of his servants, one after another, 
And so when he had yet but one beloved son. etc.  the end and conclusion was, that either they bet them all, or else slew them. He had then left his only son whom he loved tenderly. Therefore because that of his wonderful gentleness, he would prove all the ways and means that might be to reconcile them, last of all he sent him also unto them, thinking thus with himself: Although they have despised my servants, yet at the least wise they will reverence this my son. But the malice of the husbandmen conquered all the lords clemency & goodness. 
But the husbandmen said among themselves etc.  When they saw how his son was come, than fell they in a conspiracy together, for a more mischievous purpose. Here now, said they, is the heir: cum let us kill him, and by this means the whole heritage shall be ours. Then laid they hands on him, and cast him out of the vineyard, & slew him.  ¶ What shall therefore the Lord of the vineyard do? He shall cumme and destroy the husbandmen and let out the vineyard unto other. Have ye not red this scripture? The stone which the builders did refuse, is become the chief stone of the corner. This is the lords doing, and it is marvelous in our eyes. They went about also to take him, and feared the people, for they knew that he had spoken the parable against them. And they left him, and went their way. 
When the lord had made an end of this parable, he asked the priests, and scribes: What shall therefore the lord of the vinyeard do unto such husbandmen? They not marking whereunto the parable or similitude tended, so answered the lord that they gave sentence directly against themselves. He shall come, say they, and punish the husbandmen, and set out the vineyard unto other more faithful and trusty persons.  
When jesus had allowed this answer, he added a testimony out of the p●●●e, seeking for an interpretation of them who professed the knowledge of the law. Have ye not read, saith he, this scripture following? Thesame stone which the builders refused, is made the head stone of the corner. This was the lords doing, and it is marvelous in our eyes. Here awakened they and perceived how their mischievous purposes were not unowen unto jesus, and understood also that their uncurable malice was plainly described by this dark parable. God committed unto them his people, as a vinyeard diligently furnished with all things belonging to the discipline of godliness to be well husbanded. Then he, as though he had been in a strange country suffered them to do therewith what them liked. But they husbanded it to their own profit and commodity, and nothing for the lords behoof, who ought of right to have received the fruit thereof. When they were slack and negligent in doing of their duty, he warned them thereof by diverse prophets: but for all that they waxed every day worse and worse, and at the length w●re ready to expulse jesus his only son out of Jerusalem, and put him to death persuading themselves that he being once slain, they should be the only lords and proprietaries of the vinyeard. But contrariwise it was then to come to pass, that by the most just vengeance and punishment of God (whom they had so many times and oft despised) the temple, and sovereignty of religion should be taken quite from them, and given to the apostles. For afterward jesus (who was by them as a naughty stone, cast out of the building of the synagogue) was contrary to their expectation chosen by the will of God, to be the head corner stone, in the building of the church, that should be builded both of the jews, 
They went about also to take him.  and Gentiles: to th'intent that he being the middle, and unmovable stone, should hold together those two peoples, as it were both the walls of the same church, in one evangelic and christian faith.  
They understood the Parable, they knew the prophecy, and yet blinded with obstinate malice would not turn from their wickedness, but for fear of the people that stood round about them, went their way from jesus, intending to bring about by privy trains, and subtlety, what they could not openly do. Surely there is none so mischievous a kind of manslaughter, as that which is cloaked with a colour of justice and holiness.  And they sent unto him certain of the Phariseis, and Herodes servants to take him in his words. And assoon as they were cumme, they said unto him: Master, w● know that thou art true, and carest for no man, for thou considered not the outward appearance of men, but teachest the way of God truly. Is it lawful to pay tribute to Ceasar or not? aught we to give, or ought we not to give? But be understood their simulation, and said unto them: why tempt ye me? Bring me a penny that I may see it. And they brought it. And he saith unto them: whose is this Image, and superscription? And they said unto him: Caesar's: And jesus answered, and said unto them: give to Ceasar the things that belong to Ceasar: and to God the things which pertain to God. And they marveled at him. 
Wherefore making as though themselves had been quiet, and no meddlers, they set a work certain notable wicked persons of the Phariseis, and the Herodians which dissented in doctrine among themselves, but in hating of jesus agreed all in on. Oh foolish wisdom of this world. They that have been so oft-times put to the worse, do oft times cumme again, and assail him, to th'intent it may appear that they are at all says vanquished, and in conclusion departed their way as unequal matches to cope or encounter with God's wisdom. For now was it time that Satan (who of late assailed the Lord, but went away with loss of victory) should by his guard, and ministers bring forth all his artillery and engines against him.  
Therefore they that are set up to play this part, 
For thou considerest not▪ etc.  go unto jesus, and propone unto him a capacious question, because to seek some occasion of his words, and answers thereunto▪ whereby they may have him condemned before th'emperors deputy. They begin with a very flattering proheme, as though he could be deceived with fair words, who so oft times declareth how there is nothing that he knoweth not. Master, say they, we know right well that thou art a teller of truth, and fearest no man, but frankly speakest the truth without regard of person. Neither art thou any whit moved with the dignity, or high authority of any man (as many other b●, that flatter and coury favour with potentates and great men) but (men contemned) thou truly teachest what god hath commanded. Therefore tell us also we pray thee: Is it lawful for us to pay tribute unto th'emperor? or is it not lawful? The pharisees held stiffly that the jews, being a people dedicated unto god, ought not to be tributories unto Heathen Emperors, and worshippers of Idols.  
On the other side, the herodians defended themperors right. This deceitful proheme tended hereunto, that if he had given sentence for the pharyseis, than should he have been accused of the Herodians for an author of rebellion, or insurrection against th'emperor. jesus, unto whom their craft and wiliness was not unknown, being not contented with them, for that they came not to learn, 
But ●e understood their simulation.  but to tempt him, answered: Why do you tempt me? bring me forth a penny that I may see it. And by-and-by it was brought him. Their service was not to seek in making of the train, which came purposely to take him in a trip. Then looked he on the penny, and said: whose is this Image, and superscription? They answered: themperors. What is this? knew not jesus (unto whom nothing is unknown) the Image or title of th'emperor: and did the Phariseis and Herodians know it? Yes verily he knew it well enough, and that before he looked thereon. But he sought an occasion to make a convenient answer unto their deceitful question. Here was an ensample given to declare how they ought to know nothing of princes affairs, 
And jesus answered, and said unto them.  whose duty it is, for asmuch as they profess themselves to be Christ's vicar's in earth, to preach●, and teach heavenly matters. Now hear an answer worthy to come out of Christ's mouth. Yield ye, saith he, those things that pertain to th'emperor, to th'emperor: and those things that belong to god, unto god. He disalloweth not, if such as are dedicated unto god, give unto th'emperor, be he never so ungodly and wicked a prince, that, which is due unto him for governing of the common weal, or what he otherwise violently exacteth (because that loss of money doth not make men ungodly) but he monisheth us, occasion serving him, of a thing which is more to the purpose, that is, how all aught to be yelden to god, that is due unto god. A vile piece of coin had graven in it a title, and image of th'emperor. If thou knowest this title, and art content to give unto him his duty, how much more then oughtest thou to yield unto almighty god (whose Image every man beareth) what he ought of duty to have? When thou rceivedst baptism, God's image was printed and graven in thy soul. Why dost thou then give it unto the devil? Thou gloriest in the name, and title of a Christian man: Why yeideste thou not unto Christ, that thou ●west him by reason of thy profession? All that were there present marveled at this discrete and wise answer. Two sects of the jews were now put to silence with one saying.  ¶ There came also unto him the saducees, which say that there is no resurrection. And they asked him, saying: Master, Moses wrote unto us, if any man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed to his brother. There were seven brethren, and the first took a wife and when he died, left no seed behind him: And the second took her, and died, neither left he any seed. And the third in likewise. And seven had her, and left no seed behind them: last of 〈◊〉 the wife died also. In the resurrection therefore, when they shall rise again, whose wife shall she be of them? for seven had her to wife. And jesus answered, and said unto them: Do ye not therefore err because ye understand not the Scriptures, neither the power of God? For when they shall rise again from death, they neither marry, nor are married, but are as the angels which are in heaven As touching the dead, that they rise again have ye not read in the book of Moses, how in the bush God spoke unto him, saying? I am the god of Abraham, and the God of Isaac, and the God of jacob, he is no god of the dead, but the god of living. Ye are therefore greatly deceived. 
Then came the sect of saducees, who denied the resurrection of bodies, avouching man wholly to perish after death. Neither believed they that there was any spirit or Angel, wherein they dissented in opinion from the Phariseis. These gross fellows had also a capacious question wherewith to tempt god's wisdom. jesus did then take upon him the person of an unlearned and ignorant person: but that thing which in him was lowest, was higher, and of more excellency then that which in men is highest. They assailed him on this wife: Master, Moses in the book entitled deuteronomium, hath left us this law, that if any married man die without issue, his next brother in age should marry the widow, and of her beget children to bear the dead man's name, And if he decease without children to, than the next unto him should succeed in his place or room. 
〈◊〉 were seven brethren.   
It chanced that of seven brethren the eldest married a wife: he died without issue: Then came the next brother in age, according to the prescription of the law, and married the widow: and he being likewise departed without children, the third brother succeeded: and after him all the other by course, unto the seventh, and last man. Each of them one after another, married her, and each of them deceased without issue. At the length the woman also died herself. Therefore when the time of resurrection shall cumme, and the seven brethren, and the woman shall relive, which of them all shall challenge her for his wife? for in her life time she was like wise married unto them all seven. The Saducies' thought they would by thynconuenience that they inferred of this case, make the resurrection of the dead to appear a very fond thing, and disagreeable to reason: specially it there should then rise strife and debate among the brethren for the wife, which was common unto them all. jesus grudged not to teach those gross fellows, saying: doth not this question plainly declare that you be in a wrong belief, and altogether out of the way, for asmuch as ye neither understand the Scriptures, nor yet perceive the power of almighty God? The Scripture is spiritual: & God who made man of nought, can raise him again at his pleasure, from death to life. He will not only make the dead alive again, but also reward them with life everlasting.  
Now wedlock was invented among men for this purpose, because the thing (I mean mankind) which of itself, and own proper nature contyneweth not for ever, might by procreation and increasing of the world, be multiplied, 
For when they shall arise again etc.  preserved and continued. But whereas men neither die, nor be borne after the common course of the world, what needeth there any matrimony? For after the resurrection of the dead, neither shall any man marry, nor any man give his daughter in marriage to an other: but as the angels of god in heaven, because there is among them no mortality, know not the use of matrimony: so shall they that shall be relieved in the general resurrection, be made like unto the angels, their bodies being all spiritual and immortal. Furthermore why do you think it disagreeable to reason to believe that the dead shall arise again? Have ye not red in holy scripture (the authority whereof is counted among you holy, and inviolable) what god said when he spoke unto Moses out of the bush? I am, said he, the god of Abraham, the god of Isaac, and the god of jacob, they were then dead, and yet doth he call himself their god. Therefore even the dead do verily live because their souls remain still alive.  
And if it be so that their souls remain, what great mastery is it then for God to call them again into their old bodies, wherein they dwelled before? But if the dead be utterly perished, so that neither body nor soul remaineth alive, then standeth it not with reason, that he is called the God of the dead. As no man glorieth that he is a king of those that are not, so is God the God of the living, and not of the dead. Wherefore you saducees are far deceived, imagyning that there shall be nothying in the life to come, 
Ye are therefore greatly deceived.  otherwise than you see in this present life. Those things no doubt have a more true and blessed being which are not under man's corporal light, than those which are seen with bodily eyes. There is nothing that more truly is, than god, and yet he is not seen, but felt or perceived.  ¶ And when there came one of the scribes, and heard them disputing together, and perceived that he had answered the● well, he asked him: which is the first of all the commandments? jesus answered him. The first of all the commandments is: Bear O Israel: The Lord our God is lord only, and thou shalt love the lord thy God, with all thy hat, and with all the soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like unto this: Thou shalt love thy neighbour as thyself There is none other commandment greater than these. And the Scribe said unto him well Master, thou haste said the truth for there is one God, and there is none ●ut he. And is love him with all the heart, and with all the mind, and with all the soul, and with all the strength, and to love a man's neighbour as himself, is a greater thing, then all burnt offerings, and sacrifices. And when jesus saw that he answered discreetly, he said unto him: Thou art not far from the kingdom of God. And no man after that durst ask him any question. 
Yet for all this these wicked fellows made not an end to tempt Christ. After the saducees came the pharisees, and the scribes, who were encouraged to take him in hand, because he hit the saducees in the teeth with ignorance of the law. For the Scribes and the Phariseis avaunt themselves more than other, for the great knowledge they pretend to have in the same: and dissenting in opinion from the saducees, do believe there are angles, and spirits: and that men's souls remain alive after the bodies be dead: and finally that the dead shall rise again. These fellows being right glad that the saducees were put to a foil & blancked, and that jesus had answered to their minds, did like learned men, propone and put forth unto him by one of the scribes, set up for the nonce to play this part, a notable question out of the most inward mysteries of the law. They asked him what was the chief, and greatest commandment in the whole law? jesus straightways answered them out of the book entyled Deuteronomium, where as it is written on this wise: 
He asked him which is the first. etc.  Hear O Israel, the lord thy God is one god, and thou shalt love the lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the chief and greatest commandment: next unto this, is that that followeth: Thou shalt love thy neighbour none otherwise then thyself. There is no other commandment greater than these two, because they comprise the sum and effect of the whole law. When the Scribe heard him say so, he said again: Thou hast well & truly answered how there is one God, and none other but he, and that to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, is a thing which passeth all burnt offerings, and other sacrifices. jesus perceiving that he had right discreetly answered, said unto him: Thou art not far from the kingdom of God. For the evangelic godliness standeth not in sacrifices of beasts, but in cleanness of spirit. He is not far from this meaning, whoso preferreth that commandment which is spiritual simple or plain, before all other precepts, which be rather figures and tokens of true godliness, than the thing self. But the common sort of the jews believe verily that the chiefest part of virtue and godly living, standeth in visible things, as in washings, in keeping of the sabbath day, in choice of meats, in offered gifts, in sacrifices, in holy days, in fastings, and in long prayers. Whoso with all his heart loveth god, for god's self (the which can never be loved enough) and his neighbour for god's sake: the same hath made sufficient sacrifice. After that jesus had thus with his wisdom every where confounded and overcome them, that ceased they to tempt him, lest they should have departed with greater shame, 
And no man after that durst ask him any question.  if they had been still reproved in the presence of the people. They counted jesus for an ignorant person, and anaunted and set out themselves among the simple & unlearned people, what with their magnifike and high titles, and what with their tragical and masking apparel, as though they had been almost god almighty's peers. Howbeit the evangelic and godly wisdom, standeth not in the multitude of sciences but in pureness of spirit. As jesus was reputed among the scribes, Phariseis, priests, and head men of the people, so afterward were the apostles taken for rude and ignorant persons among the Philosophers, rulers, and princes.  ¶ And jesus answered, and said, teaching in the temple: How say the Scribes that Christ is the son of David? For David himself inspired with the holy ghost, said: The lord said to my lord, sit on my right hand, till I make thine enemies thy foot stool. David himself calleth him lord, and how is he then his son? and much people heard him gladly. 
But although the Scribes and Phariseis ceased to tempt jesus, yet ceased not to teach them. For when he had proponed unto them being assembled altogether, a question, and asked whole son was Messiah whom they waited for, and they had answered again out of the Prophets, the son of David: 
Now say the Scribes y●●or●●, etc.,  he moved a doubt that none of them all could assoil, saying: how standeth it that Messiah is the son of David, since David himself inspired with the holy ghost, speaketh in the Psalm as followeth? The lord said unto my lord, sit on my right hand, till I make thine enemies thy footstool▪ Sith th'authority of the progenitors is greater than is th'authority of the of spring and nephews, by what reason then doth David call him, who shall be borne of his seed, his lord? It is a like thing, as though the father would call the son Lord. The Scribes, and the pharisees, who had in them the spirit of the flesh, as yet understood not this mystery. David inspired with the holy ghost, saw in Christ, who was not then borne, a thing far above the nature of man, where as himself was nothing else but a man. Now when the Scribes, and Phariseis held their peace, and could make no answer hereunto, the most part of the people favoured jesus, and had a great delight to hear him dispute and reason the matter.  ¶ And he said unto them in his doctrine: beware of the Scribes which love to go in long clothing, and love salutations in the market place, and the chief seats in the congregations, and the uppermost towmes at feasts, which deuou● widows houses, and under a pretence, make long prayers. These shall receive greater damnation. 
Wherefore jesus perceiving them to be curable, and knowing also how the priests, 
And he said unto them  Scribes and Phariseis of a purpensed malice▪ persevered in their ungracious purpose, began openly to disclose their naughtiness in thaudience of the people, not because to backbite and slander them: but he took from them the visure of counterfeit virtue and holiness, lest they should from thenceforth any more deceive the people. For now the time required that he should so do. Therefore putting forth and preaching unto them his own doctrine, that is to say, a frank doctrine, and such a one as flattereth and coureth favour with no man, he said: beware lest the royal show of the Scribes, & Phariseis deceive you. 
Which deuou● widows houses. etc.  They study not your soul health, but their own glory. For they covet to go in long robes down to the ankle, to th'intent they may appear to be men of gait perfection: and they seek after salutations in the market place, and the preferment of the chief seat in assemblies: and in all feasts, and banquets the first place or uppermost room of the table. They use also long prayers, because they may seem holier than other. And by reason of souche coloured holiness, they creep into the favour of blessed and godly widows, but simple withal: which for divers causes are apt to be deceived, either because of the weakness of their sex and kind, 
Th●se shall receive greater damnation.  or for that they be widows, and lack husbands to defend them, or else because they be rich and wealthy. To them cum they of their own swinge, under pretence to be their patrons, and defenders, and with their counterfeit holiness devour up their houses. But so little shall this their Hypocrisy profit them that they shall be more grevouslier damned of god, for so much as they covered their naughtiness with a colour of holy and virtuous living. Therefore take ye good heed of those, lest ye be deceived.  And when jesus sat over again●●● the treasury, he beheld how the people put money into the treasury, and many that were rich, cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them: verily I say unto you, that this poor widow hath cast more in▪ than all they which have cast in to the treasury: for they all did cast ●● of their superfluity, but she of her poverty did cast in all ●hat ever she had, even all her living. 
These things done, jesus went into that part of the temple where the treasury was, wherein the offered gifts were kept, and sitting directly against it, beheld those that made their oblation, 
And many that were rich cast in much.  and cast in gifts. And many rich folks cast in great gifts, whom the priests would therefore should be counted as it were more holier than other, measuring their godliness, after the rate and measure of the gift that they offered.  
In the mean season there came also a certain poor widow, and threw in two little pieces of coin, which made a farthing. There was none among them all that preferred not those rich folks before this poor woman. But jesus judgement far differeth from the judgement of the Scribes, and Phariseis, the which thing he would not have his disciples ignorant of. I tell you, sayeth he, for a certainty, this widow, be she never so poor, hath given more to the treasury, than all the other, which seem to have given most lavishely. For the other gave of their abundant superfluity. They gave much, howbeit they reserved more to themselves. But this woman of her little poor substance, hath given all together, reserving nothing unto herself. For God doth not esteem the gift after the measure and value of the thing that is given, but after thaffection & mind of the giver. jesus is pleased with such a widow, and deigneth to be her spouse and comforter. The synagogue like a proud housewyfe boasteth and craketh upon the riches of her righteousness: she boasteth upon her rich ornaments of good works. She glorieth in her housebande Moses, unto whom she was never obedient: She avaunteth herself, because the prophets were her sons, whom she either slew with wicked murder, or at the least wise persecuted. She hath ever in her mouth, the lords temple, the law of God, the patriarchs, Abraham, Isaac, jacob, and Israel. She goeth with her guard of priests, Scribes, and Phariseis. But the church like a poor widow hath nothing to boast upon. She knowledgeth lack of good works: and yet that little that she hath, she wholly dedicateth and offereth unto God. Now what can be poorer than such a widow, as leaveth herself nothing at all? She knowledgeth not Moses to be her husband, because she knoweth not circumcision: because she abhorreth the sacrifices of beasts, being contented wholly to have offered up herself unto almighty God. The Lord her spouse, inasmuche as he hath forsaken the earth, and is returned into heaven, seemeth to have forsaken his widow: which now like a woman destitute of all succour, is spoiled, banished, imprisoned, afflicted, and oppressed both of the jews and gentiles. She heareth daily: where is thy spouse? It seemeth that she will starve for hunger, which having so small substance, hath clean foregone that little she had, and left herself nothing. It seemeth she will die shortly with reproach of baraines, which hath lost her husband. But this widow which after the judgement of the world is passed all health, & utterly undone, the prophet isaiah comforteth on this wise: Be thou glad thou barren that bringest forth no fruit: break forth and cry thou the travailest not: for the desolate hath many more children than she that hath an husband. Do not we see that this prophecy is fulfilled? The synagogue is hungry, and dieth. The church is increased and spread abroad, triumphing in Martyrs, flourishing in Virgins, and rejoicing in so many thousands of Confessors. She hath not one farthing of her own proper riches: but of her spouses riches, she hath tried gold, fine and pure: she hath precious stones inestimable. For through sincere and pure faith towards her rich spouse, whatsoever he hath, she hath the same. The synagogue, albeit she seemed to give much unto God, yet did she reserve more unto herself than was sufficient. Wilt thou see the synagogue giving her gifts▪ hear the Pharisey praying: I thank the Lord, saith he, that I am not such a one as other men be. Now mark me how much he reserveth unto himself when he saith: I fast twice in the week. I give the tenth part of all my goods unto poor people. On the other side, mark the fashion of the widow. She knocketh her breast, she dareth not once lift up her eyes to heaven ward, she doth nothing but cry: God be merciful unto me a sinner. The synagogue, whiles she craketh upon her own justice hath neither any of her own, nor yet gods justice. The church whiles she renounceth and putteth away from her all glory of righteousness and knowledgeth her own unrighteousness, is enriched with the justice and righteousness of her spouse.   

The xiij Chapter.  ¶ And as he went out of the temple, one of the disciples said unto him: Master, see what stones and what buildings are here. And jesus answered, and said unto him: Seest thou these great buildings? There shall not be left one stone upon an other, that shall not be thrown down. And as he sat on mount Olivete over against the temple, Peter, and james, and john; and Andrew, asked him secretly: tell us, when shall these things be? And what is the sign when all these things shallbe fulfilled? And jesus answered them, and began to say: take heed lest any man deceive you. For many shall cumme to my name, saying: I am Christ, and shall deceive many. 
THere was nothing in the temple that pleased jesus, save the poor widow only, in the which temple there was nothing else, but counterfeit devotion, and feigned holiness. Let us also, who profess ourselves to be the disciples of jesus, depart out of the jewish temple. Let us set aside all trust of carnal works, and embrace the righteousness of the evangelic and Christian faith.  
Therefore our saviour departed thence to build an other temple, which should be holy and spiritual in deed: and of building so substantial, sure, and strong, 
One of his disciples said unto him.  that the very gates of hell should never be able to prevail against it. When he was gone out, one of his disciples said unto him: Master, behold how great and huge are the stones of this temple, and what a strong building is here: covertly meaning that it was a stronger piece of work then that it could by process of time fall in decay or ruin. Oh jewish eyes. They outwardly marveled at stones couched and heaped together by man's hand, as though jesus had been delighted with such a building. jesus answered again: Seest thou this great and curious edifice? There shall a time cum when there shall not one stone remain upon another unthrowen down: much less than shall the same building continue for ever. Now jesus loatheth, and contemnethe all that ever is seen with bodily eyes, for the great desire he hath of his ghostly and spiritual temple. As he sat in that part of mount Olyuete (where he chose his lodging for that night) from whence the temple of jerusalem might be seen, 
And as he sat on mo●t Olivete.  the disciples called again to their remembrance his words, whereby he had told before how it should cumme to pass, that the said temple should be destroyed both stick and stone, even from the very foundation. For they supposed that the kingdom of god, whereon they ceased not as yet to dream, should come immediately after the destruction thereof. Therefore four of them, that is to weet, Peter, james, john, and Andrew, went priu●lye unto him as he there sat, to the intent that like as he had showed unto a few persons apart, the mystery of his transfiguration, so should he likewise disclose unto them, being but a few, all the secrets concerning the time when his kingdom should cumme and begin: which thing he would not perhaps open unto all the other. And for this cause they said unto him: Tell us when these things shall come to pass, and by what token we may know when the same ●yme is already cum and present. The Lord who had already wedded out of his disciples all carefulness for sustenance, desire of revengement, & providence of life or forecasting how to live, would also weed out of their minds all such curiosity as maketh a man over busy and inquisitive, to know such things, as nothing appertain unto his salvation. Therefore he so tempreeth his words, that by the same he signifieth not only that the city of jerusalem shall one day be destroyed, but also that after his departure, grievous storms of persecution shall rise against the preachers of the gospel: and finally that the end of the world, or domes day shall cumme. But as it is expedient for all men to know how they shall one day make an end of this present life, to th'intent they may ever make themselves ready against the same, so his will and pleasure was to have his disciples fully persuaded, that a time should likewise cumme, when he would return into the world again, a judge both of the quick and dead: but when that time should come, because it was not expedient, he would in no wise have it known. Therefore he began to speak of these matters, in such wise as here ensueth.  
Beware, sayeth he, lest any man deceive you. For there shall many come who will challenge and take upon them my name, and every of them will fain himself to be Christ, and by his crafty delusion, deceive many uncircumspect persons.  When ye shall hear of wars, & tidings of wars, be ye not troubled. For such things must needs be, but the end is not yet: For there shall nation rise against nation, and kingdom against kingdom. And there shallbe pearthquakes in all quarters, and famishement shall there be and troubles. These are the beginning of sorrows. But take ye heed to yourselves, for they shall bring you up to the counsels, & into the synagogues, & ye shallbe beaten, yea, and shallbe brought before rulers and kings for my sake, for a testimonial unto them. And the gospel must first be published among all nations. 
The great business & ruffling of the world, will show that my coming approacheth, & the world is nigh at an end. But you must not straightways when wars are moved, or when there is any terrible bruit or rumour of wars to be moved, be so dismayed therewith, as though the same time were already present. For these things shall come, and yet shall not th'end of the world forthwith ensue. They shall only be preludes of the end that is to come, even as in an old man's body, diseases oftentimes thauncing, are foretokens that his body shall shortly decay and perish. The temperature of the qualities is the thing which preserveth bodily health.  
But when by reason the same qualities, do strive one against another, the whole body is distempered, then is it an argument that the destruction thereof approchethe. There shall nation rise against nation, realm against realm, and one of them go about with great powers, and hosts of men, 
For there shall nation arise against nation.  to destroy an other. Moreover the earth itself, as though it were not content to nourish so wicked and ungodly people, shallbe shaken with yearthequakes, and so shall there be in sundry places of the world great dearth and famine, because it shall deny men their natural food and sustenance. Furthermore the air as though it were angry with the same ungodly folks, unworthy of life and breath, shallbe noysomme, and deadly. When ye see many of these signs and tokens, yet look ye not by-and-by for domes day. For these evils shallbe only the beginning of the calamity to come. Neither shall yourselves be free from such evils & troubles. And therefore look well about ye, lest ye be clapped in the necks or creye be ware. For men shall accuse you, and bring you before counsels and synagogues: and ye shallbe presented before kings and rulers, to answer in causes of life, and death: not for any offence, or evil deed done on your behalf, but only for the profession of my name: and this shall they do because all the world may know, how they were worthily cast out of the kingdom of God, sithence they so persecuted the preachers of the same. But let not these things much trouble your minds. The cruelness of wicked persons shall bring nothing to pass against the proceeding of the gospel. Neither can any man slay you before your time. For domes day shall not come, before the gospel be preached throughout all the world.  ¶ But when they lead you, and present you, take ye no thought, neither imagine afore hand what ye shall say, but whatsoever is given you in the same hour, that speak. For it is not ye that speak, but the holy ghost. The brother shall deliver up the brother to death, and the father the son, and the children shall rise against their fathers and mothers, and shall put them to death, And ye shallbe hated of all men for my name's sake. But whoso induceth unto the end, the same shallbe safe. 
You need not therefore to prepare you any worldly succours against the violence & tyranny of persecutors, or take thought how to escape their judgements. When there is any action commenced against you, look ye go, & appear, lest ye seem to despise the public authority. For this thing also shall make much for the enlarging and spreading abroad of the gospel. But when ye are going to appear, be you not careful, studying with yourselves what answer to make, and how to tell your tale, for that ye are not seen in the law, but men ignorant in civil pleas: as the common sort of the people are wont to be careful in such case, who make Orators and Rhetorcians their attorneys, and proetours in pleading of matters. 
For it is not ye that speak.  But whatsoever cumme the unto your minds, that speak you. For yourselves shall not be authors of such words as you shall speak, but instruments only. The holy ghost shall speak by you, 
The brother shall deliver up the brother, etc.,  such things as shallbe expedient for the business of the gospel. But such persecutions must ye not only look for of alients, and enemies, but also of your friends, and kinsfolks. For one brother shall take the law of an other, and accuse him of death worthy crimes, all natural love and affection cast aside. And the father shall likewise accuse the son, contrary to natural love and kindness. Furthermore the children shall also rise against their parents, and cause them to suffer death.  
And where as ye hurt no body, but bring the tidings of salvation to all men: yet shall ye be hated of all them that love this world, only for the displeasure and malice they bear to my name, which you shall preach. But in all these evils it shallbe needful for you to be armed with perseverance and constancy of mind. For whoso continueth in his good beginnings to the end, shall be safe, because no calamity is able to destroy him, that with constant heart and mind believeth the gospel.  Moreover, when ye see the abomination of desolation (whereof is spoken by Daniel the prophet) stand where it ought not, let him that readeth, understand. Then let them that be in jewry, see to the mountains, and let him that is ●n the house top not go down into the house, neither enter therein to fetch any thing out of his house. And let him that is in the field, not turn back again unto the things which he left behind him, for to take his clothes with him. Woe shallbe then to them that are with child, and to them that give suck in those days. But pray ye that your flight be not in the winter. For there shallbe in those days such tribulation, as was not from the beginning of creatures, (which God created) unto this time, neither shallbe. And except that the Lord should shorten those days, no flesh should be saved. But for the elects sake whom he hath chosen, he hath shortened those days. 
If ye require a sign to give you knowledge when this extreme calamity hangeth over your heads: when ye shall see the abomination that maketh desolation standing in the place where it is not beseeming it should stand, then let him which readethe daniel's prophecy, understand it. For than it shallbe high time for every man, all other things omitted and left undone to shift for himself by flying away and to save his life, not by wordelye aids, 
Let him that readeth understand.  but by swiftness of flight. Then let all that be in jewrye, the nourishingeste, and most famous part of the country, fly unto the desert and wild Mountains. If this calamity take any man on the house top let him not go down into the house, nor enter into his parlour, or chamber to fetch out any thing from thence: but as he is found, so let him get him away and begun. And if at that season any man be labouring in the fields naked, and without clothes, let him not run home again to fetch a way his cloak, or mantle, but fly straight way some whither else: so swift shall the flood of the misery & calamity be, which shall overflow this country. Therefore in woeful case shall they be which are great with child, & they also that have children sucking on their breasts, 
woe shallbe then to them that are with child.  because nature will not let such as are with child to cast away their burden: nor natural kindness suffer the other to fly away from their children. And the only way to save the life shallbe to fly without any tarrying. Therefore desire you of god, that this calamity chance not in the winter season, nor upon the Sabbothe day. For ye must not only fly away as fast as your legs will bear you, but also a great way of. But winter season because the day is than short, is an ill time to fly far in. And the law for fendeth to travail far upon the Sabbath day.  

〈…〉 that your flight.  All that the lord hitherto said, is spoken in such wise, that it seemeth partly to pertain to the destruction of the city of Jerusalem: partly to the times of persecutions, which were most sharp, and vehement, at what season Stephan was stoned to death: and partly to the last end of the world or domes day. Yet is there included in the same words, a moral sense, which teach the us, how that being delivered from all worldly impediments, and encumbraunces, we ought always to wait for the coming of that day, when we shallbe presented before almighty god to receive our doom and judgement. He can never be prepare against the same, who either for love of temporal things, or else thorough thenforcement of carnal affections, that is to say, for his parents, wife, or children's sake, is called back again to the danger of the losing of everlasting salvation. He is laden with a vessel, who being overcharged and letted with worldly riches, ceaseth to do those things which pertain to eternal health. He is burdened with a mantel, who for taking heed unto the body, regardeth not the soul. He is slow of foot by carrying of an infant, who by reason of natural affections, refraineth not from those things which he knoweth right well are by all manner of means to be exchew●dme hasteth to that tayning of those, which he knoweth aught (all lets and impediments set aside) greatly to be desired. Winter taketh them flying, who for the little light that their weak faith giveth, and because charity is cold and faint in them, do not finish their journey, and manfully go thorough whither they began to go. Moreover the superstitious observation of the Sabbath bringeth those persons into danger, who by reason of an unright and awkward judgement, tremble and quake for fear, where there is no cause of fear: and where they ought chief to fear in deed, are fearless: as when a man is bold to transgress the commandment of God, for fearelest he break man's constitutions. For the Lord himself taught openly that the jews Sabbothe was well contemned, and broken, for man's health and preservation.  
Furthermore the words that ensue, seem rather to pertain to the last day of the world, before the which day, great business, and shall universally happen for the coming of Antichrist. 
For there shall be in those days.  Those days, sayeth he, shall be so full of miseries on every side, that there hath not been like tribulation and affliction from the creation of the world unto this day, nor hereafter shallbe. If this affliction should long while continue, as it shall be fell, and cruel for the season, there should not one man be saved. But God of his infinite mercy and goodness hath provided, that this storm shall short while endure, for their sakes, whom he hath chosen to life everlasting. For of these will he suffer none to perish, what storm of evils soever shall arise. Wherefore there is no cause why any man should fear himself, so that he persever and abide still in the evangelic and christian faith, as nigh unto the shoot anchor or surest refuge. No puissance shall cast them down, which have a constant belief in me.  And then, if any man say to you, to here is Christ, lo, he is there, believe not: For false Christ's and false prophets shall rise, and shall show miracles▪ and wonders to deceive, if it were possible, even the elect. But take ye heed, behold, I have showed you all things before. 
Only take heed that in stead of me, you embrace not another Christ. There shall be more jeopardy of deceivers, then of persecutors. For there shall arise in those days false Christ's, who shall untruly challenge and take upon them my name, and person. There shall arise also false Prophets, which under a cloak and coloured show of holiness, shall fain themselves to be Prophets: and in working of Magical wonders, and miracles cloaked by crafty illusions of devils, 
Lo, here is 〈◊〉. etc.  follow the prophets, and me, so that even the very elect (if any power could prevail against God) may be deceived by such ligierdemayne, and juggling casts: Therefore if any man shall say unto you: Lo, here is Christ, believe him not: or if any call you back to another place, and say: lo, here he is: what place, what appearance of things, or what manner of honour or serving of god soever he show you, believe him not. For after that Christ hath once forsaken the world, he cannot be showed nor pointed to with fingers, but will lie hid in men's souls, and this shallbe the sign and token to know where he is: when any doth with his life, & conversation express his doctrine, & put it in execution. Howbeit he will not cumme at domes day, so as he now cometh, but will suddenly and unlooked for show himself from any high after the manner of a flash of lightning, dreadful to the wicked, who shall be cast into everlasting fire: and again amiable and lovely to godly persons, which shall be called to the fellowship of the heavenly kingdom. Therefore if you chance to live in these days, be ware ye embrace not in stead of me, sum counterfeit Christ.  
Lo, I have told you all things beforehand. There remaineth behind, that you retain and keep my words in memory.  ¶ Moreover in those days after that tribulation, the Sun shall wear dark, and the Moon shall not give her light, and the stars of heaven shall fall, and the powers which are in heaven shall move. And then shall they see the son of man coming in the clouds with great power and glory. And then shall ●e send his angels, and shall gather together his elect from the four winds, from the ends of the earth, to the uttermost part of heaven. 
Now after these foresaid calamities, wars, persecutions, famine, pestilence, and earthquakes be paste, there shall also ensue many other wonderful signs and tokens out of heaven, all the elements being, as it were yrefully set to take vengeance upon the wicked people. For the Sun, the fountain of light, 
And then shall they see the son of man. etc.  shall wax dark, thereby as it were embraiding the ungodly with their blindness, because they would not see the everlasting sun and lantern of the world. Neither shall the Moon, which is wont to shine in the night, and put away the darkness thereof, give her light that she borroweth of the sun. Furthermore men shall see the stars fall down from the firmament to the earth, which have been so many hunndred years there fastened for man's behove & commodity. And besides this, the powers of the heavens (by virtue whereof those marvelous bodies have continued, even from the creation of the world, their courses and offices appointed them of god) shallbe moved: so great shall the fear be of the dreadful day of doom approaching. These things done, all that be then alive, shall suddenly, and with the twinkling of an eye, see the son of man (who is now taken for an underling, and not regarded) appear in the highest clouds with great puissance, & in the glory of the father, and with him innumerable multitudes of Angels. Then will he send out his Angels, who will let none of his chosen be away, but will assemble them altogether from every quarter, whether they be quick, or else dead, but must suddenly be relieved again: he will send them out, I say, to gather all the members of the mystical body unto their head, to th'intent that they which have been partakers of afflictions & persecutions for the gospels sake, may likewise be companions and partakers with him, of everlasting joy and blissfulness. It skilleth not whither that good Men'S souls have gone, neither into what place their carcases have been thrown:: angels shall find them out, and gather them together from the four quarters of the world: and again from the highest pole of heaven, to the low most. Every soul shallbe joined unto his own proper body, and all the elect and chosen people shall likewise be conjoined unto their head.  Learn a similitude of the fig●tee, when his branch is yet tender, and hath brought forth leaves, ye ●●owe that summer is near. So in like manner when ye see these things come to pa●se, understand that he is ●ye, even at the doors. verily▪ I say unto you, that this generation shall not pass; till these things be doen. Heaven and earth shall pass, but my words shall not pass. But of the day, time knoweth no man, 〈◊〉 not the Angels which are in heaven: neither the son himself. save the father only. 
Now lest this day come suddenly upon you, when ye are nothing at all prepared, you may guess by certain foresygnes and conjectures, when it is near hand, even as ye may conjecture and gather by the fig tree that summer will shortly come. For when the branches of this tree begin once to wax soft and tender, being about to bring forth their first fruit called grossi, and when the leaves be already budded out, ye know that summer is not far of. But it is much certainer that that day shall come, than it is certain, that summer followeth after winter. This thing do I avouch unto you: This age shall not pass till all these things shall happen. Among corporal things there is nothing more stable & sure then heaven: nothing more unmovable than is the earth: but yet both heaven and earth shall sooner alter and change their nature, than my words be vain, and of none effect. Be ye not careful to know certainly when that same last day shall come, forasmuch as it is not given unto the Angels to know it: no nor yet to the son himself. For the father hath reserved this secret knowledge to himself alone, because he perceived it was expedient for your soul health he should so do. Be you most certainly assured that it shall come: but ask ye not when, lest by this means ye becum careless. ¶ Take heed, watch, and pray, for ye know not when the time is. As a man which is gone into a strange country, and hath left his house, and given his substance to his servants & to every man his work, & commanded the porter to watch. Watch ye therefore, ye know not when the master of the house will come, at even or at midnight, whether at the cock crowing, or in the dawning: lest if he come suddenly, he find you sleeping: and that I say unto you, I say unto all, watch. Beware always & take good heed: watch & pray continually, since you are uncertain when that dreadful day shall come upon you. You shall take good heed if you will not trust unto worldly aids, neither put confidence in any worldly creature: but wholly hang upon me, & my commandments. Ye shall watch, if by refraining from superfluity, & all bodily pleasures, you will wholly bend yourselves to holiness of spirit, & virtuous living. You shall pray, if you will most fervently desire those things, which are promised unto them that still persever & continued in the profession of the gospel. Satan hath his crafts to deceive even wise, & circumspect persons. Against these crafts you must use the wisdom, & policy of the serpent. The world, & the flesh have their entisinges, wherewith they so delight the minds of reckless folks, that (as I may call it) sleep, security, & forgetfulness of things eternal, creepeth upon them ere they be ware. Of these things springeth either contempt, or else desperance of the kingdom of heaven. God will not clean forsake his choose, but he loveth wakeful & heedful persons: yet will he that when they have done what may be done by man's endeavour & diligence, they nevertheless cease not to pray, fully persuading themselves how it is God that giveth the beginning, proceeding, & consummation of everlasting blissfulness. So watch you, as though God will forsake you for a time: so pray you, as though whatsoever ye go about, shall come to none effect, without he put to his helping hand. And because the Lord jesus would the depeliet fasten this doctrine in the minds of his disciples, he added a similitude very fit for the purpose. When I shall forsake you, sayeth he, so demean yourselves, as faithful and wise servants would do, unto whom the Lord being about to make a voyage into a strange country, hath given authority to order and guide his house: and hath assigned to each of them his work, 
As a man which is gone into a strange country, etc.  and office. Furthermore he hath commanded the porter to watch for fear of night thieves. These servants, because they be uncertain of their Lords returning home, do still endeavour themselves to do their office and duty, that whensoever it shall chance him to come home again, he may find them watching. It is more certain that I shall come again to you, then that their lord shall eftsoons return unto them. There may sum chance befall, that he miscarry whiles he is from home in the strange country. But as sure as God is in heaven, I will come again, albeit the day when, be to you uncertain. Therefore do you as good and thrifty servants are wont to do. Ever watch & look after my returning. You cannot tell when the Lord will come, at even, or at midnight: whethre at the Cock crowing, or in the dawning of the day, lest if he come suddenly (as he will come in very deed) he find you sleeping, and slack, or negligent in doing of your duty. That I speak to you, I speak by you to all that shallbe borne until the world be at an end: watch you. Every man must watch that will be saved: Every man must do the work that the Lord hath committed unto him, but especially and above all other, it behoveth the porter to watch, who watcheth for the safeguard of the whole family. And although the people do sometimes take a nap, yet hath the shepherd no leisure to sleep. Now is all this present life (wherein is no certain difference between good things and bad, and wherein is exceeding much ignorance or blindness, and very little light) all this life I say, is in comparison of the life to come, 
And that I say unto you, etc.,  nothing else but night. And albeit that in th'end of the world the Lord will come once for all, to all men generally, yet cometh he also to every man severally at the hour of death. Therefore every man particularly aught to watch against this his coming, because it is even as uncertain as the other. For he cometh unto sum late in the evening, as in growing age: to sum at midnight, as when they are in their flowers, and best liking: to other sum at the Cockecrowing, that is to weet, in old age. Ye must neither trust to your strength, nor to your age. The time and hour of death is like uncertain to all men.   

The xiiij Chapter.  ¶ After two days was Easter, and the days of sweet bread: and the high priests and the Scribes sought how they might take him by craft and put him to death. But they saye●● not in the least day, least any business arise amongs the people. 
Now that most holy, and solemn feast of Easter drew nigh, that is to say, of Phasc, which word signifieth in the Hebrew tongue, a passing over, on the which day the holy blood of the unspotted lamb should deliver us from the vengeance of the sleying sword, and being brought out of Egypt through the red sea, and wilderness of this world, bring us unto the heavenly Jerusalem, into a country flowing with milk and honey. For the jews passover, which they yearly celebrate and keep most high and holy, was nothing else but a figure and shadow of this sacrifice, like as was this ceremony, that they did on these days forbear leavened bread, exhorting us hereby, to such purity and cleanness of life, as becometh a professor of the gospel. After two days expired, the day that they called the preparing day should be. But as the chief priests and S●ribes, devoutly prepared and made themselves ready to celebrate this corporal passover: so did they like unwise fellows, wickedly make haste to offer up thatsame true lamb which that solemn sacrifice had so many hundred years figured. For now were they at a full point to slay jesus: but because they durst not openly do it, for fear of the people, they thought good to lay hands upon him, and put him to death by guile & treason. And for this their purpose, that day of all other, was most convenient to th'intent the thing of the new testament, 
But they say not in ye●east day. etc.  should agree with the figure of the old. They themselves, did not chose this day, but it was foreapointed unto this sacrifice by the eternal decree and ordinance of the father. For they counseyling together how to slay jesus, said: Not on the feast day, lest there arise any business and among the people. Doubtless it is a jewish fear to stand in awe of men, and all this while nothing to dread god at all. jesus knowing the time was come, in the which it was the father's will to have that same everlasting sacrifice to be made, departed not from jerusalem, lest he should have seemed to have failed at the place foreapointed unto this business.  ¶ And when he was at Bethania in the house of Simon the leper, even as he sat at meat there came a woman having an alabaster bo●e of ointment, called Narde, that was pure & costly: and she broke the bo●e, and powered it on his head. And there were sum that were not contented within themselves, and said: what need this waste of ointment? For it might have been sold for more than three hundred pence, and have been given unto the poor, and they grudged against her. 
When he therefore feasted at Bethany with his friends, in the house of Simon, surnamed the leper, one of the geastes that feasted with him was Lazarus. This house presenteth unto us, the agreeing, and friendly fellowship of the church: the which being unclean, he washed & purified with his prevous blood: and being dead through sin, and unrighteousness, he made alive again by his death and passion. With such persons, jesus loveth to sit at table, rather than with the priests, & pharisees, who thought themselves ●leane, and alive, notwithstanding they were such in soul, as Simon, and Lazarus were in body. As they thus feasted, there came in a certain woman having and alabaster box full of pure, good, and precious ointment, called the ointment of right Narde: which broke her box: and powered all the ointment upon the lords head, as he sat there at the table. jesus who was never delighted with the pleasures and delicacies of this world, loveth to be anointed with such manor of ointment, after the spiritual meaning. The church is lavish and prodigal in bestowing this ointment upon her dear and well-beloved spouse. What precious thing soever she hath, the same reserveth she not to herself, but poureth it upon jesus head, unto whom all honour and glory is due. The house of the church is in most ample wise enlarged & spread abroad throughout all the whole world: but the sweet savour, and fragraunt smell of this ointment hath filled every corner and part thereof. This sweet savour allureth and causeth many a one to desire that they may be admitted into the same house, wherein jesus sitteth at meat with his friends. But there be sum which of spite & envy, speak against the delicacies of jesus: as the jews, who rather seek their own profit, glory, & commodity, than the glory & honour of jesus Christ. For so did certain of his disciples that yet savoured of the flesh, but specially judas Iscarioth: who being not contented in his mind, & muttering with himself against this woman's fac●e, said on this wise: what needed it to waste or cast away this so pure good ointment? For it might have been sold for three hundred pence, and with that money many a poor body have been relieved. And the loss of this ointment grieved them so much, that they made a great murmuring against the godly prodigality of the woman. That thing is well lost, which is employed upon Christ's glory: Yea, to say the truth, there is nothing that less perisheth. The synagogue is sparing to Christeward, 
What need this waste of ointment etc.  and wasteful or prodigal to her own person. contrarily, the church regardeth not the price and value of that she hath received of Christ, but breaketh the vessel, and rashly poureth out all that ever she hath upon her spouses head. The poor widow which cast a farthing into the treasury, pleased Christ highly. So doth this woman content him also, which for his love and sake, hath lost her precious ointment. The widow knowleaging her poverty, brought forth all the poor substance she had, and cast it into the treasury: and the other being now rich & wealthy through the lords liberality, did not only give him all that ever she had, but also sustained the lose of her vessel. The one gave her goods and living: the other gave even body and soul, if that can perish which is given unto jesu. Where be they now that grudge and murmur against this prodigality, which is so pleasant and acceptable to the author of grace? Christ giveth of his own plentifully, to th'intent that the good savour of his liberality, may the more be spread abroad: He requireth no reward for any thing he giveth: but here only he is ambitious or desirous of honour. He willeth that we knowleage his well doing and benefits, not because he hath any need of such praise and commendation, but it hath pleased him by this mean to give us his gifts and riches.  And jesus said: let her alone, why trouble ye her? She hath done a good work on me. For ye have poor with you always, and whensoever ye will, ye may do them good, but me have ye not always. She hath done that she could, she came aforehand to anoint my body to the burying. verily I say unto you: wheresoever this Gospel shallbe preached thorough out the whole world, this also that she hath done shallbe rehearsed, in remembrance of her. 
The Lord (of whom alone it is sufficient to be allowed) defendeth the godly diligence of the woman against his disciples muttering and murmuring against her. 
For ye have poor. etc.  Why, saith he, make you this business with this woman? Suffer her to take her pleasure. She hath done me a good turn. For whereas you cloak your covetousness with a pretence to succour the poor, know ye that whatsoever is given to me, the same is given to a poor body. These common poor folks, and beggars, you shall ever have with you, whom you may do good unto, and help as oft as ye will: but ye shall not always have me present, to win my favour by such corporal benefits. I have been but once in my life time thus honoured, and the thing that is done, is not done to th'intent that many should take ensample thereby, to use such manor of bodily refreshinges: but because all men should after the spiritual sense and meaning do the like. This woman wotteth not what she doth, & yet with a godly endeavour and diligence doth she as much as lieth in her to do. My death is near hand, then will she desire to anoint my body that must be buried. And because she shall not then have time so to do, she preveuteth the time: and yieldeth me that honour whiles I am alive, which she cannot give me when I am dead. But so true is it that her godly endevoire (which you speak and mumur against) shall not lack it condign and worthy praise, that when my death shall by preaching of the gospel, be renowned and spoken of throughout all the whole world, she shall likewise be remembered and spoken of, because she honoured it with such a gift and present before I died.  ¶ And judas Iscarioth one of the twelve, went away unto the high priests to betrade him unto them. When they heard that, they were glad, and promised that they would give him money. And he sought how he might conveniently betray him. 
With these words the Lord caused his disciples to cease their muttering. But judas Iscarioth one of the twelve (who untruly dispensed the common money given for the relief of the poor) could in no wise suffer the loss of this ointment, 
When they heard that, they were glad.  but went straightways unto the high priests, to betray jesus unto them. For it was not unknown unto him, how they studied to take him by deceit and treason. After the high priests heard this, they were right glad. It pleased them very well that one of household with jesus, should be the chief worker of this mischief. They agreed of the sum of money that judas should have for his labour. And there was mutual faith found in that wicked counsel, and conspiracy, which is seldom kept in honest and lawful covenants. judas believed the bare promise of the priests, without either writing, witnesses, or sureties. He imagined with himself which way he might betray jesus unto the said priests, and Scribes after such a sort, as they desired: that is to say, in time, and place convenient, lest any business or insurrection should rise hereof. For this condition was expressed in the covenant. In the mean time, whiles judas, and the high priests counseled together how for to destroy him, jesus went about the business of man's salvation.  ¶ And the first day of sweet bred (when they offered Passeover) his disciples said unto him: where wilt thou that we go and prepare that thou mayest eat the passover? And he sendeth forth two of his disciples, and saith unto them: Go ye into the City, & there shall meet you a man bearing a pitcher of water, follow him: and whithersoever he goeth in, say ye to the goodman of the house, the master saith: where is the geste chamber where I shall eat passover with my disciples? And he will show you a great parlour paved and prepared. There make ready for us. And his disciples went forth and came into the city, and found as he had said unto them, and they made ready the passover. 
Now was the first day of the feast of sweet bread cum, on the which day the jews were wont to offer up their easter lamb. Therefore jesus disciples said unto him. Whither wilt thou that we go, and prepare thee thy easter souper? jesus sent out two of them to make provision therefore saying unto them: Go ye into the city, and assoon as ye be entered in, there shall meet you a man carrying a pitcher of water: him follow ye, & into what house soever he entereth in, say these words to the good man of the house in my name. The master saith, where is the souping chamber where I may eat my easter lamb with my disciples? and he shall straightways show you a large souping chamber, paved, and already prepared for the feast that shallbe made therein. There prepare you for us our easter souper. Here mark me the simple obedience of the Apostles, such an obedience as they also showed before, when they were sent out to fetch the Ass' foal. Mark also this, that there is nothing hid and unknown unto the lord: so that it is manifest and plain hereby, that he both foreknew, and willingly suffered whatsoever he suffered for our cause. Further, mark his authority. At the naming of this word (Lord, or Master) the ass was by-and-by let go. Again at the naming of the same word, the souping chamber was forthwith showed them, so that it appeareth hereby, that it was in his power to do whatsoever he would: he could with a beck have restrained the priests, & pharisees, who went about cruelly to torment him and put him to death. The disciples went their way, and came into the city, and found one carrying a water pitcher: whom they followed, and entered into the house where he went in, and declared unto the goodman of the house, their masters commandment. He without any tarrying showed them a souping chamber, wherein the disciples prepared their easter lamb, that is to say, the last and mystical souper, which should both represent the figure of the old law, and also sacramentally present and exhibit unto them, the sacrifice of the new law, and gospel.  And when it was now eventide, he came with the twelve, and as they sat at board, and did eat, jesus said: verily I say unto you, one of you (that eateth with me) shall betray me. And they began to be sorry, and to say to him one by one, is it I? And another said, is it I? He answered and said unto them: it is one of the twelve, even he that dippeth with me in the platter. The son of man truly goeth as it is written of him, but woe to the man by whom the son of man is betrayed. Good we● it for that man, if he had never been borne. 
In the eventide jesus followed with his twelve disciples, whom only as chosen fellows, his pleasure was should be witnesses of all that should be done in this most holy feast or maundye. When they were all set at the table, and taking their repast, jesus said unto them: I assure you that one of you that eateth with me, shall betray me. As he had so said, eleven of them were stricken with great sorrow and pensiveness. For there was none of them all that knew himself faulty, save judas only. But yet durst they not trust to the weakness and frailty of man's nature. Therefore each of them desirous to be delivered of this pensive carefulness by the lords descrying of the traitor, said unto him: Is it I? Neither was judas, who knew himself culpable, ashamed to say with the rest: Master am I he? jesus to show unto his disciples a perfit ensample of levity and meekness, thought it better to suffer them a while to be troubled with heaviness, then to bewray the traitor: using all the ways and means he could, to cause him to return from his wicked and mischievous purpose. Therefore he said: It shall be one of the twelve, 
It is one of the twelve, etc.  who is so familiar with me, that he dippeth in the same platter that I do. And this is the reward which he will give me for my gentle and familiar entertainment. Now judas perceived that it was not unknown unto the lord where abouts he went: and he saw also such meekness in him, as the like had not been heard of before. jesus would not descry him (of whom he should anon after be most falsely betrayed unto death) unto the residue of his disciples, because they would peradventure if the treason had been opened, have cruelly handled him for their masters sake. But oh uncurable malice. What stone, what diamond, would not so great gentleness make to relent, specially of him who could hurt and displease with a beck? But the same gentleness more encouraged the wretch to do this wicked and mischievous deed. Then went jesus forth with his tale in this wise: howbeit as concerning me, nothing shall be done otherwise then I will myself: but as the prophets have said and prophesied of the son of man, so shall it be. It is expedient for a great many that he be delivered and betrayed to death. But yet woe be to him through whose malice and wickedness, 
But woe is that man.  he shallbe betrayed. He procureth a thing which shall be soul health to other, and to himself utter confusion. It had been better for him that he had never been borne. Howbeit this wicked mind, & purpose of judas, was never a whit reformed, neither with so great meekness of the lord, nor yet for dread of the great horrible punishment which he threatened him withal: so great a mischief is covetousness.  ¶ And as they did eat, jesus took bread, and when he had given thanks, he broke it, & gave it to them, and said: Take, eat, this is my body. And he took the cup, and when he had given thanks he took it to them, & they all drank of it, and he said unto them. This is my blood of the new testament which is shed for many. verily I say unto you, I will drink no more of the fruit of the vine until that day, that I drink it new in the kingdom of God. And when they had said grace, they went out to mount Oliuete. And jesus saith unto them. Al ye shall be offended because of me this night. For it is written, I will smite the shepherd, and the sheep shall be scattered. But after that I am risen again, I will go into Galilee before you. Peter said unto him: And though all men be offended, yet will not I And jesus sayeth unto him. verily I say unto thee, that this day, even in this night before the Cock crow twice, thou shalt deny me three times. But he spoke more vehemently▪ no, if I should die with thee, I will not deny the. Likewise also said they all. 
Furthermore in this souper, jesus commended unto his disciples that most holy sacrament or sign of his death, and of the perpetual covenant made with those that would continue in the evangelic & christian faith: for this cause he took bread, and after thanks given to god the father, broke it, and gave it to each of them, saying: Take, eat, this is my body. Also he took the cup, and after thanks given, gave it them, and they all drank thereof. Then he said unto them. This is my blood of the new testament which shall be shed for many▪ Be you well assured of this that I shall tell you: from henceforth I will drink no more of the fruit of the vine till that day that I drink it new in the kingdom of God. When the souper was done, and grace said in the laud and praise of god, according to their manor and custom, the same night they departed from jerusalem unto mount Oliuete. We must ever thank, & praise God both in weal and woe. 
All ye shal● be offended▪ etc.  There jesus knowing the frailty and weakness of his disciples, prepared and strengthened their minds, that they might be able to suffer the storm of persecution which hanged over their heads. All ye, saith he, shall be troubled this night for my cause. And this thing did Esay also prophecy of before. I will smite, saith he, the shepherd, and the sheep shall be scattered abroad. But despair ye not. As my death shall trouble you, and cause you to disperse and scatter abroad, so shall my resurrection recomfort you, and gather you together again. For I will relive, as I said, on the third day, and being relieved, will go before you into Galilee. After ye have there seen me, you shall put away all sorrow and heaviness. When Peter, who as yet knew not his own weakness, heard him say so, he answered again very manfully, but yet rashly withal, saying: Although all the residue be offended with thy death, yet truly will I not be troubled therewith a whit. jesus desirous clean to weed and pluck out of our minds all trust of ourselves, saith unto him: O Peter, thou deniest that that thing shallbe done, which both the prophets, and I myself (whom it had been thy part to believe, and in no wise to gainsay or contrary with words) have told before shall come to pass. O thou rash promiser: Yea, the stronger thou thinkest thyself to be, the more notably shalt thou be troubled above all other. This thing I assure the of: before the cock crow twice this same very night, thou shalt thrice deny me. Yet is the presumption of Peter nothing abated herewith, 
Before the cock crow twice. etc.  insomuch that he maketh a more stout, and greater promise of himself, than he did before, saying: Yea, if there be no remedy, but I must needs even die with thee, yet I will never deny the. As Peter said, so said the rest of the disciples, to th'intent that they erring together, should be all reformed together of their error, and know how unable they were to do any thing by their own strength and power, and finally perceive how it was not possible for any thing to be vain or untrue, which came out of Christ's mouth. A little before, they all agreed together in confessing truly who Christ was, and the common opinion of them all was praised in Peter. Here they agree altogether in a rash confidence and trust of themselves: and in Peter alone the rashness of them all is rebuked. Only Peter denied jesus, and the rest would have done the like, if occasion had been given them so to do. For they would have denied him, if they had not fled away. The bold stomach of Peter, the which was more constant in him then in the other, brought him into this danger. None of all these things chanced unto the disciples of any set malice, as it happened to judas, but only through man's imbecility and weakness. And therefore jesus used the obstinate wickedness of judas, to our salvation: and would have the weakness and frailty of his apostles diversely declared, because to teach all other by them, how no man should warrant himself ought to his own strength, but whensoever the storm of evils and adversities ariseth, wholly to hang upon the heavenly aid and succour: which so much the more presently helpeth man, as he distrusteth his own strength and power. The apostles could not yet be reproved by word: but the time would come when the experience of the matter should at the length make them to know themselves.  And they came into a place which was named Gethsemany. And he saith to his disciples: Sat ye here while I go aside, and pray. And he taketh with him Petre & james, and john, and began to wax abashed, and to be in an agony, and sayeth unto them: My soul is heavy, even unto the death. Tarry ye here and watch. And he went forth a little, and fell down flat on the gound, and prayed that if it were possible, the hour might pass from him. And he said: Abba father, all things are possible unto thee, take away this cup from me: Nevertheless not that I will, but that thou will be doen. 
Therefore they came into a place called Gethsemamy. This Gethsemany is a valley lying at the foot of mount Oliuete. No man can mount up to the cross of jesus, unless he first come down unto this valley: unless he humble and abase himself by renouncing of all the aids and socours of man's pride & loftiness. Here commanded he the other eight to tarry, and taking unto him three, that is to say, Peter, james, and john, gate him away not far of, because he would give himself to prayer and contemplation. Behold here the engines, and artilerye of the gospel against the violence of persecutions. There were two things in jesus most contrary: that is to weet, his divine majesty, then which there was nothing higher, or of more excellency: and his human weakness, than which there was nothing more vile, or of less reputation. Because unto these three disciples he had given before some taste of his highness and divine majesty, it was his will and pleasure they should now be witnesses of his greatest abasing of himself, and humility: to th'intent that in the same Christ, they should learn, both what they ought to counterfeit and ensue, and also what to hope after. Here nowhere appeared his face all shining, and glistering like the Sun: no where his apparel whiter then the snow: no where Moses and Hely communing with him: and to be short, 
My soul is heavy, even unto the death  no where was heard the father's voice as it was before, but as a man utterly forsaken and destitute of all help and succour, he began to be sore troubled with fear, and dismayed with great anguish and agony of mind: for he was a very natural man, and notably expressed in himself, what is wont to chance unto those persons, who are nothing else but men, whensoever any such storm hangeth over them. Neither did he cloak and dissemble the thing among his friends. I thoroughly, said he, feel in my mind, sorrow & heaviness likest unto death. He sought for comfort every where, & found none at all. But yet is it a certain kind of solace and comfort, to complain unto our friends of our calamity, though they will not help us. Therefore he commanded also these three to tarry here, and watch. That done, he went forth a little, and as one clean destitute of all worldly comfort, and utterly forlorn and passed help (as touching man's help) fled unto the father for succour: of whom yet he should not by-and-by be eased of his grief. Wherefore he fell down flat on the ground: and lying grovelling, prayed the father, that (if it were possible) the time of this battle might pass away. The nature of his body feared the torment, & death that was nigh hand. Abba father (said he). Thou canst do all things: take away this cup from me, that I drink not thereof. Nevertheless let that be done that thy will hath decreed, which willeth, nothing but what is most expedient and best: and not as the weakness of this body desireth.  ¶ And he came and found them sleeping, & saith to Peter: Simon▪ sleepest thou? Couldst not thou watch one hour? watch ye, and pray, lest ye enter into temptation. The spirit truly is ready. But the flesh is weak. And again he went aside, and prayed, and spoke the same words. And he returned, and found them asleep again. For their ●yes were heavy. Neither wist they what to answer him. And he came the third time, & said unto them: sleep hence forth, & take your ease, it is enough. The hour is cum, behold the son of man is betrayed into the hands of sinners, rise ye up, let us go. Lo, he that betrayeth me, is at hand. And immediately, while he yet spoke, climbeth judas (which was one of the twelve) and with him a great numbered of people, with swords and staves, from the high priests, & scribes, and elders. And he that betrayed him, had given them a general token saying: Whosoever I do kiss that same is he, take him, and lead him away warily. And as soon as he was cum, he goeth straightway to him, and saith unto him. Master, master, and kissed him. And they laid their hands on him, and took him. And one of them that stood by, drew out a sword, and smote a servant of the high priest, and cut of his ear. 
When he had thus prayed, he returned unto his three disciples whom he left behind him and found them now sleeping. And then called he Peter, who a little before had made so stout a promise, saying: Simon, sleepest thou? Couldst thou not watch as much as one hour with me? This time admitteth no sluggishness. For he sleepeth not that goeth about to destroy us. Watch, and pray, lest ye enter into temptation, because ye shall be in jeopardy to be overcomen therewith, if it come upon you when ye are nothing prepared. The peril is like common unto us all. I watch and pray for your health & safety: 
And again he went aside. etc.  do you like wise watch, and pray as I do, that you may overcome with me. The spirit is ready, and willing, but the flesh is weak. The spirit must be stayed and stablished with watching, and prayer, lest, the flesh have the upper hand. When jesus had thus spoken he went eftsoons to the place from whence he came, & made his prayers unto the father, with like tenor of words as he did before: desiring him, that he might not drink of the cup which was at hand: and anon he returned to his disciples and found them again sleeping. They napped in the beholding of his majesty, insomuch that Peter wist not what he said. In like manor do they here sleep in the beholding of his infirmity and weakness, and know not well what answer to make him rebuking them. jesus returned the third time from prayer unto his said disciples: and the third time he found them a sleep. Both they and we had perished, unless jesus had watched, and prayed for us al. Therefore after they were wakened, he rebuked them because he would by them stir up and awaken all slewthfull persons. sleep ye, said he, from henceforth, and take your rest. You have slept enough. The thing self will now waken you whether you will or no. The very point, and moment of the time is already cumme. Lo, the son of man shall anon be betrayed, and delivered into their hands that are all set on mischief. 
And immediately while he yet spoke etc.  Rise up, and let us go meet them. For now the lord jesus had by prayer made himself strong in mind against the storm of afflictions that was at hand. Neither showed he any time afterward any token of fear, or weariness: but gave us an ensample of most constant and steadfast patience unto the last hour. He had no sooner spoken these words, but judas Iscarioth one of the numbered of the twelve chosen disciples, & amongs them taken for the chief, was come, and with him a great bend of soldiers fenced with swords and staves, against jesus being without armour, and weaponless. Neither lacked there here authority. The high priests, scribes, and head men of the people, sent this power. Here mark me (good reader) the notable conflict of the evangelic and christian godliness against feigned and counterfeit holiness. Thus is the truth of the gospel daily assaulted: thus doth it always overcome and get the victory. There is none meeter to betray it then he, who professing himself to be a preacher & teacher of the same, teacheth those things that are of the flesh. There is much more jeopardy of false doctrine, then of the swords and staves of soldiers, that are notorious and open misdoers. Yet did not judas well trust to his own strength and policy, when he should betray the lord. He joined unto him a great bend of soldiers well weaponed, & besides them, the authority of both the states, that is to say, both of the spirituality, and temporality. And all these things did they in the night, having awaited as well opportunity of place, as of time. There must needs be most horrible darkness, where jesus is bound, and taken. This was the power of darkness: & Satan was suffered a while to seem to have vanquished and overcome Christ. What greater blindness could there be then to go about by man's policy to betray him, unto whom nothing is unknown? then with swords, and staves to assault him, who with a beck can do what him lust? judas did not openly show himself to be the captain of this ungracious company, but gave them first a token, saying: whomsoever I kiss, the same is jesus: Say ye hands upon him, and lead him charyly, lest he scape from you. The priests were well ware of this, that the money should not be disbursed unless jesus were in their hands and custody. Then began judas to go a pretty way before the soldiers, as though he had goen about somewhat else: but yet he went so before them, that he was ever in their sight. And anon as he was cum unto jesus, he saluted and kissed him, according unto his accustomed manor. Neither did jesus here abate any part of his gentleness towards the traitor. He only nipped him by the conscience, saying: My friend for what intent art thou cumme? He knew right well how he would never turn from his wickedness, and yet used he all the means that might be, 
And he tha● be●rayed him had given them etc.  to reform him: teaching us hereby to use all the gentleness, and fair means we can possible towards sinners, because we be uncertain whether they will one day turn and come to amendment. If they amend, then have we won the soul health of our evenchristen: if they amend not, yet shall not our gentle demenure be unrewarded. A kiss is a sign of mutual love & charity. Charity declareth us to be the disciples of jesu. Wherefore there is no greater point of enmity, than a feigned kiss. Certes such a kiss do false prophets, even in these days give unto jesus, which under pretence of christian godliness, serve their belies, and seek after the praise of the world: and in stead of the spiritual fredone, teach a very jewish religion. At the token of this ve●●mous kiss, the soldiers laid hands on him, and bound him. The disciples when they saw this ruffling and business, waxed fumish and angry. And now Peter clean forgetting what the Lord had told him before, thought the time was come wherein it should be his part to do sum worthy feat, according as he had right courageously and like a bold man promised to do. He drew out his sword, and struck the high bishop's servant called Malchus, because he more fierce than the rest, 
And one of them that ●●ode by▪ etc.  first hasted to lay hands on jesus. Howbeit the Lord so ordered the stroke of his right hand, that he did Malchus no other harm, save alonely cut of his right ear: the which the same most gracious lord anon as he had rebuked his disciple, restored again, and so made him amends for the hurt of this small and dangerless wound. So beneficial was jesus to all men, that we ought to be ashamed to have, so much as a will or an intent to be revenged upon any man: I will not say to hurt such, as hath not deserved our displeasure.  ¶ And jesus answered, and said unto them: ye be come our as unto a thief, with swords and with ●●aues for to take me: I was daily with you in the temple teaching, and ye took me not. But these things come to pass, that the scriptures should be fulfilled. And they all forsook him, and ran away. And there followed him a certain young man clothed in linen upon the bare, and the young men caught him, and he left his linen garment, and fled from thence naked. And they ●●d jesus away to the high priest of all, and with him came all the high priests, and the elders, and the Scribes. And Peter followed him a great way of (even till he was cumme into the palace of the high priest) and he sat with the servants, and warmed himself at the fire. 
Further, as jesus will not be defended with any other aids, then with the sword of the gospel, the which pierceth to the innermost parts of men's hearts, so was it his will that this armed company of soldiers should know that he could not have been apprehended by any puissance or power of man, unless he had both willingly and wittingly put himself into their hands to be taken. 
I was daily with you in the temple.  Therefore he turned him unto them, and said: sirs what aileth you to come out hither to me at midnight, with swords and stanes, as unto a thief that would stand at his defence with like weapon? I was daily at jerusalem, not privily, but openly where every body might see me: in the place where most haunt and resort of people is, I mean in the temple: healing sick folk, and teaching the truth. I was ever weaponless, and accompanied but with a small number of disciples, who were likewise without armour and weapon. Why did ye not there take me? Surely you might have done it then with less business, if it had been so decreed.  
But this is your time: insomuch that you may by god's sufferance, do now to me what ye lust. And that it should so be, the scriptures, which cā●notlye, have foreshowed many years sithence. When he had said ●o, there was but who might first lay hands on him: and anon the disciples fearing themselves, forsook their lord, and ran away, sum to one place, and 〈◊〉 to another. It is lawful for weak persons to fly, who are not as yet 〈◊〉 and able to suffer persecution. Albeit there chanceth a time, when that to fly, is nothing else, but to deny Christ. There must we not fly, but even of our own accord hasten to die. When that by thy death the Gospel taketh more disprofit, than commodity, then fly away, and hide thyself. But when that by the same, the gospel hath much profit, and contrarily great disprofit and hindrance, if thou avoid the danger thereof, then stick not to go and meet the hangman. 
And there followed him a certain young man  There was among the twelve, a certain young stryppling the loved jesus more than the rest, & followed him being led with his arms bound like a captive or prisoner: whose ba●e body was clothed with one finelynne● garment only. Him they knew, and took. But he cast of his linen vesture, and so escaped out of their hands, saving his life by the loss of his garment. He that so flieth after the spiritual sense, flieth happily. For what else is this body but the vesture and garment of the soul? As oft as Satan layeth hand upon the soul, pass not upon the linen garment, and so save thyself, and escape out of his danger. Now behold how thevangelic veri●ie is handled after it is betrayed of a wicked disciple. The cruel garrison of soldiers leadeth it bound to the chief men of both the states, who are in a conspiracy to destroy it. first it is brought unto the highest priest. There is no more mortal an enemy unto jesus, then is a wicked Bishop. Now because the matters should seem to be done with more authority, thither assembled all the priests, Scribes and elders. This is the authority of this world, which is in a conspiracy aganste poor, simple, and plain verity, but yet invincible withal. All this while Peter's heart failed him not. Howbeit he followed jesus a loof, and was now a cloaked disciple: and no marvel, sith the time drew near, when he would deny him. For man's bold stomach is good for nothing else of itself, but to make the sinner more outrageously to offend. Therefore he pressed into the palace of the highest priest, & there sat amidmong the lewd and ungracious company of servants, and warmed himself by the fire, as one that would be rather a beholder of the lords passion, than a follower.  ¶ And the high priests, and all the council, sought for witness against jesus, to put him in death: & found none, for many bare false witness against him, but their witness agreed not together. And there arose certain & brought false witness against him, saying: We hear● him say. I will destroy this temple that is made with hands, and within three days. I will build another, made without hands. But yet their witnesses agreed not together. 
In the mean season such of the priests as were chief in dignity (among whom as every one was highest in authority, so was the same more wicked than the other) and with them the residue of the counsel, lest they should have seemed to be rather murderers, than avengers' of heresy, and ungodliness, sought for sum witness against jesus, whereby they might put him to death. They desired nothing else, but his death and destruction, who freely offered all men life everlasting. Yet could there no meet witness be found. jesus only was he, against whom man's craftiness could find no convenient witness For now there came in many before the judges, 
For ma●● bore false witness.  who deposed against him, but their witness was so simple and slender, that it appeared not to those most unjust fellows themselves, sufficient to condemn him, whom they had in very deed condemned already among themselves, before he was brought unto his arraignment. At the length there rose up certain persons who gave sore evidence against him, saying: we will denounce unto you, such things as we know certainly to be true. For we heard him say (with these ears) I will destroy this temple made by man's hands, and after three days expired, I will build another, 
But yet their witnesses.  that shall not be made with the hands of man. They would that this saying should appear to be a blasphemy spoken against the lords temple. Yet did not their witness (albeit to aggravate the heinousness of the crime, it contained sum truth) seem lawful and sufficient. A man would have said, that the judges had taken conscience in the matter, and favoured the defendant: Howbeit this diligence of the priests was for nothing else, but because jesus should not by any means be quit and escape this judgement.  ¶ And the high priest slode by amongst them, and asked jesus, saying: answerest thou nothing? How is it that these bear witness against thee? But he held his peace & answered nothing. Again the highest priest asked him, and said unto him: Art thou Christ, the son of the blessed? And jesus said: I am. 
Yet all this while is there nothing done against him. There needeth the help of the highest priest or bishop of all, to destroy jesu. He therefore perceiving that the matter went but easily forward, rose up in the mids of the council, and began to speak unto jesus, seeking sum occasion of his words, whereby he might condemn him. Hearest thou, saith he, what crimes are laid unto thy charge? Haste thou no answer to make hereunto? jesus held his peace and gave him not a word to answer. For, for what purpose should he have answered to those things, which themselves judged but light matters, and of no weight? Therefore the highest bishop still sought occasion, and questioned with him, saying: Art thou that self-same Christ the son of God, who is ever to be praised? jesus confessed he was. For it was not his part to deny that thing, which it behoved all men to know.  ¶ And ye shall see the son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rend his clothes, and said: what need we of any further witnesses? ye have heard a blasphemy, what think ye? And they all condemned him to be worthy of death, & sum began to spit at him, & to covet his face, and to beat him with fists, and to say unto him: Areade. And the servants buffeted him on the face. 
And because he knew they would not believe in him, or at the leastwise would contemn him, by reason of the weakness of his body: he added an other sentence to fear them withal. You shall see (ꝙ he) the son of man sitting on the right hand of the divine majesty, and coming on high in the clouds of heaven, with great glory, and many angels waiting upon him. He meant of his second coming: when he will return, not likewise low as he was then, but in divine majesty a judge both of the quick, and dead. The wicked priests were ignorant in the law: yet might they have learned of the Phariseis, that both the cumminges of Messiah, were prophesied of by the prophets: the one not regarded and passed on, the other royal, and dreadful. But they had no leisure to compare jesus deeds, with the prophecies, and foresayings of the prophets. All that ever they went about was nothing else, but to bring him to destruction. Here the highest priest cloaking his wickedness with a vysure of Godliness, 
Then the high priest rend his cl●thes.  rend and tore his clothes thereby to make the blasphemy to appear more heinous and detestable.  
What needeth there, saith he, any further witness: yourselves have heard an open blasphemy. The wicked Bishop desirous to set forth his own glory, could not abide to hear Christ's glory advanced: supposing that what glory and praise soever had been given to Christ, the same should have been to the great derogation and minishing of his majesty. ●oodnesse caused him a little before to rise out of his place: and yet in so doing, he gave reverence unto the son of god. Now doth he rent his clothes, prophesying hereby, how it shall come to pass, that the true bishop reigning the carnal and figurative bishophode shallbe clean abolished and set aside. The glorious synagogue was rend, but Christ's coat remaineth still whole. What is farther from blasphemy, then to set forth the glory of the son of God? then to testify that all shall come to pass, whatsoever the Prophets have prophesied to come? And yet the ungracious bishop judgeth this to be such a blasphemy, as needeth no witnesses. What, saith he, think you here in? All they with one consent gave judgement that this saying was an offence worthy of death. Forsooth a meet and a worthy council for such a priest. Now is it to be considered how thevangelic verity is entreated in such counsels, where as a wicked priest, who feign would be taken for a god, 
What think ye▪ etc.  cannot abide to have the glory of the son of god advanced: where the Scribes do not utter what they have learned of the prophets: where the head men, and elders of the people, be in a conspiracy with the chief prelate's of the temple: where such waged servants, & hired soldiers bear a stroke, as are of their own naughty disposition inclined to all mischief. For now some of them began to spit at jesus, as though he had been lawfully condemned: and other some covered his face with a veil, and after they had buffeted him, said: Prophecy, and arrade who hath stricken the. Thus they reproachfully scorned him, because he suffered the people to take him for a prophet. Furthermore the priests servants did likewise beat and buffet him. These things were more fell, and cruel than death: but this ensample was ordained for our instruction. In suffering of reproach and villainy none passed jesus: but in working of miracles there were some, that went beyond him  ¶ And as Peter was beneath in the palace, there came one of the wenches of the highest priest, and when she save Peter warming himself, she looketh on him, and sayeth: waste not thou also with jesus of Nazareth: And he denied, saying: I know him not, neither wots I what thou sayest. And he went out into the porch, & the Cock ●tem. And a damosel, (when she saw him) begun again to say to them that stood by: this is one of them. And he denied it again. And anon after they that stood by, said again to Peter: surely thou art one of them, for thou art of Galilee, and thy speech agreeth thereto. But he began to curse, and to swear, saying. I know not this man of whom ye speak. And again the cock crew, and Peter remembered the word that jesus said unto him. Before the cock crow twice thou shalt deny me three times. And he began to weep. 
While all these things were done unto jesus, Peter being a fearful beholder, sat in the neither part of the palace among the wicked bishop servants. For there was a convenient place for him, sith he would deny jesus. Hither came a certain wench of the highest priest, which, after she had espied him warming himself with other by the fire, and hadiyed him diligently, began to know his shape and phisnamie, and said unto him: Yea thou too wast with jesus of Nazareth. Peter frayed with these words denied it saying: I know not the man, nor wot not what thou meanest. It was convenient that this stout promiser, because he might the better know his own frailty, should be made afeard of a wench, to th'intent that he afterward boldly professing the name of jesus before rulers, and princes, should know that his boldness and constant courage of mind, came not of man's strength, but of the holy ghost. He therefore being now afeard, and half mistrusting that place, gate him out of the hall. Yet departed he not out of the bishops palace. Whiles he abode here, the cock crew. Peter heard that, and yet remembered not what jesus had told him: so greatly was he afraid. Then a certain damosel (when she saw him) began to detect him again to them that stood about her, saying: This is one of their number. Peter eftsoons avoided her saying with a lie, denying flat that he was any of the apostles. And anon after when the servants which stood by whiles the damosel knew and descried him, had themselves well viewed his favour and apparel, they likewise began to know him, and said: verily thou art one of them. For thou art of Galilee. The first that detected him was a woman. Oh what a peril it is for Christ's disciple to be known in bishops, and princes courts? Unless he utterly deny himself to be Christ's disciple, he standeth in jeopardy to lose his life. Peter is also in jeopardy, by reason of his mother tongue & country language. Such manor of courts can abide no sincere and pure verity. Now shall Peter at the length, be made a right courtier up and down. For he beginneth to swear deeply, 
Peter remembered the word.  and to curse withal, that he never in all his life time knew this jesus, whom they spoke of. And as he had spoken the word, the cock crew again. Peter came not to himself again, before jesus looked upon him. Therefore at the length calling to his remembrance the words that jesus had spoken unto him, when he said: before the cock crow twice, thou shalt thrice deny me: he went forth of Cayphas house, and burst out a weeping. Yet went he not to hang himself, as judas did, because he fell not of obstinate ivelnesse, but by man's frailty and weakness, and that by the sufferance of God, because his fall should be our instruction. But this shower of tears which burst out of his eyes, quenched the lightning of God's wrath and anger. He wept not before he was goen out of Caiphas' palace. For there the more naughty pack that every one is, the more he esteemeth and favoureth himself.   

The xu Chapter.  And anon in the dawning, the high priests held a counsel with the elders and the Scribes and the whole congregation, and bound jesus, and led him away, and delivered him to pilate. And pilate asked him: Art thou the king of the jews: And he answered and said unto him: thou sayest it. And the high priests accused him of many things. So pilate asked him again, saying: Answered thou nothing: Behold how many things they lay unto thy charge. jesus yet answered nothing, so that pilate marveled. 
ALL the night was spent in Cayphas house, in destroying, mocking, and scorning of jesu. In the morning early after they had counseled together afresh, the high priests, with the elders Scribes, and all the whole assembly, led him away with his arms bound, & delivered him unto pilate to be judged: whom they had with their forejudgement already condemned. Now are they of judges becum accusers. pilate, their accusations and complaints heard, called jesus, and asked him: Art thou thatsame king of the jews? jesus answered. Thou sayest: covertly knowledging and confessing that he was the self-same. Yet was Pilate not a whit moved with this answer, because there appeared nothing in him whereby he seemed desirous of any worldly kingdom. Furthermore the high priests, lest he should by any means have been quit, gathered together diverse criminal articles against him, to th'intent that amongst many matters, there should at the least wise be sum thing in fine which would move any judge, not being to unjust, and partial, to give sentence against him. 
And Pilate asked him again.  pilate perceiving how all was done of private displeasure and malice, sought occasion to discharge him of such matters as he was arraigned for. Therefore when he came again unto jesus, & jesus would give him never a word to ausw●re, them said he unto him: Makest thou no answer, sith thou art in so great danger to lose thy life? See how many articles these fellows lay against the. jesus from thenceforth made no answer, who desired not to escape this judgement, lest the utility of his death, should have been let or hindered thereby, & also because he knew right well that the malice of the priests would not yet have ceased, although they had not this way prevailed against him. For this cause his will and pleasure was so to die, that it might appear that he died willingly. The emperors deputy, albeit he were a paynim, yet did he abhor the murdering of a man, whom he judged to be an innocent and guiltless person: and therefore used he all the ways and means he could possible to deliver him. For he saw well there was no help to be had on his behalf, whereby he might so do.  ¶ At that feast pilate did deliver unto them a prisoner, whomsoever they would desire. And there was one that was named Barrabas, which lay bound with them that made insurrection: he had committed murder. And the people called unto him, and began to desire him that he would do, according as he had ever done unto them. pilate answered them, saying: will ye that I let leuse unto you the king of the jews? For he knew that the high priests had delivered him of bouye. But the high priests moved the people that he should rather deliver Barrabas unto them. 
There was a custom among the jews that at the feast of Easter, one of them should be lewsed which lay in prison for any death worthy offence, whomsoever the jews desired to be given unto them. At that season there was endurance a certain notable felon, much spoken of for his ungracious deeds, named Barrabas, who had been a stirrer up of sedition in the city, and in the business, and that he made, had committed manslaughter. pilate determined with himself to use this occasion to save jesu. Therefore when the people were cummen together, according to their ancient custom to desire to have some fellow pardoned, in token of their safe deliverance and scaping out of Egypte, pilate answered in this wise: I have two prisoners, Barrabas whom ye know, and jesus whom men call the king of the jews.  
Will ye therefore that I lewse unto you jesus? pilate perceiving that he could have no aid and help of the priests, went unto the people because to have had some aid & assistance of them, trusting that by their favour, jesus should have been delivered. And so had he been without fail, if the malicious bishops (never weary to work mischief) had not moved them rather to desire to have Barrabas pardoned, than jesus.  pilate answered again, and said unto them, what will ye then that I do unto him whom ye call the king of the jews? And they cried again: crucify him. Pilate said unto them: what evil hath he da●●? and they cried the more fervently: Crucify him. And so pilate willing to content the people, let lose Barabas unto them, and delivered by jesus (when he had scourged him) for to be crucified. 
When this thing had so chanced, contrary to the deputies expectation (for he heard say that Christ was highly in grace and favour with the people) yet ceased not he to help him, 
And they brought him to a place named Golgotha. etc.  as much as in him lay. What then, said he, will ye that I do with the king of the jews looking to have heard of them a more favourable and gentler sentence. But here the wily Bishops were very circumspect, who had before hand infected the minds of the commonalty with their wickedness. Neither is the authority of such bishops good for any thing else, but to move Princes, and the people against the truth of the gospel. The people therefore cried again: crucify him. The bishops had also beaten into their heads, that the shamefullest kind of death of all, should be chosen out for him: because his name should hereby be counted detestable and cursed among all the jews.  
For the law pronounced him cursed, whoso hanged in wood. So studied they not only to bereave him of his life, but also utterly to extinct & abolish his good name, which was a fact much crueler than death. They could not abide that any man's name should be counted holy, save theirs. Neither did Pilate here yield unto their fury, but spoke har●e against them, saying: I am the emperors deputy. It is not lawful for me to put any man to death, unless he be duly convicted. What offence hath he done wherefore he ought to be crucified? Here the deputy nothing prevailed. For they cried outemore ●uriously: Crucify him. Yet for all that pilate shrank not in Christ's cause, till they laid unto his charge treason against the Emperor. It was not convenient that jesus should be done to death, except the emperors authority had served the fury of the bishops. pilate perceiving what danger hanged over his head, on the one side, of the Emperor, on the other, of the clamorous people, albeit he knew right well that jesus was an innocent and harmless person, yet willing to yield and conform himself to the mortal hatred of the bishops, scribes, elders, and people, gave sentence of death against him: but with the same ●entence he both cleared the innocent of all crimes, and also condemned the priests, and the people. For he pronounced him to be innocent and guiltless, whom he let them have to crucify. Such manner of Pilate'S shall the truth of the gospel evermore have: & would to God there did not arise among us some bishops, which are far beyond those bishops in all mischief & ungraciousness. When therefore jesus was condemned to death, he was first beaten with scourges. But when the jews were not here with satisfied, pilate delivered him to the garrison of the soldiers to be crucified. So it pleased the high wisdom of God that jesus the fountain of all glory, should be put to all kinds of villainy, by all sorts of people: to the intent we should not be dismayed with any mane● of worldly evils or adversities. judas betrayed him: the bishops, Scribes, & headmen of the people counseled together: the servants took him: Cayphas the highest priest, chief worker of all this mischief condemned him: the Council, and their servants scorned him as a condemned person: the people cried out against him like mad folks: the emperors name maketh the judge afraid: Herode despiseth: the emperors deputy giveth sentence: and in all these is Cayphas, and in him the devil.  And the soldiers led him away into the common hall, and called together the who●e multitude, and they clothed him with purple, and they plaited a crown of thorns, and crounse him withal, and began to salute him: hail king of the jews. And they smote him on the head with a reed, and did spit upon him, and bowed their knees, and wor●●ypped him. 
Now remaineth there behind, that the wicked garrison of soldiers do likewise play their parts, and among them also was Cayphas. All the shame and villainy that jesus was put unto, all his destruction (if it may be said that he was destroyed) came of Caiphas, who unwares wrought a thing most blessed and holy. For he made this sacrifice, without which no man could have attained salvation. When therefore jesus was cast and judged to die, pilate's servants led him into the hall of the palace. For the jews, who were desirous to seem holy durst not enter into the palace of Panim; because they would come pure and clean to celebrate their passover.  
And yet was their minds in the mids of the palace, and in the very hands of the soldiers, whom being of their own inclination ready to do all mischief, they provoked and incensed thereunto. After pilate had once delivered his hands of jesus, he thought it made no great force how he were done to death. So did Herode favour the virtue, and goodness of john, that at the request of a peevish wench he caused his head to be stricken of. Howbeit the favour of pilate was more constant than so, but yet in conclusion he delivered him to be crucified. And this was done lest any that professeth the truth of the gospel, should trust upon any worldly aid and secure. Then the soldiers, because they would the more take their pleasure on him in putting him to shame and villainy, called together the whole garrison of their companions: and in mockage, clothed him with a garment of purple, as it had been with a kings rob: them put they on his head a crown plaited of thorns, in the stead of a diadem, and being thus disguised, they began with one voice to salute him, saying: Hail king of the jews. Furthermore they struck his head with a reed, which they gave him in his hand in the stead of a sceptre: & did also spit upon him, and bowing their knees, worshipped him. jesus all this while held his peace, & patiently yielded to all their despiteful doings, transporting unto his own person that shame and villainy, which was due unto our offences, because to advance us unto his glory.  ¶ And when they had mocked him, they took the purple of him, and put his own clothes on him, and led him out to crucify him. And they compelled one that passed by called Simon of Cyrene (the father of Alexander and Rufus) which came out of the field, to beat his cross. And they brought him to a place named Golgotha, which is (if a man interpret it) the place of dead men's skulls. And they gave him to drink wine mingled with myrrh, but he received it not. 
These things done, they took of again the purple garment, and put on his own clothes to th'intent that carrying his cross among misdoers, he might be discerned, and known of every body. And this the malicious priests caused to be done, because they would the more alienate and withdraw all men's minds from him. As they were going to the place of execution, they met a certain fellow called Simon of Cyrene (the father of Alexander, and Rufus) coming from his farm: whom making refusal to bear Christ's cross, the soldiers (notwithstanding he was a rich man and of their acquaintance) did of a souldiourly malapertness compel maugre on his head to bear it: not because to favour or ease jesus, but for the speedier finishing of the execution. Some men necessity constraineth to embrace the cross of jesus: But this is a blessed necessity that driveth a man to salvation. The apostles enforce no man to go to Christ: but the soldiers used compulsion. Howbeit the violence of these naughty packs hath been many a man's salvation. They brought him into a place slanderous and reproachful, 
And they brought him to a place named Golgotha, etc.  by reason that such as trespassed the law, there suffered execution: called in the Syrian tongue, Golgotha, & in Latin Caluaria, the which word implieth in English a place of dead men's skulls. There gave they him wine mingled with myrrh, to drink. For wine is customably given to men, when they be a passing. Howbeit that wine, for so much as it was corrupted with the bitterness of the jews, jesus received not when it was offered him. For a little before he drank with his disciples, and would not drink again of the fruit of the vine, till he should drink it new in the kingdom of God. He hated the bitter wine which the vine of the jewish synagogue brought him forth, that was becum bitter unto her lord, and tiler: and in stead of ripe grapes, yielded the fruit of the wild vine. He hated the vine of wicked persons, and thirsted for another kind of wine. That was the new wine of the spirit of the Gospel, the which spirit after his ascending up into heaven, he most plenteously powered upon his disciples.  And when they had crucified him, they parted his garments, casting lots upon them what every man should take, and it was about the third hour. And they crucified him. And the title of his cause was written: the king of the jews. And they crucified with him two thieves, the one on the right hand, and the other on his left. And the scripture was fulfilled which saith: he was counted among the wicked. 
When jesus was lifted up on the cross, those that crucified him, parted his clothes among them: and for his coat (which was wrought in such wise that it could not be divided) they cast lots, whose fortune it should be to have the whole. Now consider the poverty of jesus, who had nothing left him in earth. He hangeth in the mids between heaven and earth. So must he be naked: so must he be lighted of all burdens: so must he be high, that will encounter with the enemy of man's salvation. When David should fight with Goliad, he cast away all the armour and weapon of Saul, which did rather burden him, then do him any stead. It was the third hour of the day when they nailed him on the cross. There was set upon the cross the title of the cause wherefore he suffered, which was this: The king of the jews: written in three languages, that is to say, in Hebrew, Greek, and Latin. And with him they crucified two thieves, in such wise that one of them hung on his right side, and the other on his left, on either side environing him hanging in the mids. And this was done by the procurement of the wicked priests, because to make his name shameful. The prophet Esai prophesied it should so be, saying: He was reckoned among the unjust and wicked.  And they that went by, nailed on him, wagging their heads, and saying: A wretch, thou that destroyest the temple, and buildest it in three days, save thyself, & come down from the cross. Likewise also mocked him the high priests among themselves, with the Scribes, and said: He saved other men, himself he cannot save. Let Christ the king of Israel descend now from the cross, that we may see and bellue. And they that were crucified with him checked him also. 
Neither could the malicious bishops, and Scribes yet be satisfied with these so great evils and manifold displeasures. For first the jews passing by the cross, railed on him as he hung thereon: and as it were upbraiding him now overcome, said unto him in derision and mockage wagging their heads withal: A wretch, thou that destroyest God's temple, and buildest it again within three days: Now show what thou canst do: Put forth this might and power whereupon thou braggest: save thyself if thou be able and come down from the cross. Neither did the high bishops or priests use any gentler language unto him, who with the Scribes scorned him among themselves, saying: He hath saved other, but himself he is not able to save: He hath made his vaunt how he was Christ: he bragged that he was the king of Israel. If his promises be true, let us see him ●owe come down from the cross, & then will we believe o●n him. The priests intended by these reproachful words, clean to withdraw all men from the belief of jesu. So are the Martyrs even at this day oft times scorned, and with like reproachful words railed on in their martyrdom, and corporal torments, so is the verity of the gospel verated, & laughed to scorn of the miscreants, which is many times so hardly handled, that it seemeth to be utterly oppressed. Yet ceased not this outrageous railing against jesus. The two thieves that were crucified with him, rebuked the innocent as they hung on the cross. But here also did jesus according unto his name. For he saved one of them.  And when the sixth hour was 〈◊〉, darkness arose over all the earth, until the ninth hour. And at the ninth hour, jesus cried with a loud voice, saying: Eloi: Eloi, Lamaz a bathany, whi●h is (if one interpret it) my God, my God, why hast thou forsaken me? And sum of them that stood by, when they heard that, said: behold he calleth for Helias. And one can and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying: let him alone: Let us see whether Helias will cumme, and take him down. 
At the sixth hour there arose a darkness, which covered all that land: and endured till the ninth. Then jesus destitute of all man's help, cried unto the father with a loud voice, reciting out of the psalm the prophecy which was spoken of him before: Heloi, Heloi, Lamazabathany, the which words interpreted, areas much to say in English, as, my God, my God, why hast thou forsaken me? When some of them that stood by heard him speak these words, and understood not well the Hebrew tongue, they said: he calleth upon Hely. There be many such false prophets, and interpreters of scripture, even in our time, and ever shall be till the worlds end, which expound the words of jesus, no better than those scorners did. After that when he cried again: I am a thirst: there ran one unto him, and ●aught him a sponge full of vinegar, fastened to a reed, saying: Let him alone: let us see whether Hely will come and take him down from the cross. When he had eftsoons tasted the vinegar, he would not drink thereof. He thirsted another wine, which they would not give him, that refused to believe the gospel.  But jesus cried with a loud voice, and gave up the ghost. And the veil of the temple did rend in two pieces, from the top to the bottom. And when the Centurion (which stood before him) saw that he so cried, and gave up the ghost, he said: truly this man was the son of God. There were also women a good way of beholding him, among whom was Mary Magdalene, and Mary the mother of james the little, and of joses, and Mary Salome (which also when he was in Galilee, had followed him, and ministered unto him) and many other women which came up with him unto jerusalem. 
jesus (all things fulfilled) gave a great skryke, and therewith yielded up the ghost. And by-and-by the veil of the temple which dissevered those things that the jews counted most holy from the sight of the multitude or common people, was rend from the uppermost part to the lowest. Shadows cease, and vanish away, assoon as verity cometh once to light. Neither should it be any more needful for any priest to enter into the sanctuary, after that sacrifice was once offered up, and made: which alone was sufficient to purge the sins of the whole world. Now when the captain that stood right against jesus, as a minister, and witness of his death, who had seen many a one before put to execution, saw how that contrary to the manor of other, he yielded up the ghost and died immediately as he had given this great skrike, he said: Truly this man was the son of God.  
See here the first fruits of the gentiles, confessing the virtue, and power of Christ. He that confesseth him to be a man, and the son of God: confesseth him to be both God and man. Albeit the captain as yet understood by the son of God, a man notably beloved of God. Mark this also, how our saviour is every where a saviour. When he was a dying on the cross, he saved one of the thieves. And anon as he was dead, he drew the captain unto the profession of Christian faith. There were also women that stood a good way of and beheld all that was done: among whom was Mary Magdalene, & Mary the mother of james the less, and of joses: and Mary Salome, the which all the while that jesus continued & taught in Galilee, followed him, and ministered unto him of their substance: and besides these, diverse other, which likewise followed him in his voyage to jerusalem.  And now when the even was come (because it was the day of preparing, that goeth before the Sabbath) joseph of the city of Aramathia, a noble counsellor, which also looked for the kingdom of god, came and went in boldly unto Pilate, and begged of him the body of jesu. And Pilate marveled if he were already dead, and called unto him the Centurion, and asked of him whether he had been any while dead. And when he knew the truth of the Centurion, he gave the body to joseph. And he bought a Linen cloth, and take him down and wrapped him in the linen cloth, and laid him in a sepulchre that was hewn out of the rock, and rolled a stone before the door of the sepulchre. And Mary Magdalene and Mary joses, beheld where he was laid. 
When the eventide drew nigh, forasmuch as it was the preparing day, so called, because it was the even of the great Sabbath: there came one joseph of the city of Aramathia, a noble, and a right worthy senator, who likewise hoped after the kingdom of God. This man because he had a good opinion of jesus: was bold through affiance of his nobility, to go unto Pilate and desire of him the body of jesu. Pilate marveled if jesus being but a young man, were already dead: because many had been wont to live two or three days after their legs were broken.  
Therefore he called unto him the captain, who stodeby the cross, and demanded of him whether he were all ready dead, or no? And when by his information he was well ascertained that he was d●ad in very deed, he gave the body to joseph. For jesus as long as he lived, suffered himself to be beaten and spit upon of wicked persons. But anon as he was dead, he claimed his dignity, and would not be handled but of godly persons, no not somuch as be seen but of his disciples, who were appointed to life everlasting: teaching thereby, that no man should challenge his dignity in this world. Let a man by honour, and dishonour, by glory, and reproach, only endeavour himself to finish the business of the gospel. For dignity beginneth never to flourish till after death. joseph being right joyful that he had obtained so precious a gift, bought a piece of fine linen cloth, and therein wrapped the body, and laid it in a new sepulchre hewed out of free stone: and then rolled a great stone to the door or entry of the sepulchre, that no man should lightly convey away the body by stealth.  
But of the women which beheld the lord when he died, two followed him unto the sepulchre: that is to weet, Marry Magdalene, & Mary joseph, marking where the body was laid, to th'intent that they might at time convenient thither repair, and honourably perform the solemnities, and ceremonies belonging unto burials, according to the manor and usage of that nation.   

The xuj Chapter.  And when the Sabbath was passed, Marry Magdalene, and Mary jacob, and Salome, bought sweet odours, that they might come, and anoint him. And early in the morning, the first day of the Sabbath, they came unto the sepulchre when the Sun was risen, and they said among themselves: who shall roll us away the stone from the door of the sepulchre▪ And when they looked, they saw how that the stone was rolled away. For it was a very great one. And they went into the sepulchre, and saw a young man sitting on the right side, clothed in a long garment, and they were afraid. 
BEcause that on the preparing day (on the which day the lord was buried a little before the eventide, immediately after the Sun setting) it was not lawful to do any work for the reverence, and high solemnity of the Sabbath: these women ceased for that time to make further provision for spices, as they began to do, awaiting for the end of the next day following. And anon as the Sun was gone to glade, and the time come again when men might lawfully return to their business, than came Mary Magdalene, Mary of james, and Salome, with spices ready prepared, to anoint jesus. And early in the morning upon the first day of the sabbaths (the which followed next after the sabbath was ended, and was the third day from the preparing day) these well disposed women came to the sepulchre, what time the element waxed now fair & bright about the Sun rising, & said one of them to another: Who shall roll us away the stone, from the door of the sepulchre? The stone was great, and huge: & it passed woman's strength to remove it. And they looked about if they could get any body to help them, & in the mean while that they thus looked back, they saw the stone already removed to their hands. Then anon as they were entered into the door of the sepulchre, they saw a young man sitting on the right side of it, clothed with a long white garment. With this sight though it were a right joyful sight, and a token of good luck, yet because it appeared suddenly, & at unwares, they were amazed.  And he saith unto them: be not afraid, ye seek jesus of Nazareth which was crucified. He is risen, he is not here. Behold the place where they had put him. But go yonte way, and tell his disciples, and Peter, he goeth before you into Galilee, there shall ye see him, as he said unto you. And they went out quickly, and fled from the sepulchre. For they trembled, & were amazed, neither said they any thing to any man, for they were afraid. 
But by-and-by an Angel recomforted them with sweet and pleasant words, saying: you have no need to be afraid. You seek jesus of Nazareth, who was nailed on the cross. He is risen: he is not here. Behold the void place where they had put his body. Therefore all this that you have prepared to honour and reverence him with all, is superfluous.  
Get you hence rather, to show unto his disciples, being greatly dismayed with their lords death: but especially unto Peter (who because he denied him thrice, is twice as sorry as the rest.) Get you hence, I say, to show them how jesus will go before them into Galilee. Thither let them follow. There shall you see him alive, whom ye now bewail as dead. But these women, what for great joy and gladness, and what for the fear they were in by reason of this strange sight fled out of the Sepulchre, and spoke not one word as long as they were there: so greatly were they afeard.  ¶ When jesus was risen, early the first day after the Sabbath, he appeared first to Mary Magdalene, out of whom he had cast seven devils. And she went and told them that were with him as they mourned, and wept. And they, when they heard that he was alive, and had appeared unto her, believed it not. After that, appeared he unto two of them in a strange figure as they walked, and went into the country. And they went, and told it to the remnant. And they believed not these also. 
As yet jesus had not appeared to any body: but after he was risen, he appeared first of all to Mary Magdalene, out of whom he had cast seven devils: and this appearing was the first day after the great Sabbath early. She incontinent showed the disciples (who wept and mourned for their lords death,) what she had seen. But when they heard her tell how he was alive, and that she herself had seen him, and heard him speak, they gave no credence unto her words. So clean out of memory was the thing which he had so oft times promised, that is to say, how he would rise again on the third day. The same day that he appeared unto Mary Magdalene, he appeared also unto two disciples in the likeness of a stranger and wayfaring man as they went from Jerusalem into the country. But they knowing at the length that it was the Lord, returned to Jerusalem, and showed unto the residue of the disciples, what they had seen. Neither was such things as they told, believed of the most part.  ¶ afterward he appeared unto the eleven as they sat at meat, and cast in their teeth their unbelief, and hardness of heart, because they believed not them which had seen that he was risen again from death. And he said unto them: Go ye into all the world, and preach the gospel to all creatures, he that believeth, and is baptized, shallbe saved. But he tha● believeth not shallbe damned 
last of all when he was ready to depart hence, and return into heaven, he appeared unto the eleven Apostles as they sat at meat (for judas was then dead) and hit them in the teeth with their unbelief, and hardness of heart, because they would not believe those persons, who had seen that he was risen again from death. For it was not requisite that all should see his death, and resurrection, but sufficient for the faith and certainty of the gospel, that the thing was ●nce proved by meet and convenient witnesses: Else how shall the heathen give credence to those things that were done, if they would likewise discredit the apostles report, as Thomas, and some other of them did at the beginning. And jesus said unto them. After all those things are now at the length proved, and right well known of you by sure arguments and profess: go your way into all the world, and preach this gospel to all the nations thereof. 
He that believeth and is baptized shallbe saved  For I died for all men, and likewise for all men have I risen again. It is not now needful to keep the ceremonies of the old law. It is not needful to use any more sacrifices, and burnt offerings to purge sins. Whoso believeth the gospel (which thorough my death offereth to all that believe in me, free remission of all sins) and being washed with water, receiveth a sign or token of this grace, the same shallbe saved.  
Who so believeth not the gospel (there is not why he should trust to the observation of Moses law, or heathen learning and philosophy,) the same shallbe damned. This way is open for every man to go to salvation by: but it is but one way only.  And these tokens shall follow them that believe. In my name they shall cast out devils: they shall speak with new tongues they shall drive away serpents, and if they drink any deadly thing, it shall not hurt them. They shall lay their hands upon the sick, and they shall recover. 
And lest your preaching should not be believed, there shallbe joined thereunto a power to work miracles: so that there lack not in you an evangelic faith: 
In my name shall they cast out devils.  and so that the thing self do require miracles. The chief power and virtue of the Euangelyke grace, lieth hid in men's souls: but yet when for the advancing of the gospel there shall need any miracles, the same shall not lack for the weaks sake. They that will believe in me, shall cast out devils, not in their own name, but in mine: they shall further, speak with new tongues, and drive away serpents: and if they drink any deadly thing or poison, it shall not annoy them. They shall lay their hands upon the sick, and they shall be whole. When these things are wrought and done in men's souls, then is there a much greater miracle wrought, but the same is hid and not seen. Covetousness, pleasure of the body, ambition, hatred, wrath and envy, be very poisons and deadly diseases of the soul. These diseases shall they cure and put away in my name, and that continually. But for the weaks sake, & such as are hard of belief, the other miracles shall also be oft times wrought, to th'intent the gross sort of people may perceive, that in my disciples is a spirit more puissant, than all man's strength and power.  So then, when the lord had spoken unto them, he was received into heaven, and is on the right hand of god. And they went forth, and preached every where, the lord working with them, and confirming the word with miracles following. 
When the Lord jesus had spoken these, and other more words to his disciples, he ascended up into heaven, where he sitteth on the right hand of god the father. The disciples after they had received the holy ghost, preached as they were commanded, not only in jewry, but also in all other regions and countries: and the matter went forward, notwithstanding the world resisted, and was bend against them: the Lord jesus putting forth his mighty power by his holy spirit, and their ministry: and everywhere confirming with ready miracles, whatsoever they promised to do with words.    
FINIS.   


To the most virtuous Lady and most gracious Queen Katerine, wife unto the most victorious and most noble prince Henry the viii King of England, France, and Ireland. etc. Nicolas Udall wisheth prosperous health, and long continuance, with grace, peace, and all ghostly comfort in our Lord jesus Christ.  
Like as our master Christ in the gospel, most gracious Queen Katerine, when the woman that had lived wickedly, being now by his grace called from her sinful life to perfit repentance and amendment, came unto him sitting at his repastein the house of Simon the leper, and washed his feet with the tears of her eyes wiped the same with that hear of her head, poured forth upon his head a precious sweet ointment, and also anointed his feet therewith, did so well allow her devotion, her earnest zeal, and her tender compassion which she had to ●oumfor● him, that he did not only among all the company declare her present ●●mfort in forgiving her even there all her offences & wickedness afore paste, but also promised that she should not lose the condign reward of renown for her tender gentleness to him showed, in so much that afore all the presence he openly protested, that wheresoever throughout all the world the gospel were afterward preached, there should she in such wise at all occasions he had in mind, that the remembrance of her good heart & thankfulness towards him, should never die nor be forgotten. So Luke the evangelist; & Paul with the other apostles of Christ did in their holy writings, not only make mention of suc● men & preachers, as were faithful workers or ministers in Christ's vineyard, but also by whatsoever good matrons and devout women they saw and found either that god was glorified & his honour ad●aunced, or the gospel preferred, the word of god furthered▪ the preachers of the same maintained, the younglings in the faith cherished, the true christians in their poverty refreshed, the need of the faithful relieved, or the vnf●●●ed believers in adversities comforted & succoured: to such godly women they did not forget ne let pass to give loud, praise, and commendation, aswell for the due reward of the parties selves, as also for the good ensaū●le and encouraging of others to do the like. For this cause doth Luke in his gospel more than once make mention of Marie Magdalene, of johanna, the wife of Chusa, of Susamna, & Marie the mother of james. And in the acts he neither forgetteth ne omitteth to commend Priscilla, Tabytha, Lydia, Damaris. For this consideration Paul commendeth unto the Romans, Phoebe, Marie, Eryphena, Tryphosa, Persis & others. For this respect did Hierome wait a whole treatise entitled of noble & famous women, whose nobility & also renown he esteemeth & measureth by none other thing, but by their godliness, devotion, zeal, and endeavour to setforth Christ's holy gospel, and by their godly conversation joined with most studious diligence in reading the scriptures. Wherefore most gracious lady, although here now to renew the memory and praise of the manifold most excellent virtues, and ardent zeal of your highness towards the promoting of the acknowledge of gods holy word and gospel, be a thing more due to your most worthy de●er●es, than easy for my rude pen to express them, and more appertaineth to my duty, than it standeth with mine ability and power accordingly to set them forth: yet so to do at this present I have thought partly a thing needless: because your excellency doth so far surmount and pass all praises which my slender utterance is able to give you, that I should therein seem to do a much like thing, as if I would bring forth a smouldering smoky fyerbrand in a bright sunny day, of purpose to help augment the clearness of the sun: and partly superfluous, because that on the one side all men do already know your incomparable virtues, and do with one accord magnify the same, and on the other side, for that your highness doth so much tender and seek gods glory that ye evidently declare yourself nothing less to mind or desire, than the vain praises or commendation of this world. Yet like as the shadow doth remediless follow and accumpanie the body in the sun light, so glory and renown doth inevitably follow and associate excellent virtue. And where the deserts of true virtue are so great and so just, it cannot be chosen but that glory and renown must arise, and so much the more, because your highness, (as much as in you lieth,) doth flee it. For glory (sayeth the philosophical p●isee,) is of the nature of a Crocodile, which being a beast in the flood of Nilus in Egypt, hath this property, that if one pursue him to suppress him, he fleeth & will not a●ide: and if ye flee, than will the Crocodile follow and overtake you. And forasmuch as glory is by the ph●losoph●ers d●●●ined to 〈◊〉 constant and perpetual praise given to any party by a common consent of good people, for ●he excellency of virtue evidently showing itself in the 〈◊〉 party, (as in deed virtue cannot be hidden but will appear) how can it be possible that your renown should die, whose manifold excellent virtues do from day to day more and more increase? How can your praise de●●y, whose arts & monuments are consecrated to immortality, as things not builded upon the sand of ambitious feking nor (like bubbles in the rain water) puffed up with a● uncertain blast of worldly vanity, but founded upon the sure rock o● God's word, from whence issueth the lively and the same everlasting fountain of true glory in deed? Neither may your highness in this case refuse any man's words of praise and commendation, for as much as it is a matter as l●●dable to a●knowelage the good things, which in deed are in us praise worthy, as it is uncommendable through vain arrogancy to take up on us that we have not. And though your grace is so far from all ambition and also affection of this worlds reward, that ye have no eye to any mortal man's recompense, yet cannot good folks but extol and magnify the inestimable number of divine gifts of grace, so plentiousely heaped and couched in so noble a Princess. Though ye would have your well doings, hidden and unspoken of, yet cannot the gratitude of the people hold the peace, or pass it with silence. Though your gracious benignity require no thanks, yet cannot the honest hearts of the people forbear or refrain by open protestation to acknowledge by whom they daily receive incomparable benefits. Though your modesty nothing less seeketh then the fame of your good acts to be blown abroad, yet cannot our duties but braced out into words of testifying how much we think ourselves bound unto your highness: so that although the great and manifold benefits which I have privately received at your grace's hands, did not now move me, yet could I not in this most just occasion of the public gratulation hold my peace. For your virtuous living ●uē from your tender years embraced, followed, and still continued, your pregnant wictines joined with right wonderful grace of eloquence, your studious diligence in acquiring acknowledge aswell of other humane disciplines, as also of holy scriptures, not only to your own edifying, but also to the most godly ensample & instruction of others, your incomparable chastity, which as a most precious jewel y● have by avoiding all occasions of idleness, & by contemning provocaations of all vain pastimes kept not only from all spot, but also from all suspicion of staining, your singular modesty coupled with passing great integrity and innocency of all your behaviour, your other manifold unestimable gifts of grace, and among them most principally your studious seeking to promote the glory of God and of his most holy gospel, have been the things that have moved the most noble, the most renowned, and the most godly Prince of the universal world, our most gracious sovereign Lord king Henry the eight, to judge and esteem your grace a me●e spouse for his majesty, and among so many women of nobility, of honour, and of much high price and worthiness, you alone to pick out to be his most dear beloved and most lawful wife. Neither do we doubt, most gracious lady, but that as the providence of god hath formed and aptised your grace to be a worthy and meet spouse for such an husband, so hath it by a special election deputed and preserved the same to sum high and notable benefit of the common weal, and to be an instrument of his glory. The towardness and likelihood whereof, like as in men's opinions undoubted, so doth it already begin to show itself in a number of things which otherwise were not to be looked for to proceed from any woman: much less from a woman of nobility brought up in the court of a king, where Fortune commonly noureeth, cockereth, & pampereth her derlinges, such as by her will she mindeth and laboureth to corrupt with wealth, idleness and vanity, and least of all from a Queen being set in place, where if she would becum fortunes wanton, she might without controllement swim in the delices of all such prosperity as might occasion her to dote on worldly felicity, and to forget god. But the Psalms and contemplatife meditations, on which your highness in the am and place of vain courtely pastimes and gaming doth bestow your night and days study, and which ye have set forth as well to the incomparable good example of all noble women, as also to the ghostly consolation and edifying of as many as read them, do well declare not only the thing to be true which Socrates affirmed, that is to we●e▪ that women, if they do so apply their minds, are no less apt, no less witty, no less able, no less industrious, no less active, no less fruitful and pithy in the acquiring or handling of all kinds of disciplines than men are: but also how godly ye bestow your time how little ye set by the world, how much ye thirst righteousness, how carefully ye seek the kingdom of god in the mids of a thousand occasions, which otherwise might withdraw your high estate therefrom.  
And because ye so much tender the glory of God, that according to the lesson of Christ ye do first of all other things and principally seek the kingdom of heaven▪ therefore hath he, according to his promise in the same place contained, and doth, and still will of his own provision increase unto you all kinds of necessary comfort and consolation, in much better wise than your grace could devise, in much larger manner them your own self would wish, and in far other sort than ye could imagine to look for. These blessings hath his eternal truth and unfallible promise performed unto your highness, because ye seek him more than the world, because ye more mind godly contemplation then courtly solaces, because ye more tender his glory than any temporal commodities, because ye esteem the knowledge of his word more precious than pearl, gold, or any treasures subject to corruption, because ye prefer the advancing of his holy word before and above all other things, because ye cease not with all your power, with all your diligence, and with all your industry to set forth to all men's knowledge his holy gospel and testament, the only food and comfort of our souls. And not only doth your grace with most earnest zeal from the first hour of the day to the twelfth, labour in the vinyeard of Christ, sustaining the burden of all the who●e day, and the parching 〈◊〉 of the smouldering nonetide in your own ●er●o●e: ●ut al●o at your e●●eding great cost and charges do hire other workmen to labour in the ●ame vinyeard of Christ's gospel, to the end the same may fructify and so plentuou●ly bring forth, that all English people may to their health and ghostly con●olacion be aboundauntely replenished with the fruit thereof. And as a good captain partly to the encouraging of his forward soldiers, and partly to the shaming of dastards, or false ha●ted loiterers, leadeth and guideth his army and g●eth himself before them: so your grace, far otherwise then in the weak vessels of woman sex is to be looked for, do show unto men a notable example of forwardene ●e in setting pen to the book, parmely to the great coumforting of such as feign would do good if they durst, and partly to the shame and consumelye of sluggards, who having good talents do keep them fast lapped up in their napkins, and live idly. And by this means doth your highness right well declare that all your delight, all your study, and all your endeavour is by all possible means enploied to the public commodity of all good English people, the kings most loving and obedient subjects, to be nou●led and trained in the reading of God's word, and in the meditation of his most holy gospel. For this gospel is the same treasure hidden under the cloddy hard ground in the field of the letter, which your grace after ye had found, did for joy sell all that ye had to buy thatsame field withal. And well may such persons be said to have sold all that they had, who set less by all the world then by the gospel, and aswell for the obtaining of the knowledge to themselves, as also of desire to help make the same common to others, doth not spare to spend out the treasures of their gold and substance. This is that same precious margarite that Christ speaketh of, which your grace seeking for with great desire, (when ye had once found) sold all that ye had to buy, & thought your treasures well bestowed if it might so fortune that ye might find means to make all English men which would read or hear it, to be partakers of the same. This is the grain of mustardesede which when it was so fine and so little that the unlearned sort of English men could scarce possibly feel or see it, ye of your exceeding charity & zeal towards your country folks, did in such wise help to sow in the field of England, and did so cherish with the fa●●e ●atleing earth of the Paraphrase, that where before it was in the eyes of the vnlet●red, the least of all sedes, it is now shot up and grown much larger in breadth, them any other herb of the field, so that it now spreadeth the branches in such a coumpact, that all English readers may therein find many places where to light, and to build them nests, in which their souls and consciences may ●o their ghostly comfort quietly repose themselves. This is the spiritual leaven which your grace being a ghostly housewyfe for the behoove of all the whole royalme of England, & other the kings majesties dominions▪ hath in such wife hidden in all the whole four pecks of English meal, East, west, North & South: that by the benefit and mean of this paraphrase, it is now all made savoury and of a pleasannt re●ice to all English people's taste. Where the text of the gospel afore was in sum parts (though always special good and wholesome food and very restorative to such as were able to brook it,) yet to the complextion of gross, rude and green stomached Englishmen disagreeing and hard of digestion, yet ye by procuring the whole paraphrase of Erasmus to be diligently translated into English, have min●ed it, and made it every English man's meat, though his stomach be never so weak or tender. Where afore in sum parts again it seemed to be so light meat, that the grossest makes did no less to the it, than the children of Israel did Manna in desert, when, they said: Our soul is qualmishe over this meat being toto light, and is ready to cast it up again, your godly cure in conserving it with the paraphrase of Erasmus in English, hath made so ●ounde and substantial meat for all complexions of people, that it may be to every body like the abundance of quailles, raining down in wilderness from heaven, such as best stood with every bodies stomach, appetite, and most desire to be plenteously fed withal. Where of itself it is a meat most pure and simple, & therefore to some defutie mouths used to none but fine terms, to the painted colours & exornations of Rhetoric, it seemeth dry & unpleasant, it is now by the eagredulce sauce of the paraphrase made more liquid to run pleasantly in the mouth of any man which is not to much infected with indurate blindness of heart, with malicious cancardnes, and with to to much perverse a judgement. For Erasmus like as he doth in all his works excel and pass the most part of all other writers: so in this work of the paraphrase upon the new Testament he passeth himself. Therefore most gracious Lady although your demerits are so far above all praises of man, that how far soever I made in magnifying your virtuous disposition, your devout study and endeavour to do good things, I shallbe sure not to incur any suspicion of flattery▪ yet do I at this present omitting all other things, only in England's behalf make one among the rest in rendering public thanks to your highness, as well for your other godly travail in furthering the knowledge of God's word, as also most specially in setting men in work to translate the Paraphrase of Erasmus upon all the new Testament, wherein ye do both to the young and to the old, as well to the high as to the low, & no less to the rich then to the poor, show much more bounteous liberality in dealing about & in making common unto all good English people the heavenly jewels of Christ's doctrine, then if ye should open all ●inges coffers of worldly treasures, and deal to every one such abundance as might make them all wealthy and rich for ever in this world. And as ye have herein done a deed worthy such thanks and rewards as lieth in none but only God to repay, and a deed to us your most loving and obedient subjects so beneficial as no heart can esteem, (muchelesse any tongue or pen express:) so doubt I not but that ye have done a good thing to your most regal spouse the kings majesty so acceptable, that he will not suffer it to lie buried in silence, but will one day when his godly wisdom shall so think expedient, cause the same Paraphrase to be published and set abroad in print to the same use that your highness hath meant it, that is to say, to the public commodity and benefit of good English people now a long time eight thirsting and houngring the sincere and plain knowledge of God's word. For his most excellent Majesty being a man after the heart of the Lord, being a right David chosen to destroy Goliath the huge and cumbreous enemy of Israel without any armour, and with none other weapon but the stone of God's word cast out of the ●yng of the divine spirit working in him & his laws made here in England, & being the elected instrument of god to pluck down the Idol of the romish Antichrist, who following the steps of his father Lucifer hath not only usurped a kind of supremity & tyranny over all princes on earth▪ aswell christian as heathen, but also hath ensourged against heaven, and hath lift up and exalted himself above all thing that is called God, making void the plain commandments for the advancing of his own more than Pharisaical traditions, perverting the true sense of the holy scriptures and wiesting them to the maintenance of his abominations being both afore God and man detestable: his highness being our Ezechias by the providence of God deputed and sent to be the destroyer not only of all counterfeit religious (who swarmed among us like disguised maskers & not mummers, but mumblers, who under the cloak of holiness seduced the people, and devoured the houses of rich widows, and were maintainers of all superstition, idolatry & rebellion) but also to root up all Idolatry done to dead images of stone and timber as unto God, and committed to other creatures in stead of the traitor, directly against the express words of the precept: Thou shalt have no more gods but me, his most excellent majesty (I say) from the first day that he wore the imperial Crown of this realm, foresaw that to the executing of the premises it was necessary, that his people should be reduced to the sincerity of Christ's religion by knowing of God's word: he considered that requisite it was his subjects were nuzzled in Christ by reading the scriptures, whose knowledge should easily induce them to the clear espying of all the flights, of the romish juggling. And therefore as soon as might be, his highness by most wholesome and godly laws, provided that it might be leeful for all his most faithful loving subjects to read the word of god, and the rules of Christ's discipline, which they professed: he provided that the holy Bible should be setforth in our own vulgar language, to the end that England might the better attain to the sincerity of Christ's doctrine which they might draw out of the clear fountain and spring of the gospel, running evermore clear without any more or mud, rather than out of the muddy lakes, & puddles purposely infected with the filthy dregs of our Philistines the papists, who had stopped our spriges to drive us to their poisoned muddy gutters and forowes. By this his majesties most godly provision it hath come to pass, that the people which long time had been led in error and blindness by blind guides, monks, friars, chavons, and papistical preachers, do now so plainly see the clear light, that they do willingly abhor idolatry & superstition: they do now know their duty towards God & their prince; they do now embrace the verity for verities sake: they see where and how the leaven of the papists hath by continuance of time & for default of scripture, soured all the whole batch of Christ's doctrine: they see how being led by blind guides and pastors in the darkness of ignorance, they fell daily in the deep pit●e of manifold errors with the same guides, they see that like as the old Phariseis in the time of Christ's being upon earth, had corrupted the sincere doctrine of god's word; and the pure understanding of the law, teaching the people to leave their poor fathers and mother's destitute contrary to the plain commandment, rather than to let their treasury to be not enriched, which kind of offering, themselves of me●e covetise had inue●ted, and did apply the same to the maintenance of themselves in gluttony and sensuality: so now had the wicked papistry devised a mean to pick the rich folks purses, & the poor vulgar people clean to dengur under the colour of going on pilgrimage to this or that stock of man's handy making, & under pretence of seeking health of the soul & remission of sins, at the hands of Peter, james, john, & Marie, which could not give it, but when such things were asked them, blushed to bear god tho●ly autour & gener of all good things to be so blasphemed. They see now that like as the covetous Phariseis passed less at the violation or breaking of gods precepts, then of their traditions, and put more justice in washing the outesyde of their dish or their cup, then in the innocency of life and purity of the conscience within, in offering of mints and rue for their lucre, then in performing the office of charity to the neighbour, sooner to wink at their own blasphemies against god, then to remit a small trespass committed by their weak brother against the fond ceremonies which they and the lawyers had devised and added besides the law: so the beast of romish abomination to had clean subverted the true interpretation of Christ's gospel, and by his mere tyranny joined with most crafty delusion, to had invected into Christ's church and holy congregation, all things that were contrary to Christ, that is to weet, in stead of pure faith such as Christ requireth, a faith lapped in a patched cloak of beggarly works and ceremonies of his own dressing, & setting forth in stead of religion, superstition: offerings in stead of charity: building of chantries in place of relieving and maintaining the lively temple and image of God in the poor: encensing of images in stead of the pure sacrifice of an innocent life: in stead of trusting in gods mercies trusting in trentals & masses of scala cell: in stead of heaven, a purgatory consisting of material fire, & the same to be redeemed with money given to him: in stead of declaring our free redemption in Christ and by Christ sealed with his most precious blood, the Antichrist of Rome seduced the simple people to put their affiance for remission of sins and obtaining the joys of heaven, by his pardons contained in a piece of parchment or paper with a lump of lead hanging at it, and to be bought of him or of his generation the monks and friars for money: in stead of the holy bible, legenda sanctorum, the miracles of our lady, and martiloges, which themselves devised and never durst set forth until the party of whom they were made, had been an hundred years dead, for fear of being taken in a lie: in stead of obeying our liege lord and sovereign, to be subject to foreign potentates: with other abuses so innumerable, that no time or words may suffice to declare or reckon them up. And in this blindness had England still continued, had not god of his infinite goodness & bottomless merry raised up unto us a new Ezechias to confounded all idols, to destroy all hillalters of superstition, to root up all counterfeit religions, & to restore (as much as in so little time may be) the true religion & worship of god, the sincere preaching of gods word, and the book of the law, that is to say of Christ's holy testament to be read of the people in their vulgar tongue. That if in so little time having no more help but the mere text of the Bible, the people through the goodness of god and the instinct of his holy spirit have had the eyes of their heart and soul so opened, that they have not only espied the abuses afore mentioned, and thousands more in which the romish Babylon hath certain hundred of years holden all christendom captive and thrall: but also have so conformed themselves to the sincere doctrine of Christ, that they do with most glad will, with most earnest zeal, and with most studious diligence embrace the truth, abhor the errors wherein the● were afore drowned, detest the superstitions wherewith they were afore delighted, hounger and thirst the sincere knowledge of God's word by the goodness of God, and the gracious provision of our most noble Ezechias King Henry the eight, now daily ministered unto them: how is it likely that they would profit in godly knowledge if they had sum other godly exposition or declaration of sum good sincere writer upon the new Testament for their further edifying? Of which sort truly there cannot one man be picked out more apt and mere then Erasmus, especially in this his Paraphrase, which your highness of a most godly zeal hath thus procured to be turned into english: whose doctrine as it is not in any point (after my poor judgement,) corrupt, so doth it without violence or extremity of words utter the doctrine, edify the conscience, declare many abuses, detecting the enemies of God's word and supplanters of his gospel, by such true and lively marks, that they may be easily known, so that it cannot be doubted, but it should be uncredible furtherance towards the riping of the acknowledge of God's word, if it might or shall so stand with the pleasure of one said most gracious sovereign Lord, being next and immediately under God our supreme head. Which thing verily I would wish and pray to God might so frame for two considerations, the one, because that the people having the Paraphrase of Erasmus, shall have the pith of all the doctors and good writers, that have any thing set forth for the declaration of the gospels, the Acts, and the Epistles, so that Erasmus may stand one alone in as good stead as a great numbered of other expositors setfoorth together: and the other, because my heart doth wish that the setting forth of god's glory, the destroying of idols, the confounding and defacing of all popish trumpery, the publishing of the bible, & gospel of Christ, so godly by his highness intended, so stoutly entered, and so luckily begun, might by the same our most gracious sovereign be in such wise prosecuted & brought to effect, that when heaven no longer willing to spare him to the world, but that he must give place to nature, shall call him to receive a crown of immortality, and he for desire thereof shall willingly surrendre and give up this imperial crown of worldly dignity, to the most regal Imp his son, our noble prince Edward, he may deliver to the same a people so well framed, and trained to his hand, that the same may with all ease & prosperous success, and without any let of stumbling blocks to be laid in his way by papistry, continue the godly trade now at this day well begun and (thanks to god) luckily proceeding. I would wish (as in deed I hope no less,) that he might not need to be put to any further travail or cure, but well to conserve and keep things in the same stay and order that his most noble father mindeth to leave all unto him. Our David Henry th'eight hath already so substantially cast the foundation, and raised the building of the Temple, that I trust it shallbe no burden for our young Solomon to consummate and finish the same when his time shall come. But now I perceive myself, while I entre into opening the desire & prayer of my heart, to have entered into such a large field of talk, which the experience of king Henry's example concerning the trade of religion, and the hope of prince Edward to be a right follower of so right a leading father, doth minister unto me, that except I here suddenly break of, I am drawn to wade so far in their praises, that I were not able in long time to find any way out again. Omitting therefore at this present the most worthy and most lustily deserved praises of them both, I shall turn my style sum what to treat of Luke, whom it pleased your highness to commit unto me to be translated. Which commandment when it came first unto me in your grace's name although I knew how little it was that I could do in this kind, yet was I glad that your commandment did so justly concur with the determination of mine own mind and purpose. For I had long time afore with mature deliberation and also with advised election appointed with myself to translate this paraphrase upon Luke, assoon as any such liberty might be, and to make it unto your grace a testification of my duty and thankful remembrance of your manifold benefits afore done to me of your mere bounty. And two things there were that had moved me to take this province most specially in hand, ye●●e because that as Luke is the longest of all the Evangelists, so is he of all men noted to have written his gospel most exactly, aswell by relation of the Apostles which were present and conversant with Christ while he lived on earth, as also by the instructions of Paul, who was most earnest and full in the justification of faith, and most pithy against the justification of words (albeit they do all in this point of doctrine thoroughly consent and agree.) The second was, for that Erasmus who did in this paraphrase bestow more diligence then in most of the others, had specially dedicated the same unto our most noble king Henry th'eight. And I thought I could not devise any apt gift to present his most dear beloved wife withal being of the like zeal, affection, godliness, & devotion that he is, then the same work, translated into English, which I certainly knew his majesty to had singularly well allowed and most graciously accepted in latin, and in perusing thereof to be daily exceeding much delighted. And I nothing doubt, most gracious Lady, but that the reading thereof should cause no less delectation of mind to you, if the thing were so well done as sum man of more learning perchance could have done it. And in this behalf none other refuge I have but to your most benign favour and pardon well to accept mine honest heart, mine earnest zeal, and willing labours. For as touching the translation self, though I judge and plainly confess myself to be by many degrees inferior in knowledge & faculty to all the others whom I hear that your highness hath appointed to the translating of the other parts, and though I cannot of myself promise any ableness to take such a province in hand: yet (my heart better serving me hereunto then perchance my hand hath done) when I saw that your grace's resolution & pleasure did help to minister courage to mine own hearts desire, I conceived boldness to attempt & enterprise the thing, & thought it most expedient to show mine obedience & prompt good will to do your commandment, trusting that though I have not been able in all behalfs and points requisite, fully to discharge the office of a good translator, yet I have expressed the sense & meaning of the autour. As for the grace of the latin tongue I think unpossible to be lively expressed, as this autour doth it in the latin by reason of sundry allusions, diverse proverbs, many figures, and exornations retoricall, with Metaphors innumerable, which cannot with the like grace be rendered in any other language than in the latin, or greek, besides that an infinite sort of words there be, whose full importing cannot with one mere English word equivalently be interpreted. And this imperfection I have to my little power so laboured to redoub, that I trust there be not any point of piththie signification any where contained, which I have not in one or other place of the sentence by sum means thoroughly touched. And for as much as I consider it to be a paraphrase, that is to say, a plain setting forth of the sense of the text with as many words as the circumstance thereof for the better linking of one sentence to an other doth require, I have not so precisely bound myself to every word and syllable of the letter, but that I have taken more respect to thexplanation and declaring of the sense, them to the numbered of the latin syllables. In translating of the very text I think it requisite to use sum scrupulosity (& if the translators were not altogether so precise as they are, but had sum more regard to expressing of the sense, I think in my judgement they should do better) but in a paraphrase which of itself is a kind of exposition and of commentary, I think it nothing needful to be so precise in the words, so the sense be kept. And this I dare avouch, that if any interpreter should in sum places be as brief in the English translation as the autour is in the latin: he should make thereof but a dark piece of work. For that is the only thing that maketh the very text self so dark as it appeareth to be. In Luke I have had sum what the more business, because that the Latin exemplaries (through whose default of negligence I am uncertain,) do vary and not well agree, sum having more or less than others, sum having an other word than an other copy hath sum being otherwise pointed then the rest. Whereby I have in sum places been driven to use mine own judgement in rendering the true sense of the book, to speak nothing of a great number of sentences, which by reason of so many members, or parentheses, or digressions as have cum in place, are so long, that unless they had been somewhat divided, they would have been to hard for an unlearned brain to conceive, much more hard to contain and keep it still. As touching the style (because the judgements of readers be diverse, and sum love length, sum desire brevity, sum can well away with elegaunte speech, sum ha●e all curiosity, sum commend an eloquent style, sum think nothing to be plain enough, sum will be busy judges, of other men's writings and do nothing themselves:) it may please your most gracious patience to suffer me to say my poor judgement, for the satisfying of them that are reasonable. First I would not have every reader to require in every writer to be like his own wit or conveyance, or style, or phrase of speaking: but rather to consider that every man hath a vein of his own, either by imitation so confirmed, or by long use so rooted, or of desire to be plain and clear, so grown into an habit: that he cannot otherwise write then he doth. Sum writers hate brevity, and sum think all long things to be tedious, and yet is neither of these two sorts to be reproved, so the ma●●er be good, the making fine, the terms apt, and the style flowing with ●ut curiosity or affectation. For like as Cicero was so copious that nothing might be added unto him, so was Demos●henes so brief that nothing might be taken away. Thesame in latin is between Cicero and Saluste. But Tully would not leave till the eye, the ear, and also the mouth of the reader were full even in every sentence: Saluste was loath to tire any of these with a whole oration. The Laco●s could abide no length, the sophists of grece could through their copiousness make an Elephaunt of a ●lye, and a mountain of a molle hill. And this I speak rather in commendation of eloquence, of copy of elegancy of style where it is, then to claim that there is any such here. Ounde, Tully, Erasmus could have proceeded in any their invention even infinitely, sum other wits could not so. Sum love it when it is style like, & sum care for no more but the bare sense. But eloquence of itself, and copy (that is to say shift of terms) is a virtue in an oration, and that thing chiefly giveth to bakes that the latin men call genium, that is life and continuance, that every man will an hundred years after set store by it, and esteem it worth many times reading over. What other thing commendeth Chaucer & causeth his works to be more set by then thousands of other fresh hasty books hastily shootying forth like May flowers, and not wythering but utterly dying with the first readying? Nevertheless no man of our time and in our English tongue (which none but ourselves for our own use do much pass on,) writeth so ornately, but that he hath in sundry words & phrases sum smatch of his native country phrases, that he was borne in. Yet this notwithstanding sum there be, which have a mind to renew terms that are now almost worn clean out of use, which I do not disallow, so it be done with judgement. Sum others would ampliate and enrich their native language with more vocables which I also commend, if it be aptly and wittily assayed. So that if any other do innovate and bring up a word to me afore not used or not heard, I would not disprasse it: and that I do attempt to bring to use, another man should not cavayle at. For an easy thing it is to deprave, and a small glory for one man, in matters of nothing, to labour to deface an other. But for as much as both do our best, we ought rather thus to think the one of the other.  
This man hath seen that I have not: I see no man is so barren, but he is able with sum word or other to help garnish his mother tongue, with other like sayings proceeding from humanity and favour to encourage such as are studious. And what if one labour to enrich his country language, as Tully glorieth that he did amplify the latin tongue, is he therefore to be blamed, and not rather to be commended? Thus much I say for the defence of writers and styles in general. As touching mine own style in this present work, if I ●●ould be so straightly examined, I am (as the Greek proverb saith) in like case as a man that should hold fa●● a wolf by both ●ares. For if he hold him still, he hath a shrew in handling & cannot so continue ever: if he let him go, he is in jeopardy: so should I in this matter stand in a strait ●rake, either to incur suspicion of arroganty, if I maintain mine own, and by standing in defence thereof to be denied opinative, or ambitious of singularity: or else I must be driven to grant an error, where perchance 〈◊〉 is. Letting pass therefore all such kind of traversing, I shall remit this whole cause (as Tully doth of his book which is entitled De 〈◊〉) to the judgement first of your highness, whom if my la●●●rs do 〈◊〉, I shall the better like myself, and than of others, others I say, in whom resteth humanity to take and interpret all things is the best in whom is moderation rather to pardon sum faults, than to condemn the thing which though they can, they will not amend: in whom ●s faculty and knowledge to judge right: in whom resteth favour to wink at a little ●eippe or stoumb●ing in a long piece of work: in whom learning and skilfulness doth work indifferency of affection: and finally in whom dwelleth reasonable consideration of man's infirmity▪ that the best learned doth sometimes err, and no man at all times doth all things right. For unto such an one as will be a more ●e●ere and heavy judge on an other man's labours, than himself either would be, or would have others to be on his own, I can say nothing but this: I for my part can do no better, if I could I would, and in case ye will either for respect of the public benefit which is meant herein, or else for ●one towards me, or else for any other just consideration take your pene and amend any fault that ye shall see▪ I shall not only not think any wrong done to me, but also I shall with all my heart give you thanks for that ye so much tender either my poor honesty, or the thing self, that ye would put to your helping hand to make it well. And thus I surcease with my vain talk any longer to detain your highness from the fruitful reading of Erasmus, whereof may redound such edifying and increase of knowledge to the same, as the labour of reading may be well bestowed, and the book through your grace's commendation be one day set forth to the public utility and benefit of all the whole devout congregation of this church of England.  
Yeven at London the last day of Septembre, in the year of our Lord. MD.xiv.   

The preface of Erasmus unto his paraphrase upon the gospel of Luke.  
Unto the most puissant and most victorious Prince Henry the eight, king of England, France, and Ireland, and defender of the Catholic faith, Erasmus of Roterodame wisheth long health, with all honour and prosperous continuance.  
Most regal and princely King Henry, I send unto your highness Luke the physician, not any other Luke than ye had of him heretofore, but the same Luke speaking somewhat more plainly and also more at large unto the ears of such as are used to good latin. Neither do I suppose it any thing needful for me here now in this matter, to spend labour appeacing and satisfying these kind of people, which commonly allege unto such as I am, that it was a sentence by right great learned men, very well taught, that in giving of gifts or presents men ought to have a special eye and regard, that the things which we give, be apt for the parties that they are given unto. I for my part did this thing not long sense, at what time I dedicated the Paraphrase upon Matthew unto Charles the Emperor: yea and before my time also it hath of right excellent clerks, by prescription of ancient custom and usage, been plainly declared, that any kind of argument what ever it be, is rightly and well dedicated unto princes, whom though we know that they will never read it, yet is thus much utility and benefit gotten thereby, that under the title of their names, the work is the better ha●led to the fancies of studious persons, according as Plinius finely wrote, certain things even for such only respect to be reputed very precious, because they are dedicated for jewels in temples. But certes the waywardness of sum persons towards books, when they cuma newly forth, is so great, that they will bid away with the books out of their sight, ere they take any assay or taste of the same. And by this means there perisheth aswell to the writer the feute which he hoped to have thereby, as also to the reader, his due profit & utility. And at such men's hands, one thing at least wise shall the title of noble princes obtain when it is set in the first frount of any book, that they will not give sentence on it to be utterly nought, that they will not disdain it, that they will not spit on it before they have read it. Albeit even otherwise also the godly zeal and affection of sum princes doth make, that whoso sendeth the gospel to any King for a present, shall not seem to do against good reason. For by men of right good credit, and such as use not to lie, it hath been reported unto me, as well that Charles the Emperor, in case any vacant time of leisure may in so great unquietness and troubleous state of the world be gotten, doth gladly bestow the same in reading the gospel book: as also the most renowned Prince Ferdinando, brother to the same Charles, much and often to have in his hands the Paraphrase upon the gospel of Saint john, which not very long agone I dedicated unto him: yea and furthermore that the right noble king of Denmark Christie●e, which thing may to your highness also be well known, hath books of christian religion often times in his hands, and that he with great desyrefulnesse useth to read my paraphrase upon the gospel of Matthew. Why than should the gospel seem to be unaptly sent unto those which are handlers and lovers of the gospel, which gospel certes is to be had and used in the hands of all persons as many as remember and think themselves to be christians. Now although after the rate of worldly dealing, such a thing is most chiefly to be given, as the party hath need of to whom it is sent, yet after the rule of the gospel, whoso hath already, to him must needs be given, that he may have plenty. Wherefore me thought I should do but as might best stand with congruence, to send this evangelical physician unto your highness, for asmuch as the same is so far from disdaining holy scriptures, that (as your own writings do testify,) ye have above the mean rate profited in the same, so that if a man give unto your grace any thing to holy scripture appertaining, he shall not seem so much to give a gift, as to make amends and recompense for a pleasure received. Moreover if this be a thing specially above others in all haste provided for, that in the kings & emperors courts there may from time to time be physicians ready and priest at hand (being men exactly learned and of approved fidelity) to take charge that the princes be die be preserved and kept in health: how much more doth it stand with congruence, that Luke the physician should there be reslaunte, who doth not with scammony or ellebour preserve the healthful state of the body, but doth with an heavenly potion deliver the soul from diseases that violently hale men to death everlasting, that is to were, that unknowing of the truth, mistrustfulness & unbelief towards God, the love of this world, ambition, avarice, riotous excess, hatred, envy, and such others? For these diseases is all the life of mortal men subject unto, & daily in danger of falling into them, as john th'apostle sayeth, where he bewaileth that all the whole world is set in naughtiness, neither any thing else to reign therein, but concupiscence of the flesh, concupiscence of the eyes, & pride of the life. And in so much the more peril and hazard of the said diseases do the princes stand, as they are more than others made wantonness & derelynges of fortune, and have liberty without check or controllement to fulfil their own sensual lusts and appetites. But now me seemeth I shall not spend my labour in vain but to good purpose, if I shall in a few words commend and set Forth unto your highness, first Luke himself being the physician, and then the potion or medicine that he bringeth with him, albeit I put no doubts but that as well the one as the other is already (as in deed they ought to be) unto your godly ze'e and devotion in most best wise accepted. Forsooth this same is that excellent man Luke an Antiochian by the country & nation that he was borne in. And Antioch is a city which was in old time of so great fame and power, that so much part of all the country of Syria as reacheth unto Cicilie & butteth upon it, had the name given it thereof; And the said Antioch was in this behalf more happy and fortunate then very Rome itself, that Peter the apostle had his first see here in this city of Antioch and that Paul, and Barnabas did in the same city receive their dignity of the charge and function Apostolical. Now to our present purpose this Luke was of familiar acquaintance and comiersation with all the Apostles, but most specially a follower and disciple of Paul, and also a companion of his in all his peregrination, never separated nor divided from his company. By lining in company with the Apostles, he wrote his gospel: and by the things which Paul wrought and did, Luke being a present witness of them, he wrote the book which he entitled, the acts of the apostles. And that history of the Acts, he continued until the second year of Paul abiding at Rome, that is to say, until the fourth year of Nero, the Emperor there. Whereof men gather a consecture that the book was written in the same city. and fully agreed it is among the learned men, 
two. Cor. viii.  that this same very Luke it is, of whom Paul the Apostle doth so often times make mention: as for exaumple, in his second epistle to the Corinthians, where he thus saith: We have sent with him our brother, whose land is in the gospel throughout all the congregations. Again, where he writeth to the Collosstans, he saith: dear Luke's the physician greeteth you. 
Colloss. three i. Tim. iiii.  And again in the second epistle to Timothe: For Demas hath forsaken me, loving this present world, & is departed unto. Thessalonica: Crescens, is gone into Galacia: Titus into Dalmacia: only Lukas is with me. Yea and this point moreover is left to us by ancient writers, that as often as Paul calleth it by the name of his gospel, (as he doth to Timothe, 
two. Tim. two.  where he saith: Remember that jesus Christ of the seed of David arose again from death according to my gospel. etc.) he ●●neth of the gospel of Luke, because that like as Mark wrote the history of the gospel at Peter's word, by his settying on, so did Luke at the word and bidding of Paul. Hierome is of the opinion and judgement, that Luke was more expert in the greek tongue then the other were, and by reasoason thereof wrote the discourse and process of the story after a more e●act and gromidely sort● than the others did, that is to were, taking his entrance at the first conception of john the Baptist, and making relation of very much ma●ter touching the nativity, and concerning the babehoode, ●ea and certain points furthermore concerning the childhood of jesus, making also rehearsal of many parables and miracles which the other evangelists for love of briefness had let pass he any thing spoken of. And where ●s not one of all the others went any wh●t ferther than the time of the Lord jesus being assumpted into heaven, this man alone did in an other second book make a further continuation of the story concerning the church, how it first sprang up, and how it grew more and more to spread and show itself. Thus much moreover the writers affirm: that like as Matthew wrote his gospel, and Peter his epistles, chiefly unto the jews: so did Luke write his gospel most specially to the Gentiles, as one that was a disciple of Paul's, which Paul as he was the teacher of Gentiles, so did he write all his epistles unto Gentiles, except the only one epistle to the hebrews, of ●eaufou● & writer whereof ●t hath evermore been doubted whether it were Paul or not. He wrote his gospel after Mark, but yet before that john ●o●e his, by reason whereof being but a disciple, he is set before john who was an Apostle. And to conclude, it is written that a long lived man he was, which thing was in a physician, even as of congruence it ought to be. for he followed the counsa●le of Paul, which wrote: It is good not to touch 〈◊〉: he lived a single man four score and four years.  
The bones of him after he was dead, were removed and conveyed out of Achaia, to Constantinople, together with the bones of Andrew the apostle, in the twentieth year of Constancius. Ye have now a physician for the soul of a physician for the body, a man by his familiarity of conversation, with the Apostles habled, and by more testimonies than one of Paul the apostle, commended and praised, and by the whole consent of all the faithful congregations allowed. For where the gospels of many were rejected and refused, Luke was by the consent of all the congregations voices received, to make up that same holy and mystical quaternity, which Moses in old time limyted out, when he expounded unto us the fower-studdes or rivers welling up out of one spring in paradise, which studs do water all the earth universal: and the which quaternity the Prophet ezechiel afterward saw, wh●̄ he plainly set out unto us (as it had been in a picture) the four mystical beasts & the four wheels in one. Now if it be so thought good, let us in few words, somewhat speak of the potion or medicine that he hath given us. He had been wont out of Hyprocrates to take medicines wherewith to remedy diseases of the body, but this medicine of the gospel, wherewith to cure and heal our souls, he took of the Apostles, which had both seen and heard Christ, yea or rather of the very holy ghost himself.  
There was among the physicians of old time, a certain kind of medicine of passing great efficacy & virtue, which medicine they called in Greek the●● Chr●i●●●s, that is to say, God's hands, like as there is now a confection that is called manus Christi. But yet was there never any medicine invented by the Physicians, that was able to remedy all diseases of the body, though they make never so much vaunts and boast of that same which they call, pa●●●●, a medicine (as they affirm) effectual and of much virtue, but known to us man. Once the sickness of old age giveth place to no physic. But this same medicine of the gospel is in very true deed, the manus Christi▪ which through sincere faith doth once for altogether take away all diseases of the souls, & giveth immortality: which thing appertaineth only unto god to do. And certes it was a thing not unfearly ne unskilfully spoken in the proverbs of the Greeks, that words and talk is the physician of a mind being diseased and sick: yea and sum there hath been, which believed that the diseases of the body also might be driven away with certain hearty words advisedly spoken, having a certain magical virtue & efficacy in them. The Lord jesus was a physician, who while he lived here on earth, did with his words put away diseases of the bodies, were they never so sore, or of never so long continuance rooted in them. Yea and with his words he raised dead folks to life again. For his word was no word of magic: but the almightyful word of the omnipotent father. The same Christ did also with his word drive away diseases of the souls, when he said: Son thy sins are forgiven the● and in an other place: Go thy ways, thy faith hath made the whole. And in consideration hereof the prophecy had afore promised that Christ should be a physician. For it sayeth in the book of Sapience: For neither any herb ne any suppling plaster hath healed them, but thy word, o Lord, which healeth all things. Thissame verily is that true 〈◊〉, that the phisicious speak of, as afore said. Also the mystical psalm hath this sentence. He sent his word, and he healed them from their utter peryshynges. The lively word of the father is Christ. He had sent Moses and the prophets: and by them was the nation of the jews taken in cure to be looked unto, but they were not clean healed. Only the word of the father was of sufficient virtue and efficacy to heal the diseases of man, and not only the light diseases, but also the mortal and deadly sicknesses. For it is a mark whereby to know that it speaketh of deadly sicknesses, when the prophet addeth, from their utter perishynges. At such time as the stomach is so clean fallen away that it abhorreth and refuseth all kind of meat, than groweth the sick party to wards his death, and of such manner a disease was all the whole universal world sick, before the coming of the heavenly physician. Which thing had the psalmist a little tofore spoken: Their soul abhorred all kind of meat, they were drawn near, even to the gates of death. There had been many sundry dren●hes tempered by the philosophers, as for example, by the sect of Pythagoras, by the academics, by the stoics, by the Epicureans, and by the Perepatetikes, promising perfect health of the minds, yea and heavens bliss too. Moses tempered many potions, prescribing and appointing sundry ceremonies of religion and of serving▪ god: the prophets also made much and many temperynges to the same end and purpose: but by reason of diseases growing strong and prevailing, the physic and medicines availed not, ne did any other good, saving that it increased the diseases, and bewrayed the same that it might appear. The stomach of the soul being corrupt with naughty desires, as it had been with evil and hurtful humours, did on the one side turn their face away from the moral precepts and lessons of the philosophiers composed with great labour and study: and on the other side by the ordinances and prescriptions of Moses▪ they were made the more superstitious, but nothing the better men. As for the bittur chiding which the prophets ministered, had no good relish ne taste in their mouths, and therefore was there no credit given to their promises. Which thing the father of heaven when he saw, because he would not have any thing to perish of all that he had created: sent forth his word who should with an heavenly medicine deliver all people from all diseases of their souls, only requiring of us to acknowledge our disease, and put assured trust and confidence in the physician. And like as the loving & friendly physicians, if at any time they cannot still remain to be evermore present with their pacientes, do commonly use to leave some box or receipt of physic with them, whereby the parties that are sick may be their own physicians, if the case should so require: so the lord jesus when he returned into heaven, left unto us by his Apostles a medicinable electuary of the gospel, both easy and ready for every body that will take it, but of great virtue and effect, if a man receive it as it ought to be: and certes to take it to one's profit and benefit, the chief thing that worketh it, is his assured trust and affiance in the physician.  
Neither is it enough to have taken a stendre taste or assay thereof, but it must be received and conveyed into the very bowels, that as soon as it is received within the stomach, the virtue thereof may have full course to run every way throughout all the veins. At such time and never till than it beginneth to roumble and shake all the party from top to toe with the hatred of his former life: but after this great troubling and confusion, immediately ensueth great tranquillity of mind and quiet of the conscience. The physicians of the bodies, have practitioners, and pothecaries that do ministre their art under them: and theimselues are the prescribers and appoyneters what it is that must be given to the sick: Christ alone it is and none else, that hath prescribed the medicine of everlasting salvation. The Apostles, and their successors the bishops, are no more but ministers, they temper in due proportion, they fine and beat to powder, they lay to the places diseased, not receipts of their own, but of Christ's. They baptize in water, but Christ it is that washeth the soul clean: they teach the things which he taught and delivered unto them, but Christ's own self it is, which maketh that their words may take effect. The corporal physicians do often times vary aswell in their judicials of the diseases, as also in appointing medicines for the same: yea and many times in stead of medicines they appoint things that are bewray poison to the sickness, according to the saying of the greek Poet.  
Many of the medicines be good that are wrought,  
And many of them again are stark staring nought.  
But of the physic and medicine evangelical, there is but only one receip●t, which ought of no mortal creature to be either corrupted or altered. And finally to conclude, it is confect of no more but one simple, so that although they, whose part and duty it were to be ministers of the same, would be slack to do their office, every man may take it and minister unto himself, so that he have a mind faithfully trusting, a mind sincere, and desirous of health. For even that same chief and head physician of all, who alone and none but he is of power able to heal all the whole man, did at some seasons give health by himself in his own person, and many times also by the ministery of his Apostles and disciples. Now furthermore all the whole faculty and art of physic, hath two marks that it principally shooteth at: the one that it may deliver the body from diseases, and from such things as do breed diseases, & this part is by the phisicans' term, called therapeutica, that is to say, the art of curing or healing diseases: secondly their art is to preserve and continue the healthful state of the body, and to increase the strength: and this part of physic they place in the ordreing of the diet.  
For the physicians do not evermore sear with hot irons, or cut, they do not evermore give potions of scammony to consume and waste the flesh as men in manner sleaghing and martiring the body, to keep it in life: but sometimes they ministre such things as may make the heart light and m●rie, yea and also they give the body sustenance at large: So there is first of all ministered unto us the potion of faith, which troubleth the soul and conscience with repentance, and emptying us, doth discharge and unlade us of our sin. Than immediately thereupon is given an electuary of consolation, of exhorting and of more perfect doctrine. For if a physician, as soon as he hath made the body empty by purgation, should soodaynely give up the sick patient and let him alone, it is an hazard and jeopardy lest when it is destitute of all the strength, some power and rage of a greater sickness may take it, as for example, the dropsy, the general taking or dissolution of all the limbs and sinews, whereupon men lie bedrid, or a consumption. So after that repentance hath cast down our comb, and hath well shaken our disease, when baptism hath scoured or purged us and made us empty and void from all sins, there be such things ministered, and given to us, as may holsomlye replenish the soul again being now well cleansed and made void. Wrathfulness is voided out, and tentilnesse and meekness is in stead thereof infused. Envy is sucked out, and taking of all things to the best, put in for it. Picling and polling is voided out, and in place thereof succeedeth liberality. The fervent desire of making war, is consumed away, and the earnest zeal of peace cometh in for it. The love of sensual pleasures of the flesh is expelled, and in their stead entereth the love of things celestial. Will ye hear what is the scammony evangelical? Do ye penance. The axe is now already set at the root of the tree. And every tree that bringeth not forth good fruit is cut up. And Paul in like manner: Mortify your members which are upon earth: whoorehunting, uncleanness, wanton lust, evil concupiscence, and avarice. And within few words after it followeth: spoysing yourselves of the old man with all his acts. He hath now voided out the ill humours, how doth he fill up the empty place again? Do upon yourselves, (saith he) as the saints & the elected of God, the bowels of mercy, bounteousness, submission, humility, patience, supporting one another, and forgiving yourselves among you if any person have a querele against an other, like as the Lord also hath given to you. And above all these things have ye charity, which is the band of perfection, and seat the peace of Christ rejoice in your hearts. Such manner an house swap clean with brooms and replenished on every side with such ornaments▪ the evil spirit shall not eftsoons entre upon, when he returneth with seven worse than himself. Thus than the evangelical medicine hath wine of it own, wherewith to scour the matter of our wounds that they smart again. Avaunt, come behind me Satan, thou savourest not though things which are of god, but which are of men. Now see the suppling oil o● the same Have ye a perfect trust and confidence, for I have overcomed the world. A hear of head shall not perish. Be ye not afeard little flock, for yours is the kingdom of heaven. Paul hath meat, wherewith he coumforteth and cherisheth such as are but newly converted to Christ, that they may not fall again into diseases, forasmuch as they are yet weak: he hath also sound and substantial meat that may keep them in perfect strength, growing forward from day to day unto the measure of the fullness of Christ. Those persons had gathered perfect strength, of whom it is thus written in the acts of the Apostles: They went rejoicing out of the sight of the counsel, in that they had been reputed worthy to suffer reproach for the name of jesus. That man also had gathered perfect strength which laid: I can do all things, in him that maketh me strong. And for this consideration the Lord jesus in the gospel exhorteth men to the eating of the bread that was come from heaven, the eating whereof giveth immortality. He exhorteth men to the eating of his flesh, and to the drinking of his blood, meaning undoubtedly of his doctrine, which being as bread to the soul, doth make the same lusty and strong and (as effectual strong wine) doth inebricate men and bring them in a godly kind of drunkenness, even to the contempt of this world, in like manner as flesh hath sound nourishment for the body, and like as blood hath a virtue and effect unto life. And though all the scripture of god have a medicinable virtue and power in it: yet hath it none a more effectual electualye or receipt then that pertaineth to the gospel. One and the same spirit it is, that is in all the Scriptures of God, but yet in the gospel especially his pleasure was, that the thing ●●ould remain, wherein he might specially show forth his own power, because there should appear some difference between the servants and the master, between the puddles or little gutters, and the spring or fountain. And truly it is a labour well bestowed, to consider how great a thing the virtue of this medicine is. Every common weal is (as ye would say) a certain body. The pestilent diseases and sicknesses of a common weal, are evil manners. Against which diseases such men as have excelled others in wisdom, have in sundry regions or deigned and set laws, as it were certain medicines and remedies for the same, as for example, among the athenians, Solon made laws: among the Lacedæmonians, Lycurgus: among the people of Crete, Minos: among the Romans the ten Commissioners called in their tongue, Decemuiti. Yet not one of all these men, was able to bring to pass, that other nations also would embrace and receive the laws that he had made. No neither did any of them so much as attempt such a thing, lest besides spending of labour in vain, he should also have won an opinion of a shameless act in his so doing. Solon was fa● to live ten years a banished man for thrusting his laws into the city of Athens alone to be used there. Plato a man so well learned and so eloquent, could never bring the people of Athens in mind to receive his laws. And yet is there no doubts to be made, but that every one of them persuaded theimselues, that the laws which they had made were true, and that they wished (if it might possibly have been brought to pass) that all the world should have embraced and received the same. No nor the laws of Moses neither were ipr●d abroad or received any further than within only one nation, although in deed the Pharisets did with great high suit hunt to win and gait unto them a few proselytes, that is to say, foreigns and aliens won to their religion. Finally, not the violent authority of the Emperors neither, was able by violence or compulsion to obtain, that their laws might have weight and force with all nations. And the thing which all the said persons by the laws that they made did endeavour to bring about, the same did also the philosophers attempt by their moral rules and lessons, with great judgement, and with incomparable diligence and labour written and published. Of all which nevertheless, not one hath there been so eloquent or so well learned, that he hath been able to bring any one nation in the mind that he would have them in, so werishe and uneffectual was the virtue of the medicine of physic which they brought. Only the truth evangelical did in process of a few years possess, persuade, and overcome all nations of the world full and whole, drawing unto it the Greeks, and the barbarous peoples, the learned and the unlearned, the inferior common people, and kings and all. So pith●hy and so effectual was the electuary of this truth, that so many thousands of people forsaking the laws of their own countries, renouncing the religion that their forefathers had used▪ leaving aswell the sensual pleasures and vices, which from their cradles they had been accustomed unto: they embraced a new and a foreign doctrine, and out of diverse tongues, and ordinances of contrary sort, they did consent to the receiving of a certain low and base philosophy: especially at such a time as never was there any of the like sort furnished nor armed either with the maintenance and supportation of learning and eloquence, or with the power and authority of princes: and at such a time furthermore when all the world with all the strength that it had, fought against the truth of the gospel being unarmed and naked: yet nevertheless it could not possibly bring to pass, but that the said truth after that it first ●ntred possession upon the country of Grece, invaded also the city of Rome, and the very court of Ner●, and forthwith spread itself abroad throughout all and singular the provinces of the Empire of Rome, even until the Isles called Gades, lying in the ferthest part beyond spain, and unto the Indians, unto the peoples of Africa, and the Scythians, and the Isle of Britannia now called England, being a country uttrelye divided and cut of from all the rest of the world. These nations and peoples did very much differ one from another in their languages, laws, rites, usages, ordeynaunces, Gods, religion, and fashions: and anon being from such great discord brought to a general uniformity, they begun to sing all one song, extolling with laudes and praises jesus Christ the only lord and saviour of the world. And all this while, the spoiling of their goods, their banishementes, empriesonynges, torments, deaths, were none other thing but good proceeding and going forward of the gospel. What person hath there ever been found, that hath been content to suffer death for the laws of Solon, or the moral precepts of Zeno? But for the simple and plain doctrine of Christ, how many thousands of men, both old & young, how many thousands of matrons and virgins, have willingly offered and holden out their necks to be chopped of? And yet how much more wonderful, and more abhorring from common reason, are the things which the gospel teacheth, than which the Paradoxes, that is to say the strange opinions of the philosophers, do teach? And the said philosophers doctrine not one of the princes did ever make any a do to destroy or suppress, and yet of it own accord it vanished away, like as did also their laws, and the art magical, and the rites of sacrifices. For what creature doth at this day sacrifice unto the Gods of the Heathen, or slaygheth beasts in sacrifice as the jews did? What person doth now know of Zoroaster? What man setteth an hear by the mystical riddles of Pythagoras? Who readeth the life of Apollonius Tyaneus any otherwise then as a certain dream? Yea or rather who vouchesalueth to read it at all? For where aristotel is at these days of great name and fame in the schools, let him never thank his own fact therefore, but the Christians. For even he had perished too, if there had not been made a medley of Christ and him together in our schools of divinity. Against the philosophy evangelical, being, yet but tender and even but newly springing up, the world arose at the first chop with all his force and power, by mean of the jews, under the pretext and colour of religion fighting against the fountain of all religion, by mean of the philosophers being able much to do in all kinds of ●earnyng by mean of the Sophisters being fellows unpossible to be overcomed in stiffness of holding argumentations, by mean of the rhetoricians being marvelous in the force of eloquence, by the tyrants being armed with all sorts of showing cruelty, by mean of kings, lieutenants, magistrates, by such as were cunnynng in magic and sorcery, and perfect in the sleight of casting mists over men's eyes and other senses, and by mean of evil spirits being the lords of this world. All such tumultuous business, as these, (as a sea of eivils' swelling up and overflowing,) did the power of the truth evangelical receive, endure, break through, and utterly overcome. For at the light of the gospel when it came, it was reason that all counterfaictes of worldly power should clean vanish a way. Up shot that same gospel and showed itself being plain and low, which all men w●● great a do endeavoured to overtrede and keep down. The books of such persons, as with singular high wit, with wonderful learning, and with exquisite eloquence wrote against the gospel, vanished away of their own accord as it had been certain dreams, insomuch that they are not at this day remaining to be had neither, except if any fragments or small pieces have been saved of the Christians, by reason of writing against them in confuting them. The kings and princes do now bough down, to honour the thing which to fore they went about to destroy: the power of magic is vanished away and gone: the evil spirits are cast out that they howl and roar again: philosophy hath confessed her ignorance: and giving over the foolish wisdom of the world, it hath embraced the wisdom of the cross: the rethoricians writ orations in the praise of jesus Christ: the poets do hiss the old gods out of place, and in the am and place of God's innumerable, all their song and composing is now of jesus Christ alone. Thissame so great a change of the world, begun within a few years after Christ was put to death, to be made general and common through all the whole world, and without any maintenance or supportation of man, it increased from time to time still more and more, until the piece of leaven being miengled in three pe●kes of meal did▪ ●auen and turn all the whole batch, and until the grain of mustard seed being digged into the earth, did far and wide spleygh his boughs abroad over Asia, over Africa, and Europe. And over and besides all this, those persons who laid their battrey against the truth evangelical to cast it ●owne and to destroy it, not only had diverse and sundry kinds of terroures, wherewith even very manly stomachs also might have been quailed, that is to we●e open commandments by proclamation, consistories & places of judgement, forfaiting of all their goods to the princes, attaindres and deprivations, banishementes, priesons, torments of burning plates, scourging with ●oddis, axes wherewith to chop of their heads, ieobettes, fires to burn them, wild beasts to cast them to, that they might be devoured, deaths: but also they had diverse and sundry allurements, wherewith an heart though it were right continent might be corrupted. Ceasar would say to some one of them: Rencague thou and forsake Christ, and be thou the chief among all my piers, and except thou so do, all thy goods shall be forfeit to my behoove. I will show all extremity of rigour toward thy wife and children, and thyself for thine own part shalt be cast to wild beasts in a den. Who did in such cases as these persuade so many thousands, and bring them in mind with rejoicing to take it when their promotions and dignities were taken from them, when their goods were spoiled, that when they saw those parties haled with all violence to huige torments and execution of death, who next after God were most dearly beloved unto them, they should give thanks to God: and finally that themselves when they might easily have escaped, and when they might have enjoyed such high commodities, should of their own voluntary wills offer themselves to be cruelly martyred? No power of human eloquence could this have done: but the godly power of the truth was able, which lay hidden in the grain of mustardseed. Neither did the philosophers doctrine lack allurement. The stoics promised liberty and freedom, true richesse, health, reign, & other things magnificent and royal to be spoken. The Epicureans made high words and promises of pleasure to the cares of men. The Peripatetikes did couple the good gifts of the body with virtue. But the doctrine of the gospel as it did not draw any body unto it with any worldly terrors: so on the contrary part, how fe●re was it from having any thing commendable in outward show to see to, nay rather how many things did it contain utterly uncredible? It telleth news of one jesus nailled on the cross, who had by his death delivered mankind, and this jesus to be both god and man, borne of a virgin, and one that had returned again from death to life, and was now sitting at the right hand of God the father, and the same jesus to had been a man that had taught such persons to be in blessed case, as for the profession of his name did mourn and warle, did suffer thirst or hunger, were put to affliction, were evil spoken of, or were put to death: and that all men shall in time to come arise to life again, and that the godly sort at that day (the same very jesus being their judge,) shall have immortality to their lot, & the wicked shall have the peines of hell for ever without end to endure. What philosopher durst have enterprised to propone such things as these so far contrary to all men's opinion or thinking, and things so untouthsome for men to be fond on, or to make any great countenance unto? Yet all these things nevertheless did the law talk of, the gospel did in such wise persuade, that such an one is taken for mad and clean out of his wits, as doth not believe it: and that so many thousands of people will sooner forsake their life, than the profession of the truth evangelical. And by what manner fellows at last did so great a change of the world first come up? by mean of a few disciples being men unknown, men of low degree, men of poverty, & unlearned. To what purpose is it to speak of the rest, when Peter the chief of them was a fisher, and of no further knowledge but his bare mother tongue, Paul a leather sewer, and not one of them all, a man of richesse, or a man of power, or a gentle man? And either nothing at all had they of this worlds, or in case they had aforetimes had, they clean forsook it. And by what ways was it possible for such men to bring so great a matter to pass? ●erres they brought a medicine in a vi●e box but it was through godly virtue, a medicine of great power and efficacy. The talk evangelical is of a plain homely sort, and of no eloquent composing, which in case a man examine and try by the story of Thucydides in greek, or of Titus Livius in latin, he shall find a lack of many things, & with many points shall he be offended. What a number of things do the Evangelists let pass, how many things do they touch with three words and no more▪ in how many places doth the order disagree, and in how many places do they appear to be one contrary unto another? It was possible that such things should have turned away the mind of the reader from the reading of it, and should have caused it never to be believed. contrariwise they that have written stories of worldly affairs, how careful are they whereof to make the first beginning of the matter, what labour & diligence do they bestow, that they may not tell any thing otherwise then is seeming, that they may not tell any thing unlikely, that they may not tell any thing not standing together, or any things contrary unto reason?  
Than ferther with what evidence do they lay the thing plain before men's eyes, with what sweet pleasant knacks and conceits do they content and retain the reader's mind, that no point of tediousness may come stealing upon him? But the monuments of all this sort of writers having been composed with great labour and study, are a great portion of them lost, and those that remain are read neither of all persons, and yet without giving any credit unto them. For what person is there so light of belief, that he will avouch and warrant, that in all Titus Livius there is no point contained of telling an untruth? But so many thousands of people there have been found, which would with better will ten times suffer death, then to admit or grant any one false clause to be contained in the writings of the gospel. Have we not than of these premises an evident mark whereby to know the matter not to be of worldly authority or wisdom, but of the virtue and power of God? There is a secret virtue and efficacy lying hidden in the medicine, which when it was once poured into the body, spread itself abroad over all the universal nations of the world, as if it were by resemblance, throughout all the members. We have now the cause, why the verity evangelical did within so few years by men of low degree, spread itself abroad all the world over, when the same world rebelled against it with all kinds of extreme cruelty. And now may it come in some man's mind greatly to marvel by what reason it hath come to pass that in those later seasons, when the world had Christian princes, Bishops, men of learning, wealthy and rich persons, and endued with great authority, the dition of Christ is so shrounken together into a narrow room. For the cause of this matter being well known, a remedy might perhaps the sooner be found. But I having a good while sense forgotten myself, do pass the limits & bounds of a preface. I therefore return now to our physician Luke, whom like as I doubt not to be right acceptable unto your grace: so would I by my good will have him by mean of the same your grace, to be made the more acceptable unto all people. The wise Ecclesiasticus speaketh in this manner: Honour thou the physician for necessities sake. How much more than ought condign honour to be showed to this physician, who hath ientilly given us so effectual a receipt of physic, which is to every creature necessary, except if any such person there be, which is without all fault and hath no need to wax a better man than he was? And certes it will also be effectual, if we being utterly weary of our diseases and infirmities, shall oftentimes bite of this medicine, if we shall continually chaw it, if we shall convey it to pass into our stomach and into the bottom of our heart, if we shall not vomit up again that hath been taken thereof, but shall keep the same still in the stomach of our soul, until it cast a broad the virtue that it hath, the change us altogether into itself. This point by experience have I found in mine ownself, that little fruit there cometh of the gospel, if a man read it but sluggishely, and superficially run it over. But in case a man do with diligent and exquisite meditation keep himself occupied therein, he shall feel a certain virtue and pith such as he shall not feel the like in any other books. Now to prevent making of mine answer unto the suspicious demynges of men, for that I have dedicated every particular paraphrase of the gospels severally to particular princes, it is very chance and not any ambition or seeking on my behalf. For the same thing hath fortuned unto me in this matter, that fortuned in the epistles Apostolical. When I wrote the paraphrase upon Matthew, I looked for nothing less, then that john should be earnestly required, and immediately after him this Lukas. But now to th'intent there shall not any glasewyndoore or gap be seen among the evangelists, I will add Mark also unto the other three: albeit he that dedicateth sundry gospels to sundry men, may seem to do never a whit more contrary to reason, than did saint Hierome, who dedicated, yea even the lesser Prophets, unto several persons. I have elsewhere given advertisement, and do now eftsoons give warning unto the reader, that he esteem no more authority to be in any paraphrase of mine, than he would give to the commentaries of other writers. For I do not for any such purpose write paraphrases, because I would shake or strike the gospel out of men's hands, but to th'intent it may be read the more commodiously to a man's mind, and with the more fruit, like as meats are sauced to the end they may be taken with the better will and the more delectation. Yea and of one ferther point also must I here warn a reader that is somewhat gross of understanding, which is, that it be not mine own words that I do any where speak in the paraphrase, lest the thing which under the person of the evangelist is humbly and truly spoken, may seem to be arrogauntlye spoken under mine own person. The lord jesus give his spirit unto you, most noble king, to the end that under your protection being a true Christian Prince in deed, the verity of the gospel may from day to day more and more reign and flourish.  
Yeven at basil the xxiii day of August in the year of our Lord M.D.xxiii.   

The life of saint Luke written by S. Hierome.  
LUke a physician, and borne in Antioch, was not ignorant of the Greek tongue (as his writings do show) he was a follower and disciple of the Apostle Paul, and a companion of all his peregrination: He wrote a volume of the gospel, of whom the same Paul sayeth in this manner. We have sent with him a brother whose praise is in the gospel throughout all the congregations. And again to the Colossians: Most dear Luke the physician greeteth you. And to Timothy. Luke is with me alone. Be set forth also another special goodly book which is entitled the Acts of the Apostles, the story whereof came even full to Paul's time being and tarrying two years at Rome, that is to say, until the fourth year of Nero the Emperor there. Whereby we do well perceive that the said book was made in the same city. Therefore as for the circuits of Paul and of Tecla the virgin, and all the tale of Leo by him baptized, we reckon among the scriptures that are called Apocrypha. For what manner a thing is it, that a companion which never went from his elbow, should among his other mat●ers be ignorant of this thing alone? Tertullian which was near unto that time, reporteth that a certain priest in 〈◊〉 being an affectionate favourer of the Apostle Paul, was convict before john for being author of the same book, and that the priest confessed himself to had 〈◊〉 the thing for the love that he bore to Paul, and the book by reason thereof to had escaped him. Some writers dame, that as often as Paul in his Epistles saith: according to my gospel, he signifieth of the work of Luke, and that Luke learned the gospel not only of the Apostle Paul, who had not been conversant with the Lord in the flesh, ●ut also of the rest of the Apostles, which thing Luke himself also declareth in the beginning of his own work, saying: As they have delivered them unto us which from the beginning saw themselves with their ●yes and were ministers of the things that they declared. The gospel therefore he wrote as he had heard: but the Acts of the Apostles he composed as he had seen. He lived lxxxiiii years not having any wife. Buried he was at Constantinople, unto which 〈◊〉 his bones were removed and conveyed out of Achaia, together with the bones of Andrew the Apostle in the ix year of Constantius the Emperor.   

The Paraphrase of Erasmus upon the Gospel of S. Luke.  

The prologue.  ¶ For asmuch as many have taken in hand to set forth the declaration of the acts that are come to pass among us, like as they delivered them unto us that first saw them themselves, and were ministers of the word: I thought good also (now that I had gotten the knowledge of all things from the beginning) to write them diligently unto the in order, good Theophilus, to the end that thou mightest know the truth of those woerdes, of the which thou art informed. 
IN the histories of worldly affairs, upon consideration, that not a little, aswell delectation as also profit, is taken of the knowledge of things: there is customably required an upright truth of reporting the same. But much more ought this upright truth to be in making relation of the Gospel: the which not only doth much delight the mind having little else to do, or is very commodious and profitable unto this transitory life: but also is necessary unto true godliness, without the which no man achieveth eternal salvation, and the bliss that never shall decay of the life everlasting. For it were no matter of danger, though a man did not know what man Hannibal was, or Alexander: what acts Epaminondas or Scipio hath done: what mat●ers Solon, Lycurgus, or Draco have written: what doctrine Socrates, Plato, or Aristotle taught, albeit the knowledge of these things also, after the rate of man's state and case in this world, hath their fruit. But whatsoever person shall not know the father, the son, and the holy ghost: whosoever shall not learn what acts the son of God jesus Christ hath done on earth for the salvation of mankind, what he hath taught, what he hath promised unto such as do constauntely cleave to the doctrine of the gospel, what he hath threatened unto such persons as do either little regard, or else do plainly despise the same: such an one shall not possibly be able to avoid, but that being excluded out of the company of God's children, and shut out from the joys of the heavenly life, he shallbe adjudged with the wicked, to the torments of the deep pit of hell, which never shall have end.  
And in deed at the first, by mean of th'apostles being thereunto chosen of our Lord himself, and by the residue of his disciples being inspired with the holy ghost, the gospel (in deed by lively voice and by mouth only, but yet with most upright certainty and assured truth) is begun to be spread abroad throughout all coasts and countries of the world, and doth daily yet still ferther and ferther run abroad. Yet forasmuch as the sincerity of reporting (the which going from man to man by mouth only issueth successively to a great number) is more lightly corrupted, than such report as is set out and left from one to another in writing: therefore Matthew the Apostle, one of the twelve, whom our Lord jesus being yet conversant on earth, had specially appointed and chosen to this office: and also Mark the disciple of Peter the Apostle, were by inspiration of the holy ghost admonished to put the sum of the whole story of the gospel in writing: not minding ne going about by prevention to take away from others any liberty to write of the same matters: but rather, lest any person being craftily deceived by false Apostles should follow the jews fashions, or fond fables in stead of the gospel. notwithstanding, like as not every man did at that time with equal sincerity and pureness preach the gospel, so those that writ do not every man with like faithfulness and truth handle the story of the gospel. For many an one hath attempted after like sort to patch and to make a medley of the discourse of reporting Christ's gospel, as other writers are wont of mortal men's acts: that is, entremedling oft-times false things among the true, and telling for matters of approved certainty, such things as they had afore taken only of the uncertain rumors and voices of the common people, yea, and many times inventing of their own brains some thing to tell, either of a delight and lust to lie, or else being corrupted with some other affection. And (as mortal men's matters are of nature apt and ready to be corrupted) there shall perchance hereafter also some persons start by, which through making lies on the acts and doctrine of Christ and of his disciples, shall cause, that true matters shall not be credited neither. Therefore the spirit of jesus hath (as it were) nipped my heart also with a little twing, that after Mathewe and Mark, (which two with all possible truth and uprightness, wrote as much as at that time they judged to be sufficient, and yet nevertheless of a set purpose and intent, left unto others certain things to be written, supplying in the mean time with the office of lively voice, that lacked in their writings:) and after some others which have not with semblable uprightness attempted the same: of which persons some have every where entermyngled many points much contrary to the doctrine of the gospel: and many have rather had an eye to fill up the holes of the story with fables and tales unseeming for the gravity of the gospel, then to tell such things as the holy ghost hath judged to be available towards the bliss everlasting: I Luke also should by composing a certain order and process of the story evangelical, both supply such matters as have been omitted by the others, and also debar the authority of other persons, which either heretofore have written, or hereafter shall write for mattiers of certainty and for matters of evident truth, either fantasies of their own imagining, or else things none otherwise known but by the rumour and bruit of the people, who is commonly an author and bringer up of things not all of the finest. And yet do not we ourselves so frame the process of this story, that we leatte pass no manner point at all of the things that have been said or done: But we make relation of such things only, as we know to concern the godly devotion of the gospel, and the fruition of the life everlasting. For an infinite and endless matter it were, thoroughly to write every thing that jesus hath done or taught. Some points there be, which without the prejudice of salvation may not be unknown, some other things again there be, the acknowledge whereof bringeth very much profit to the zeal and desire of perfect godliness: and some points finally there be, that may be unknown without any peril of salvation, and without any grievous empechement or hindrance of a christian man's perfection: as in deed (for an example) all that ever we know in divine matters, 
Of the acts that are come to pass among us.  is but a little little portion, in respect and comparison of that that we know not. Therefore neither will we touch and treat of every matter to the uttermost, nor yet tell or recite things uncertain: but those things only will we declare, of which there hath been most assured and evident certainty showed unto us by the undoubted Apostles and disciples of Christ, the which had not only theimselues with their own eyes seen a great part of the things that they told unto us, and had heard the same with their own ears, and had the handling and doing of much part thereof with their own hands: but also had theimselues been a part of the same acts that they reported were done, as men that had done many things at the commandment of the Lord, and had suffered not a few things for his sake, because they were in all matters inseparable companions and followers of jesus Christ, almost never out of his presence. Neither ought there the less credit to be given unto me, for that I do write such things, not as I have seen myself, but as I have learned of others. It was requisite to a matter being so far out of all use, and so strange, and so unreedible: that faith should first be acquired and won out of all the senses of the body, and than the same faith to be confirmed with evident wonders and miracles.  
But this kind of tokens or proofs cannot evermore continue ne endure. For on the one side Christ did not long exhibit himself to be seen in this world, and on the other side miracles are things but for a time given to men's hardness of belief, 
That if mighie not be denied but that they had seen heard and felt these things.  and afterward once to cease and to have an end. It is sufficient that the rudiments and first principles of the faith▪ proceeded from such beginnings as these. Thomas the Apostle saw Christ after his resurrection, heard him and felt him with his hands, and than believed: but our Lord and master Christ pronounceth such persons to be blessed, which although they have not bodily seen the things done, yet nevertheless do give as much credit to the words of the gospel, as if they had personally been present at the doing of the same. For otherwise, if only the eyes should be believed, even very they that were bodily conversant with our lord, do report many matters, at the doing of which themselves were not present, but learned it of other persons being substantial, credible, and true of their report: as (for an example) of the nativity and petigrewe of Christ, of the wise men that were called Magi, (which came from the east to see Christ being new borne) of the flying of joseph & Marie with Christ into Egipte▪ of Satan how he tempted Christ. We Evangelists, though we saw not the beginnings of things, yet have we seen the sequels and ends of them. We have seen in the Apostles, all that ever our Lord had promised of them in the gospel. We have seen them being inspired with the holy ghost, give the same holy spirit of God to other persons also being baptized, by laying their hand over them: yea, and in our own selves have we found and felt the effectual power and strength of the holy ghost. We have seen devils driven out of men at the name of jesus: we have seen diseases put away: we have seen poisons void of all effect or force to do harm. We have seen that the majesty of the gospel, by men of slender substance in worldly richesse, by men of low degree borne, by men private, that is to say, by men having no seculare authority at all, is yet nevertheless in a few years famously notified throughout the whole universal earth, and that the great and mighty princes of the world have in vain strived and wrestled to suppress it.  
And verily even the same thing also, had our Lord spoken afore and prophesied: when I shall be lifted up from the earth (said he) I shall draw all things to myself. Such authors and avouchers of things, and the growing of the same things to such an end and proof as afore is said, doth not suffer us to doubt, neither of though things that have passed before our time, ne yet of such things, as for many hundreds of years to come are promised. Whatsoever had of long time afore been foresayed by the godly sayings of the prophets, jesus at his coming into the world did perform and fulfil: and whatsoever thing Christ toward his departure from hence up to heaven, said afore to th'apostles that it should come to pass, hath in deed come to pass: neither is it to be doubted, but that he will with semblable uprightness and truth, accomplish all other things, which he hath differred vn●y●l his second coming to be performed, concerning the resurrection of our bodies, and concerning the rewards of the godly persons, and of the wicked. Therefore as for the order and process of the gospel matters, I have with earnesse study thoroughly bolted out of the mouths of such, whose words are undoubted and certain to write upon. And out of these have I pieked such points as seemed to be most effectual and most helping to the faith, and to the devout godliness of the gospel: not giving it but a little touch here and there as it were at novers, and as men gather flowers here and there one, at adventure as they come to hand: but following the order of the time, and the due course or process of matters, I have diligently compiled the story, yea even somewhat far fetting the matter from the first ground, that is to weet from the conception of him, which went before the coming of our saviour, like as in birth, so in preaching also, and in death. And than furthermore I treat of the strange conception of Christ within the womb of the virgin, of the birth of the child, of his circumcision, of the purification of Marie, of sundry prophecies spoken upon the child, & of certain tokens of godly towardness which even very than already did like certain little sparks appear in the child: of which things the other Evangelists that with upright truth and certainty wrote before, had touched almost nothing at all. After all this, how john baptized and preached, and than of the baptizing of jesus, of his being tempted, of his doctrine, of wonders that he wrought, of his death, of his being laid in grave, of his arising again from death to life, and of his returning up into heaven. These things well set in an order each in his most convenient place, I shall in another treatise add, 
In the acts of the apostles.  how he sent the holy ghost, and what were the first rudiments and principles of the primitive church when it first came v●, and begun, and also as it grew from time to time greater and greater, what the chief Apostles Peter, james, Paul, and Barnaby did, what they taught, by what miracles, and by what afflictions they glorified the name of our Lord jesus, not for that I suppose that these things will be strange unto thee, most honest Theophilus, but partly to the intent that thou mayest eftsoons peruse in an order though things which thou haste by piecemele learned of others: and partly to th'end that thou mayest of a more perfect, and assured credence, thoroughly perceive by my writing, the same things, which thou hadst heard of others afore times by their lively voice, and word of mouth, and mayest refuse the fablinge of a great sort which do at this present, under the false counterfeicte name of the gospel, set out their own painted sheath: 
Theophilus in Greek is in english the lover of god.  and not thou alone, o Theophilus, (for we do not write these things to any one sole person only) but also all other persons, either at this present time being, or hereafter to come, which either be or shallbe the same in deed, that thou art called in name, that is to weet, the lovers of god: which renouncing and utterly giving up the devil, do with priest readiness of believing, and with godly applying theimselues, sue to the friendship of god: and the which despising aswell the evils as also the good things of this transitory world, do bend all their desire to those things, that are everlasting and heavenly.   

The first Chapter.  
When the time by the purpose and appointment of God prefixed, and by sundry sage saws of the Prophets afor●tolde and promised, and by the space of so many hundred years, greatly wished for of holy and devout people, was now come, that the son of God should take upon him the nature of man, for to redeem mankind by his death, and aswell by his doctrine as also by his example of doing, for to instruct us towards the knowledge of the truth, and the earnest love and desire of the godly trade of the gospel, and finally by his promises for to set up our hearts towards the hope of the life everlasting in heaven: for because all this same that was to be done was strange, nor the like heard of, in any age or time afore, (the wisdom of god by secret ways and means ordering all things) there was leate pass no point at all of any tokens or evident signs, which might to a matter of itself incredible, purchase credit, and cause it to be believed among men. For who hath ever heard a man to have been borne of a woman on earth, which should for evermore reign God in heaven? The histories even of the Gentiles also be full of strange things that have happened against the common course of nature. In the books of the old testament we learn that fire hath been cast down from heaven: we learn the sea to have opened and divided itself into two parts: water to have been gotten forth of a dry stone by touching it with a long rod, and dead men to have been restored again to life. But who hath ever heard a virgin to have brought forth a child without man's help? Yet in deed the chief article of our salvation it was, that this same point were to all persons thoroughly persuaded, that is to weet, jesus to be the same Messiah, whose coming, all foretellynges of the Prophets had promised, and whom all the laws of Moses had by way of a shadow expressed, and of whom only all persons must hope and trust to have their salvation.  ¶ There was in the days of Herode the king of jewry, a certain priest named Zacharie, of the course of Abia, and his wife of the daughters of Aaron, and her name was Elizabeth. 
Wherefore by the high wisdom and providence of god, there was one prepared, the which being for his own part also borne into this world after a wonderful strange sort, should go before the heavenly child bearing of the virgin Marie: and the which through the nobleness of his lineage, through such his holiness of living as had not afore that time been heard of, and by his authority, through his rare gifts of grace gotten among all the people, might unto Christ being not yet borne, procure the first knoweleage and faith among the jews which were hard of belief even as the doctrine of the gospel (whereof Christ was the head, the first founder, and first bringer up) was at the first beginning made acceptable unto the world, by the testimony of the old law, the figure of the which old law, Zacharie and john did represent. But in short process of time, (the course of things being changed a contrary way) like as Christ when his virtues & gifts of grace were showed forth, did derken the glory of john: so the brightness of the majesty of the gospel, as soon as it once opened itself unto the world, did (as ye would say) clean abrogate the authority of Moses law. And so it was that where jacob the Patriarch a little before he should die, being endowed with the spirit of prophecy, did foresay very many things which should afterward come to pass, when it was now come to the mentioning and naming of juda, (out of whose tribe our Lord jesus should issue and proceed by lineal dissent) he spoke these words of the prophecy, following. The sceptre (said he) shall not be taken from juda, ne the head tewler from the thigh of him, until he come that must be sent, and very he shallbe the expectation of all nations. This prophecy did evidently enough betoken that Messiah should at such time come, when the people of the jews (which had afore from time to time evermore been ruled and governed by captains, judges, kings, and priests of their own nation) should now be subject to a prince borne in a foreign country. And the same Prophecy did all under one give a token, that the grace of the gospel (which the jews would despise and set at nought) should pass and go from them unto the gentiles. 
Of Herode the king.  But first of all others, Herode the son of Antipater, whereas he was neither descended of the blood of the jews, and yet was besides●orth an ungodly and a wieked person, was not only enfranchised and called to the honour to be a denisen of the country of jewrie, but also through the favour of Ceasar Augustus than Emperor of Rome, obtained the kingdom and rule over the jews. Therefore even up this token alone (though there had been no more, nor no o●her) the Scribes and the Pharisees, (which took upon them the exact and perfit knowledge of the law,) might have geassed, that the time was now come, when that same man should be borne, who defacing and vanquishing all terrene or earthly kingdoms, should bring into the world an heavenly kingdom, and which in the place and stead of tyrants, should create pastors, and in stead of lordly masters, should make tender fathers. Furthermore whereas the dignity of the judaical priesthood was in exceeding high honour and in wonderful estimation ●mong all persons: the holy ghost had by the prophets declared afore, that this priesthood also of the jews should be abrogated and abolished, after that he were once come, the which not being anointed by men with material or bodily oil, but being anointed by God in spirit with the oil celestial, should through a sacrifice (being in deed no more but one sole sacrifice, 
A certain priest.  but the same nevertheless a sacrifice of most absolute efficacy & virtue) take away all the sins of the world: and should through the faith of the gospel, and the bounteous giving of the spirit of God, sanctify and make holy all things. For Daniel had prophesied, 
Daniel. ix.  that after the weeks or seven doubles of years, that is to say, after seven times seven years by God prefixed, it should come to pass, that the holy of all holies should be enoincted, and than from thenceforth should the hosts and sacrifices of the old law cease. When the things eternal shall be once come, things transitory shall have an end: when ghostly things shall be come, things carnal shall cease: when the truth shall be come, feigned counterfeities shall give place: when the light shall be come, shadows & darkness shall vanish away: when Christ shall have begun to speak, the voice of the gross law shall play mum, until that it too, do openly profess him, whom until now, it did rather (as who should say) with certain tokens of becking, nod at, or point unto, them by express words pronounce and declare to be he. At such time therefore as Herode, being first a foreinour and an alien borne, and secondarily a wicked person, and with many manslaughters and heinous murders, polluted, had all under his rule and obeisance among the jews, not by the authority of God, but by the favour of Ceasar Augustus: & at what time the religion of the jewish temple, which consisted in external figures & ceremonies, did most chief of all flourish among men: at what time extreme wickedness & all ungodly fashions did before the face of God reign among the Scribes, the Phariseis, the elders, & the bishops, under the false pretenced colour & cloak of holiness: even than did the coming of the Lord jesus, after this sort as we shall now tell, begin first to be known to the world. 
Named zachary.  There was under a wicked king a godly priest, even (as ye would say) the last remains that was left of the old order of priesthood, not being yet corrupted with so many vices: this priests name was Zachary, whom the order of lots coming about again by course, did at that present time call to the ministering of the sacres & holy rites in the temple. For so had David sorted all the whole order of priests into two principal families, that is to weet, of Eleasar, and of Ithamar. The other families being subject unto these two, he divided into four and twenty lots, that every of them in order one after an other, should in their courses minister the sacres in the temple, eight days space a piece: abstaining all that while from all things, which by the rites of Moses' prescription, seemed to make a man unclean: refraining also from cumpanying with their wives, nor coming once within their own house, but abiding still in the temple, to the end that they might with the more chastity & with the more purity handle the service of God: but to all the residue of the priests (besides him whose course it was to minister for that week) it was leeful in the mean space to attend to their wives and their children, & to be occupied about their own secular affairs, so that it were things necessary and requisite to be done. And so it was, that while this order was thus in dividing by lots, among the four and twenty families, the eight place fell by lot to Abia, of whom zacharye was lineally descended, and into whose place Zachary had by course succeeded. 
Of the course of Abia.  All this same, though it seemed to be done by mere chaimce at adventure, yet was there no one point thereof, but it was wrought by the high wisdom and providence of God, yea not so much as the very numbered of the course, but it was for a purpose and a consideration. For like as the numbered of seven for many causes hath the figure & signification of the old law, so doth the numbered of eight well accord to the grace of the gospel, for asmuch as the everlasting bliss of heaven is now given, not through the works of the law, but freely and frankly through faith. 
And his wife of the daughters of Aaron.  And Zacharie had also a wife named Elizabeth, not only the better to be esteemed for the respect of her noble birth (for she came of the stock and blood of Aaron the first priest of the people of Israel) but also worthy to be had in reverence and worship for her integrity and perfect goodness of behaviour, to the intent that such an holy man as Zacharie was, should not be without a wife according.  ¶ They were both righteous before God, and so walked in all the commandments and ordeynaunces of the Lord, that no man could find fault with them. And they had no child because that Elizabeth was barren, and they both were now well stricken in age. 
For it was in very deed an holy wedlock knit and made up, not somuch by copulation of their bodies, as by likeness of their minds and hearts, and by the fellowship of godliness, because they were both of them very good folks and just, not with the justice of the Phariseis (which Phariseis under a false coviour and counterfeit show of holiness, did set forth their printed sheath to the eyes of men for lucre and for worldly praise, defourming their faces and making them unsightly for the nonce, a troumpette blowing before them, at all such times when they gave their alms, seeking to be esteemed holy by reason of long prayers made in corners of the streets, when their heart was drowned in all filthiness of heinous offences and trespasses against God: 
They were both righteous before God. ) but Zachary and Elizabeth with uncorrupt hearts, did in such wise observe and keep all things which the Lord had commanded by the law: that neither they gave unto men any hold or title to find fault with them, and yet (the which is a point of no small difficulty) they did also by the purity and cleanness of their living, show themselves pleasing in the sight of God. Yea and this very point also was wrought by the high wisdom of God, of a special provision, to the end that such a one as should afterward give testimony unto Christ at his coming, might on his own behalf be in all manner degrees worthy acceptation among the people of the jews: first, for the nobleness of his lineage being descended of the order of priesthood aswell on the father's side as on the mother's side: secondarily for the lining of both his parents being unreprovable: thirdly for the virtues & gifts of grace in his own self, being wonderful, and such as were but in few persons to be found: and finally for his glorious death, when he should suffer for the truths sake. Such a crier verily it was meet that he should have, which came to allure to himself the whole world, with the savour, as it were, of the good fame and opinion that should spring of him. furthermore by the providence of God, this point alo was wrought, that the strange manner of his nativity should stir up the minds of men to have a special regard of john: 
And they had no child.  and no such common matters or fashions as were in other folks to be looked for at his hand, the which was borne into this world not after the common course of nature, but by the only benefit of God. For although the holy conversation of zachary and Elizabeth was specially well approved & allowed of all persons: yet in this one point their godliness seemed to have but hard hap, that both of them were very far grown in age without having any issue or child in all their time. For among the jews like as the fruitfulness of matrimony was reputed for a certain thing of great Royalty: so was barainnesse in as much reproach as any thing, and was reckoned in the numbered of the chief mishaps and evils of this lyre. For the most part of the people did interpret and take those persons to be rejected and cast out of the favour of God, which had not had the fortune and hap, with some kind of issue to increase and multiply the people of the jews, being a people specially chosen & dedicated unto God. For the jews being altogether gross and carnal, had not yet learned, that a spiritual and ghostly people it was, which God would have by an heavenly generation still from time to time more and more to be multiplied with continual succession of issue. They had not yet heard that blessed were though persons, which had gelded themselves for the kingdom of heaven. 
Because Elizabeth was barren.  And this matter did not a little grieve them both in their minds, & especially Elizabeth, who was now even already by a much reproachful name in every bodies mouth called barren, and was reckoned in the numbered of women of hard hap, as one of such barainesse, that she was now past all likelihood or hope to have any child, because that very many years having passed in the company of her wedded house band, 
And they both were now well stricken in age.  she had yet brought forth no fruit of matrimony. For the reproach of barainnesse is wont most specially to light on the women. And this despair of having any child, the old age of them both had increased. But the bounteous goodness of God, did of tender favour give unto the devout prayers and desires of their hearts, that thing which the strength and power of nature did not give to the coumpanying of their bodies.  And it came to pass, that when Zacharie executed the priests office before God, as his course came, accordying to the custom of the priests office, his lot fell to burn incense. And he went into the temple of the Lord, and the whole multitude of the people were without in prayer, while the incense was in burning. 
Therefore when zachary executed the office of the priest in the order of his course, 
When he executed.  which (as we have said) was in the course of Abia: and continuing within the temple in the sight of God, attended the ministering of the sacres, like a pure and a chaste man: and now according to the custom and manner, there was one to be chosen to go into the innermost and priviest place of the temple (which is called Sancta sanctorum, 
Before god  that is to say, the holy of holies, or the principal holy place) the chance of the lot so fell, that he was chosen to enter into the principal holy place, 
His lot fell to burn incense.  (which it was not leeful for any person to entre except the bishop, or such an one as were appointed in the bishop's stead) and there, on the altar that stood in the secret inner part of the temple, to lay holy incense made of certain sweet odours in the old law appointed, that is to weet, of balm, onycha, sweet galbanum, and frankyncense of the clearest sort. For this kind of sacrifice was esteemed among the jews to be the most holy above all others, 
Exod. thirty d  insomuch that to the seeing of this sacrifice when it was in doing, the lay people were not admitted to come in, no nor yet any of the levites neither. But all the residue besides the priest that did execute, tarried without, being separated and divided from that place with a vail, 
And the multitude of the people were without in prayer.  making their devout prayers all the mean while, that God would vouchsafe to ratify that, that was than in offering for the health & safeguard of the whole people: and so remained they without, until the priest after the sacrifice in the inner place completed, came forth again to the people, to finish the residue of things, which to the ordinary obsequies and rites of sacrifice did appertain. And the priest did not only pray for the people, but also for himself, according unto the prescription of the law, as one being a mortal man himself aswell as the others, and in danger of falling into the errors and vices of this world.  And there appeared unto him an Angel of the Lord, standing on the rightsyde of the altar of incense. And when Zacharie saw him, he was abashed, & fear came upon him. 
Therefore whereas zachary had many years afore often times with most earnest desires, cried unto God to deliver as well his wife from the reproach of barrenness, as also himself from the grief & pensifnesse of being without issue: yet (notwithstanding a certain despair of having any children many a day sense conceived in his mind,) he did even at that present time with most ardent prayers, require of God as though he had than been present before his face, the public redemption of the people, which had now many hundred years been looked for. And in deed the fume of the incense mounting up from the altar, was cast abroad in the air on every side, but the desire of this devout bishop, pierced up even to God, the Angels carrying it, whose office it is to convey up to almighty God the prayers of the godly, and again to bring down to us his bounteous largesse. 
There appeared unto him an Angel.  An Angel therefore that had been sent from heaven, stood at the right end of the altar, on which the sweet savours of incense was burned, as one ready to declare some glad tidings (because things that chance to be on the ryghtsyde, have commonly a lucky signification of some good hap to come. 
When Zacharie saw him, he was abashed, and fear came upon him. ) Zacharie, when he had soodainly espied this Angel shining with celestial brightness (for he came not in openly in a bodily form as men use to do, but soodainly and unware showed himself visible) truly he was sore dismayed in his mind, and taken with a great fear: not that the Angel made a show of any manner thing to be feared, but for that the infirmity of man's body is not able to abide the majesty of the spirits or Angels of heaven.  But the Angel said unto him: fear not Zacharie, for thy prayer is heard. And thy wife Elizabeth shall bear a son, and thou shalt call his name john. And thou shalt have joy and gladness, and many shall rejoice at the birth of him. For he shall be great in the sight of the lord. 
But like as it is a point of man's weakness to fall in a trembling and quaking at the soodaine sight of an Angel, so is it the property of the great goodness of them, with ientle and familiar speaking unto us, to take away our fear. 
And the Angel said.  The Angel therefore with a gracious look, and with gentle fair words speaking unto zachary, said in this wise: zachary, there is no cause why thou shouldest be afeard, but there is cause why thou mayest be glad & joyful. For I bring glad tidings both unto thee, and to all the people for whom thou art now making intercession. God hath granted thy devout and godly petition. 
Fear not. Thy prayer is heard.  Thesame Messiah the deliverer and saver of his people, which long and many days gone hath been promised, and many hundred years already looked for, is now at hand to come in deed. And not only that thing which thou haste made petition for is obtained: but an other thing also doth the goodness of God add to the heap of thy desires, which thing thou durst not be so bold to ask, 
Thy wife Elizabeth shall bear a son.  because thou were now clean out of all hope that it might by any possibility come to pass. Thou madest petition for the redeemer of the world: thou shalt receive also, one that shall declare and publish the redeemer unto the world.  
The fruitfulness of thy wife Elizabeth that hath been hitherto by the wisdom and providence of God delayed and put of, shall bring unto the no small increase of joys: and a general gladness of all the people, shallbe coupled with the particular rejoicing of thine own private household▪ Her fruitfulness that all folk despaired of, shall have a commodity, and do good for this purpose, that all persons may understand this same child bearing not to be of the common rate, but the child which shallbe borne, to be borne God being the worker and doer of it. In deed thy wife shall bring forth to thee a child, but she shall not bring forth child to thee alone: she shall bring forth to the whole people in general: she shall bring forth to God, by who●e providence all this matter every whit of it is tempered and wrought. So much the more to the wondre of the world shall she bring forth, that it is so far past time of her age ere she bring forth: so much the more to the pleasing and rejoicing of all parties, that she had no such hope: so much the more to her good hap and fortune, that she shall bring forth a son, and not a son at all adventures, but the great publisher, and foregoer, and (as who should say) the husher and maker of way, and the pursuivant of the most great Messiah that is to come. 
And thou shalt call his name john.  To the office of such an high pre-eminence, is he by the free and frank favour of God, pieked out and deputed, & for that cause shalt thou call his name john, that the people may even thereby at lest wise be advertised, that he shallbe very well accepted of God, and plenteously heaped with many heavenly gifts of grace. Therefore the sorrow which the barainnesse of thy wife hath hitherto brought unto thee, shall be redubbed with plentiful joy, and with much rejoicing. Neither shall this joy be kept or enclosed within the walls or precinct of thine own house. 
And thou shalt have joy. etc.  There shall at thy joy a great many of thy friends rejoice, which were sorrowful afore for thy sorrow. There shall leap for joy at the birth of thy son, all such as do thirst the coming of Messiah. This Messiah being as it were the sun in the sky, thy son shall go before as it were a certain day star, to give knowledge afore by his wonderful brightness, that the arising of him is even at hand, which shall on every side, put away the darkness of all the whole universal world. In deed the other shall be out of all comparison most greatest, but yet thy son too, like as he shallbe much inferior to the other: so shall he in dignity excel and pass all the rest of the other Prophets that hitherto have been. For he shall in very deed be great, not only in the opinion of men, but also in the eyes of the Lord, unto whom no man is great, but by the virtues and gifts of grace which himself doth frankly give. For he shall be great, not in worldly richesses and ruffleing port of this life, or in worldly dominion, but rather by the contempt and despising of those things, which make certain persons great in the eyes of men. And the less that he shall desire the commodities or wealth of this world, somuch the more plenteously shall he be couched full of goods heavenly.  ¶ Wine also and strong drink shall he not drink, and he shall be replenished with the holy ghost even from his mother's womb: and many of the children of Israel shall he turn to their lord God. And he shall go before him in the spirit and power of Helias, to turn the hearts of the fathers unto the children, and the unbelievers to the wisdom of the just men, to make ready a perfect people unto the lord. 
And as for all kind of excessive or delicate feeding, 
Wine and strong drink shall he no● drink 〈◊〉  withal the other obiectations and pleasures of the body, he shall so much abhor, that he will not at any time drink any wine, or any other delicious or strong drink, ne any liquor at all, that is able to take away so briete from a man, or to distemper his brain. For these filthy delights of sensuality have no place in such an one, in whose breast the holy ghost hath taken possession afore to dwell in: which holy ghost shall replenish the mind and soul of thy son even while he lieth secret within the enclosure of his mother's womb, that he may play the part of a Prophet in gesture, before he be able to have any utterance of words by speaking. And in short process of years, when the gifts of the spirit of God shall have grown as his years and age shall do, he shall work wonders: on the one side, by the example of his most holy life, and on the other side, through such his preaching as men shall marvel at. For (according to the prophecy of Malachias, 
Many of the children of Israel shall be turn to their Lord. ) many of the children of Israel being fallen from the favour of God, (by reason that while they bearing themselves bold on the carnal law, took no regard to do those things, which the figures of the law do signify) he shall convert to their Lord God, preaching with great frankness and plainness, the kingdom of God to be at hand: exhorting them to the repentant emending of their former life: making withoutwarde baptizing in water, a foreprofer to the abolishing of sin, which abolishing of sin was to come through Messiah: and finally unto all persons openly showing that same man, whom God for this purpose would shortly after send into the world, that by him alone and only, everlasting salvation should come unto all men. 
And he shall go before him. etc.  Thissame Messiah shall first come as a poor humble man of low degree, to the end that he may confer & give everlasting salvation unto all persons putting their trust & affiance in him. Then afterwards shall he eftsoons come in majesty to give rewards unto every one according to their deeds, that is to were, to the good and the godly everlasting life, and to the unbelieving and wicked persons everlasting death. And like as by Malachias prophecy, 
Mala. iiii.  Helias shall be the foremessagier of his second coming, to prepare the hearts of men by his preaching, against that same great and terrible day of the Lord; right so shall thy son be the foremessagier of the former coming, in which God by his son Messiah, shall descend down into the earth, to lure & provoke all persons in general without exception, by john's preaching, unto the knowledge and love of himself. And for this point he shall of a great many, he thought to be Helias. Neither shall he without good cause be said to be Helias, 
To turn the hearts of the fathers unto the children.  in that he shall in the spirit and power of Helias come before the coming of the Lord, to the end that (as the Prophet Malachias hath written) he may turn the hearts of the fathers to the children: whereby the jews, who have so far grown out of kind and fallen from the holy trade of their forefathers, may amend, and come again to better grace: and that the same jews believing in the words of Messiah (by whom God shall speak unto them) may truly deserve to be called the children of Abraham, in that they follow the prompt readiness of believing, which was in Abraham: and also that such persons, as while they cleave fast to the outward rind or bark of the law, do not understand the mind and effectual pith of the law, he may convert and bring unto the wisdom of the just, which have learned, that under the utter plaster or pergeting of the law, there lieth hidden some higher point, and some holier matter, the which shall ere long, be uttered abroad by the preaching of Messiah, who shall perfeitely accomplish and fulfil the law in the right kind as it ought to be, but thy son being as a way leader unto the heavenly preaching of this same Messiah, shall prepare the hearts of men, that he may deliver up unto Messiah at his coming, 
To make ready a perfe●ct people unto the Lord.  a people not utterly untraded or unentred in his discipline, but somewhat prepared already, and instructed thereunto with the agnizing and knowledging of their own sinfulness, with the expectation of the kingdom of heaven, and with feeling a great miss and lack of the Messiah to come. For so was it thought best unto almighty God, by casting first of all, certain entreinges and principles, to bring man, which had been fallen to utter ignorance and wickedness, a little and a little by degrees, up to the highest points of godly perfection.  And Zacharie said unto the Angel: up what token shall I know this? For I am old, and my wife is well stricken in age. And the Angel answered, and said unto him: I am Gabriel that do stand in the presence of God, and am sent to speak unto thee, and to show the these glad tidings. And behold, thou shalt be dumb, and not able to speak until the day that these things come to pass, because thou didst not believe my words which shallbe fulfilled in their time. 
The Angel using all this same friendly talk, zachary hath now put away the fear that he was in. But forbecause it were great high points that the Angel promised, and by course of nature, not credible: Zacharye both after the manner and use of the jews, and also representing a figure of their synagogue, requireth to have some matter of weight to be annexed to the promises, by some evident token, to the end that one miracle should obtain assured credit unto an other. Wherefore he answered, and spoke, unto the Angel in this sort. By what present token now out of hand may I know, that this same which thou dost promise to come, is a matter of perfect certainty? 
For I am old and my wife is well strieken in age. etc.  For otherwise the very feeling of nature sayeth the contrary. For I for my part am already a very aged man: and my wife also is already over far strieken in years, to have any child bearing hoped for of her body. How shall that thing now chance unto me and her, being both of us old and past having any fruit, the which did not chance unto us when we were young, and in perfect lustiness of our bodies? Then said the Angel again: If a mortal man being sent from another mortal man should promise unto the such things as these, thou mightest well, and not without good cause, doubt of the promise. For I grant that this same thing, which I promise, is above man's power, and above the common order and course of nature. But neither is it possible for an Angel to bring a message of vanity, nor any thing there is so uncredible among men, but that God can easily perform it unto them, that believe in his promises.  
For I am the same Angel Gabriel, 
I am Gabriel that stand in the presence of God.  many years gone, sent to the Prophet Daniel, the which from time to time do stand in the sight of God, among the seven principal servitors of heaven, in a readiness to do all manner obedient service at the will and pleasure of God: and at this present time especially deputed and appointed by God unto this office, to be the messenger between God and man in this present matter, than the which, never was there at any time any other act done, more greater, or more to be marveled at. Therefore that thou mayest not be in any manner distrust, it is God that is the maker of this promise: and I the messenger sent from the same, to make rela●ion of the matter unto thee, and to bring thee glad tidings.  
And sense thou doest so much require, thou shalt have given unto thee, 
And behold thou shalt be dumb.  that shall both be a true token of the promise in time coming to be performed, and also a punishment for thy mystrustfulnes at this present declared. Behold, thou shalt soodainly, even from this instant become dumb, nor shalt not have power to bring a word out of thy mouth, until thy son being borne into this world, shall have discharged my credit and promise, of the which there ought not any doubt to have been made on thy behalf. For the time is now at hand, that the synagogue which is so hard to be brought to belief, shall keep silence, and no persons shall have tongue to speak with at liberty, saving only such as with ready towardness to believe, shall obey and follow the preaching of the gospel.  And the people were awating for Zacharie, and marveled that he tarried in the temple. And when he came forth, he could not speak unto them. And they perceived that he had seen a vision in the temple. And he beckoned unto them, and remained dumb. 
While these things were in doing between Zacharie and the Angel, within the innermost tabernacle of the temple, all the whole body of the people stood awaiting and looking, that the priest should come forth according as the manner was, to execute and minister the rest of the rites that were yet to be done abroad in the presence of the multitude. And truly they were strieken in a great wonder, that he made such tarrying in the tabernacle a longer space, than the wont use was. At length forth cometh zachary, with a countenance in deed, showing an unwoonte gladness, but the use of his speech clean taken from him. By the which things the people rightwell understood, that some vision had appeared unto him while he was within. For the presence and being together with any part of the majesty of God, or with any Angel of heaven, is wont to make a great alteration in the state and mood of a mortal man's face and countenance, as in old time it chanced also unto Moses. And when he had no power to speak with his tongue, he wrought by signs and tokens of pointing and nodding with his head, which was, that the sacrifice had been done to the contentation of God, and that God was highly pleased therewith, and that they should therefore render thanks unto him, in that he had graciously heard the devout prayers of his servants.  
And then did zachary (even dumb as he was) remain still within the temple executing his office in ministering the sacres, until the numbered of his eight days were completed & ended. The people of the jews, all that mean while during, had a priest that could not speak, as an inkling and a token of the law in short process of time afterward to cease, and to give place unto him, which bringing the truth abroad to light, should put away all shadows of things, and make them to vanish.  And so it was, that when the days of his ministering were expired, he departed into his own house. And after those days, his wife Elizabeth conceived, and hid herself five months, saying: Thus hath the Lord dealt with me in the days wherein he hath looked upon me, to take away my reproach among men. 

And after those days his wife.  But the ordinary time of his ministering in the temple being expired, zachary returned home to his own house: and there, upon confidence and trust of the Angels promise, he embraced his barren & aged wife Elizabeth. For here in this case, there was no giving of themselves to the wanton desire of the flesh, but great lack & desire there was of the child which should bring the glory of God to light & knowledge by his life, and his preaching: and which should be the foregoer of him, who having been a long season looked for, should at last bring perfect salvation unto all creatures. Chaste enbracinges of the husband and wife it is, which the promise of God doth couple, and not wanton lust of the body. An holy compaynying together of man and wife it is, that seeketh nothing else, but the fruit of issue: and godly is the love and desire of such issue, as is borne, not to our own pleasures and appetites, but to the public benefit and wealth of all creatures. 
And she hide herself five months.  Now when Elizabeth had according to the Angels promise, conceived: she hid herself out of company, keeping the matter close from the sight of the people, by the space of five months, in deed no less than a glad woman, that she was conceived with child, but yet (as virtuous disposition and shamefastness commonly go together) more than half ashamed, for because that to such persons, as did not yet know all this same matter to be done, God being the worker and doer of it, she being now already an aged woman, might seem to had wholly given herself yet still unto the satisfying of the wanton lust of her body. For she was not ignorant, how much inclined the most part of folks are, as well to misdeem the worst, as also to speak naughtily. And the prudent mind of the woman, had also a further eye, and regard unto this point too, that there was no vaunts ne braggues to be made among the people, of the gift of God, 
Saying: thus hath the Lord dealt with me.  until it were assuredly past all doubts: lest, if the thing had afterward quailled, or gone away in any behalf, the reproach of her baraines should be double, for that being so far strieken in years she had conceived such a vain hope to have a child. Nevertheless, when by sundry assured tokens, she perfeitely knew herself to be with child, she did in such wise at all times show herself glad of her happy chance, that all this matter every whit of it, what soever it were, she referred unto the only goodness of God. I have hitherto (sayeth she) been defamed with the reproachful name of a barren woman, and one that never should have child, among the people of Israel, in whose opinion the barainnes of the body is a thing of more dishonesty & shame, then naughty disposition of the mind. But the Lord (I see well) hath for this purpose made a delay of my fruitfulness, 
In the days wherein he hath looked upon me. etc.  that a child borne now when no man looked for it, not only might deliver me from the reproach of barainnes, but also should cause unto me the more aumple joy. For plainly the free gift of God it is, who at such time as best pleased himself, hath vouchsafe to cast a favourable eye on me his simple handmaid, in such sort, that by reason of my child (though being but one alone, & borne when it was almost past season, yet nevertheless a child specially to be marked & regarded) whom I have borne in God's behalf, I shall from hencefurth in folks communication be reported to be a mother much happier than a great many of others, the which do with a great sort of children a piece, enrich their husbands.  And in the sixth month was the Angel Gabriel sent from God into a city of Galilee, the name whereof is Nazareth, to a virgin espoused to a man, whose name was joseph, of the house of David, and the name of the virgin was Mary. And the Angel came in unto her, & said: ha●●e thou full of grace, the lord is with the. Blissed art thou among women. 
These things thus done, it remained, that the holier & greater piece of this mystery, should be procured by the Angel, that is to weet, that the son of God being God immortal, should of a virgin, being a creature subject unto death, be borne a man mortal: the like whereof never had afore sense the creation of the world been heard, 
And in the sixth month was the Angel Gabriel sent from God.  ne to the last end of the world again should be heard. Therefore when the time from without beginning by God prefixed, drew near, that God the father would by his son deliver the whole universal world from the tyranny of death and of sin: he sent the self-same Angel Gabriel, as a broker or procurer and a maker up of this godly copulation andjoining with the said virgin. And this was done in the sixth month after that Elizabeth was conceived with john. Unto this heavenly matter there was specially deputed a tender young virgin, not set forth to the world with abundance of riches or possessions, not by famousness of name, not with portlynesse of life, ne with the other things which this world useth to have in high regard: but endued with excellent virtues of the mind, the which do make a man acceptable in the sight of God: that is to say, with purity of life undefiled, with maidenly demureness, and with godly devotion. Her habitation was in an homely base little town of Galilee called Nazareth, 
Into a city of Galilee. etc.  a people nothing regarded ne set by among the jews. And the virgin was espoused unto a man of no fame ne port in any behalf to the worlds estimation: but for his virtues of the mind, a man to be accepted afore God, a carpenter by occupation, and his name joseph, being lineally descended of the stock of David, from the which stock of David, the espoused virgin also had her progeny, to the end that the case might not disagree with the prophecy, which had promised that Messiah should be borne of the stock of David king of Israel. And the name of the virgin was Mary. God had for the nonce picked out two persons of low degree and of small port, to th'intent that the world might not in this heavenly matter, claim or challenge to itself any point or part thereof. He had also pieked out persons of most faultless and most pure behaviour, to the end that no point of crime might be laid to their charge. 
And the name of the virgin was Marie.  He had pieked out persons coupled together in chaste and leeful matrimony, to th'intent partly that the privity of a child to be borne by a pure virgin might be secret until the due time thereof: and partly that the case being otherwise unbelievable, (which was, that a virgin had without coumpaynying with any man brought forth a child,) might not lack a witness convenient. At a time when this virgin was in her contemplation within her privy closet (as virginity loveth to be secret) the Angel Gabriel appearing visible with much brightness came in unto her, and hailed her with a strange sort of salutation. 
Hail thou full of grace.  Rest thou well (saith he) and rejoice, o virgin being full of grace, and highly in favour. Thou hast the Lord right favourable unto thee, and much thy friend. And therefore shalt thou be siggularly renowned, and of a laudable name among all women.  ¶ When she saw him, she was abashed at his saying: and cast in her mind, what manner of salutation this might be. And the angel said unto her: Fear not Mary. For thou hast found grace afore God. Behold, thou shalt conceive in thy womb, and bear a son, and shalt call his name jesus. He shallbe great, and shallbe called the son of the highest. And the Lord God shall give unto him the seat of his father David, and he shall reign over the house of jacob for ever, and of his kingdom there shallbe none end. 
But the virgin, at the sudden sight of the Angel, and again also at the form and tenor of his salutation being strange and such as never had been heard of afore, forasmuch as she on her own behalf conceived no great opinion of herself, was right much dismayed in her mind. For that she was fore adread at the entering of one in the likeness of a young man not looked for, was a point of a certain very true maidenly & tender shamefastness: that she made not answer out of hand, but cast with herself in her mind, what thing so strange and so high a salutation might mean, was partly a point of wisdom, 
And the Angel said unto her▪ Fear not Mary. etc.  and partly of demure softness. But forasmuch as the Angel right well knew what she was casting in her mind, he would not suffer her any longer to stand in doubt or perplexity: but both took away her fear with speaking ientely unto her, and also declared at large the cause of that his unquod and strange greeting. Marry (sayeth he) there is no cause why thou shouldest be afeard. The jewel of thy virginity and maydenhood, which thou art sigularly in love withal, is safe unto the without any danger of losing it. Neither am I come to please thee, or to set the agog with a vain salutation: but I am come unto the as a messenger of a matter both passing joyful, and also very great. Ponder not thine own deserts. Of the mere favour of god it is that is offered unto thee, & not of thine own merit. And even in this very point thou dost please God, that thou standest in no conceit of thyself. And let this suffice thee, that thou haste attained grace & favour at God's hand. And now hearken a thing never heard afore, 
Behold, thou shalt conceive in thy womb.  but yet a true thing. Thou shalt conceive a babe in thy womb, and shalt bring forth a son, and shalt call his name jesus, because he shall bring salvation unto his people.  
And although he shallbe borne in an homely place, and of a maiden esteemed to be of low degree: Yet by reason of his heavenly gifts of grace, he shall every way be most greatest: insomuch, that after he shall once be known to the world, he shallbe called, not by the name of a Prophet, but the son of the highest. The surname shall be greater than any other man may have, forbecause the child that must be borne, shall far surmount the common rate and degree of mortal man's state. In this child certes will the Lord God perform and accomplish the thing, which the prophecy, being to thee not unknown, hath promised. A man borne of the stock of David shall sit in the throne of his father. 
And of his kingdom there shall be no end.  He shall not through the aid and maintenance of the world, usurp or take upon him a transitory dominion and reign of this world: but his heavenly father will give him the heavenly reign of David: and he shall reign over the people of Israel for ever without end. 
Esay. seven.  Neither shall there ever come any end of his reign, as the Prophet Esay hath prophesied.  Than said Mary unto the Angel▪ how shall this come to pass, seeing that I know not any man? and the Angel answered, and said unto her: The holy ghost shall come upon thee, and the power of the highest shall overshadow thee. And therefore the holy that shallbe borne, shallbe called the son of God. 
The heart of this virgin did not through these so high promises of the Angel, weaxe any whit the more halt to take upon her: neither did she of the highness of the matters conceive any distrust. She conceived not in her mind any such presumption, that when her son should be a king she on her party also should be made a queen: neither was she unknowing, that nothing there was of such high difficulty to be done, which God was not able with a mere beck to bring to pass. All her care and thought was only for she jewel of her virginity, on which she had so much set her love. And therefore she doth not require a token of the Angel, as Zacharie had done: 
Than said Mary to the Angel. etc.  but doth with maidenly shamefastness, and also according to wisdom no more but inquire, to know of the Angel the manner how the thing should be wrought and done: and maketh answer unto him in this manner: By what mean or way shall it come to pass (sayeth she) that I shall bring forth a son, forasmuch as I am in such sort espoused to my good man whom I do now live withal, that yet nevertheless I have no conversation of his body, such as wedlock requireth? For continency liketh us both, and this point of blissfulness, if it might be, we would full feign have perpetually to endure between us.  

And the angel answered, and said unto her. etc.  The Angel therefore teacheth how it should be done, and taketh away from the virgin all doubtfulness concerning her virginity. O virgin (sayeth the Angel) nothing shall in this matter be done or wrought after the common course of nature. An heavenly child bearing shall it be, and by an heavenly worker shall it from the first end to the last be executed. Thou shalt continue in chaste love towards thy chaste spouse. Fruitfulness of issue the happiest that ever may be, shall come to thy lot without any detriment or violation of thy virginity. For thou hast not an husband given unto threfor any such purpose, either that he should make thee a mother, or else thou make him a father: but the providence of God hath thought good by this means to make a sure way for thy safeguard and preservation, for thy good name and fame, for thy virginity and maidenhood, and for thy convenient quietness. It was god's pleasure that an undoubted witness of this strange chyldebearing should be both present and assistente to the thing: he would in no wise, but that thou shouldest have one, who with chaste and continente living in thy company, and with all points of faithful serviceableness, should give diligent attendance aswell on thee, as on the child that is to be borne: and finally, it was his pleasure, that by this devise & pretence, this mystery should be kept secret from the unbelieving sort, and also kept secret from the wieked spirits. And this holy copulation of the divine nature with the nature of man, shall not violate thy chastity, but shall make it altogether holy. The father of heaven hath determined, after a strange sort, eft sons to be get his son on thee. Neither shall there any seed of a man mortal be requisite or needful to this divine conception, but the holy ghost shall from heaven come down into thee: and in thy womb, (as it were in an heavenly work-house) shall accomplish the working of this holy babe: and in stead of the bodily or carnal embracing of an husband, the highest shall overshadow thee, in such wise tempering and qualifying his infinite power and virtue to the measure and capacity of man's nature: that it may be able to abide the meeting together and the conjoining thereof. 
And the power of the highest shall over shadow thee.  Where filthy lust is in the carnal copulation of man and wife, there whatsoever is borne, is borne unclean, and thrall to sin. But this that shall be borne of thee, (because it shall be conceived of the most holy embracing of the highest: because it shallbe conceived by the working of the holy ghost, who maketh all things holy: because it shall be conceived of a virgin most pure, whom of all women God hath purposely heretofore pieked out, being clear from all spot of sinfulness) shall immedatly be holy as soon as it shallbe conceived. And at the first, by reason of the humane body taken of the substance of thy body, it shall rightly be called the son of a virgin, and the son of man: but after the mystery of this birth once perceived and understanded, he shall not be called the son of joseph, but the son of God: and that truly, not after the common guise, as just persons being purged from sins, & justified by the free favour of God, are by adoption called the sons of God: but he shall by a singular reason and manner, be called the son of God, of whom he is in very true deed double begotten: once without beginning or time, & eternal, of his eternal father: and now in time, mortal, of a mortal mother, and a very natural man of a very woman. And like as in this joining together, the divine nature shall be united and knit with the nature human: so shall the child resemble the nature both of the one parent, which is God, and also of the other, which is man. This mystery of god's devise and conveyance is of an higher sort, then that it may be perceived even of the very Angels. It is for thee sufficient, to show a mind beliefull and ready to obey. All the residue shall he accomplish and bring to effect, who is of power to do whatsoever his will is.  ¶ And behold, Elizabeth thy cousin, she also hath conceived a son in her old age. And this is the sixth month with her that is called barren. For nothing shallbe unpossible with God. And Mary said: behold, I am the handmaiden of the lord, be it unto me according to thy word. And the Angel departed from her. 
And now to the end that both thy joy may be more abundant, and thine affiance of the more certainty: take a fresh example even very near at hand. Behold, thy cousin Elizabeth, that aged woman, being now a long time of barainnesse uncurable, hath (even I myself being the messenger) otherwise then ever she hoped for, and above the power of nature, conceived a son, which shall be as a troumpette and a opener of thy child bearing, her being conceived with child is now a good while sense of undoubted certainty: her belly is up, and the child is quickened & stirreth within her. For this same is the sixth month, sense she hath conceived which was commonly called by the name of barren, even before that she was far strieken in years, yea and now ferther grown in age, 
For nothing shallbe unpossible with God.  then that she might hope to have any issue, although she had not to fore been barren. This to almighty God hath so been thought good, to th'intent that all creatures may understand, nothing to be so unbelievable among men, which the power of God is not able to bring to effect, if it be his pleasure. As easile shall he give conception to thee a virgin, as he hath given to her being barren, saving that it hath pleased him, that thy example should be singular and peerless, because thy child must be alone without pier. Certain barren women have heretofore by the special gift of God, brought forth child, but they have brought forth nothing but mere men. Never hath any virgin yet unto this day brought forth child, nor never shall any do after thee, because that he which being but one person, shall in himself comprehend both the nature of God and the nature of man, is no more but once to be borne. 
And Mary said, behold I am the handmaiden of the Lord.  After that Gabriel had all this said, the maiden made answer in few words, but words of such sort, as might be a witness of exceeding great demureness coupled with passing great affiance and zeal towards God. I know it (saith she) to have been promised by the mouth of Esay, that a maiden should conceive and bring forth a son: and I have no doubt, but that God is able to do all things that his will is, and that he will not be false in his promises. That if it hath so pleased him, to the executing of this mystery, to choose and depute me, being a maiden of the lowest sort and degree of all others, there is nothing that I can hereby challenge or claim unto myself, either of merit, or else of grace. It shall every whit come of the goodness of God: it shall every whit come of the mighty power of God. I do nothing but willingly offer myself as an handmaiden to the lord, 
Be it unto me according to thy word.  (unto whom I am for altogether dedicated,) ready to be at all his commandments. I do believe, that thou dost promise: and I wish that with all speed it may fortune unto me, as thou dost promise. And even with the word speaking, thatsame heavenly conceiving of child, was without any her feeling or perceiving accomplished: she had in her womb the son of God: she was replenished of the holy ghost. And anon the Angel left her. Of this holy communication of a virgin with an Angel, it was the will of God to begin all the matter of restoring mankind, because thatsame first pestiferous talking of a virgin with the serpent, had brought into the world the ground and matter of man's confusion and mischief.  ¶ And Mary arose up in those days, and went into the mountains with haste, into the city of juda: and she entered into the house of Zacharie, and saluted Elizabeth. And so it was, that when Elizabeth heard the salutation of Mary, the babe leapt in her womb. And Elizabeth was filled with the holy ghost, and cried with a loud voice, and said: blessed art thou among women, and blessed is the fruit of thy womb. And whereof happeneth this same unto me, that the mother of my lord should come to me? For lo, as soon as the voice of thy salutation sonned in mine ears, the babe leapeth in my womb for joy. And blessed art thou, that thou haste believed: for those things shallbe performed in thee, which have been ●olde thee from the lord. 
Marry being by reason of this gift of God, become the more sad and womanly, and also the more gentle and ready to do any thing that she ought to do, because she had of the Angels words, learned Elizabeth to be with child, and this now to be the sixth month thereof: she left her own house, and took her way up into the high country, and with great speed came into the city of juda where zachary did inhabit: and entering into his house, she offered and gave unto her cousin Elizabeth, words of greeting, and how that she did muthe rejoice and was very glad that Elizabeth was with child. For true godliness doth rather rejoice at the happy fortune of an other body, than set the mind to make vaunts or brags of it own. virginity loveth secrecy: it cometh not forth of the inmost parts of the house for any calling, unless duty move it thereunto: and being abroad it maketh haste, in doing any point of duty it taketh more leisure. Marry in all her journey visited ne saluted not one body by the way, 
And saluted Elizabeth.  until she was come to Elizabeth. Neither was that same a salutation or greeting of the common sort. All good hap and blissfulness did of this greeting either other, increase unto them both, and the efficacy of the spirit of God, did in them both the more plenteously abound. Marry carried with her in her womb the fountain of all ghostly gifts of grace, and through the inspiration of the babe in her belly, she was now altogether in case that nothing came out of her heart or her mouth, but only of God. Therefore it came so to pass, that as soon as the salutation of the virgin Mary had once souned in the ears of Elizabeth, the babe, which she being an aged woman had than in her belly, did leap and spring, 
And so it was, that when Elizabeth, heard the salutation of Marie. etc.  (as ye would say) skypping for joy and gladness. john not yet being borne, felt the divine power of his Lord but even a 〈◊〉 afore conceived: and within the enclosure & tabernacle of his mother's womb doth with gesture magnify him, whom he should afterward set forth & magnify with his voice. Neither did Elizabeth without fruit perceive and feel the holy leaping of her little babe within her. Through her babe inspired from heaven, the mother also is inspired, 
And Elizabeth was filled with the holy ghost.  and altogether is full and whole suddenly taken with an happy and blessed kind of infection. Through the voice of Mary, the heavenvly power of God pierceth into the babe within the womb of Elizabeth: and through the babe with this sudden blasting so taken, the mother too is adblasted, in such sort, that she on her party also being replenished with the holy ghost, did not now keep in the joys of her heart: (although she had afore kept herself within doors, and had no talk with her, as one that would not for shame be acknown to be conceived with child:) but with a mighty great voice (which voice her mighty great affection and zeal did work in her) she cried out, and uttered such things through the motion of the spirit, as she neither could dame of the swelling of her bailie, ne yet had learned of any mortal man. 
Blissed art thou among women. etc.  And even as though she had heard the Angel talking with Mary, thus doth she begin her gratulation. O happy and blessed maiden (sayeth she) thou shalt have and enjoy the chief praise among all women worthy commendation. And holy is the fruit also of thy virginly womb, out of which shall come forth that same wonderful flower, who by the voice of all nations, shall be preached throughout all the whole universal world: of whom long and many a day gone, the Prophets have prophesied: and he shall have the chief laud and praise among all things, both that are in heaven, and that are in earth. I acknowledge it to be a greater thing, and of more excellency, than a mortal man, that thou bearest enclosed within the chamber and tabernacle of thy womb. If age or years only be esteemed in us twain, it is not unmeet for a young damosel or maiden to come to an aged woman: but if the dignity or worthiness of both our babes that we go withal, be compared: it had been my duty in all haste to come and visit thee. I truly on my part was happy and fortunate enough with this benefit of God, that I go with a child, the which shall in time to come, be a person of no small dignity and estimation: but of what my desert is so great happiness chanced unto me, that she which must be the mother of my Lord, should thus of her own accord take pains to come to me? 
For lo as soon as the voice of thy salutation souned. etc.  For by an undoubted token have I felt the coming hither of my Lord. For lo, immediately when the voice of thy salutation souned in mine ears, I felt my young child stir and leap up in my womb, as one showing an earnest desire, and gladness to go meet his Lord, and to do unto him his bounden duty of reverence and homage. And thou too forsooth being a mother, dost not unlike to the child in thy bailie, for he being the Lord and master, doth vouchsafe to come set his servant, of purpose to sanctify him, and to replenish him with the holy ghost: and thou being so far the superior in dignity, dost not think it painful to come to me that am thine inferior? so much the more lowly behaving thyself, as thou dost surmount and excel in heavenly gifts of grace, which gifts, thou dost very well, in that thou dost not impute them to thine own merits, forasmuch as they are things given thee of the free bounceousnesse of God. 
And blessed art thou that thou haste believed.  And certes in this behalf art thou much happy, that thou didst not mistrust the promises of the Angel, though they seemed never so much unlikely to be believed. Thou haste conceived without help of man, and doubt is there none, but that the residue of things which the Angel hath promised unto thee in the lords name, shall with semblable truth and surety be performed unto thee.  ¶ And Marie said: My soul magnifieth the Lord: and my spirit hath rejoiced in God my saviour. 
When Elizabeth had by the spirit of prophecy spoken these words, Marry also, (who through maidenly shamefastness had hitherto conceled the joys of her heart,) being now suddenly ravished with the holy spirit of God, of whom she was full and had been a good while erst, could no longer temper herself ne forbear, but that with an hymn of rejoicing and thanks giving, she must burst out into the land and praise of God, to whose goodness it is to be attributed, whatsoever high or especial good thing doth chance to man or woman of this world. O Elizabeth (sayeth she) not without good cause dost thou rejoice in my behalf: but yet this cometh everywhit of the gift of God, yea and of his free gift, and not one jot of it there is, that I can presumptuously impute to mine own deserts. 
My soul magnifieth the Lord.  And therefore not my tongue only, but also my soul, acknowledging it own weakness, doth even from the bottom of my heart roots, magnify & exalt the lord with praises: and how much the less of merit it acknowlageth in itself, so mouche more vehemently doth it marvel at the greatness of God's benefits. I have cause wherefore to give him thanks, I have cause why to talk largely of his beneficial goodness, but cause have I none wherefore to rejoice to myself. Yet nevertheless my spirit being inflamed with the spirit of God, 
And my spirit hath rejoiced in God my saviour.  doth for joy not possible to be uttered in words, skip and leap within my body, not in itself, but in God, who is both to me and to all persons the only cause and worker of all salvation.  For he hath looked upon the low degree of his hand maiden: so; behold, from henceforth shall all generations call me blessed: because he that is mighty hath done great things for me, and holy is his name. 
For whereas I was the most abject of all women, yet he of his own mere goodness, hath cast a merciful eye on his poor handmaid being of low degree, and hath vouchsafed to give me such a great and high gift, that from this time foorthwarde according to the words of the and of the Angel, 
From hēcefor●: he shall all generations call me blessed.  I shall in folks talk, be called a woman most happy & fortunate, not only of the jews that are now at this present day alive, but also in all years and ages to come, and of all nations of the whole world, to whom a saviour shall happen to be borne of my body. For we may truly be called happy & blessed in any such thing as is bestowed upon us, not by means of our own industry, not for our own merits, but of the free favour of God. All the laud and praise therefore of this happy fortune, shall redound to his land and commendation, that hath freely conferred & given the same. I shallbe reported happy and blessed, but yet happy through his mere bounty & goodness. 
because he 〈…〉 etc.  And what shall the nations of the whole world in all the process of years to come talk of me? verily that he which by his exceeding great power is able to do all things, hath in me being the meanest of all maidens, wrought and performed a thing wondrous, and such as never tofore hath been heard of. And therefore shall my name be numbered among the women of good hap: but his name shall every where be holy, and to be adored and worshipped: at the which name every knee of things heavenly, earthly, and also infernal, shall humble itself and bough down: and through which name only, salvation shall come to the universal world. For the profession of this name, shall perfectly give salvation and holiness unto all creatures. At the calling on of this name, shall diseases be driven away, venoms shall lose their strength, devils shall flee, and dead bodies shall revive again.  And his mercy endureth from generation to generation upon them that fear him. 
And this also shallbe a thing of free gift and mere gratuity, and not of bet or duty: it shall be of mercy, and not of merit: which he shall most largely pour forth, not only to the nation of the jews, which hath looked for his coming to themselves and no more, ne to one age alone, but his mercy shall spread abroad every way, and issue from nation to nation, unto the fertheste ends of the world, and from age to age until the last day of this world. In deed the Israelites only were once they that looked for this salvation which was promised by the prophets: but whatsoever person (in what nation soever it be) hath forsaken vices, and beginneth to have in him the fear of god, the same shall be reckoned in the fellowship and brotherhod of the Israelites. This salvation shall extend unto all such, as misliking themselves, shall submit them through faith unto the lord, whether they be Greeks, or frenchmen, or Englishmen, or Scythians. And contrary wise, such persons as putting their affraunce and trust in their own deeds shall proudly set up themselves against the greatness of god: shallbe repelled and put away from the fellowship and partaking of this benefit, yea though they shall be descended even of Abrahames ownselfe, or else of David. For this benefit of god is not bestowed or given, either for the valuation of substance and richesse, or for the estimation of kindred, or for the works of the law, or for any other deserts or abling of man's power, but by the commendation of an humble heart, & an heart that is sorry in itself, that it is so corrupt, & such an heart, as through sincere and perfect faith, dependeth on gods mere mercy.  He hath showed strength in his arm, he hath scattered the proud in the imagination of their own heart. 
For god being in mind and will to cast down the arrogant presumption of worldly wisdom and power, hath stretched forth the strength and puissance of his arm through his son being now brought in state and form of humility: and the wisdom of this world he hath made foolish, and vanquished: declaring himself even when he doth humble himself most lowly of all, yet nevertheless to be of more might and puissance, than the highest state imperial of all worldly power: and that same which in him seemeth foolish, to be more wise than any wisdom of this world be it never so wonderful great. Yea and those persons, who bearing themselves bold on their own wisdom, and trusting in their own power have sturdily lifted up their necks against god, he hath wonderfully dispurpled & scattered with their very own devices and appointments, according as he had long afore promised by the prophet, saying: I will take and ensnare the wise in their own wisdom. For while they do with their subtile wiliness strive against the purpose & working of God, they have both bewrayed their own foolishness, and also unawares renowned the sapience of God. And while they do by the maintenance and supportation of this world, attempt and labour to oppress the ordinance of God, they have declared, how much unable this world is, any thing at all to do against the puissance of god, which by their rebellion they have established and made strong for ever.  He hath put down the mighty from their seat, and exalted them of low degree, 
So, (the course of things being changed the contrary way,) such persons, as a foretymes sat like men of high estate in their thrones puffed in pride of their worldly wisdom, and to be feared as touching the power and authority of man, he hath plucked down out of their high seat: & such as to the worldward were of low degree, those hath the bounteous goodness of God, exalted up and set aloft. They that appeared to be in the top of the castle of godliness, are manifestly found to be wicked, and they that seemed to be such as had nothing to do with God, nor God with them, are now suddenly made the children and sons of God.  He hath filled the hungry with good things, and the rich he hath let go empty. His servant Israel he hath taken to him in remembrance of his mercy. Even as he spoke unto our fathers, Abraham, and to the seed of him for ever. 
Such persons as acknowelageing their own unrighteousness did hunger the justice of God, those hath god plenteously filled with his heavenly treasures of all goodness: and on the other side, such as in their own conceits thought themselves to be great rich men, and highly to abound in good weorkts, (and therefore did nothing hunger the grace of the gospel:) those hath he cast of from him, houngresterued. For circumcision is turned into uncircumcision and uncircumcision hath succeeded into the glory and honour of circumcision. The Israelite borne trusting to himself, is shut a part and debarred from the kingdom of god: and the gentiles are elected and taken to the honour of the children of Abraham. The proud Pharisee is refused & cast of, the harlots & the lowly publican is received and taken in. The stiff standers, and the sturdy holder's up of their snout he hath cast down: those that layt as outcasts nothing regarded, and such as were in peril of miscarrying, those he putting forth his merciful hand hath raised up and holden. Such as had their sight, he hath made blind: and to such as lamented their blindness he hath opened their eyes. To those that acknowledge their infirmycye and sickness, 
His servant Israel be hath taken to him.  he hath given health: and such as in their own conceits seemed to be perfectly whole, he hath even left to their disease. Those that vaunted themselves to be the children of Abraham, he hath plainly declared to be the children of the devil: and such as had no point of kindred with Abraham as touching the flesh, those hath he through the faith of the gospel, made the very true children of Abraham in deed. Those that vaunted theimselues by the glorious name of Israel, those hath he reneagued and put away from the inheritance of the promises made unto Israel: 
In remembrance of his mercy. Then as he spoke unto out father's Abraham etc.  but whatsoever person of whatsoever nation, whether being bond or being free, did willingly offer himself to the ghostly serving of God, him hath God taken unto him, and in every such hath he perfectly showed his long delayed mercy, which mercy he had afore promised by his word (being uttered by the mouths of the prophets) to the people of Israel, whom as a people more dearly beloved and fansyed even for his own tooth, he doth in the holy scriptures call his servant. He had never been forgetful of his promise, but by reason of the long delay, 
And to the seed of him.  as though he had forgotten it, despair had creeped upon men, but now hath he evidently declared himself to be in no point unmindful of his people. For this is that same very true succession of Abraham. This is that same true Israel, whom not the nearness of blood doth make acceptable to God, but the sincerity and pureness of faith, by which faith only is God seen. And these things are not wrought ne done by chance or by casualty, but the thing is now showed in fact, which long and many years past, God hath promised unto our fathers, Abraham, and his succession. For to Abraham it was said: In thy seed shall all nations be blessed. And to David it was said: of the fruit of thy body will I set upon thy seat. These things, long time afore promised, of good men looked for, and of many an one despatred, it hath pleased God now in these days to perform unto the true posterity of Abraham, the stock and kynted of which posterity, 
For ever.  shall never decay ne fail unto the end of the world.  And Marry abode with her about three months space, and returned again to her own house. 
All these things which were yet to come, Marry did in the spirit of prophecy, speak forth in plain words, even as though it had been come to pass and effect already. And than much like about the space of three months did she make her abode with her cousin Elizabeth, coumforting the old woman both with holy and virtuous communication, 
And returned again to her own house.  and also withal loving and friendly attendance. And even but a little before the time of her said cousin's deliverance, Marry returned home to her own dwelling place again. For on the one side to help play the midwives part at a woman's labour, was no fit nor decent office for a maiden that had never borne child: and on the other side, she got her away from the great resort of women that were to come shortly after, to be at Elizabethes' child bearing.  Elizabethes' time came that she should be delivered, and she brought forth a son. And her neighbours and kinsfolk heard how that the Lord had showed great mercy upon her, and they rejoiced with her. 
And now was the full time come, that Elizabeth should be delivered of child. And a son in deed borne, did assuredly verify the promises of God. The matter was by a common bruit or noise spread abroad by mean of her neighbours and kinsfolk, whom, even like as the barainnesse of Elizabeth had grieved afore, so did it now rejoice the same, that of the great mercy of God, by reason of a man-child now borne, the name of a mother had happened unto an old woman of barainnesse desperate, and seeming to be passed all recovery, to whom it had been an happy chance to have brought forth a wenthe, but a much more lucky hap it was, to have brought forth a son. And even in this point also appeared the promise of the Angel, 
And they rejoiced with her.  who had said, that it should come to pass, that many an one should be glad in the birth of that child. For thither came renning many an one, and declared themselves to rejoice that she had well sped, and had brought forth a son. And good reason it was that many should rejoice in the birth of him, who had been borne to the high benefit of a very great maygnie.  And it fortuned that on the eight day they came to circumcise the child, and they called him Zacharye after the name of his father. And his mother making answer, said: not so, but he shall be called john. And they said unto her: there is no man in thy kindred that is called by that name. And they made signs to his father how he would have him named. And he called for writing tables: and wrote saying: john is his name. And they did all marvel. And immediately was his mouth opened and his tongue also, and he spoke and praised God. And fear came upon all them that dwelled nigh unto them. And all these sayings were noised abroad throughout all the whole country of jewrye. And all they that heard the same, laid them up in their hearts, saying: what mance a child, trow ye shall this child be? And the hand of the Lord was with him. 
And now was come the eight day after Elizabeth's deliverance, in the which day by the priscription, and appoynetement of the law, the child must be circumcised, and have his name given him. Her kynsfolkes therefore resorted thither, which by the order and course of kindred, thought it their parts to see that the child were duly circumcised as it ought to be. And because the child's father had his speech taken from him, 
And they called him zachary after the name of his father,  (who commonly useth at his pleasure to appoint how the child shall be named,) the kynsfolkes' supposing and deming the father to be of the mind and will, to have that that commonly is wont to be most to men's contentations: called him zachary after the name of his father. But his mother contrary wise being taught that thing by the inspiration of the holy ghost, which of her house band being than dumb, she could not learn, contended that he should not be called zachary, but john: wherein the holy ghost did signify, that he which was borne should be a publisher of a new law, which new law should abrogate the traditions of men of old time, and should turn the carnal usage thereof, into grace of the spirit. For Zacharias soundeth in Hebrew mindful of the Lord, and JOHN hath his name of grace. The righteousness of the law did consist in works prescribed and appointed: and the righteousness of the gospel consisteth in grace through faith. The kinsfolks did not give place to the authority of the mother, but on the contrary part contended that he ought rather to be called zachary, 
And they said unto her: there is no man in all thy kindred, that is called by that name  because that in all the stock of zachary there was not one that was called john. And in many child it is a common use, that the remembrance either of the father or of the grand father, or of the uncle by the father's side, or of some other near kinsman, be renewed. Yea and yet at this present day, some such there be, whom the name of zachary doth more delight, than the name of john: tha● is to weet such persons as cannot yet well abide, that circumcision, new changes of the moon, washings, holy days, fasles, chose or difference of meats, and sacrifices, should be abolished, even as it were men in deed and fact crying with open mouths: 
And they made signs to his father how he would have him named.  The name of john, we will none of it: our old zacharye will we have. Forasmuch therefore as the woman that lay in childbed, and her kynsfolkes could not agree, it was requisity to have the authority of the father to end this contention. The father had not yet the use of his tongue, although it was now much necessary for him to say his mind. In such sort therefore as it might be, he had becks and signs made unto him to declare by some means what name it pleased him to have given to his son. Zachary was soon as he understood the matter, 
john is his name.  made signs to have writing tables, to th'intent he might by dumb letters, in writing signify unto them the thing, which he had as yet no power with lively voice to express.  
When the tables were brought him he wrote in this wise. john is his name, signifying and meaning that same name to had been given unto him by the Angel before he was conceived. And they did every one of them much woondre, aswell that a strange new found name did like him, as also that the mother which had her tongue at liberty, 
And immediately was his mouth opened and his tongue also.  and the father who could not speak did so agree upon the child's name. And now did the time draw near, that the law of Moses should begin to speak, which hitherto only, by figures and dumb patterns, had after a sort pointed and marked out the grace of the gospel. The time was now come, that belief should open the mouth of zachary, which the hardness of belief had according to the promise of Gabriel, shut up. As soon therefore as he had written in the tables, by and by also was the tying of his tongue loosed. And the first power that he had to speak, 
And he spoke and praised god.  he did of none other thing begin, but of praising god, by whose free bounteousness so great an heap of joys had chanced unto him. Unless the jewish tongue keep silence, being both the doctrice and avauncer of carnal observances, and also an avoucher of man's righteousness, the evangelical tongue hath no power to speak, which is a preacher, and a setter forth of grace, of faith, of charity, and preacheth not the works of the law, which law doth not recover or give unto any man the praise of reighteousnesse by his own facts, but preacheth the righteousness of God by innocence freely conferred, and given through ferth. But all these things, first, of an aged woman bearing a child, of the strangeness of the same child's name, of a son borne by the promise of an Angel, of the father of the child first made suddenly dumb where as he could afore speak well enough, and than again of a dumb man soodaynely made eloquent to the praising of God: all thissame was by a bruit and a common rumour spread abroad, not now among their kynsfolkes and neighbours only, but also throughout all that same coast of jewry, that is called the hill country, inso much that not only a great wondering, but also a certain kind of being amazed, and of being in a trembling fear, (which was conceived by reason of so many & so unwont miracles) did possess the hearts of all folks in those parties. For of these preaumbles they gathered in their minds, 
And all they that heard the same laid them up in their hearts. etc.  that this child which was now borne, was like in process of time to do great things, and things that had afore not been heard of, forasmuch as his conception and birth too, was so soon made notable by wonders and miracles. They saw his father to be so far stricken in age, that he was very unlike to have been a geatter of children: and as for his mother, besides that she was an old woman, they saw her bareinnesse to be such, that every body thought it passed all hope that ever she should have brought forth any child: they considered the miracle of zacharias speech, which had been suddenly taken from him, and soodainly restored again, they had heard that the angel Gabriel was a worker & a doer in the matter: they well perceived the insperation of the holy ghost to be both in the father and in the mother of the child: they perceived everywhit of the matter to be above the common rate and sort of the birth of other children, and every part thereof to have great tokens of the virtue and power of God. And these points every body in their own heart, earnstely considering and weighing, said secretly within themselves: what man yet one is this child like to be an other day? Not one of the Prophets was borne after such a wonderful strange sort. For the very miracles of things that have been wrought about his birth, do evidently declare all this same gear to be done by the power of God, which shall assist the child being one specallye appointed by god to the executing and doing of some very high things. 
And the han●e of the Lord was with him.  Neither did they without good cause thus reason these matters with themselves. For the hand of God did in very deed extend and show forth his heavenly power into the child, and by the child into the parents, minding no less than in due time to show things of greater woondre,  ¶ And his father Zacharye was filled with the holy ghost, and prophesied, saying: Praised be the Lord God of Israel: For he hath visited and redeemed his people. 
And to th'intent that altogether might both be full of miracles, and also replenished with all joyfulness, john's father zachary also being altogether inspired with the holy ghost, braced out into this hymn souning wholly to the honour and praise and magnifing of almighty God.  
Openly to be showed and spoken (sayeth he) is the goodness of God, and with all kinds of praisings to be magnified: who whereas ●e is the God of all peoples, yet his pleasure was to be of a special purpose called the God of Israel, not, as though he were not the Lord of all other nations also, but because it hath pleased him that the people of Israel shall be a figure of that heavenly people, which by renouncing and despising the earthly things of this world, do labour to attain and to come unto that eternal city of Jerusalem, where God is worshipped with things invisible. Of all such, what country soever they live in, and out of what nation soever they be borne, is God to be praised, who after so long process of time, hath at last vouchsalued in such sort as hath not been seen afore, to visit his people being now in great agony, and almost ●lene tired with the tediousness of most careful and long continued bondage, and being even now at the very point of utter despair. Against the which people, Satan, sin and the world, had so mightily prevailed, that no, manner hope did now remain, neither in the pharisees, nor in the philosophers, nor yet in the ceremonies of Moses law. He hath now cast his eye like a merciful lord upon his said people, and hath freely redeemed them from all these evils.  And hath raised up an horn of salvation unto us, in the house of his servant David. 
A mighty tiramne it was which having a train of an huge coumpaigny of soldiers to guard him, did ruffle, and play the king over all sorts of men, out of whose claws it was not possible by any power of man to recover the deliverance of the Israelites. Only god being of more puissance than our ghostly enemy, gave strength unto them that were weak, sending a capitain most victorious, who through the puissance of his godly mightiness, should overthrow the power & strength of his adversaries: and by overcumming death should freely through faith give unto all people everlasting salvation. 
In the house of his servant David. etc.  And this sure warrant & fortress of salvation, he hath raised up for us in the house and generation of David, who truly served and worshipped him, unto the which David he had afore made sure promiss, that from his seed should this benefit assuredly come unto all such persons, as after the spirit deserve to be the children of David, not growing out of kind, nor swerving from the tender love that their said father David had towards god. David valiantly & luckily fought against foreign nations, and against the enemies of the people of Israel. And semblably under this our captain must we fight against enemies much more pernicious and hurtful, that is to were, against such enemies, as destroy and fleagh men's souls, Satan with his army of wieked spirits. And such enemies be also the corrupt affections, and naughty desires of the mind: provoking and busily stiering men to such things as are odious and hateful afore god. Such enemies also are those persons (whatsoever they be) which have more love and desire to the things of this world, then to such things as are godly: by which persons, as by his instruments and tools, the devil putteth his strength in ure.  ¶ Even as he promised by the mouth of his holy prophets, which were since the world began, 
The te●te.  That we should be saved from our enemies, and from the hand of all that hate us. 
Neither do these things by chance or at all adventures come thus to pass: but the thing that god doth now perform, the same had he many a long year since promised by the mouths of all the prophets, whom he had endued with his spirit, as many as have prophesied since the first creation of the world. For he had made promise, 
Which were since the world began. etc.  that by a captain of might & puissance, which should one day be sent, we should be saved from our enemies, and should be delivered out of the hands of them all, which did bear us such extreme malice, that they did continually wrestle and labour to draw us unto death everlasting. That he would deal mercifully with our fathers, and remember his holy covenant. And that he would perform the oath, which he swore to our father Abraham, for to give us, that we delivered out of the hands of our enemies, might serve him without fear, in such holiness and righteousness, as are accepted before him, all the days of our life. And yet was not this of the merit or deserving of us, that are now at these present dates living, to whom god hath performed this same so high a benefit: nor yet of the deserving of our fathers, to whom he had afore promised the same thing which he hath now done unto us▪ But thus hath it pleased his gracious goodness, bounteously to give this so great a thing unto us not deserving the same. Thus hath it also seemed good unto his righteousness: at such time as best pleased himself, to perform the thing that he had promised, to th'intent he might thereby of all creatures be perceived to be not only merciful and beneficial, but also true and just in keeping his promiss. For besides his earnest promiss, he did also make a plain bargain and covenant with our fathers. For being delighted with ●he wonderful affiance and trust of our chief father Abraham toward him, 
And remember his holy covenant. etc.  (which was so great, that bearing himself bold upon gods promise, he made no manner bones ne sticking, but went in hand to offer up his only son Isaac in sacrifice,) he swore by his own self, to the same Abraham, saying in this wise: I make an oath, and do swear by my very own self, because thou hast done this same thing, and for the respect of me and my commandment hast not spared thine only begotten son, 
gene. xxii.  I shall bliss thee, and I shall multiply thy posterity and issue, as the stars of the sky, and as the sands that are lying on the sea shores. Thy seed shall possess the gates of their enemies, & through the name of thee, shall all nation's on the earth be blessed, 
That we delivered out of the hands, of our enemies etc.  because thou hast been obedient unto my voice. For in verai deed, this is the true posterity and the right seed of Abraham, which is obedient unto God, not by the ceremonies of the law, but by the obedience of believing in God, who, by the mean of the gospel, doth speak unto the world. And unto such of us is given the promised victory over our enemies, as being delivered from the tyranny of sin, delivered from all errors, delivered from the yoke of the devil, have the grace and hap to renounce our former naughty living, to the end that from hensfoorth being out of all care and fear, under the wing and safeguard of our captain, we may now serve no more masters but him alone, (to whom only we are bounden debtors for all the goodness that ever we have,) where in times past we had been bondservants to ambition, (which is the desire of wordly honour, pomp and glory,) we had been bondservants to the carnal lust of concupiscence, to covetise, and unto the devil. Therefore we must now truly serve our said captain, not as our forefathers did with idle solemnizing of holy days, 
In such holiness and righteousness as are accepted before God.  not with superstition of honouring the first day of every new moon, not with abstaining from one meat more then from an other, not with killing of beasts in sacrifice, which things have nothing but an outward semblance and show of holiness in the sight of men: but with pureness of conscience, and with perfect cleanness of life, which is the service most acceptable in the sight of God, who hath no regard unto carnal oblations, but unto the godly devotion of the heart, as one that loveth to have sacrifice done unto him, of his own gifts. Neither must this serving of God be showed or done, at these or that days by our own ordinance thereunto prefixed or appointed (as hitherto customably hath been used:) but continually all our life through out. For at no time should there be any ceasing or slacking from doing such sacrifice as this: but love and zeal to god ward being on's freely given us, aught with holy conversation, and with devout applying of ourselves from time to time, to be still more and more increased, ¶ And thou child shalt be called the Prophet of the highest, for thou shalt go before the face of the Lord, to prepare his ways, to give acknowledge of salvation unto his people, for the remission of sins, through the tender mercy of our God, whereby the day spring from an high hath visited us, to give light to them that sat in darkness, and in the shadow of death, to guide out fere into the way of peace. Happy therefore by the free goodness of God, and blessed are we, to whom, according to the sayings of the Prophets, is now thus given a mighty redeemer, and a salueoure, whom no power may vanquish or withstand. But by the free goodness of the same God, happy and blessed art thou also, o my little babe, which art thus specially chosen and appointed to be the foregoer and messenger of so great a captain. For like as the day star goeth before the arising of the sun, causing men to awake that lie slugging in sleep, and to look for the clear day light which draweth near: even so the coming of the lord being now at hand, who hath fully decreed and intended by his only son to come and visit this present world which we are in: thou shalt go afore him to prepare men's hearts to the receiving of such a great salvation, lest if the same coming of the Lord should find the hearts of men slothfully singging, & utterly untoward, the health that is now offered, might percase be turned into a manifold casting away and perishing of the soul. For truly by thy baptizing, & by thy preaching, thou shalt bring to pass that men shall well perceive themselves to be sinners, 
For remission of sins.  that they shall know themselves to have need of a Physician, and that they shall know him to be now present here, who alone will through the faith of the gospel, bounteously give unto all persons, everlasting health and salvation, freely remitting and pardoning our sins, (which cause the death of the soul,) and freely conferring and giving his righteousness unto us. And unto all true believers shall this same come, not by any possible merits of men, but for thexceeding great mercy of the Lord our God, 
Through the tender mercy of our god. etc.  who would not have them to perish, whom he had created. Of the almighty were we created, and by the most merciful are we restored. We had utterly been lost unless he according to the goodness that of his proper nature is rooted in him, had extended his mercy unto us: unless he in manner of the bright sun arising to us from heaven, had on every side driven away the darkness of our ignorance, unless he had put away the dim mist of sin, and had enkiendled our cold hearts with the fervent burning fire of his dear love and charity. We were lying in darkness, and had no power to lift up our eyes towards him: he humbled himself down to us, and by sending down his bright shining beams upon our hearts, he gave clear and healthful light unto us, 
And in the shadow of death▪ etc.  where as we afore sat in the darkness of sin and in despair of any recovery, as in the black shadow of death, we were utterly blinded with manifold idolatries, & all derkened over and over with worldly desires, we ran from wickedness to wickedness, groping in most foggy mistines, embracing earthly things in stead of heavenly, the shadows of things in stead of the things selves, things carnal in stead of ghostly things, pestiferous and full of poison, in stead of wholesome. And lo in the bottomless night of despair is now arisen up unto us that same everlasting sun: to direct and to set the feet of our hearts into the way of the gospel, which is the way of peace, that through faith and charity maketh a perfect agreement and unity between god and man: breaking the strife and enmity that was afore between them: knitting all nations of the world together in the profession of one name, and of one faith: and finally in such wise qualifiing and appeasing all the troubleous affections of the mind, that every man may be at a perfect staigh of quietness, and of atonement within himself.  And the child grew and waxed strong in spirit, and was in wilderness till the day came, when he should show himself unto the Israelites. 
These things did this godly old man pronounce out of his prophetical breast: and following the example of the old ancient prophets, did in such a plain sort declare and set forth the same things before they came, as though all together had been even at that ●eray present hour already done. And with these so wonderful beginnings of the matter, the procedings of the same did in most best wise agree. For the child john which had been after a wonderful strange manner borne, like as he grew in body according to the rate of his years, even so did he through the inspiration of God, from time to time, prosper still better and better in steadfastness, and strength of the spirit. Neither did he any long time keep himself at home with his father and mother in their house, 
And was in wilderness.  but even by-and-by from his childhood, withdrew himself away from the common haunt of people, to the intent that he might not take so much as the least spot of filthiness that may be, by coumpaigniing with the multitude, forasmuch as he had been sanctified in his mother's womb. He never drunk wine nor any other strong drink, whereby to be distempered: he never tasted of any worldly pleasure: he never tasted of any worldly honour. All worldly desires and carnal appetites he passed not upon, but utterly reufsed them, and lived among the salvage beasts with locusts and wild honey: his weed and clothing was of camels hides, & not of silks or velvets: his girdle was of an hairy thong of leather: his communication was continually with God. And forsooth such a life was comely for him that was ordained to be a preacher of repentance. 
until the day came, when he should show himself unto the Israelites.  And the place which he pieked out, did accordingly agree with the prophecy, that calleth him the voice of one crying in wilderness. In this place did he keep himself out of acknowledge by the space of many years, here did he live in silence, to the end that when his due time should be, he might show himself, and speak with the more authority. He did not of his own head hastily step forth to the office of a preacher: but at such time as the spirit of God had put in his mind to show forth his light, and to open unto the people of Israel how great a man he was: then did he straight ways begin to do the part of a foregoer, with no small authority.   

The second Chapter.  ¶ And it chanced in those days, that there went out a commandment from Augustus the Emperor, that all the world should be taxed. And this taxing was the first, and executed when Syremus was lieutenant in Syria. And every man went unto his own city to be taxed. And joseph also ascended from Galilee, out of a city called Nazareth, into jewrye, unto the city of David which is called Bethleem, (because he was of the house and lineage of David,) to be taxed, with Marychys spoused wife, which was with child. 
THus haste thou heard the wonderful birth of john, which was as a foregoer to Christ, and as a messenger afore his coming: now shalt thou hear the much more wonderful birth of jesus Christ himself, who should afterward be the only Prince of all the whole world, and should move all nations on the earth to the profession of his name, not by mean of threatening or putting them in fear, but with benefits and with wholesome doctrine. By the working therefore and provision of God it was so conveyed, that under the Emperor Augustus, (who at that time was Lord of many countries and realms in all parties of the world, and all things being every where in perfeic● peace and tranquillity, held and governed the Empire of the Romans,) all the provinces and countries, as many as held of the Empire of Rome, should be surueighed and numbered by the poles, to th'intent they might acknowledge Augustus for their Lord & king, and that (as we call it here in England) they might be sworn to be true liegt people to th'emperor Augustus, 
there went out a commandment from Augustus the Emperor  & to his successors Emperors of Rome. Which thing god wrought even of purpose, that it might appear how much wider in circuit and larger the dominion of Christ did reach, than the dominion of Ceasar: and how much more quiet and gentle Christ's manner of reigning over men is, (who taketh nothing away from us, & yet giveth us heavenly things too) then the reigning of Ceasar, who although it lie not in his power to give heavenly things, yet nevertheless catcheth away our worldly commodities, & by extort power enforceth men to take him for their king, whereas the heavenly Emperor Christ, doth ientilly allure men unto him by his beneficial goodness towards them. That they are registered or booked among the subjects of Ceasar, what other thing do they, but acknowledge a verai state of servitude and bondage, and daily find their worldly substance pared away and diminished? But they that registre themselves as servants to this new prince, do receive perfect freedom, with a sure waraunte of everlasting salvation. And, few words to make, the Emperor Octavius Augustus, although he was among all the Emperors of Rome, a man of most good policy and conveyance in passing all his affairs, yet many nations there were, which he could not subdue for all his great armies, and for all his valiant men of war: where as our captain Christ hath without any force of arms, & without any garrisons of worldly puissance, gathered together into one church, as into one kingdom, all the whole universal world, so many sundry languages, so many sundry rites, so many sundry sects of serving this god and that god, of men's own devising, and so many barbarous nations living in sundry privy corners. But now (to go forth in our matter,) for the executing of this general surueighe and tax that should be taken in the country of Syria, there was sent aswell by th'authority of Ceasar Augustus, 
And this taring was the first and executed when Quirinus was Lieutenant in Syria, &c:  as also by a decree of the whole Senate of Rome, one Quirinus, the ruler and lieutenant of that province. And this was even the very first tax that ever this ruler took in Syria, for diverse and sundry others were taken afterward in the same province within the time of the same man's being lieutenant there. At the commandment than of Ceasar, which this Quirinus had caused to be every where proclaimed, all people take their journey, and go every one to their own tribe and kindred that they came of, and to the city that properly belonged to the same tribe. And thither resorted they every one to acknowledge Augustus the Emperor of Rome, for their Lord and head governor on earth, as the custom was to do. And so it was that joseph the spouse of the virgin mary, 
Because he was of the house and ●●nage of David. etc.  whereas he was of the tribe of juda, and his wife mary of the same tribe also, yet nevertheless dwelled in Nazareth: which was a poor little city in Galilee. joseph therefore shutting up his doors & leaving his house, resorted toward his own tribe, that is to weet, into jewrye, towards a little preaty city called Bethleem, of king David's building, because that both joseph & also the virgin mary, did not only belong to the tribe of juda, but also were by lineal descente come of the progeny and stock of David, of whose seed it was promised that Christ should be. But of all these things was there no one point that chanced by mere casualty, but every whit of it was procured and purposely done by the providence and determination of god, to th'intent that th'end and conclusion of altogether should in every behalf agree with the holy sayings of the Prophets, which divided the glory of so great, and so high a matter between two cities, that is to were, the king of the world to be conceived and bred up in Nazareth, and the same king to be borne in Bethleem according to the prophecy. To the same place than did the virgin mary also being great with child, and now even very near her time, accompaignie her spoused husband joseph. This virgin though she had a great bealye, yet refused not to travail such a great journey with her husband: she forbore not to be or to come in the sight of men knowing herself in her own conscience to be clear from all spot of sin: she thought not scorn to be obedient and serviceable to her husband, though the time was at hand, when she should be a mother, and bring forth God: she disdained not to be taken and used as the wife of a poor Carpenter, though she were a woman full and whole consecrated to God.  ¶ And it fortuned, that while they were there, her time was come that she should be delivered▪ And she brought forth her first begotten son, and wrapped him in swaddling clothes and laid him in a maungier, because there was no room for them in the in. 
And so, while they by occasion hereof made their abode there for certain days, and remained in the city of Bethleem: it fortuned that the full months of her goiing with child expired, and the time of her deliverance was now come, which thing God wrought to th'intent it might the more evidently be known and seen to all persons, that he which was then borne there, was naturally very man in deed. The Lord of heaven and earth pieked out for himself to be borne in a slender and base little town, in which nevertheless he had no house at all: he chose out parents of the poorest and lowest sort. It was also his pleasure to be borne in a strange place from his own home, to the intent that we should be ashamed both of our pride, and also of our avarice, and that we might at lest wise by his example learn, that man's felicity is not to be measured or esteemed by these common goods of this transitory world, which if they be not taken away from us, yet we first or last are taken away from them: but the bliss of man to be esteemed by such good things and treasures, as endure for ever: yea and that it might ferther be a lesson for us to gather and lay up treasures to that same countreyward, to the end that we may there continually without end, have the fruition of them. For if we will uprightly make comparison of the matter with true judgements, there was more dignity and high estate, more power, & more majesty, in this same most humble and poor birth of Christ, then in all the pomps, triumphs, and solemn shows of royalty, of all the Emperors that ever were. Thus than in Bethleem (which is called the house of bread) did this holy young virgin bring forth unto us, 
And she brought forth her first begotten son.  that same heavenly bread, of which whoso eateth, doth never die. And this was that same only child bearing of a virgin, the like precedent or ensample whereof, was never afore, nor never after followed. And the child was to his mother her only son, and in respect to us her first begotten, in respect of us (I say) whom he hath in spirit joined to himself, and made us both his brethren and also partakers with him of his everlasting inheritance, because he would not come alone to his father, but he, as the first begotten son on his own party, would bring with him many more brethren besides himself to the fellowship and partaking of everlasting salvation. Now when this little babe was borne, the mother did not put it forth to the nourcing of other women, (for on the one side, for tender motherly love that she bore to it, she would none other nurses but herself, and on the other side, 
And laid him in a maungier because there was no room for them in the inn.  by reason of her poverty she had none,) but her very own self with her own hands, lapped it up in swaddling bands and clouts such as she had. And because that in the common in, where hostery and lodging was kept, there was by reason of the great resort of wealthier geastes, none other room ne place void for her, being but new delivered of child, she laid down her young babe in a manger that was there by, in stead of a cradle. give ear thou proud rich man what ever thou be, that heapest together possessions and lands upon lands: and that art in every corner a builder of houses, offer me holds, of mainours, and of palaces. He that is both the Lord and also the maker of heaven and earth, and to whom thou thyself haste in baptism professed and acknowledged thyself a disciple and servant, is borne in a strange place from his own home, and hath not ne can gait so much as a little corner of good room in a common hosterie. If thou acknowleage thy sovereign Lord and master, whose commandments thou hast by a faithful oath bound thyself to obey and fulfil: leate it not g●eue the to follow his example, but rather be thou ashamed of thine own proud mind.  And there were in the same region, shepherds watching and keeping their flock by night. And lo, the angel of the Lord stood hard by them, and the brightness of the Lord shone round about them, and they were sore afraid. And the angel said unto them, be not afraid: for behold, I bring you tidings of great joy, that shall come to all people. For unto you is borne this day in the city of david, a saviour, which is Christ the Lord. And take this for a sign: ye shall find the child wrapped in swaddling clothes, and laid in a maungier. And straight way there was with the angel a multitude of heavenly soldiers praising god and saying: glory to god on high, and peace on the earth, and unto men a good will. 
Her ken now in what sort this humble poorness of birth is altogether full of all princely royalty. There was a tour not far from Bethleem, called in the Hebrew tongue the tour of Ader, (as if ye should say in English, the tour of the flock) and it was so named, because that by reason of the good pasture grounds that lay inthose parties, there was very great store of sheep and other cattle pastured there. And in deed of this tour Ader doth the Prophet Micheas also make mention, like as he doth of Bethleem. There were therefore in those quarters diverse shepherds that watched abroad in the night seasons for safeguard of their flocks. verily even by the thing self giving a good lesson, what thing bishops ought of their bounden duty to do for the health of the people committed to their spiritual charge, if they will follow the ensample or steps of Christ the Prince and head of all shepherds. And in the night time was thatsame most bright sun of righteousness borne, which should on every side, put away the darkness of the world. And his pleasure was first of all to have his birth known, rather to men of low degree, because he was borne after a poor soort, and to shepherds, because himself was a ghostly pastor, then to Emperors, to kings, to rulers or deputies of countries, to Phariseis, to Scribes, to bishops. And lo, suddenly the angel Gabriel stood on high derectely over their heads, and besides him also a certain strange light suddenly flushed and shone round about the shepherds, which was neither the light of the sun, nor of the moon, ne of any candle. But although this same were a thing that seemed no less than to betoken some good lucky thing to be toward, yet the shepherds, by reason of the unwont and soodain miracle, were all at once thoroughly taken with a very great fear. But the angel anon taketh away this fear with speaking amiably unto them. 
For unto you is borne this day in the city of David a savour which is Christ the Lord.  Do away all fear (sayeth he) there is no cause why ye should dread. For I am come to be unto you a messenger of a most gladdesome matter, and such joy as never yet hath been heard of, do I bring, not to you only, but also to all the people of Israel. The godly mouths of the prophets long and many years gone had promised you a saviour. Many a long year hath Messiah been looked for. And this night is thatsame Messiah borne, and borne he is unto you all. And this is the very true Messiah, the Prince and Lord of all, a king & a priest anointed of God from above. And in deed borne he is in the city of David called Bethleem, according to the holy sayings of the Prophets, eu●● this same very night. Go ye, and inquire of him. I will give you a to●●● whereby he may be known. Go ye to the common inn, and there shall ye find the little sucking babe lapped in swathing clouts, and laid down to rest in a maungier. Assoon as Gabriel had thus much said, immediately was heard a great multitude of heavenly soldiers, 
Praising God, etc.  that is to say, of Angels, who are the ministers and servants of the Lord being mighty and puissant in battle, and the which also do war and fight for us against the Princes of this world. These Angels with such an heavenly armonie and with such a melodious sweet noise as no tongue can express, did sing songs of praise unto God, magnifying and setting forth his unspeakable love towards mankind, and declaring the great joy and gladness that they had conceived on the behalf of the same mankind, to whom so great blissfulness had through God's mere favour and mercy so happened. And the hymn forsooth which that same heavenly quire of Angels with such sweet tunes sing all together in one charm, was this: Glórye on high to god, on earth peace, and in men good will. Which song of the Angels doth much in effect signify unto us verailye that in this matter no point at all of glory is due neither to the Angels ne yet to man, 
Glory to god on high  but all the whole glory and laud thereof is due unto the only goodness of God, who of his mercy and love towards us whom he hath created, doth by wonderful ways and conveyance provide for us from heaven, to the intent that we should well perceive, that whatsoever thing either for our honour and anauncement, or else for our health and salvation doth happylye chance unto us it cometh upon us from heaven: and that we ought here on earth to wish or desire none other thing but peace, which may abolish sin, 
And peace on the earth and to men good will.  and bring us into the favour of God, and the which may knit us together with mutual love and charity of one towards another. For thissame is truly the peace, (not of the world, but of God) which doth exceed and pass all the compass and r●ache of man's understanding, and far out weigheth all points and degrees of any blissful state that may be in this present world. And this peace is freely offered unto us through this reconciler and maker of atonement between God and man, not by any mean or help of our own merits and deserts, but of the ready and willing goodness of God towards us, whom it hath pleased after this wonderful manner, to provide for the recovery and saving of mankind.  ¶ And it fortuned, assoon as the Angels were gone away from them into heaven, the shepherds said one to another, Let us go now even unto Bethleem, and see this thing that we hear say is happened, which the Lord hath showed unto us. And they came with haste and found mary, and joseph, and the babe laid in a manger. And when they had seen it, they published abroad the saying which was told them of that child. And as they that heard it wondered at those things which were told them of the shepherds. But mary kept all those sayings, and pondered them in her heart. And the shepherds returned, praising and lauding God for all the things that they had heard and seen, even as it was told unto them. 
The shepherds said one to another.  
The Angels assoon as they had with their most joyful and gladsome noise begun unto the shepherds with singing this song in honour of the child's birth, returned again into heaven. This done, the shepherds being a sort of good homely plain folks, came and laid their heads together in counsel, not doubting of the words that the Angels had spoken, but coveting more fully to know the thing that they had heard. Thus therefore spoke they among themselves, and said one to another: Let us do as the angel hath advertised us, let us go hence even straight to Bethleem, that the thing which we have with our ears heard to be happened, 
Let us go now even unto Bethlem and see thy● thing &c:  we may even there presently see & behold with our eyes, to the intent, that we may with the more ready and perfect truth and credit, speak and declare unto others, the thing that the Lord hath vouchesalued to give us acknowledge of, by his Angels. This godly devise liked them all.  
And so forth on their way go the shepherds with all haste: devotion, and godly zeal was a spur to their hearts to prick them forward: anon were they come to Bethleem, & come they were into the in appointed. And there (even as the Angel had promised) they find Marie newly delivered of child, and joseph a witness of the virgin's deliverance, and the babe also bound up in swathing clothes, and laid thereby in a maungier. These devout and godly shepherds are nothing at all offended, neither with the bare poverty of the tender young virgin, 
And when they had seen it, etc.  nor with her husband being to the sight and estimation of the world a man of the meanest and basest sort, ne yet with the poor, little babe, whom for default of a more commodious place, the parents were feign to lay down in a maungier, (which things would have made the proud Phariseis and Scribes to take utter scorn & disdain at the matter,) but the shepherds are by all these things the better confirmed to believe the matter more steadfastly, when they by witness of their own eyes perfeictly knew & found that it were no fables ne lies that the angel had told them tidings of. And here may we note, that tender love and zeal towards God, hath in all persons (be they never so slender or low of degree) a certain wisdom and worldly cast of it own in things. For these shepherds did not even by-and-by publish abroad the thing that they had heard: but assoon as they perfectly knew the thing to be certain and out of doubt: than did they not fear to talk the thing that they had heard, abroad also among other coumpanies. Christ loved to have the talk of his birth, and coming, first to arise and begin of such reporters, and publishers, as were men of such simplicity and plainness, that no man would suspect or mistrust any of them either of fabling and lying, or else of cloaking and counterfeycting. They had no such wit as to invent a lie of their own brains, they could no skill to devise or to put any thing more than truth to ●hat that they had seen, but the thing that they had heard and seen, even as they had heard and seen it even so and none otherwise did they show tidings of it unto men of good hearts and dispositions. And among no small number of men, did the words of the shepherds find credence, inso much that it made a great maynie very desirous and fain to have a sight of the child. 
And all they that heard it. etc.,  And here in this behalf mark thou and consider the wise soberness and demureness of the holy tender virgin Mary. She learneth of the shepherds what news the Angels told them, and what song the quire of the heavenly soldiers did sing, and she alone on her own party, holdeth her peace, keeping close in her breast, and with diligent consideration weighing and conferring in her own heart, 
But Marie kept all those sayings. etc.  all these things that had fortuned aswell now at this present, as also afore when the Angel appeared unto herself. She keepeth secret (until the due time should come to open it,) all the mystery of her being conceived with child, she was yet a pure virgin, she maketh no vaunts ne brags in company among other folks, of her happy fortune. She had afore unto the Angel Gabriel, promised herself a ready handmaiden for God to work his will upon, and even like an humble handmaiden she useth herself. She maketh no words at all, but deeply considereth in her mind, the strange course of God's working and drift in this matter. She considereth all things to be full of strange miracles, she seeth in every part of it two extreme contraries mingled together, that is to weet, on the worlds behalf exceeding lownes, poverty, and abjection, and on God's behalf unestimable highness and majesty. For a young babe is conceived in the womb, but an Angel was the messenger that so it should be, and the holy ghost the worker of it: A child is borne, but the mother of it, is a maid: it is laid in a maungier, but the Angels being full of all godly rejoicing do sing from heaven in honour of it. It lieth unknown in a blind corner of no regard, but all heaven bougheth down to worship the majesty of it, assoon as it is borne. Now these things thus being done, the shepherds return back again to their flocks, glorifing and praising God as concerning all the things that they had heard of the Angels, and for that they had truly found every thing even as they had heard afore of the same Angels.  ¶ And when the eight day was come, that the child should be circumcised, his name was called jesus, which was named of the angel, before he was conceived in the womb. 
But assoon as the eight day after her deliverance was come, at the which eight day, the law of Moses commandeth every man child to be circumcised, that is to say, to have the foreskin of his flesh pared away round about (for this thing form Abraham furthwarde it pleased God, that it should be the sign and the mark of all such as should be reputed or taken to be of his seed and generation) the law was satisfied in this point also, 
Gene. xvi. v  in consideration that he was not come to break or to fordooe the law, but to fulfil it. Neither did he disdain to take the accustomed remedy appointed by the law even as though he had been subject to sin as his parents were, whereas he alone and none but he was free and clear from all corruption of sin, and he alone that should take away all the sins of the world, and should choose unto him a new people, which should have an heart well cleansed from all the desires of the flesh: and that not with knives of blounte stone, but with the sharp sword of the word evangelical, which purgethe and cleanseth all things through faith. Yea, and a name was given him too, as the custom and the manner was to do to others. For he was called in Hebrew jesus, which soundeth in English, saviour. And this name was not by a casual thaunce at all adventures, 
His name was called jesus. etc.  or else by man's will given unto this child, but by the authority and commandment of God it had been appointed and given him afore of the angel Gabriel, ere he was conceived in the virgin's womb: which was done to the end that men might even at the first, by the very word of his name, be advertised and done to weet▪ that thissame was very he which should thoroughly give unto all persons true health and salvation, 
Math, i,  and should in such wise represent the true guide & captain joshua, that when his people were clean purged from all filthiness of vice and sin, he should convey and bring them into the land of heaven, flowing moste plentiouslye with joys everlasting, ¶ And when the time of their purification (after the law of Moses) was come, they brought him to Jerusalem, to present him to the Lord (as it is written in the law of the Lord: Every man-child that first openeth the matrice, shall be called holy to the Lord) & for to offer (as it is said in the law of the Lord) a pair of turtle doves. or ii young pigeons.  
Hitherto (that is to say until the circumcision of jesus, the eight day after his birth,) all that was done, was nothing but as it were making of signs and proffers unto the gospel under certain figures, the which gospel was of necessity to be preached first unto the people of the jews. On the fifth day after the circumcision, there came three Magians (that is to say, Philosophiers of high learning in the privities of Astronomy, and the other sciences mathematical) and these Magians had by the showing & poyncting of a certain new star, been half enforced to come from a far place out of the East countries, purposely to see this child. They kneeled down and worshipped the new borne sovereign of the world, and honoured the same with mystical presents or gifts, signifying by a certain show and semblance of things, (such as might be made,) that the Gentiles should in time to come, embrace the grace of the gospel, when the jews being manquillers and murderers of jesus, 
And when the time of their purification. etc.  had wilfully cast of and forsaken the same. Again when the xl day from Mary's deliverance was come, at which xl day, the law of Moses willeth and biddeth any man-child, being the first borne child of a woman, to be presented unto the Lord, and ferther appointeth a gift or a present to be offered for the purifying aswell of the child new borne, as of the woman that lay in (because the common childbearing and deliverance that women have, is not without much uncleanness of the body) this tender young virgin being one of most singular demureness and mildness, refuseth not in this behalf, neither to seem like unto other women, which after the common course of nature do bring forth children, ne avoideth to do as they do: whereas in this her chyldebearing there was nothing at all defiled with any spot of uncleanness, but every part of it replenished with heavenly purity and with holiness. For what point of unpureness could such a woman have in bearing child, as without so much as once touching of any man had conceived by the only power & virtue of god embracing her through the working of the holy ghost? And as touching the child, I pray you, was it possible for any spot of filthiness to be in such a child, as being borne from heaven, was come into this world even for this only purpose, that he alone and only might purge all mankind from all filthiness of sin? But partly it was the will and pleasure of God, by such notable examples of soberness and humility as these be, to break the pride of man: and partly it was convenient that he which was come to pergette and close up both the broken walls, that is to say, was come to join and knit the people of the jews and the people of the Gentiles both together into one profession of the gospel, should in all behalfs and in all points satisfy the law of Moses, 
They brought him to Jerusalem, to present him to the Lord.  from which the first faith and authority should afterward proceed and come unto the gospel.  
The mother therefore and joseph, (who by the determinate and advised working of God was yet still thought and supposed of every man to be the father of jesus,) brought their young babe unto Jerusalem, to the end he might in the temple there be presented in the sight of the Lord, to whom he was dedicated and hallowed: not as though God were not Lord and true owner of all things, but by a mystical figure to teach us, that such hearts and none others, be throughly accepted afore God, as after the subduing and vanquishing of all the inordynate desires of the flesh, (in which reigneth nought but the corruption of nice tenderness) do with mannelye strength of the spirit, 
Exod. xiii. a, &. xxii. d.  stoutly set forth towards those things which are heavenly and everlasting. The law of Moses' meaning this same thing, had prescribed and appointed, that every male kind, as soon as it had once opened the matrice of the dame, & were come into the world, should be reputed & taken for hallowed and consecrated to the Lord, 
Nun. viii. b.  whether it were brought forth by a woman or by any brute beasts, to the intent that even of these also the first fruits should be allotted unto the priests, and yet under such condition, that the first borne of mankind might be redeemed with a small offering and bought out of the priests hands, except it were a child of the tribe of Levi. 
Levit. xii. a.  But the law self doth openly discharge and deliver this holy childe● wife from the band of the law, when it sayeth in the third book of Moses entitled Leviticus: If a Woman have conceived, and borne a man-child, etc.  

Exod. xiii,. a.  For this mother was neither properly to be called a woman forasmuch as she knew no part of any man's body, nor had brought forth child by receiving seed from any other party. And again when it sayeth: Every one of the male kind that first openeth the matrice. etc. It doth sufficiently declare itself to mean of the common manner of deliverance that mothers have of their children, which mothers, by reason that the seal of their virgynytie is broken up afore by the man, do bring forth child neither without much uncleanness, nor yet without a certain kind of being put to shame. And as for this heavenly child, neither when it entered, nor when it came forth, did by any means pollute the enclosure and tabernacle of the maydenlye womb of his mother, but rather did consecrate the same and seal it up that from hencefurthe neither her body being a temple once for ever dedicated unto God, ne yet her soul being (as ye would say) a closet for the holy ghost, replenished with all odoriferous sweet savours, might be open to receive any staining or corruption of wordly filthiness. He therefore which was the Lord of all things that are both in heaven and in earth, was presented and offered in the temple, as one subject and bound unto the law. And he was agreed for and redeemed out of the priests hands again for a small price, which should afterward redeem all the whole universal world with the price of his blood. For the law had prescribed, that the parents might buy out the first borne man-child with a lamb of one year old, which was given to be a burnt offering: and than besides the lamb there should be brought a male Pygyon or a turtle dove for the pourging and doing away of sin if any spot thereof had been gotten, either in the carnal copulation at the begetting of the child or else afterward. For it ought on every side to be pure, whatsoever thing is to be offered unto the lord. That if the penury and lack of substance on the parent's behalf, could not well suffer a lamb to be given, than in stead of the lamb there was given a turtle dove, or a young pigeon for the redeeming and buying out of the child, and the other bird was offered for the pourgeing of sin. They offered therefore the gift of poor folks. And there is no doubt but that they would have given a more bountiful offering, had not their poverty been a let thereof. They had hearts rich with good love and zeal toward god, but for an ensample to be prepared for us to follow, their profession and open knowlaging of their poverty was more expedient and served better. And all these things were by the dispensation of god's ordinance thus executed and done, partly for many other causes and considerations, and most specially for this cause and purpose, that the very truth of our human nature might by so many evident proofs and tokens, be declared to be in the child. Marry was s●ene with her great belly in the in: within a little space, as soon as she had brought forth child, her great belly was gone again: the child being but even new borne, was known and found out by the shepherds: he was sought out and worshipped of the Magians: he was circumcised after the solemn custom used in that nation, and eftesons brought he was into the temple, and there openly presented unto the pryestes: by these things it came to pass, that neither any body might doubt of his birth, and yet he by little and little came to the notice & knowledge of more and more, but most chief of mean folks, yea and of none but godly & devout persons only. For meet it was, that such a thing should neither with a few proofs be enforced, nor yet with only common points of evidence be confirmed, the which being credited and believed, should unto all ages and times as well past as to come, and to all persons, bring everlasting health and salvation, & being not believed should contrary wise bring everlasting death. An Angel therefore cometh in message from God, and bringeth word of the thing afore unto Marie: her spouse joseph is joined unto her afore, to the end he may be a true witness of the matter: Elizabeth which had lived barren till she was an aged woman, bringeth forth child: zachary, when he had a long time continued dumb, is restored to the use of his tongue, and hath his speech again: both of them as well zachary as Elizabeth are suddenly ravished with the spirit of prophecy: john leapeth in his mother's womb for joy: a virgin without man's help conceiveth child: Magians being strangers of a far country, come renning to have a sight of the child, and do worship him on their knees: shepherds talk of him abroad, and declare openly that he is come. By such a great number of evident tokens, and by so many strange wonders and miracles is the new birth of this child approved and authorized.  ¶ And behold there was a man in Jerusalem whose name was simeon. And the same man was just and godly, and looked for the consolation of Israel. And the holy ghost was in him. And an answer had he received of the holy ghost, that he should not see death, except he first saw the lords Christ. And he came by inspiration into the temple. And when the father and the mother brought in the child jesus, to do for him after the cousin 〈◊〉 of the law: then took he him up in his arms, and said▪ Lord now ●eattest thou thy servant depart in peace, according to thy promise. For mine eyes have seen the salvation, which thou haste prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israel. 
Now to the intent that there should be no sex, no age, no state or degree of men, nor no profession, but that Christ should have testimony and witness of every one of them, neither any one body left behind, but that he might assuredly promise unto himself health and salvation at the hands of the same Christ: 
And the same man was just & godly. etc.  there was at the same time in Jerusalem a certain man named simeon, a man by reason of old age cold in his body, but in spirit fervent hot: of body feeble and impotent, but of soul quiver and lusty: of years dry and withered, but in all perfectenesse of good living as fresh as flowers: that is to weet a very just and upright man, and in very deed a devout man, and full of Godliness, not hunting about for glory and lucre at the hands of men after the example of the Phariseis, but right desirous and much hungering for the health and salvation of all mankind in general: whom no delight or pleasure did make willing to continue in this life, saving only that he might with his own eyes once see the very self Messiah, whom the wholly sayings of the Prophets had promised to come for the very intent and purpose, to recomfort the people of Israel, which people had been long time afore many ways in much distress, and did even very than live in grievous affliction. 
And the holy ghost was in him. etc.  This simeon (as in deed a good man he was) had assured knowledge afore by inspiration of the holy ghost, that the same day and time was now already come. And whereas he had with most ardent prayers besought the lord to give him the gift, that he might but even once with his bodily eyes behold the Messiah now so many hundred years looked for: he had in the secret closet of his godly breast, received an answer of the holy ghost, that he should be sure not to departed out of this present life, but that he should first see with his bodily eyes that same blessed babe, whom he had seen many a day afore with the eyes of his ●eyth, to the end he might witness him to be come in deed, whom he did nothing doubt but that come he should: that same blessed child (I say,) whom for a very south god hath singularly above all other men anointed that he might have and enjoy both a kingdom for ever to endure, and also a priesthood never to be abrogated or abolished. 
And he came by inspiration into the temple.  Therefore when the time should come that the child jesus should be brought into the temple (as we have said,) the blessed old man afore named, being secretly warned by the motion of the spirit, came even a little before into the temple. And when Marie the mother of the child, and joseph, who was yet still believed to be his father, brought the babe into the temple, there to execute and to do such things as unto the accustomed rites of purification did appertain: 
Than took be h●m up in his arms and said.  as soon as the child was offered up, and the priest had received it as the manner was, and had blessed it: the godly zeal of the old man could no longer forbear, but that he also would needs take in his arms, the little young babe, whom he had so greatly longed for, and even furthwithall, his voice (being in case not long after to continue, but to fail by reason of age) suddenly braced out into the praising of God, singing out a most sweet and melodious song much after the sort (if ye will so liken it) as in the poets and Philosophiers it is written, 
Lord, now lea●●este thou thy servant depart in peace.  that the swans use to do a little before they shall die: and thus he said: All my desires, o Lord, are now fully satisfied. Now will I be willing and glad to die: For now thou givest thy servant leave to depart with a restful and a quiet mind, not feeling ne having any further want at all or lack in this life, but even desirous & fain now to pass out of this feeble old carcase, unto the blessed company and fellowship of the godly persons, which have long afore now looked for this day, 
For mine eyes have seen thy salvation. etc.  and yet never had the hap to see it, but with the spiritual eyes of their faith. My prayers are now more abundantly satisfied, who have had the hap even with my bodily eyes also to see, and to whom it hath been given in mine old arms to embrace, thine only son, by whom, and through whom, it hath pleased thee to give true health and salvation, not only to the people of Israel, but also to all nations of the universal world. In this babes little body (though it be but homely and simply borne to the sight of the world) I acknowledge, o lord, thy virtue and power. I acknowledge this babe to be the light of the world promised by the holy saying of the prophets. 
A light to lighten the Gentiles. etc.  I acknowledge this child to be the bright son, which it was thy holy will and pleasure to have spring up and arise unto the world, that it might on every side drive clean away the darkness of all the gentiles, and that thy people Israel might have whereof, not without good cause, to glory: thy people Israel (I say) being in true deed thy very own, not after the flesh only, (wherehence in deed the beginning of this salvation hath proceeded:) but after a spiritual kindred, which is acquired and purchased through the faith of the gospel. For such an one verily is to be called by the name of Israel, whosoever earnestly fixeth devout and godly eyes upon this same light, and with the violence of faith, forcibly breaketh into the kingdom of heaven. In times passed hitherto, the people of the jews hath gloried and made all their vaunt upon Abraham, Isaac, and jacob: they have gloried and made great vaunts of Moses, of their temple, and of the prophets: but now from henceforth the ghostly Israel, (which is here and there in sundry places dispersed throughout all the world,) shall glory on thy son, whom thou hast vouchsalued to send after all the others here mentioned, as one that in greatness, in virtue, and in power, is far above them all. Now at this present in deed he lieth hidden in a corner, not known as he ought to be, but of very few persons: but in time to come the light of him shall blaze abroad, and he shall with his bright shining beams, lighten all quarters and coasts of the world.  And his father & mother marveled at those things, which w●re spoken of him. And Simeon blessed them, and said unto Marie his mother: behold, this child is set to be the fall and uprising again of many in Israel, & for a sign which is spoken against. And moreover the sword shall pierce thy s●ule, that the thoughts of many hearts may be opened. 
Now the mother of the infant, and joseph, seeing all this to be spoken of the old man Simeon, by the inspiration of the spirit of god, conferring it also with the other things that had gone afore, said never a word but, marveled in their minds what the old man's words might mean. But simeon, when he had blessed the child, and also had prayed god to send the parents much joy of him, turning himself unto Marie, said unto her. This son of thine, although he hath been given us of god, to the end that he may give unto all persons everlasting salvation: yet through the default of man it shall so chance, that like as he shall lift up to the hope of everlasting health a great maignye, which shall willingly embrace the gift of God: even so a great number of the people of Israel, utterly despising the bounteous goodness of god coming towards them, and offering itself unto them, shall be cast down to eternal damnation. For when the truth shall by this thy son be opened and published, many shall fall which afore seemed to stand, 
And for a sign which is spoken against. etc.  and many shall arise up, that seemed to lie in the dust. He hath been looked for of all the Israelites: but he shall not be received of them all. For he shall be set up unto all for a sign, such an one as never hath yet been set up sense the beginning of the world: but yet shall he be one that shall have many a man to speak against him & deny him. The Phariseis, the Scribes, & the bishops shall make much murmuring and prating against him: the unbelievers and heretics shall make much clamouring and roaring against him. And so much seditious brabbling shall from every place be raised against him: that even thou thyself shalt not be without some part of the evils that shall come. 
That the thoughts of many hearts may be opened. etc.  For the cruelty of them shall not light upon such persons only, as shall believe on thy son: but also thy very own heart and soul, shall the sword of dolour and grief pierce. Such a sign hath it pleased God to show forth before the eyes of all men, that the clear light of the truth being once showed forth to shine abroad, the thoughts of men might and should be discovered, which afore lay hidden in their hearts: and that the course of things should in such wise be turned the contrary way, as the thing self might plainly declare, that they were far of from the true righteousness, which in the sight and judgement of men, seemed to sit even in the high chair of righteousness: and such to be manifestelye found wieked, as had gotten and taken into their own hands, the doctrine and teaching of true religion toward god: and contrary wise such as afore were reputed for men far out of the way of true religion and godliness, might be plainly declared to have been much more near unto true religion, than the others: and such as seemed unto the world to be rejected and passed all grace or hope of recovery, such should the unfeigned readiness of believing in god, admit and leatte in first of all to the kingdom of heaven. The Scribes and the Phariseis have continually Messiah in their mouth, they have the law evermore in their mouth, they have righteousness always in their mouth, they keep often and much in the temple, they tarry long in their prayers, they fast often, they walk up and down, notably beseen with their broad phylacteryes, but they hide in their hearts a thing far contrary to that that they show in outward semblance. But the wily and wicked thoughts of such, the light of the truth of the gospel when it ariseth, shall plainly find out and detect. Publicans, harlots, and sinners, are by these counterfaictes of holyenesse, debarred from all sacres or holy rites of the temple: But such shall god receive first of all into the kingdom of heaven. The Gentiles which have been given to idolatry, suddenly changing their life, shall with greedy zeal & affection embrace the doctrine of true godliness: the Phariseis and Bishops in whose hands and power the key of the ●awe and of religion did rest, shall with most obstinate endeavour, resist it and be against it. The night hath no perfect judgement of things, but oft times in stead of the things selves it showeth to the eye the only shadows and vain counterfeits of things: but the sun, when it is up and giveth clear light, it driveth away all blind casting of mists before men's eyes, showing every thing in his own likeness, and giving to every thing his own colour. All this did that same godly old man speak, rejoicing and making glad cheer from the bottom of his heart, which the holy ghost had thoroughly inspired.  ¶ And there was a propheti●●e one Anna, the daughter of phanuel, of the tribe of A●er, which was of a great age, and had lived with an husband seven years from her virgynitie: And she had been a widow about four score and four years: which departed not from the temple, but served god with fastings and prayers night and day. And she came forth that same hour, and praised the Lord, and spoke of him, to all them that looked for redemption in Israel. 
Now had the lord jesus received witness of his coming into this world, of Angels: of the virgin Marie: of her spouse joseph, who had never had to do with her: of zachary being a priest: of the young babe john being yet in his mother's womb unborn: of Elizabeth being a married woman: of shepherds: of wyise men called Magians: of Scribes, who gave undoubted sentence and judgement out of the prophecy, in what place Christ should be borne: of Herode being in dread and fear lest some evil should grow to him by Christ's nativity: of simeon, who was neither priest, ne levity, but an upright living man and nothing else: now remained that he might have semblable testimony of a widow too. So great was the efficacy and virtue of this young babe not yet showing forth his full might and power, that he ravished all things with the spirit of God, enspiring the humble and poor sort with the holy ghost, stryeking the proud with sore trouble of mind and with fear, so that of these preambles of things it might without any difficulty be gathered, what change of the world was likely in time coming to be, when the same child being once come to full age, would openly utter forth that same godly voice of his: and when he should through doing miracles daily more and more wear famous: when he should die and arise again to life: and when he should plenteously pour forth the holy ghost from heaven upon all such as believed on him. So then next after an old man that had long time lived without any wife, followeth and old woman that had many years lived a widow without an husband. For a certain woman there was, called Anna, which had that name given her of the thing that was in her, that is to say, of Grace, for highly endued she was with the spirit of prophecy. She was the daughter of phanuel being a man of good fame and much commended, 
And there was a prophetess one Anna. etc.  and of the tribe of Aser: which tribe being the eight in order among the twelve, doth under a certain privy figure, signify the blessedness of the resurrection, which solemnytye the doctrine of the gospel hath added to the hallowing of the sabbaths that the jews did use. For Aser in Hebrew, is as much to say in english, 
Which was of a great age.  as Blissed. This Anna in that she was so far stryeken in age, seemed to have been delayed from dying and preserved in this life for none other purpose, but that being an old woman, she might (according as she had afore times with most fervent prayers wished and desired) see the young babe, that was promised, which should bring health and salvation to the people of Israel.  
For the holy ghost had put in h●r mind, that he was already borne, & even by the same suggestion of the spirit of God, which simeon had tofore been inspired withal, came this Anna upon them even in the very same hour while these things which we have already told, were in doing within the temple. 
And she had lived with an husband seven years from her virginity.  This Anna in the time when virginity was not yet honourable, neto be gloried of, among the jews, had lived with an husband of her own by the space of seven years from her maydenhood. So much time she was content, because of the custom, to bestow in having an husband for bringing forth of children. But all the residue of her life she consecrated to the only serving of god in contemplation. For she continued in the state of wedowhod about the space of fourscore and four years. After that she had once assayed wedlock, although she were yet of lusty age, and in the very flower of her time, yet had she no manyer mind ne thought to marry any more again, but even as a woman being dead to the world, 
Which departed not from the temple. etc.  and now wholly dedicated unto god, she almost never departed from the temple, but was there busily, doing sacrifice unto him with evangelical oblations, not only in the day time but also by night, offering herself unto the lord a lively, a reasonable, and an acceptable host. 
And she came forth the same hour. etc.  For her body she offered with often fasting, and her soul with devout meditations and prayers. And even while the aforesaid rites and ceremonies of purification were in doing within the temple, in the very hour while simeon is in his prophetycall talk, in the very moment while all things are full of holy and godly words, both of rejoicing and of thanks giving for this heavenly young babe: this Anna too, (even as god would have it) cometh among them, that she also might be a witness of the same child, that borne he was, and that she might join the affections of her heart with the joyfulness of the others, extolling and hyghelye praising the bounteous goodness of god for that he had cast so merciful an eye upon his people. Neither did she, when she was in coumpaigny and presence of others, keep secret the thing that she had seen with her eyes, and the which she had learned by God's inspiration: but she would evermore be speaking and talking of this child, unto all such as were in Jerusalem, and looked for the redemption of the people of Israel. And this was enough for a woman being a widow, only in the temple to talk and to avouch that Christ was come, and the same to entimate and disclose unto a few persons abroad being desirous and hungry of it. For that same time was not yet come, which was reserved for the Apostles when they should be replenished with the holy ghost, of the which Apostles it is said in the Psalm of David: Into all the earth is their son gone forth, 
Psalm. nineteen.  and their words into all the ends of the world throughout.  ¶ And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and waxed strong in spirit, and was filled with wisdom, and the grace of God was upon him. 
All things being at the last fully and orderly executed, as much as the law of Moses had prescribed for the purification of women late delivered of child: they returned into Bethleem, where the child was borne. But when king Herode being done to weet by the Magians, that there was a new king of the people of Israel borne, had commanded all the infants to be slain, as many as within two years day, next afore passed, had been borne in Bethleem, and in all the circuit of the same lordship or county: joseph being advertised and warned in his sleep so to do, conveyed away privily both the child and the mother that bore it, 
Into Galilee to their own city Nazareth.  into Egipte, and there made their abode until the death of the wieked king. That thing done, they eftesons returned at the warning of an angel, not into Bethleem, lest some occasion of showing ferther cruelty might perchance thereby have been given to the son of Herode (who had at that time succeeded his father, in a portion of his kingdom) but they returned into the country of Galyle, unto the city of Nazareth, 
And the child grew. etc.  where the babe was first conceived in his mother's womb. For his mind was to live in a corner out of the way for a time: and in deed keeping himself in the poor city of Nazareth▪ it was an easy thing for him to beguile the cruelty of them that dread the arising of a new king. And thus hitherto that same our heavenly sovereign lord and prince, who had for our sakes adbassed and humbled himself down even to swaddling clouts, to the cradle, to crying in his swathing bands as other children do, & to the strengthless babehoode of the body, was preached and declared to the world by the only testimony of other folks talking. But his age by little and little growing up, did from time to time increase the bigness of his stature, and the strength of his body: in which body as in a tabernacle, there clearly appeared a certain wonderful towardness and natural inclination to virtue, evidently declaring that somewhat there was in him, more than a man. The strength also of the spirit continually increased in him, daily more and more showing itself forth in his countenance, in his pass, in his talk, and in his doings: in all which, there was not so much as any one point, but it was even full of the spirit of mildness and humility, of chastity, of amyablenesse, and of godly zeal. For he was nothing subject to those vices, which the years of childhood is commonly wont to be encoumbred with: that is to weet, 
And was filled with wisdom.  fondness of speaking, and doing things, wantonness, inconstauncie, and folly: but the heavenly wisdom wherewith he was replenished, not tarrying for the years and age that discretion ought to be in, did even than already in such wise show itself, that whereas he was afore commended, and set forth by the testimony of others, now by his own virtues and gifts of grace (being such as few other men had,) he was made both wonderful to all persons, and also worthy to be loved. Wisdom, holiness, perfection of living, ripeness of discretion, being in him such and so great as cannot in any other man of right ancient years be found, made him wonderful unto all men: and the delectable sweetness of his conversation, his gentle familiar fashion towards all folks, and his humble softness, made him unto all men amiable. Neither was the favour that men did bear him, favour of the common sort, or for a little season, such as that same age of childhood doth oft times gather through human qualities, (as in example, for the respect of beauty and welfavourednesse, or otherwise for aptitude and quickness of taking that is taught them, which is in some children before their time) but in him there shined a certain godly and wonderful grace, mightily drawing all men to the love of his vertuousenesse.  ¶ And his father and mother went to Jerusalem every year at the feast of Estur. And when he was twelve year old, they went up to Jerusalem after the custom of the feast day. And when they had fulfilled the days, as they returned home, the child jesus abode still in Jerusalem, and his father and mother knew not of it: but they supposing him to have been in the compaygnye, came a days journey, and sought him among their kinsfolk and acquaintance. And when they found him not▪ they went back again to jerusalem and sought him. And it fortuned that after three days, they found him in the temple sitting in the mids of the doctoures, hearing them, and opposing them. And all that heard him, were astoned at his understanding and answers. 
And although Nazareth was somewhat far in distance from Jerusalem, yet nevertheless the parents of jesus being folks of much devotion, went thither every year once, and that was at the festival day of Estur, which feast was among the jews kept high and holy with all possible devotion and solemnity. And this was the day, at which that same lamb not knowing any manner spot of sin, was marked and appointed to be offered up in sacrifice at his due time. The child also being under the guiding of his mother, and his foster-father, even than as young as he was, accustomed himself to devout serving of god, for our ensample: putting all fathers and mothers in remembrance of their duties, who are bound to restrain their children that are come of them, from all wantonness even at the first day, yes even in their very cradles, and the same to enure to holy conversation and to earnest applying of true godliness, while their age is yet tender, and their natural disposition yet gentle, soft, and plyaunte unto all manner training in virtue. The child jesus needed not the scooling or ordering of any other person: but it was an example ordained for other parents, how to bring up their children chastely and virtuously: and also a form or trade showed unto all young children, how they ought to use themselves obedient to their parents, 
And when he was twelve years old, they went up to Jerusalem.  when they are by the same exhorted and advertised to things that are holy and godly. But when his childhood by reason of a more number of years, was now grown to a little more strength, and began to draw well towards the stature of a young stripling, he being of the full age of twelve years old, and his patents, according to the ancient custom had gone to Jerusalem at the day of Estur, and the child awaiting on them in their compaygny: as soon as all things were finished that to the solemn observing of that feast did appertain, and the days throughly expired, in which due attendance must be given to the divine service in the temple: whereas his mother and joseph were returned homeward toward Nazareth, 
The child jesus abode still in Jerusalem.  the child jesus remained still at Jerusalem: even than before his full age, showing himself glad and ready to accomplish the commandments and message of his father, for the doing whereof he had been sent into the world. But his parents knew nothing of his tarrying behind. But when they saw that he came not home again to Nazareth, they according to the common rate of care that other parents take for their children, greatly mused and wondered, what had befallen. And in deed at the first, they deemed that he had hanged on the company of some of his fellows and kinsfolks, and by reason thereof had been the slacker in coming. They get them therefore back again even the same way that they had come, to the mountenaunce in manyer of one whole days journey, making search for him among their acquaintance and kinsfolks, in company of whom such little children are often times wont to make tarriance and lingering, because the affectionate desire of their kinsfolk, or alliance, doth commonly keep them back and maketh them to tarry. 
And when they found him not they went etc.  But amongst all these, was jesus not found, who taught men even than already as young as he was, that such an one as is willing to take upon him the profession and teaching of heavenly doctrine, must renounce and clearly forsake all worldly or carnal affections both of father and mother and also of kinsfolks. Their hope therefore being beguiled in seeking jesus here among his kynsfolkes, 
And it fortuned that after three days they found him in the temple. etc.  now that carefulness for their child did somewhat more earnestly prick & vex their stomachs (as in tender parents it will do) back they went again to Jerusalem, deeming and supposing it to be possible enough, that he had there remained still in the house of some friend or acquaintance of theirs. But when the child was in vain sought here also among their acquaintance and kynsfolkes: after three days space, it chanced, that his parents when they had no such hope at all, found him in the temple, not idle, nor playing this or that childish toy: but sitting still in the mids among the doctors, whom he being but a child, did by course both hear teaching, and also did appose, and being by course opposed of them again, did make answer: not for that it was needful for him to demand of any mortal creature what to learn: but to the end that by wisely ministering his oppositions, he might rightly instruct and teach them, that professed the perfect acknowledge of the law, whereas in deed they knew not the strength, the pith, and the effect of the law● and all under one, enflaming us unto an earnest zeal to take good instytutions: and also giving a good lesson, that no age is over young or over soon put to the learning of such things, as may avail or serve towards godly perfection. For some arts and occupations there be which every age is not apt, but over young, to learn: only devotion and godliness is to be learned by and by from the cradle, and the earnest diligence in applying the same, not to be slacked or released at any time until the very last day of a man's life. For there is in it higher degrees and higher to grow unto, 
And all that heard him were astoned at his understanding and answers.  as long as a man's life doth endure. And as for jesus, although he were unknown both to the doctoures and also to the people that stood about, yet did he make them all to marvel at him, that being a child of a small age, and stature, he could in his sayings & answers show forth a certain wonderful wisdom: yea and far exceeding the wisdom of sage old men. They saw the age of his body to be tender, and far unripe to have any great wisdom, and they heard a young child with singular humility and soberness, uttering forth and speaking such things, as the great doctoures of ancient years, and they that seemed now to be as high in wisdom as any men might be, thought not tedious to learn. And yet all the while there was in him no pride ne haultenesse, there was in him no malapertenesse of cocking or giving taunts, there was in him no manner hosting or vaunnting of himself, which vices are not wont to lack in boys whose wits are ripe before their time. But he would question with them, as one desirous and fain to learn: and being demanded any question, he would answer with all possible soberness, yea and also with most excellent wisdom. And on this manner taught he them without any spice or semblance of arrogancy, that is to say, of presumpteouse taking of authority upon him. And by these things it came to pass, that as well the doctoures with whom he disputed, as also the parties that stood round about & were witnesses of the same disputation, were very much astoned, not only for respect of the child's wisdom, (being such as had not afore been heard of,) which he in demanding any question, and in shaping any answer, did plainly declare: but also for the ●●re and singular soberness of his countenance, of his gesture, and of his tongue, which things gave a more further grace of acceptation unto his understanding. And yet is not this point neither without a fruitful mystery, that jesus, who could not with any seeking be found among his familiar acquaintance & kynsfolkes after the flesh, was suddenly found by chance at Jerusalem within the temple. For the said city of Jerusalem, being of great name and fame, (by reason that the world had conceived an opinion, that god was served there best of all places,) did represent aswell the church militaunte on earth, as also triumphaunte in heaven. For this same Jerusalem is our country that we make all our sighing to be at, forasmuch as we do well understand that here in this transitory world, we live but as it were in a place of exile or banishment, not having a city wherein to dwell for ever. wheresoever therefore all goeth by carnal affections of man, wheresoever the earnest study of the mind is applied unto such things as perish and die with this world, in such a place neither is Jerusalem (which Hebrew word is to say in English, the sight of peace,) neither a temple dedicated to the Lord. And therefore is not jesus in any such place to be sought, who is altogether heavenly. But wheresoever is a breast and an heart, which despiseth tho things that pertain to the carnalytie of flesh and blood, and panteth for haste that he maketh toward that same blessed tranquillity and quietness of mind, which the bounteous goodness of god doth through the faith of the gospel assure and warrant even here in this present life, and maketh perfect in the heavenly Jerusalem above, in such a place is Jerusalem: in such a place is the temple that jesus is delighted with: in such a place there is both propouning of questions and answering enterchaungeablye, not concerning how a round circle may be made just four square, not of that which in Aristotle's philosophy is called Ma●eria prima, (as if ye should say in English the first original stuff whereof and out of which all things in the world are produced and made) nor of that that the same Aristotle and other do call primum mobile (whereby they mean him that governeth the world, and rolleth the sky about without beginning or ending, not naming it god but esteeming it to be some other natural thing of itself) of all which things a man may be ignorant, and yet come to heaven well enough: but in such place as we speak of, the oppositions and answers are concerning the knowledge of holy scripture, by the which god showeth unto us, the way whereby we may attain everlasting salvation. In such a place are slain hosts and sacrifices most acceptable unto god, that is to weet, carnal lust, envy, wrath, desire of worldly advancement, and avarice. In such a place there is with all godly petitions and with pure prayers, continual burning of sweet savours and incense to the most high contentation and pleasing of god. It is therefore the part of every body to see and provide that he have Jerusalem within his own breast, and that he there make ready a temple meet for the holy ghost, to the end that he may be worthy to have jesus to his jest, And when they saw him, they marveled. And his mother said unto him: Son why hast thou thus deite with us? Behold, thy father and I have sought thee sorrowing. And he said unto them: how is it that ye sought me? Wist ye not that I must go about my father's business? And they understood not that saying which he spoke unto them. And he went down with them, and came to Nazareth, and was obedient unto them. But his mother kept all these sayings together in her heart. And jesus prospered in wisdom, age, and in favour, with god and men.  
And behold, even in the mean time while the said marvelous child jesus doth with this foundation and entreing make a preparative to the executing of the heavenly business of restoring mankind to salvation, which to do he was come down from heaven: his father and mother cometh suddenly in place, to whom the mystery of god's intent and purpose was not yet fully known. There was yet still remaining in them, some little spyece of human affection, although they had with a natural loving carefulness, sought about for the child. And joseph for his part holdeth his peace, who knew very well in his conscience, that he had no right ne title to the child that his spoused wife had borne: 
Son▪ why hast thou thus dealt with us?  but the mother, as she thought she might well do by authority, maketh half a querele to him: Son, sayeth she, why do ye handle us after such sort as this? why did ye privily steal away from us? lo, your father and I being now by the space of two or three days in great care and heaviness, have been seeking all about for you, fearing on your behalf the danger and peril of all such misadventures, as the natural tenderness of parents doth commonly use to fear the chancing of, unto their children that they love, 
And he said unto them: how is it that ye sought me?  when they be absent from them. To these words of Marie, which had proceeded of an affection in deed right tender & natural, but yet somewhat human and wordly (for respect whereof it was not convenient to interrupt or break the godly talk, that was than in hand) jesus answered half roughelye: not that he was in any fume or indignation with his parents, but to show, that in the affairs of the gospel, (which to do he was sent of his heavenly father,) no manner authority of any man (what ever he be) ought to have place. The authority of parents over their children hath certain due limits and bounds how far it may extend, which authority it is lawful and also necessary to renounce and utterly forsake, as often as any matter of eternal salvation cometh in place. For meet it is, that things wordly give place unto godly things, and that the respect and regard of God (to whom we are bounden debtoures aswell of body as of soul, and of whose bounteous liberality we look for the inheritance of the life everlasting,) be above them, of whom after the flesh we are borne and brought up, to succeed them, but in some portion of good and substance worldly. In deed greatly bounden we are even to our parents too: but a great deal more are we bound to god, to whom we are bound even that ever we had any fathers or mothers at all. So likewise at an other time after this, he made an answer not all of the ientyleste manyer unto his mother, when she at a marriage spoke unto him, and moved him of some wine for the feast, and did with a certain autory●ie, because she was his mother, 
Luc. viii. Math. xii. Matt. iii.  require him to show a miracle, whereas miracles were not to be showed but to the glory of his heavenly father. So did he also at an other time more snappy shelye make answer unto them, that from preaching the gospel, called him forth of the throng & press of the people, in the name of his mother & of his kynsfolkes. But the answer that he made at this time, was in manner and form here following. What was the cause (ꝙ he) why ye did with such pensive carefulness seek about for me? did ye not remember in your minds that I must needs be about my father's business, 
Wist ye not that I must go about my father's business.  as often as he calleth me to the office and function appointed unto me? But what thing these words of jesus might mean, his parents did not even very well understand. For it expressed in him a certain excellency above the common rate of a man, especially at such a tender age of childhood. And albeit that of a likelihood of things that had afore passed, they looked for no common trade, ne yet no mean thing at the hands of their child: yet for all that did they not fully and thoroughly understand the high excellency and majesty of the power of god, 
And they understood not that saying which he spoke unto them.  they did not yet perfectly know by what wonderful drift and conveyance, god the father had determined to redeem mankind by his own son. They heard in these words of jesus, a naming of his father, where as they very surely knew that he had no father in this world on earth: they hear him speak of his father's affairs & business, of which affairs he had never spoken word ne made mention to them afore that day. But they, though they were the parents, are all hushed, and speak not a word, but do reverently take the words which they understood not. And jesus seeing this, humbled himself and showed himself obedient to his mother & to joseph his foster father: not that he oughed unto them any duttie of obedience, but of his own goodness he submitted himself for a season to their weakness, to be ruled and ordered by them: and therewithal he also gave unto all children a form and an example, with what earnest endeavour and with what great reverence, they ought to be at their parent's commandment: forasmuch as the child jesus, who oughed no service ne obedience to any body, saving only to his heavenly father, did in such wise obey a father that was but counterfey●te and his mother that bore him without any harm or displeasure of empayring her chastity and maydenhood thereby. Thus did the Lord jesus think it good, in such wise to temper all his sayings and doings: that now he would show forth, (as ye would say,) certain little sparks of his godly power: and an other time again would he humble himself to the low degree of a man, poorly borne into this world. verily his so doing was expedient for us, to the end that it might by all mannyer ways be persuaded unto mankind, the verity and true substance both of the divine nature and of the nature of man, to be coupled together in his one person. The fellowship of a nature being common both to him and us, did greatly make for the purchasing of love. We do more earnestly and also more fruitfully love things that be near to our own nature and family are to deal with: even by the old proverb, which sayeth: that like will evermore unto like. But as for putting our affiance and trust, we do more safely put it in god, who, (forasmuch as lie he cannot and is of power all things to do,) may in no manyer wise be doubted of, but that he will perform whatsoever he doth promise. And in deed our love towards Christ doth first spring up of the cousynage and likeness of our nature: but from these beginnings it groweth better and better to the love of things being higher above us. For like as the common sort of men, is at the first beginning by the only seeing of the beauty of ones body, inflamed and set on fire, to bear his good will to the party, and shortly after, when by keeping of company and by talking with the same party, the good qualities of a more beautiful mind and soul lying hidden in his beautiful body, are once throughelye perceived, they begin more truly and also more ardentelye to be in love with the thing that they see not, then with the thing that they see: even so the fellowship and equality of our human nature in him, was unto us, as ye would say, a lure to the conceiving of love towards the Lord jesus, but from this love we grow up more higher to the love of his divine power, and of his godhead. Therefore whether he humble himself down to our weakness, or else mounteth up to his own highness above, he busily attendeth the labouring and working of our health and salvation. So than jesus went from the temple and from Jerusalem: and obeying the governance of his parents, returned home again to Nazareth. Let children & young strieplinges when they hear this, be ashamed, as many as make light at the good lessons and counsels of their parents exhorting them to honest ways, seeing that jesus did for a space leave of from doing his father's business, because he would not show any example of a disobedient son. Let the private commoners and parishioners blush, that use to rebel against their godly pastors, being their spiritual fathers: seeing that jesus being the greater in dignity, was content to be ordered by his inferiors, and being God, submitted himself to the governance of creatures mortal. But the mother again on her part, forasmuch as she perceived and found a certain power of the goddeheade to glittre and show forth in him, 
But his mother kept all these sayynges together in her heart.  was well content to follow the mind and ordering of her son: and being mindful of her own wise and discrete soberness, did as yet make no blabbing out abroad of any thing (as other women use to be full of clattering and babbling) ne take upon her to give any sentence or judgement upon these matters, which she did rather marvel at, then understand the mystery of it, what it mente: but all that ever had chanced from the beginning about or concerning the child, and all that ever was by him said or done, she gathered and conferred altogether, and laid it up safe in her breast: conjecturing and casting of these wonderful beginnings, what end of all mattyers was like to ensue. Neither did she leave any one point unmarked, to the end that she might afterward with the more perfect truth and assurance, make report of all things unto the disciples, that should in time coming preach the life of jesus all the world throughout. In the mean while jesus being yet hitherto known but unto few folks, continued dwelling in the poor city of Nazareth, living (as ye might say) under the governance of his parents, until the time should come, that was set of his father, in which he should with miracles and with preaching, show forth himself abroad unto the world: giving to us in the mean while a lesson by his own example, that no man should unadvisedly and undiscretely, or else out of time and without due occasion come rushing in, or make press to take in hand th'office of preaching the gospel, before that he do through sufficyente groweth of years, through unculpable behaviour, through due learning and knowledge in holy scriptures, and through God's vocation, gather unto himself a good authority to become a teacher. 
And jesus prospered in wisdom and age.  For jesus until he was in manner full thirty years of age, never did any very notable act, saving that above the rate of other mortal men, like as he grew and prospered in stature of body, in strength, and groweth of years: so did that same heavenly wisdom still more and more plenteously show forth itself in him, and so did his other manifold gifts of grace also, through which, like as he was most highly accepted with god, so did he daily more and more grow in favour and estimation with men: an unlike man verily and of a much contrary sort unto the Scribes and Phariseis, who by a counterfeit pretence of holiness and of wisdom, used to set out themselves to the eyes of men, whereas in the sight of god they were as full as they might swarm of all filth and uncleanness of vice. Neither was it only available to the salvation of mankind, (who was to be redeemed by a strange conveyance, and such as the like had not been heard of afore,) but also to the good instruction and training of our life, that jesus did by little and little, and by certain degrees, show forth to the knowledge of men, his heavenly gifts of grace that he was most abundantly replenished withal. For that thing verily he did to give us a lesson that from those first precepts and rules of righteousness, (which we ought, even straight way while we be young cradle children, to drink in,) we should with continual going forward uncessantly, do all our possible endeavour to attain unto things of more and more perfection. For like as the body hath his degrees of growing bigger and bigger to the full rate of his stature, and to his full strength, that is to were, shooting up first from infancy or babehood to the stature of a young stripling: from the stature of a striepling to the degree of a young man: from the degree of youth, to the full perfection of man's state: even so hath godliness his degrees of increasing, until we may be full grown up to the perfect substantial strength of the fullness of Christ. 
And in favour with god & man.  For christ groweth bigger and bigger in us, and shooteth up more and more to man's state, when we from the first instructions and articles of the faith do encroach forward to a more deep hidden wisdom of the scripture of God: when we forsake the milk of the flesh, and begin to have a stomach or appetite to the sound and strong meat of the spirit: when we leave the unsavoury letter, and thirst the mystical sense and meaning: when we nothing esteem ne regard things earthly, but mount up and take our flight to things celestial. For it is even plain setting the cart before the horses, if the body shall by the course of nature grow from time to time forward to better and better, and the soul shall by our sluggyshenesse continually run headlong backward to worse and worse. For thus do we see it commonly come to pass. Big lads and strieplynges grow quite away from the pureness of babehood to boyish wantonness, the youth than again groweth forward a pace to brabbling in the law, and to making of affrays, manstate emendeth to ambition and covetise. And so cometh it to pass, that every man the nearer that he draweth to the state of age, so much the ferther goeth he backward from innocence living. But such persons as have once put on Christ on their backs, ought according to the example of the same Christ, with all their strength to heave forward unto better and better: to the end that they may both with the pure cleanness of the soul make themselves acceptable in the sight of God: and also by the uncorruptness of their living, get themselves an honest fame and report among men.   

¶ The iii Chapter.  ¶ In the fifteenth year of the reign of Tiberius' the Emperor, when Poncius Pilate was lieutenant in jewry, and Herode the tetrarch of Galilee: and his brother Phylip the tetrarch of Iturya, and of the region of the Trachonytes: and Lisanyas the tetrarch of Abilene, when Anna and Cayphas were the high pryestes: the word of the lord came unto john the son of zachary, in the wilderness. And he came into all the coasts about jordane, preaching the baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying: The voice of a 〈◊〉 in wilderness, prepare ye the way of the lord, and make his paths straight, Every valley shall be filled, and every mountain and hill shall be brought low, and things that be crooked, shall be made straight, and the tough ways, shall be made plain, and all flesh shall see the salvation of God. 
THou haste heard, good Theophilus, with what beginnings both john the forerenner, and also the lord jesus made a way, and a preparatife unto the office of preaching the gospel. Now hear by what means, and with what success they enterprised, and entered the mattyer, to the end that thou mayest well understand, that nothing was done by hap or casualty, ne through man's wisdom, but every whit by the providence of god, tempreing and ordering his own mattyer after a new manner of fashion of his own. For now was the time already come, that the heavenly kingdom being revealed and published, the worldly kingdom should abate and decay: the spiritual priesthood being disclosed, the shadowy priesthood, (wherein the jews had until that time made many glorious vaunts and braggues of themselves) should vanish clean away. Ceasar the emperor of Rome surnamed Augustus, had now ended his life, by whose proclamation the whole world had afore been surveyed, and the names of every body within the empire registered in books, and in the time of his reign jesus Christ was borne. Wicked Herode also was now deceased, who had sought jesus being an infant for to have slain him. And Archelaus Herodes son for his behaviour overmuch resemblyng his father's wicked pranks, was exiled from his kingdom into an other country. Tiberius Cesar had succeeded Augustus in the empire. And in the fifteenth year of his reign, Poncius Pilate a Roman was precedent of jewry. And Herode the brother of Archelaus by the election and appointment of the said Tiberius the emperor, had Galilee allotted unto him. Philip had the rule & governance of that part of Syria, which is called Ituria: and it was called also Tra●honitis, of the roughness of the mountains, because the country is full of uphilles & dounhilles, and almost no part of it even or plain chaumpian ground. For it goeth all alongst in hills & dales from Libanus, & from the mountains of Idumea, unto the west coast of Syria. Than moreover the part that is called Abilena, (of Abila the principal city of the same region,) was by assignment cum to the hands of Lisanias for his portion, who afterward changed the name thereof, & called it Lysanion. For Augustus in his time, because he would somewhat break & enfeble the puissant force of that kingdom, had made a division of it, & distributed it among four brethren, Herode, Philip, Antipater, & Lysanias, which therefore were called tetrarchs, that is to say in English, the four princes or the four head rulers. For the name of a king was long afore abolished by a law of the Romans, who would have no kings. And this was a token or rather a figure that the kingdom of the jews should shortly after vanish away according to the prophecy. But the holiest part of jewrye (wherein Jerusalem and the temple stood, and in which the lord of all was borne,) one Ponce Pilate a Roman, had the administration & governance of: being as it were a figure plainly betokening even by the very case and thing as it stood, that the Gentiles should break into the kingdom of heaven, which the jews would reject and utterly despise. Likewise the priesthood as a thing that should soon after cease and have an end, went wand'ring & shifting from one to an other out of due order, and was bought, and sold, and made even a market matter, wherein at that time two notable ungodly men, Annas, and Caiphas had the highest and the chiefest rooms. Emiddes these matters of dividing & mangleing the country into sundry rulers hands, and in the mids of this very troublesome state of things among the jews, the kingdom of heaven, and a new priesthood sprang up, whereof john the son of Zacharie was chosen and specially appointed to be an open preacher and proclaimer. This john before lay hidden among the wild beasts, and passed a life of wonderful straightness, clad with a Camel's skin, girt with a belt of a rough leather thong, feeding upon wild honey and grasshoppers of that country, not so much as tasting any wine or strong drink, to the intent he might be a meet preacher of repentance: & might teach the people by his life, before he should teach them by his words: & might be clear without all crimes himself, who should so freely reprove the faults & transgressions of other men: but now being inspired with the holy ghost, & admonished by the same, he came out of the dens of wilderness, & got him not into the temple, which place was reserved unto Christ, but into all those quarters & coasts, 
And he came into all the costs about jordan. etc.  which lie about the river jordane, to the end that he might have the more plenty of water for such as should be baptized. And he preached that the kingdom of heaven was at hand, exhorting that the people should prepare themselves to the salvation, (which approached) through repentance of their former lives, & that with the baptism of water (which he in his person gave, being but as a foregoer & a messenger of Christ) they should make themselves meet for the baptism of the spirit, which spirit he should give, whose coming approached. These things were than done by inspiration of the holy ghost, who long before had prophesied the same by the mouth of Esai the prophet. For in this manner speaketh he of john's preaching. The voice of a crier in the wilderness, the lord approacheth, prepare his ways, make his paths straight, jest being offended with the untoward crookedness of your conditions & behaviour, he speedily start back away from you. He cometh to all, all must go forth to meet him. All things must be made plain and even. Every valley shall be filled up, & every mountain and hill shallbe brought down and made flat. They which were high among men, because they were in a great opinion and estimation of righteousness, or wisdom, shall abate their stately and proud countenance that they may be able & apt to receive the righteousness, and wisdom of God: & they which as idiots or men of no knowledge ne regard, & as sinners, were out of all reputation, utterly despised as abjects among men, shall suddenly through their obedience to the gospel, be raised up unto the fellowship and communion of the kingdom of heaven: Such things also as tofore were warped & writhed sundry ways, & stood all crooked, shall in a moment be made even & straight again with the squiere of the gospel: & where places were rough by reason of the thorns of manifold vices, and naughty desires and lusts, they shall now be made very smooth, and plain ways. For by and in such minds doth the lord love to walk. And to such extreme contraries shall the courses of all things at the coming of him be changed. They that were in despair shall be set up in comfort and hope again. Such as trusted in themselves, not caring for any other helper or savour, shallbe cast away and perish, unpossible to be recovered again. They that were before times esteemed and reputed for wise, shall become fools: and such as were accounted for fools, shall be endued with the gift of heavenly wisdom. They which to fore were idolaters, shall becum true servers and worshippers of the living God: and they which in outward semblance appeared to be true worshippers of God, shallbe found idolaters. Those that before were wrathful, shall be quiet of mind and beneficial to others: and such as served the lusts of concupiscence and lechery before, shall now love and embrace all chastity. They which before were pollers and catchers away of men's goods, shall now freely without sparing give away of their own. To this man therefore that shall make such an alteration and change of things, prepare yourselves. The lord will even within a little while be here present in this world: & not only the jews shall see him, but all the nations of the whole world shall with the eyes of faith behold him that is the autour and giver of salvation: by and through whom, God maketh a free offer of the bliss of heaven, unto all such persons as through godly promptness and readiness to believe, and through correction and amendment of their former lives, shall receive him when he cometh.  Then said he to the people that were cum forth to be baptized of him: O ye generation of vipers, who hath taught you to flee from the wrath to come? bring ye forth therefore the due fruits of repentance, and begin not to say with yourselves: we have Abraham to our father. For I say unto you: God is able of these stones, to raise up children unto Abraham. Now also is the axe laid unto the root of the trees: every tree therefore which bringeth not forth good fruit, is hewn down, and cast into the fire. 
All this had Esai so many hundred years before prophesied of john: & nothing there was, but in the end it came to pass, and proved agreeable unto the prophecy in every behalf, and in every point. For at john's preaching, a great multitude of people leaving their houses (and declaring by the same their doing as plainly as if they had spoken it in words, that who so earnestly mindeth or desireth to attain to salvation, must do away and forsake the carnal affections that he hath at home in the house of his heart,) did by heaps resort unto the shore of fluime jordane, that they might be diepped in water by him: not that john was a forgiver of sins, or could so do: but because that he with this beginning and preamble, did prepare folks hearts and minds unto the redemption and salvation that was coming. For a good great part and towardness of health it is, to acknowledge one's self to be sick: and a great advantage and foredele towards recovery hath that person, which is apt and willing to take that may be a remedy for his disease. And forasmuch as the first step and degree to amendment springeth out of the fear of god, 
And he said to the people. etc.  (so that we first fear the just punishment at the hands of the righteous avenger, & than love the liberality of so bounteous a lord,) john cried out with a great boldness and plainness against the proud Phariseis, and Scribes, who tofore had ever sticked fast & continued in the steps of their wicked fathers, and through the false persuasion of righteousness were puffed up in pride, though they were strong enemies unto true religion, setting other men at nought, and standing highly in their own conceits, for none other cause so much, as for the respect that they were descended of Abraham, by the lineage and descent of the flesh, as though God esteemed men after their kindred or lineage, and not rather according to the virtues and godly qualities of their minds. O ye generation of vipers (saith he) most vicious and corrupt children, descended of most vicious and corrupt ancestry: whereby have ye perceived and found out that the vengeance of god hangeth over you, unless ye in season amend your lives? What person hath given you any by warning or watch word to flee from the most sharp punishment and scourge of god, which shall spare no age, which shall pardon no nation, nor shall show favour to no degree, or estate of men high or low? Like as remedy is offered unto all such as will yield themselves to be cured and healed: so doth punishment abide all persons indifferently without exception, as many as refuse to amend from their old naughty behaviour and conversation. Why did not entire love towards god allure you hither before, as well as the fear and dread of punishment doth violently hale you hither now at this present? your minds and hearts are as yet nothing changed at all. Wherefore if ye without any feigning or dissimulation be penitent and sorry for your wicked life past, change your conditions, & be ye of an other sort of conversation, than heretofore ye have been, & declare plainly by your very doings, that ye are reform and emended. Ye have unto this day hitherto like wild trees, brought forth the sour & pestilent fruits of evil works, that is to weet, pride, wrathfulness, avarice, envy, hypocrisy, & contention. Now if ye be in very deed turned from evil trees into good trees: bring ye forth good fruits, such as may testify your hearts to be truly altered into a better frame. It is not here now requisite nor any thing material that ye change your garments, or to leave & take this or that kind of meat, but ye must change the evil lusts of your hearts. This is in very deed the root of the tree, which root if it have a bitter and a venomous sape, than spring there none but evil fruits out of the branches: but contrariwise if the root minister & send up a pleasant & wholesome sape to the boughs, than do there grow forth upon the branches those fruits of the spirit, that are seemly for god, & worthy acceptation, that is to weet, entire love instead of hatred: for bitter frowning, godly joy and lightness of heart: for discord, peace, for fierceness, sufferance: for snatching and polling liberality: for lecherousnes, chastity: for deceitful craftiness, simplicity and plain dealing: for presumptuous taking upon him, humble soberness: for superstition, true godliness. These are the things which declare who be the true and uncounterfayted jews: these be the things that declare who be circumcised as they ought to be, and who are the very true children of Abraham in deed, these sacrifices they are, that god is delighted withal.  

And begin not to say with yourselves: we have Abraham to our father.  Now is the light at hand, let shadows pass away: the truth is in place, away with all counterfeit hypocrisy: do away your vain confidence which the figures of ghostly things have nourished in you, and not the things selves: as for example, when ye say in the way of glorying: Jerusalem that holy city of ours: the lords temple, the lords temple, the lords temple: also such figures of things as here followeth, that is to weet, slaughter of bruit beasts in sacrifice: ordaining and solemn hallowing of sabbath days: observing of new moons: choice and difference between one meat & an other, broad borders upon vestures (which ye call your phylacteries) fasting and abstinence, with heaviness & louring of countenance: & the residue of observances a great many, which either the law did for a time prescribe and appoint as figures of things, to be referred to the mind: or else the Phariseis have invented for a vain pretence of holiness: all these things every one, with circumcision itself, and altogether, shall cease and be abolished. And such an one shall from hensfoorth be esteemed for a jew of the right sort, whatsoever he be, that shall confess and acknowledge him, whose coming shall now ere long be seen to the world. And such an one shall be taken for a man rightly circumcised as he should be, whosoever shall have an heart purged through faith, from all inordinate lusts and desires. Let it therefore no more enter into your hearts to think with yourselves vaingloriously: It is we that are the heritage, the succession and children of Abraham, it is we and none else, to whom the inheritance of salvation hath been promised, the Lord will not forsake us that are his people. Nay I say unto you, that like as the wickedness of your forefathers shallbe nothing prejudicial nor hurtful to you, in case ye amend and take better ways: even so shall the holiness of your progenitor Abraham nothing avail you, if ye will still continue in your old ungodliness. Ye will be cast away, ye will surely be disherited, ye will utterly perish to eternal damnation, unless being converted and turned to better life, ye bring forth such fruits, as may seemly and worthily stand with the gospel. Neither shall Abraham be destitute of posterity or succession, 
God is able of these stones to seize vy children unto Abraham.  nor god want a people of his own, of whom to be condignly worshipped and served, and to whom to perform the inheritance by him promised, though ye should shrink and fall away from him. For this dare I be bold to avouch and assure unto you, God is not unable, but hath power enough, even of these stones here, to raise up children unto his friend Abraham, to whom he promised issue and succession, like in number to the sands of the sea, & to the stars in the sky. In time hereafter to come, the children of Abraham shallbe esteemed & accepted, not after the kindred of blood, but as every one shall follow, and resemble Abraham in faith. Abraham shall acknowledge and accept for his children, even the Sogdians, the Gotthyans, and the wild Scythians, if they embrace Messiah: & shall count and repute you for aliens and strange borne bastards, unless ye turn to the faith & believe. God hath hitherto showed patience & sufferance towards you, though ye have but even so so brought forth the outward fruits of the law, such as they were: that is to say, sacrifices, vows, fastings, washings, difference of meats: and paring away of the foreskin in circumcision. But these things had no more but superficially an outward appearance of religion. And these are but leaves of the tree, detestable afore God, except the fruits of the spirit be joined therewith. But now from hensfoorth shall every body be esteemed according to the true treasures of the heart & the soul even as they shallbe found good or evil.  
Now is there come a more straight and precise judgement of God: and cum he is, 
Now also is the are laid to the roots of the trees.  that seeth the bottom of the deepest secrets of the heart. For now is the axe even ready set hard by the root of the tree, that hath so long time been suffered. Abraham's people shallbe hewed away from the stem thereof, & the heathen (so many as in prompt readiness of believing shall resemble Abraham) shall be graffed in their places. Moses had no ear given unto him: the prophets were not hearkened unto, of whom a great many ye slew and put to death: at the voice of the law, ye have hitherto been of dull and deaf ears: now is he come, 
Every tree therefore. etc.  whose greater there can none be sent, and after whom there is none to be looked for. Utter peryshing for ever hangeth over the whole nation of the Israelites▪ except ye repent betime and grow to more goodness: For every tree which shall not now bring forth the good fruit of faith, shallbe felled down, and cast into the fire. Mean is there none, nor respect is there none: but either through true godliness, to make haste unto everlasting salvation: or not so doing, remediless and utterly to be damned for ever.  And the people asked him, saying: what shall we do then? He answereth & saith unto them: he that hath two coats, let him part with him that hath none: and he that hath meat, let him do likewise. 
The common multitude of the jews being sore adrade with these terrible, and menacing words of john, said unto him: If it be so as ye say, what think ye than good for us to do, whereby to avoid and escape the wrath of God, and to attain salvation? Now began they to wax somewhat curable & toward to be healed, when they acknowledged their diseases, and earnestly desired remedy. john therefore showeth them a remedy of perfect strength and efficacy at all assays. For he calleth them not ne exhorteth them to the sacrifices of beasts, and such other judaical means of purging their sins: but unto the works of charity. God is with no sacrifice in the world more sooner pacified, then with beneficial doing to our neighbour. God hath no need of any benefits of ours, but he suffereth it to be reckoned as done to himself, whatsoever we bestow upon our neighbour being in necessity and need. He that hath two coats (sayeth john) let him cover his naked brother with the one of them. 
He that hath two coats, etc.  And he that hath as much meat as may suffice for twain, let him give half thereof to an other that is hungry. With these two examples john taught the people of the gross and blockish ignorant multitude, that the most strongest and effectual mean to appease God being offended with us, is, if we by all means be frank and bountiful in doing good to our neighbour, whatsoever thing he hath need of: whether it be apparel, or meat, or drink, or harbourgh, or aid & secure against violence, or comfortable words in time of sorrow, or doctrine for his instruction, or good exhortation and counsel. And bounden we be to help the present necessity of our brother, not only with part of those things whereof ourselves have superfluity or more than we need, but also we ought to cut of a little share of such things, as might otherwise stand us in good stead for our own uses and occupying, as often as our neighbours necessity requireth present help out of hand. This remedy than it was that was given by john to the common multitude, which remedy nevertheless serveth for all men indifferently.  Than came the Publicans also to be baptized, and said unto him: Master, what shall we do And he said unto them: require no more than that which is appointed unto you. 
Than came also the Publicans, that is to say, the customers and takers up of tolls, being semblably stricken with great fear of john's preaching, whereas otherwise they were a kind of people given to polling, & ravin, and getting all that they might for their own singular advantage, and lucre, with all others men's loss and damage, and hindrance, men nothing passing on religion or on the fear of God, but more ready to obey the commandments of worldly princes, than the precepts of God: which sort of men, where as they have an evil name among all nations, and be commonly ill spoken of, yet among the jews they were specially above all other sorts of men abhorred and reputed abominable. And yet the sore sharp preaching of john had stricken such an horrible great fear into them all, that even they too, as evil as they were, came to john, requiring baptism, and desiring to learn how and what way they might appease the wrath of god. And john the true foregoer & messenger of him, who would drive back or put away no man (were he never so much spotted or defiled with sin) made a soft and a gentle answer even to Publicans also: if ye cannot yet (saith he) find in your hearts to give out to the poor & needy sum part of that that is your proper own: yet at leastwise make ye this one step towards a better life, that from henceforth ye hold your hands from polling and catching away the goods of other men. Ye have an annual stipend and an ordinary fee of Cesar: and it is rated out unto you by a plain rule, how much or little ye ought to require of the people for any duty.  ¶ The soldiers likewise demanded of him, saying: And what shall we do? And he said unto them: hurt ye no man, neither trouble any man wrongfully. And be content with your wages. 
After the Publicans, came soldiers also, an unruelye and an ungodly kind of people, having no regard ne care of any laws, heady and hasty to do wrong, and fellows that used to sell their life and soul for money, setting all their delight & felicity in catching and robbing from other men, fierce and presumteous through overmuch liberty and sufferance. Nevertheless the fear of God's vengeance fell upon these men too, and therefore they also came to john. They acknowlaged their wicked state of soldiership (as they used it,) they desire baptism, and require moreover to be informed, what possible means they might make, to have god appeased to wards them. It was surely in this kind of men a great point of furtherance towards health, that they would acknowledge their disease, and were pricked with desire of a better life. Therefore john would not at the first day adventure to require in such as they were, 
And he said unto them, hurt ye no man.  that they should show beneficial liberality towards their neighbour, because he thought it to be a step sufficient and great enough for the first setting forward towards God, if such as they were would honestly refrain and keep themselves from doing mischief about in places where they came. And to speak more of this sort of men, in deed they are wont to be noisome and hurtful in three points especially, that is to weet, in violent oppression, in laying to men's charges, and burdening them with false crimes: and in pillage or robbery. For oftentimes the weapons which the princes have delivered unto them for defence and maintenance of the public tranquillity, they turn to the hurt of their very own country men being true subjects, and do avenge their own private malice with the same weapon, wherewith the safety of the whole people in general aught to have been defended. So that oftentimes they go on thieving for booties, and spoil the country, they burn, they drive away men's cattle, they ranishe women, they break up men's houses, they turn the good man of the house where they have been lodged or entertained, they turn him clean out of his own doors, and pumble him about the pa●e.  
And because they do oftentimes play these parts, and have nothing said nor done to them for it, they think they may do it lawfully. Again, sum of them promote false plaints against honest simple men before their princes or captains, for none other purpose, saving that a portion of the parties goods being seized as a forfeit, may come to their snapshare in reward of their false accusation maliciously and slanderously prepensed. And at such ungracious pranks the princes do oftentimes wink, while they earnestly tender the gratifiing of their servants. Furthermore sum of this sort of people, when they prodigally consume and waste out upon harlots, upon dice, or in banqueting, and revelling at the wine, all that ever their Prince doth in the name of a fee or stipend allow them, they make up their loss again with pilling and picking: and do not only leave such duties as they own still unpaid, but also do by plain extortion pull from poor house handmen that that is no duty at all: and so under the name and colour of war, they think nothing what ever it be unlawful for them to do, whereas in very deed there is a due law of arms serving for battle and war, which in deed is not utterly to be disallowed, in case it be attempted for a just and a rightful cause, that is to say, if it be made for the defence & maintenance of the public tranquillity of a realm and country: if the case so stand, that it cannot be avoided: if it be enterprised by godly Princes: if with the consent of them, for whose behoof it is expedient or necessary that the war should be made: if it have been denounced or proclaimed with all rites and circumst●unces according to the law of arms: if justice and moderation be used in it, that is to say, if war be so kept, with asmuch sparing of bloodshed as possibly may be: if as few be lost, as may be, especially of them that never gave any cause to the war: if the unadvised witfulnes and hastiness of the soldiers be bridled by the captains: if there be no buckling together of the two armies, saving only by such soldiers and men of arms as have given their oath afore to do as they ought to do and neve otherwise: nor without a sign to b●e given by commandment of the capitain when they shall buccle together in fight: if every body immediately hold their hands from fighting▪ assoon as ever the trumpets have once blown retraicte: if also as soon as it possibly may, the war be ended and so break up. Unto this sort of men therefore doth john nothing but show, what their accustomed use is to do, and what thing from henceforth they ought to eschew, if they mind to escape the vengeance of God. Strike ne beat ye no man (saith he) accuse no man falsely for lucre's sake: but be ye contented with your ordinary wages that is allowed you.  As the people were in a doubt, and all men mused in their hearts of john, whether he were very Christ, john answered and said unto them all: I baptize you with water, but one stronger than I shall come after me, whos● shoe latchet I am not worthy to unlooce: He shall baptize you with the holy ghost, and with fire. Which hath his fan in his hand, and he will purge his floor, and gather the corn into his barn but the chaff will he burn with fire that never shall be quenched: and many other things in his exhortation preached he unto the people. 
And with such great authority were the premises handled and done by john, that the people began half to be in opinion, that himself was the very Messiah, of whose coming he preached unto them. And this did a great many of them with secret thinking cast in their hearts, though john on his own behalf, by reason of his singular humility of heart, did as much as he could to hide his own greatness. For this is the light and cockebrained fashion of the common multitude, that such persons as they have a special mind and regard unto, they set more price by, than there is cause or reason why: and such as they bear hatred against, such do they most slanderously report, finding fault with all things in them. But this earnest good favour and opinion of the people, did well declare very perfit humility in this most holy man, who was so far from taking unto him the advantage of an other man's praise, that he stoutly refused the same, being given unto him of the people's own voluntary offer. And the wrong opinion that the people were in, did much good for this one point, that the dignity and worthiness of Christ being as yet known but to a few, was there allowed with a substantial and an open testimony in the face of the world. For john assoon as he by inspiration of the holy ghost, well perceived the secret thoughts of the people, he spoke in this manner: Sirs (saith he) ye do esteem me by outward things that may be seen, as for example, by the meat that ye see me eat, by my weed, & by this that I do minister baptism unto you: but the things that be not seen, are a great deal more effectual, even after the same rate as in a man the virtue of the mind which is not seen, is of much more dignity and worthiness, than the power of the body which is seen with men's eyes.  
I on my behalf, 
I baptize you with water.  though I do baptize you with water, yet am I no remitter of sins, I am no more but a preparer of you to a baptism of more efficacy and virtue, which ye shall receive at the hands of him, whose coming I preach unto you, being as in deed I am sum what his elder in time, and somewhat afore him in order and course of preaching: but in power a great way inferior unto him. For he that cometh after me, is so far better than I, that I (whom ye all believe to be sum great high man of price) am unworthy to unbuccle the larchet of his shoes. And I am his servant, not his fellow: I am a foregoer unto him, but even of much like rate, as the day star goeth before the sun, and shall anon after be darkened and drowned with the greater light of the sun when it cometh. And even very this that I have, I have of his bounteous goodness. My doctrine is but very wash, if it be compared unto his doctrine: my baptism is of no virtue, if it be set by his baptism.  
For he, because he is cum from heaven, will teach heavenly things: I being but an earthly creature, 
But one stronger than I shall come after me. etc.  do speak earthly things and low, matters. I deep your bodies in water, but he shall deep your souls, & baptize you with the holy ghost and with fire. And look how much the spirit is of more strength to ●●tre and to pierce, then is water, look how much the fire is of more strength and effect than is water, of so much more power shall his baptism be, than mine is: hitherto hath it been unknown, who were the true followers of godliness. An easy thing it is to be washed with water, a light matter it is to kill a beast in sacrifice: an easy point it is to forbear eating of swines flesh. But now doth such doctrine cum to light, such times do approach even here at hand, that they can no longer be unknown who be good folks in very deed, and who be otherwise. For he will come to do the thing that he hath so oftentimes threatened in the prophets, which is, by a precise straight judgement, to disclose a perfit difference between the godly and the wicked. For he will have in his hand a fan, (for unto this man is given all power in heaven and on earth,) and with his fan, which no man shall be able to avoid, he shall make clean the floor of his winnowing place, and there winno we every creature, trying them with the wind of the cross and afflictions.  
And such persons as are but chaff, that is to say, in pretence of holiness, merely gay, but withinfoorth void and empty of all devotion, shall fly about this way and that way, whither soever carnal desire and affection shall carry them: but such as are good wheat, having within them substantial and true godliness, shall not be scattered abroad all about with the wind: but when the chaff is tried a way, they shall declare the substantial steadfastness of their mind, which nothing could move. That tempest shall not make any persons evil, but shall show them openly to be known what they were, even when they were not seen: in like sort, as the clear light where it is, doth not make any persons blind or deformed, but showeth who be deformed or blind. The truth of the gospel is bright light, which they shall not abide nor away withal, that did afore show forth their painted sheath under the counterfeit cloak of holiness, whereas afore God they were men of wickedness: and contrariwise they shall be embraced and much made of, which whereas unto the worldward they were reputed for abjects, yet nevertheless had a perfit zeal of godly devotion in their breasts. Such persons as at the strong force of the doctrine of God, when they hear it, shallbe moved and stirred to doing of mischief, and to slaughter, shall not then first of all be made wicked: but such occasion being given, it shall openly appear what manner fellows they were afore. For an occasion doth not make folks wicked, but doth discover them and show them as they be. Such an one as when the loss of goods is set before his eyes, or when peril of any cross or of death is showed him, will fall from the professing of the truth, and forsake it, shall not even than first of all begin to be wicked but he shall at such a time plainly declare what manner an one he was afore. Neither shall every one by-and-by that is dipped in water, endure throughout in this examination or trial: but such an one as hath fully received into him the spirit of God, and he that hath thoroughly conceived the fire of charity and love unperishable: such an one shall not be moved with any storm of misadventures or evils, but shall rather be the more better purged and the more steadfast, in like sort as wheat and other grain is purged and made clean with the fanning of the wind, and as gold is scoured by the virtue of the fire. Let therefore every body prepare theimselfes to this rigorous and precise trial, trusting not a whit to his nobleness of birth, putting none affiance in the holiness of his ancestry, nor putting no trust in the carnal ceremonies of Moses' law, but arming and fensing his soul with fortresses, & wards of more piththie substance to trust to. It shall be no small point of the matter, what sort every body be found to be of. Health everlasting, and everlasting damnation shall try out and divide the sound, from the light ones that are but puffs, 
And the chaff shall he burn.  and the right borne Israelites from the bastards. For the well cleansed corn shall he lay up into the barn of the heavenly life, and the chaff shall he burn up in fire that never shall be quenched. The judgement shall here in sum piece be showed, but after this present life it is, that the wicked receive the affliction of endless pain and torment. With these and many other sayings more, did john exhort the people to repentance of their former life, and to the desire of Messiah, which was than shortly to come, now putting them in fear of peril, now stirring them to goodness with promise of rewards, and (as ye would say) awakening the minds of the people unto the earnest zeal of evangelical godliness, with the gladsome news of redemption and salvation.  Than Herode the tetrarch (when he was rebuked of him for Herodias his brother Philip's wife, and for all the evils which Herode did,) added this above all, and laid john in prison. 
And this boldness of speaking so plainly, the common vulgar people, in consideration of the notable holiness of the man, could abide very well: the Publicans could suffer it well enough: the soldiers also took it in good part: and all these when they were reproved, did willingly acknowledge their disease, and being brought in a fear, they sought for remedy. But Herode could in no wise away withal, who with his halt stomach (because he was a king) would have all things to be lawful for him, that stood with his lust or fancy. Yet did he bear very good favour and love to john. He very well saw and also did no less allow the perfection of his life, being such as was in few men, yea and in many things also would he be ruled by the counsel of john. But yet in that point in which it had been chiefly of all expedient and behovable to give ●are unto john's sayings, he did not only not do after his counsel, but also cast him into prison for giving him good advertisement. And brought john to destruction, when john was diligent to call him back from destruction. Of this sort are oftentimes the hearts of such Princes, as the wisdom of the gospel hath not throughly won ne recoverrd from the dominion of abominable lusts. Sum such men be lords & rulers over others, as on their own behalfs are bondseruauntes to their own violent and strong affections: and such think themselves even for this point specially to be Kings, that they be slaves and bond men to abomination, no man saying black their eye. They many times call unto their service to be about them, men well approved and known for their holiness of living, they have many times private communication with the same, & after the counsel or advise of such they do many things: not that they have delight in true godliness, but that they may by such a cloak purchase to themselves an opinion of perfit living, and that they may somewhat mollify means repining and grudging at their naughty doings: or to the end, that when they piele and poll the people, when they ●eise wicked battle, when they play tiranuous parts towards sum that bear good heart and will to the common weal: they may seem to do these things too, by the counsel of most approved honest men. And even in the like sort did Herode abuse the pilche of Camels hide, wherewith john was clad: in the like sort did he abuse the leathern belt wherewith john was girt, so did he abuse the spare diet that john used: so did he the innocency of john's whole life: so likewise did he the authority of john, through which he might do very much with the people, and altogether to the maintenance of his own tyranny. And for this cause the Lord jesus doth afterward call him fox. For this is the wily craftiness of evil princes of this world: unto whom if it shall at any time fortune right professors of the gospel to be called to service, either the gospelers must eschew the company and conversation of such masters, in whose houses they shall sooner be marred and brought to naughtiness on their own parties, than they shall turn the others to better ways, or else they must prepare their minds aforehand to the like reward for showing the truth without dissimulation, that john fortuned to get for his labour. For when Herode nothing growing out of kind from the manners and fashions of his father and others his ancestors, played many wieked and tyrannous parts, pilling & polling the people, pulling away all liberty by oppression, punishing in others the same things in which he was a common offender himself, using all offices of magistrates under him as sale ware for money, using also to sell the ministrations of priesthood, & keeping within his house openly in the face of all the world, one Herodias, the wife of Phylyp being his brother, and had by force of strong hand taken her away from his said brother yet being alive, together with a daughter of the same Philippes: this holy man because he could not abide such incest and unnaturalness of marriage in a kings house, from whence especially above all other places, it was convenient that example of keeping the laws should proceed, advertised him to refrain himself from such a wicked misdeed. But with a deiulish king, the deiulishe request of a gierle being a minion dancer together with the suggestion of a deiulish woman, weighed more, than the wholesome advertisement of so uncorrupt a man: with the which good advertisement he was nothing the better, but remained still so far out of the way from being amended, that unto his heinous enormities afore past, he added one deed of mischief more, the most ungracious that ever was: that is to weet, casting john into prison, and proceeding so far at last in outrageous woodness, that he caused the head of the most innocent man to be chopped of, and so gave it to the wench for a reward of her vicious wanton dancing.  ¶ And it fortuned that when all the people received baptism, (and when jesus was baptized, and did pray,) the heaven was opened, and the holy ghost came down in a bodily shape like a dove upon him. And a voice came from heaven which ●ayde: Thou art my beloved son, in thee do I delight. 
But now, (to return to the discourse of the story) before that the lord jesus would entre into the busy office of preaching, which he intended with in the coumpasse of a short time to accomplish, and bring to a perfit end, to the intent that he would leave no one point of humility or of righteousness unfulfilled: thought no disdain to come with the residue of folks unto baptism, not to be purified himself, (which he needed not) but to consecrate and hallow the lavacre or fount of eternal salvation to our behoof through his baptism. He humbled himself, but that notwithstanding, he was aswell by the voice of john, as also by the most clear testimony of his eternal father, openly commended in the face of all the people, to the intent that they might know him even by the face to & by sight, of whom the prophets had aforetimes spoken much by prophecy, and of whom john had openly witnessed. So than, at that time a great numbered of the common people were in baptizing, and in the same company jesus Christ coming as one among the more, had instantly desired of john to have baptism, as though he had been like other men subject to sin: john would have refused to baptize him, acknowledging him as the autour & giver of purity, of whom he ought rather to had been baptized himself. And this same testimony was given first of john to the dignity of jesus being there personally in place, even before all the multitude of the people: but the heavenvly father did by a more evident mark, dissever his son jesus from the residue of the company that were baptized. For unto all the rest, when they were in baptizing, there appeared no sign ne token at al. But immediately after that the lord jesus was baptized, as he was now makingng his devout prayers to god (teaching us thereby, that when the state of innocency is perfitly renewed through baptism, we ought immediately to convert and bestow ourselves to such studies & exercises as are of the spirit, among which, devout prayer hath the first place) heaven opened, which his baptism set wide open to us, where as until that day it had been shut up from us. And from thence came down the holy ghost, b●ing of himself in deed invisible, but for that time enuested & clad with a figure or likeness visible, because he should be seen with the eyes of men. And as for the likeness, it was of a dove, because that this bird, being as a sign to represent innocency, or simplicity, had many hundred years afore brought a branch of an olive tree into the ark of Noah, for a token that the wrath of God was pacified, and also a caution or pledge of warrantise that the blood was at an end. And in deed the said blood of Noah, by which the world was at that time scoured and purged of all naughty creatures, did contain a mystical figure of our baptism, whereby all our sins are drowned up, our bodies and souls both, being preserved in perfit safety. In this likeness than did the holy ghost descend down, 
Upon him.  & rest upon the holy top of the lord jesus head, openly betokening that he it was, whom God the father had plenteously anointed with all heavenly gifts of grace, which gifts he would afterward pour out upon all persons, as many as by putting their affiance and trust in him, 
And a voice came from heaven.  were or should afterward be graffed in the brotherhood of his body thorough baptism. There came also unto him besides this likeness of a dove, an evident testimony of his father's voice, not now declared by the prophets, not by Moses, not by angels, but published by the father self, not that then father may in his very own likeness as he is, be either heard, or seen, or by any sense of the body comprehended or perceived: but like as the holy ghost being invisible did openly show himself to the eyes of men in a visible sign, even so the heavenvly father sending down a voice through the elements above, did sensibly pierce the ears of men. And the voice that souned from on high, was in these words. Thou art mine own only dear beloved son in whom I am thoroughly pleased & satisfied. To none of all the holy men that ever were in old time, was there ever any testimony of such like sort as this given. A dove coming before, pointed out certainly, 
Thou art my beloved son, in the do I delight.  to whom this voice did appertain, to th'intent that no man should dame it to be john, that was commended with the said poysee, of the which john, a great many of folks had conceived such an high estimation, that they verily thought him to be the Messiah self. By so many testimonies was it the pleasure of Christ to be commended unto the world, ere he would address him to enter the high charge of preaching: giving in the mean time a lesson to us by example of himself, that no man should press or tumble himself into such an high office so dainlye or unreverently, ere he made himself meet for it. He had privately had testimony given him of Angels, of Elizabeth, of Simeon, of Anna, of the Magians: & in the open face of the world by john, (whose authority was of right great weight and force among the jews,) and by the holy ghost, and by the fathers own self.  ¶ And jesus himself began to be about thirty years of age, so that he was supposed to be the son of joseph, which was the son of H●ly, which was the son of Mathat, which was the son of Levi, which was the son of Melchi, which was the son of janna, which was the son of joseph, which was the son of Matatthias, which was the son of Amos: which was the son of Naun, which was the son of hely, which was the son of Nag, which was the son of Maath, which was the son of Mathathias, which was the son of Semei, which was the son of joseph, which was the son of juda, which was the son of johanna, which was the son of ●hesa, which was the son of zorobabel, which was the son of Salathyell, which was the son of Neri, which was the son of Melchi, which was the son of Abdi, which was the son of Coosam, which was the son of Helmadam, which was the son of Her, which was the son of jeso, which was the son of Helyezer, which was the son of joram, which was the son of Mattha, which was the son of Levi, which was the son of Simeon, which was the son of juda, which was the son of joseph, which was the son of Ionam, which was the son of Heliachim, which was the son of Melcha, which was the son of Menam, which was the son of Mathatha, which was the son of Nathan, which was the son of David, which was the son of jesse, which was the son of Obed, which was the son of Boos, which was the son of Salmon, which was the son of Naasson, which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of juda, which was the son of jacob, which was the son of Isaac which was the son of Abraham, which was the son of Tharra, which was the son of Nachor, which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, which was the son of Cainam, which was the son of Arphaxat, which was the son of Sem, which was the son of Noah, which was the son of Lameth, which was the son of Mathusala, which was the son of Enoch, which was the son of jareth, which was the son of Ma●a●●el, which was the son of Cainam, which was the son of E●os, which was the son of Seth, which was the son of Adam, which was the son of God. 
And unto all the things above mentioned, there was also annexed the authority of full years, 
And jesus himself began to be of thirty years of age.  fit for such a purpose. For at the time when the lord jesus came unto baptism, he was well toward the point of thirty years of age: not that the age is esteemed afore God, but because it was convenient, that he which should draw all persons unto him, should satisfy all creatures in all behalfs: neither in such a person any one point to be, which any creature might any thing likely deprave or find fault withal. The age therefore of due ripenesss was chosen thereunto and tarried for, until it came: because that over young age (when one is but a stripling towards a young man) is not of any authority or regard among men: for the general opinion of people is, that such an one is unexpert and unskilful: and on the other side, old age is the lighter esteemed and passed on, by reason that the power and ability of the wit, is much decayed, and such ones greatly suspected of doting. 
So that he was supposed to be the son of joseph.  And for because that the bleamyshe of ones lineage doth sore abate a great piece of his authority among the common people, this point also was provided for, that jesus should for so long time be verily thought and believed to be the son of joseph, until the gospel were thorough his miracles and preaching, sufficiently brought to light and made famous. This was a thing for the dignity of Christ, to be borne of a virgin: but because it was not much material that the same should even at the first day cum to light and knowledge abroad, and yet though it had, it would have been a very hard matter to be persuaded to the world: he used the wrong opinion of the people an other way to a good purpose, because no manner thing should in the mean time diminish his authority in his preaching, if he might of any manner likelihood have been said to be borne in adultery. It was his pleasure to come into the world borne out of a simple mean house: but yet such an house, as no spot of ill name or fame had at any time stained.  
For verily to a teacher of the gospel, not only the fault self, but also all likeness and appearance of the fault must be avoided, and a teacher ought of duty not only to be a man of good commendation for the virtuous qualities that he hath but also without any infection or spark of such things, of which the people useth to conceive any mistrust of evil. For this is the common opinion of most men, that scarcely at any time there doth of evil parents come good children. Therefore Christ, who shunned not the reproach of poverty, who shrunk not to be borne out of a mean house: yet eschewed the simple reproof & slander that might have cum of his age and of his descent. And although joseph was not the father of jesus by nature, but by thorder of the law only, (because he was the spoused husband of jesus mother:) yet nevertheless because he married a wife of the same tribe and house that himself was of, I have thought it best to begin the reckoning of our lords petygrewe, at him, to the end that it may the more evidently appear, that a very man he was in deed, on the body's behalf naturally borne of them, of whom the foresaiynges of the prophets had before his coming told that borne he should be. For after the higher nature of his godhead, the heavenly father's self acknowledged and openly protested jesus to be his own very son. Than joseph the spouse of the virgin Marie (who was mother to jesus,) was after the form of the law, 
Which was the son of Heli.  called the son of Heli, being his uncle by the father's side, but after the truth of natural generation, he was the son of jacob, which jacob raised seed unto his brother Heli, being borne out of thesame bealy that himself was, because the same Heli was deceased with out issue, & so upon his wife, whom he at his dying left a widow, jacob, beegot a son called joseph, Heli was the son of Mathat, and he again had Levi to his father. Levi was borne of Melchi, who was begotten of janna the son of joseph son of Matatthias, to whom Amos was father. And him did Naun beget, who was the son of Helsi, & Helsi borne of his father Nag, and Nag issued out of Maath, the son of Matathias. This Matathias was come of the seed of Semei, the son of joseph, who was begotten and borne of juda. juda had to his father joanna, the son of Rhesi, being son to zorobabel, zorobabels father was zalathiel, borne his self of Neri, the son of Melchi, who was descended of the lineage of Addi the son of Cosam, begotten of Helmadan. And he was lineally descended of Her, the son of jeso, who was borne of Heleazer the son of joram. And father to joram was Mattha, being himself borne of Levi the son of Simeon, borne of juda the son of joseph. And him had jonan begotten being himself the son of Heliachim, the son of Melean. And he was borne of Mathatha, being the son of Nathan.  
This man had king David begotten of Barsabee, by whom was restored the stock of Solomon, which failed afore, and decayed in Ozochias. David was begotten of jesse the son of Obed, being borne of Booz. Father to this man was Salmon, the son of Naasson, being borne of Aminadab, to whom Aram was father, and Aram son to Esrom, begotten of phares the son of juda, juda came by lineal discente from the Patriarch jacob the son of Isaac, whom Abraham being an aged man had according to God's promise, begotten of his old wife Sara. And Abraham was borne of Tharra the son of Nachor, being begotten of Saruch the son of Ragau, to whom Phalec was father, and father to him again was Heber, begotten of Sale, the son of Cainan, and Cainan the son of Arphaxat, whose father was Sem, the son of Noah, and No, the son of Lamech, and he the son of Mathusalah, being born of Enoch, whose father was jareth, and he descended of Malalehel, the son of Cainan, who was begotten of Enoch the son of Seth, whose father was Adam, and begot Seth after that he had lived an hundred and thirty years. Adam was the head of all mankind having none other autour ne progenitor of his generation but only God, of whom he was created of the clay of the earth, being to him (as it were) in stead of a mother. And for because that all mankind was infected & tayn●ted through the sin of this our earthly father, and resembling the inclination of the same first father, it was now fallen into all kind of viciousness: there was sent the lord jesus as a restorer and a redeemer of the same mankind when it was so extremely fallen, to the end that the same which had full & whole fallen down through the disobedience of one, might be reconciled again through the obedience of one: and to the end that like as all those which had followed the steps of their earthly father, became thereby subject unto death: so they which being exempted from the kindred of the sinner through baptism, were graffed into the heavenly Adam (which is jesus Christ,) and did cleave fast unto the steps of the same: should attain everlasting life in heaven. And in deed the beginnings of mankind when it fell, and of the same, at the restoring of it, do in many behalfs answer taunt pour taunt, the one contrary to the other. For nothing at all was there done in this matter by blind chance or casualty: but all the whole process and discourse of things was tempered and ordered by the wisdom and ordinance of God almighty. The talking of Eve with the serpent when she was a virgin, was the beginning of our deadly perishing: and the talking of the virgin Marie with Gabriel, was the beginning of our health and recovery. Eve being corrupt with the lure of an apple laughing on her, both cast away her husband, and also brought in death into the world: & Marie being a virgin for ever & ever uncorrupted, constantly despising all allurement of the flesh, and with simple plain faith willingly yielding herself unto the will of god, brought forth the man that brought health and salvation to the world. Adam also was tempted, and overcomed: Christ being tempted, overcame the tempter. Adam following the mind of his wife when she was corrupted, was cast out of paradise for his labour: Christ obeying his father even unto death, set the way into heaven wide open. For the sensual pleasure of tasting an apple, was Adam made a bond servant unto the devil: Christ by setting all the kingdoms and delicate pleasures of the world at nought, delivered our enemy into our hands, to be subdued at our own pleasure. The one thorough the eating of an apple, lost all his posterity and succession: and the other through abstinence of meat restored them that afore were lost. The one was driven away out of Paradise into the earth, replenished with misery, and lying all desert: and the other hath made a way unto heaven safe and strongly fenced from all desertnesse. Adam through the vain desire of proud acknowledge, plucked his succession after him unto death, and Christ through the humble obedience of faith, did restore life again. Yea, and besides all this, on both party's wood and tree. On the one side the serpent by mean of the tree, overcame and beguiled Adam: & on the other side Christ by mean of the tree, beguiled & also overcame the devil. By mean of the tree came death: by mean of the tree came life. The head and chief captain of our destruction was made out of the earth, being a virgin: and the head of our salvation, borne of the virgin Marie. Adam was created to the likeness of God, and Christ being the true likeness of God, took on him both the likeness and nature of man. Adam was deceived through his wife Eve: and Christ hath called back his spouse the church, from the deceiptefull error of the devil. On the one party, a woman, while she seeketh to be made wise, uttered forth the beginning of all foolishness: and on the other party, a woman, while she showeth herself void of all such presumption, bringeth forth unto us the fountain of wisdom. The first Adam while he hath more desire to be wise then obedient, brought in foolishness into the world: and the new Adam whereas he was the wisdom of his father, was content to be made as a fool for our sakes, to the end that we might be made wise in him. Through pride came our fall: and through humility came our setting up again. Adam being through the serpent made bare of all the good qualities of the mind, covered himself with leaves plucked from the tree: Christ being rich in gifts celestial, desired no manner thing at all of this worlds. The figures also of the old Testament do very well accord with the story of the gospel. Moses guided and led the Israelites out of Egypte: and Christ hath delivered them from the darkness of ignorance, and from the bondage of vice. They had their passage there through the water, and we here through baptism have a ready way to salvation and freedom. There was a pilour of a cloud and of fire: and here the father sendeth a voice down through a cloud, and our spirit is baptized with fire. Through the first law is occasion of death: through the law of the gospel we are called again to life. But the old law did with throundreynges and lightenings make them sore afeard: and the law of the gospel doth with gentleness and benefits call us forth to salvation. Moses was terrible to be seen, but in such wise that constrained he was to cover his face: Christ is mild and full of courteous humanity, and putting himself in company among the thickest of the people. Moses went up to the hill to talk with God: and Christ came down to us, to the intent that God should speak to us by him. The first Adam while he coveteth to be equal with God, is compared to brute beasts, void of understanding. The second Adam when he humbled himself from his godly majesty down to the baseness of our humane nature, whereas we were more abject and vile then even the brute beasts are, helyf●ed us up to the participation and brotherhood of his godhead. Now to conclude, through jesus the son of Nave was their returning into the land flowing with milk and honey: and through jesus the son of a virgin is our returning again into paradise. Let us therefore go away from the disposition of our first parents, and duly following the life of our Lord jesus, let us with pure minds embrace his benefit and let us with all godly zeal and endeavour follow his example to the best of our powers: himself will aid us thereto with his help, the which of his goodness hath given the example: let us embrace the merciable and unwrathfull maker of the law evangelical. Let us follow our guide, who only and none but he, is able to bring all nations of the whole world home unto that same land, which continually without end doth most plenteously flow with all kind of joys.   

¶ The four Chapter.  ¶ jesus being full of the holy ghost, returned from jordan, and was led by the spirit into wilderness, and was forty days tempted of the devil. And in those days did he eat nothing. And when they were ended, he afterward houngred. And the devil said unto him: If thou be the son of God, command this stone that it be bread. And jesus answered him, saying: It is written: Man shall not live by bread only, but by every word of God. 
ANd jesus (upon whose head the dove had lighted before at his baptism, being not a void sign, but the holy ghost himself in that likeness,) although he were now full of the holy ghost, yet before he would enterprise the office of preaching the gospel: because he would be in all things approved and tried even to the uttermost, ere he would take such an office in hand: 
Returned from jordan.  he departed from jordan, giving thereby a lesson, that after baptism, men should endeavour themselves to the more higher exercises of godly living: he withdrew himself from the company of people, with whom to be familiar and much conversant, doth many times corrupt a man, and also doth cause the authority of a teacher to be the less esteemed and regarded. 
And was led by the spirit into wilderness.  And by the spirit of God, wherewith he was wholly ravished and possessed, he was moved and led forth into wilderness, from whence john had tofore come forth among the people. And this did jesus even as one that minded to bid the enemy of mankind, quickly to come of and make ready all his crafts and ingiens: verily of purpose, both to show and declare unto us that the devil, who had hitherto been as a conqueror over mankind, & had holden them captive, may be vanquished and subdued: and also as it were, with his finger to point unto us the way how to win the victory over him. A place was sought and found apt & meet for the temptours purpose, and that was wilderness: and occasion was ministered by the means of hounger. For jesus to do the part that Moses did in this behalf, 
And in those days did he eat nothing.  now that he went about to give unto the world a new law, that is to were, a doctrine of grace, which is the gospel, he fasted as Moses had done, forty days: and in all this time of the said forty days, he touched no manner of meat, but passed over all this time with holy prayers, unto God: giving laud and glory to the same, and with giving continual thanks unto his heavenly father. And this was a pattern and a saumple or precedent of a certain rare and unwoonte virtue in man. Neither was he ignorant of the crafts and subtleties of Satan, who by all means possible never more earnestly pitcheth and setteth his snares and grins, than when he perceiveth the mind and soul of man with notable endeavour to incline and draw towards heavenly living. And Satan had heard that one there should come, which should discoumfeight and destroy his puissance: and whether that mighty conqueror were now already come or no, he stood in doubt: and what man jesus should be, he could not tell. For Satan who had beguiled mankind tofore by his subtle crafts and wiles, was now contrariwise to be beguiled by the politic wisdom of God. He had heard john openly confess and say, I am not Christ. Wherefore seeing and perceiving many things in Christ, which far surmounted the compass of man's power: and on the other side again, seeing him to be an houngred, and to be in great affliction through default of taking bodily sustenance, (whereas it is not read that Moses and Helias after the fasting and abstaining from meat by the space of like numbered of days were an hungered:) he supposed jesus to be nothing else but a man, yea and such a man, as by his crafty conveyance might be corrupted. Now the wily and subtle devise of the tempter was this: that is to weet, either to overcome and win him in deed, or at the least wise to hunt out, whether he were that Son of God or no, which had been promised by the Prophets. Which thing if he might have perceived so to be, than would he bend all his strength and force to this end and purpose, that by one way or other he might hindre and let the redemption of mankind.  
But no craft is able to take place or effect against the wisdom of God, which in such sort tempered and ordered all her doings, that it did not only subdue and conquier that same our most subtle and crafty enemy, but also defeated him of his purpose by his words, leaving him in as much doubt and uncertainty, as he was before. By the infirmity of the flesh he mocked and disappointed him of his purpose, & through the stoutness and puissance of the spirit, together with the sure fence of holy scripture, he vanquished and subdued him, so that having the foil & overthrow to his great shame, he was driven away, and departed in as much uncertainty, whether this were the son of God or no, as he was before at his first coming. Satan therefore laid against jesus that same effectual dart and artillery, 
And when they were ended he afterward houngred.  that he first used against the first parents of mankind, Adam and Eve: and therewith overthrew them, albeit he only enticed them with the lure of a fair apple that laughed upon them: but here in jesus case, hunger also, being an evil that no man can endure withal, was a strong helper forward to the thing, 
Gen. xxv. v  that the tempter went about. Esau, bieing compelled with hounger, sold the title and interest of his birtheright that he should have had by eldership, he sold it for a mess of pottage. And the Lord jesus (if it had been his pleasure) might through his divine power, either have kept away hounger from coming to him, or else have driven it away when it was come. Nevertheless he would not so do, but it was his full pleasure and will to lay a bait for the tempter to use, wherewith the same temptour should be taken his own self. The weakness of his body being such as other men had, was laid in Satan's way, as a secret bait to use for his purpose: but the tempter stumbled, & it on the hook of the power of his godhead. He saw the body of a man withering and drying clean away with hounger, to be in great affliction and pain, and none other like but shortly to be in the jeopardy and peril of death. (And men plainly affirm that there is no kind of death more painful, then to be famished to death.) He saw him in the wilderness far from any town or village, from whence any meat might be gotten or ministered unto him for his sustenance. Taking therefore a boldness of these things the spirit of wickedness assaileth the Lord jesus being replete with the spirit of holiness: he biddeth base, and beginneth first with him, of whom he was to be subdued: he biddeth him come forth, who was so strong and valiant for him to match withal: he attempteth to take in the snare, 
If thou be the son of God, command this stone, that it be bread.  one far wiser and more wary than himself. What needest thou (sayeth Satan) to be thus tormented with hunger? If thou be that same son of God which was promised to be sent to redeem the world, command that this stone turn into bread for thy behoove, and that will be an evident token where by for the to declare, that thou art the son of God in deed. For thy father undoubtedly will not in this behalf give a deaf ear to his son, being thus in distress and jeopardy of death through hunger. And seeing that he created all things of nought, 
It is written: Man shall not live by bread only but by every word of God.  it should be an act of no great matter, if the Son of God turn a stone into bread. But jesus being not ignorant what the tempter herein hunted for, so tempered his answer, that he neither consented to the temptours counsel, nor yet disclosed the nature of his godhead to his enemy, who now by a new and a strange conveyance, was through the infirmity, and weakness of jesus body, both to be beguiled, and also to be conquered. He denieth not but the Son of God had power to turn stones into bread, ne disalloweth to assuage the hunger of the body with meat which was ordained therefore, but by the authority of the holy scripture of God, he plainly showeth, that there is a life of the soul much more to be regarded then the life of the body: and that there is a spiritual meat, which is more requisite to be desired, than the meat that for a short time prolongeth the bodily life, which life nevertheless must of necessity perish within a short space afterward, either by means of sickness, or of age, or of some other casualty. For the meat of the spirit giveth life for ever to endure, and this meat is the word of God. This first assault therefore of the devil, jesus avoided with this answer: It is written (sayeth he in the book of deuteronomy. 
Deut. seven. a  Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
And for this purpose doth the Lord now take the word of the divine scriptures for his staigh: first to teach us humility and soberness, that we ought not precisely to affirm any thing without the authority of Scripture given unto us from God: Secondly he declareth unto us, that there is no weapon of more effectual strength against all the instinctes and motions of wicked devils, than the authority of the holy Scriptures. Out of the said Scriptures, is the true meat of the soul to be sought and gotten, if a man be of mind and will to live to god ward, to whom ward whoso liveth not, the same is already but a deadman, yea although to the eye he appear to be alive. The first parents Adam and Eve did eat, & they died for their labour. That if they had given the tempter that same answer, which the Lord jesus here at this present time gave him, and had more regarded the lords commandment (the due keeping whereof giveth life everlasting,) then the appetite and lust of that mortal apple: they had not endangered both themselves and all their succession after them to death and damnation. And thus much further doth the example of our saviour teach, that miracles are not to be showed for the lust or pleasure of men, but at such times only, when the glory of Christ doth call for it, or else charity and love towards our brother, doth necessarily require it. For either to work or to feign sights of woondres for a vainglorious boasting, (as who should say, this can I do:) or to satisfy the curious lust and pleasure of the lookers on, whereby neither god's glory is advanced, nor any profit groweth unto our neighbour, is nothing else but the property and condition of witches and jugglers: as for ensample, a brenning fire brand to be diepped into the water, and not quenched therewith: or the fearful likeness of Hector or Achilles to be made appear to the sight: or the rushes and straws to go crawling about the house, seeming to be snakes. jesus at no time showed any miracle, but that both the glory of his father was set forth thereby, and also the necessity of men relieved, or else that for a time the unbelief of men should thereby be moved and stiered to faith. When the multitude of the people wanted wherewith to be fed, he so multiplied a few loaves, that the same sufficed to many thousands: but in somuch would he not vouchsafe to feed the eyes of Herode with any miracle, that he would not so much as open his lips to speak unto him. And for the like purpose and consideration, doth he at this present deny a miracle to Satan.  ¶ And the devil took him into an high mountain, and showed him all the kingdoms of the world, even in the twinkling of an eye, and the devil said unto him: All this power will I give the every whit, and the glory of them, (for they are delivered unto me, and unto whomsoever I will give it:) If thou therefore wilt fall down before me, and worship me, they shall be all thine. jesus answered and said unto him: hence from me Satan. For it is written: Thou shalt worship the Lord thy God, and him only shalt thou serve. 
The dievill, though he were vanquished at this first bickering, yet ceased not from trying masteries with jesus to our example, lest that we being once conquerors, should give ourselves to sitting still, void of all fear or care: but that we should have evermore from time to time, a mind ready and well armed and fenced against his new assaults. Such as have profited and grown to a mean degree of evangelical philosophy and doctrine, do easily contemn the disease or vice of gluttony and riotous excess, as a thing being both filthy and beastly.  
Albeit even in this temptation also afore goding, there wanted not the grin and snare of moving jesus to presumpteouse usurping and taking upon him, when Satan said: If thóu see the Son of God. For such as of nature are arrogaunte and proud, and desirous of glory, do oft times attempt to reach to such things as are far above their powers: because they will not lose any part of the opinion and estimation that men have of them: and so by crafty colour and counterfeit gloss, they take unto them the thing that is not in them, hunting for glory and fame among men. After that sort do many by deceiptefull and crafty feasts usurp unto themselves the gift of prophecy, which they have not: and many make vaunts and cracks of having visions of Angels, which they yet never saw. But the Lord jesus contrary wise: although he were greatest of all the world, yet he will not be acknown of his greatness, but hideth it, showing forth ward no countenance but of infirmity and weakness of the body, ne at any time showeth he forth his godly power, but when so to do is expedient for the health of man, to the end that the father's glory may be renowned and troumped abroad by the son. Satan therefore (as he is malicious, and will never have done ne be in rest,) doth eftsoons invade the Lord, and set upon him with the same dart that he had done afore, but in a sundry matter, assaying whether he that could not be overthrown with hounger, might possibly be corruptted with the richesse and honours of this world. For ambition (which is the desire of honour and advancement) is a sore mischief both pestilent and also in manner unpossible to be overcomed. It is an evil that stealeth on a man even in most excellent virtues and qualities, creeping in and acquainting itself in hearts that labour to climb and to mount up unto things of high difficulty: in so much, that whom neither adversity, nor poverty, ne sickness have been able to break, whom neither any riotous excess, or lechery, hath been able to corrupt, them doth the earnest desire and affection of glory, overthrow and bring quite under foot. For what thing is there so mischievous or so wicked, which mortal men will refuse both to do and suffer, if they may thereby bear rule, and be in authority? Is not oftentimes the crown of a royalme bought with poisonings, with murdreing of the nearest kindred, with incestuous marriage within the degrees forbidden by god's law, and with other villainies not to be named? With the slaughter and murdrement of how many persons, is the seigniourie of some one city now and than gotten into men's hands and possession? Honour is sweet: a gay thing it is to be a ruler: and a royal matter to excel and pass others.  
And reigning doth utterly in all behalfs, seem to be a certain point of Godhead among men. With this same sweet flattering poison were the first parents Adam and Eve caught. The lure of the flattering apple was delectable to their eyes: but the high perfection of knowledge falsely promised unto them by the Serpent, and the dignity of being equal with the state of Gods, was much more delectable to their minds. 
And the devil took him into an high mountain etc.  With this engein therefore did the temptoure assail jesus, and he not a whit shrounke back from the unrestefull malapertness of the same temptoure: to the end that he would vanquish him to our behoove, and would teach us the fashion how to get the overhand of him. The dievyll than took jesus up into an high mountain, and out of the same mountain as out of a beacon or an high place of espial, he suddenly in a moment layeth all the kingdoms of the world before his eyes (for a wicked spirit by the permission and sufferance of God may so much do, as to represent unto men's eyes a lively semblant of things, after a certain strange and wonderful manner:) and even in the same moment also, look whatsoever point of high estate or royalty, the rout and ruffleing of great kings and princes hath within their courts, or otherwise belonging unto them: the same doth Satan by a certain sleight, as it were of a juggling cast, set before the eyes of jesus (as for example,) richesse, servants, places, armies, troumpettes, service and attendance of men, crouching and kneeling unto them, shows of royalty when they go abroad, tryoumphes, ambassades, power to command and to have all things done at a beck, and other things a great maygnye, wherewithal the flattery of all peoples, doth worship and exalt mortal princes of the world, being oftentimes both foolish and ungodly, or howsoever other things be, iwis frayll, and not having any long time to live: yet the people use them as very Gods: yea and the princes selves being set in a pride through the prosperous fortune of things transitory, think themselves better then God almyghties fellows. A certain spectacle of all these things wonderful to behold and imagine, did that same crafty juggler soodainly in a moment represent before the eyes of the Lord jesus, who cannot be deceived with any sleights of juggling, forasmuch as nothing is hidden or unknown unto him. And unto this royal show of things, did the lying and malapert Satan set out a painted sort of words more stately and glorious, than the things selves were. 
All this power will I give the. etc.  All these same things (sayeth he so goodly, so rich, and so full of royalty, be delivered to my power and disposition, to give and to grant unto whomsoever me liketh. For the sovereign and the God of this world, I am. That if thou wilt acknowledge my sovereign godly power, and fallying down flat at my knees wilt bow and kneel unto me, 
If thou wilt fall down before me. etc.  the whole universal power and possession of all these realms and kingdoms that thou seest, will I deliver up into thy hands. Thou seest how great the name of Ceasar is everywhere: and yet how small a portion of the world is it, that acknowelageth him for their Lord and sovereign? And thou alone shalt have and enjoy them every one without exception, and shalt be worshipped as a God here on earth, so that thou wilt acknowledge me for the autour and giver of so great a blissfulness. Thou knowest here (I am sure) good christian reader, the most lying and most presumptuous sayings of him, who said once unto those unfortunate first parents of mankind, Adam and Eve: ye shall in no wise die: but ye shall be as Gods, knowing good and evil. Here the Lord jesus damned the wicked words of Satan, with words of God's holy Scripture, saying: juaunte Satan with all thy deceitful promises. An hurtful gain it is, and full of hyndreaunce, that is bought with the loss of due love and devotion towards GOD. The thing that thou wouldst covenaunce and endente to have, is wicked, and the thing that thou promyseste is in vain. For written it is in the book of Deuteronomie: 
Deu. vi, c. x d.  The Lord thy God shalt thou wurshippe, 
Thy Lord God shalt thou worship. etc.  and him only shalt thou serve. God will not suffer his glory to be put over from himself to an other: nor will not suffer to have any partner in it. He is the true God and Lord of all things whatsoever there is in heaven or in earth. And unto all that are true worshippers of him, he freely promiseth the inheritance of the kingdom of heaven. His saying must men be ruled by, rather than by thine: who like as thou dost wickedly require to have to thyself, the honour that is due to God alone: so dost thou promise not only things of vanity, and things that shall not any long time endure, but also pertaining to an other man's possession, and not to thine.  
The Lord jesus might have answered: wherefore doooeste thou promise me that is mine own already? With what face dost thou require me to fall down at thy knees, sense that I am God the which crea●ed thee, the which expulsed thee for thy pride, and cast thee down out of heaven, and ready and able even now to cast thee down into hell as soon as I shall so think good? Over these very kingdoms which thou offerest me, no power ne title it is that thou haste, if the wrong judgement and ungodliness of the mortal people did not give thee power and authority over them. By their folly it is, that thou art of any power. True love and devotion towards GOD, shall revive again: and where shall thy kingdom than be? Thus might jesus have said: but Satan was at that present to be beguiled, and not to be instructed, ne taught. Neither was he worthy to be told of his fault, forasmuch as he could by no manner means be reformed. But for our behoove was all this pageant played: we it were to whom this lesson was given, that whatsoever thing hath the dishonour of God joined with it, how profitable soever it seem to be, is with great stoutness to be refused and defied: not as though richesse are of themselves ●yuyll: or that to be a king is of itself eyvyll: or to be a public magistrate or in high authority is of itself evil: but for that in manyer no man maketh himself a way to these things, but by naughty means and conveyance: and for that the things are not enjoyed ne possessed without sore danger of forgetting the bounden duty and love towards God: and because they are subject to the hazard of jeopardies and perils innumerable. And truly whatsoever person being corrupted with inordynate desire of such things as these, doth make light of God's commandments, useth fraud and falsehood, stealeth, forsweareth, sleagheth, useth right and wrong as all one, such an one hath even now already kneeled down and done worship to the prince of this world, and hath denied God, by a league made with God's adversary. And as often as the mind of a Christian man is enticed, that for increasing of his substance, or for obtaining rule and authority, or for purchasing of glory and renown, the truth may be forsaken, and wickedness received in the place thereof: let him by this example of Christ his capitain, make answer without fear. Avaunt Satan with all thy deceitful promises: only GOD is to be worshipped and boughed unto: and whoso hath him his good Lord, the same is Lord of all things with him.  ¶ And he carried him to Jerusalem, and set him on a pinnacle of the temple, and said unto him: If thou be the son of God, cast thyself down from hence. For it is w●●●en, he shall give his Angels charge over thee to keep thee, and in their hands they shall bear thee up, that thou dash not thy foot against a stone. And jesus answered and said unto him: It is said: thou shalt not tempt the Lord thy God. And as soon as all the temptation was ended, the d●iuyll departed from him for a season. 
Neither doth the endless malapertenesse of Satan, although it were thus also put of from his purpose, not yet neither give over, or succeasse from tempting. He setteth upon jesus once more, as an enemy oft to be vanquished: to the end that we should understand ourselves to have in this life a continual fight with the same our adversary, neither any thing to be so much against all Gods for bode, whereunto he dareth not presume to provoke and entice the true servants of God: but yet that good men need not to fear, to whose behoove Christ jesus hath vanquished him, and who have darts and weapons enough, of most strength and virtue out of the holy scriptures, wherewith the malapert importunity of the tempter may in a moment be out faced and quaylled. For all the advantage that he getteth by tempting is to none other point, but by ministering such a good occasion, to make the virtue of the good men greater and better tried. He therefore leadeth a way the Lord jesus from the high mountain unto the city of Jerusalem, and there set him even upon the uppermost pinnacle of the temple, and eftesons provoketh him by temptation, to the end that either being overcomed with vain glory he should cast himself down headlong and so break his neck, or else by that token he should descry himself to be the son of God. And a defence to maintain his fraud withal, he stole out of the wholly scripture, albeit understanded and taken in a wrong sense, and not applied to such a purpose as it ought to be. 
He shall give his Angels charge ou●e thee. etc.  For by such like means do the wieked persons and heretics many times abuse the scripture of God, and deceive the unwary, when they deprave and turn by a wrong sense, the rule of god's word to their own affections. Here (sayeth he) declare thou, whether thou be the son of God, or not. Cast thyself down headlong, and in case thou shalt have no harm at all thereby, it may then be open and evident unto all creatures, that thou art the son of God. Neither is there any danger of any misadventure to befall thee. 
Psal. xxi. c.  For it is written in the psalms, as touching the son of God, that he shall give charge tó his angels concerning thee, that they see thee preserved, and that they shall with their hands bear th●e up, that thou mayest not stumble with thy foot at any stone.  
This prophecy was not showed directly of Christ alone, but of any godly man whatever he be, that trusting boldly on God's mighty help, ought not to be a feared on his own behalf from any evils of this world, according as the Lord jesus himself bid his Apostles to be out of all fear or care in their hearts, for not so much as an hear of one of their heads should perish, contrary to the mind and pleasure of their heavenly father. But jesus making no countenance all this while, that he was naturally the son of God: only made this answer following, which might have been made of any good man whatever he had been: and with a text of holy scripture rightly alleged, he convynced the text of Scripture which Satan had falsely cited, as if one should have dryeue●out one nail with an other in a board. But contrariwise (sayeth he) it is written in the book of Deute●onomie: Thou shalt not tempt the Lord thy God. 
Thou shalt not tempt the Lord thy God.  His help shall be ready, when any casualty or when any matter concerning God's cause, shall bring them into danger: but not when thou shalt for a vainglory or a brag provoke and require the high power of God to be showed. Neither doth the tenderness of god towards us, serve to maintain the glory of the carnal pleasure of man: but he at such times as his will is, declaring his own glory in man, doth secure man being destitute of the aid and help of the world. But unworthy is that person of god's help, who for his own vainglory doth wilfully cast himself into a manifest danger of his life. Neither is it the property of a true godly man to appoint unto God, when or how he ought to deliver us from perils, for asmuch as certain we are, that whether he deliver us, or deliver us not, that thing is intended and wrought by him, that is most for our health and safeguard. Oftentimes it is more for our benefit, and good hap to be sick, then to be in health: to die, then to live: to be in affliction, then to have prosperity. It is present godliness to depend of him with a single heart: and a wieked thing it is, with man's curious searching, to temple what his power may extend to do. For he is of power to do all things, but he will not do but what is best. With these and other ways more, did our head master jesus, suffer himself to be tempted of Satan immediately in manner after his baptism: to the end that we should not think it to be sufficient, that all our sins have been forgiven us through the lau●cre of baptism: but that we must take in hand and enter a sharp battle with our enemy Satan, who will leave nothing unattempted, for to draw us back again into our old bondage. At our bap●ysme we monster to the behoove of our captain, and we promise to water under his banners against the army of Satan. And as for ●enne of this world we have nothing to do withal, in the way of any quarrel, forasmuch as Christ commandeth us to love, yea even our enemies too: but we have to do with the wicked spirits: who fight against us from on high, with fiery daries, and with much policy. But jesus our sovereign hath once discoumfeyghted all their powers, and therefore hath delivered them into our hands easy enough to be vanquished: yea and will eftsoons subdue them in us, if we will follow the same trade of fighting, whereby Christ brought them under subjection. They assault us some whiles by themselves, putting ungodly thoughts in our hearts: many times by eyvell men, as their soldiers, they assail us when they procure and make out messengers that may provoke us to all sensual ●olup●●ousenesse, that with braulling and with railing words may move and friere us to wrath and manslaughter. And baits wherewith to catch us they somewhiles fet of this world, the promotions, richesse, and pomps whereof, they do by heaps cast into our eyes.  
And many times even out of our own selves they take baits for us. For there be in us certain affectionate pangs of nature, which we are not able to cast away from us unless we should utterly shake of our human nature, as for example, appetite to meat and drink, desire to fulfil the lust of carnal concupiscence, after that nature hath made us of full age thereto. And although moderately to use carnal copulation with the lawful wife is none enormity: nor against the high pleasure of God it is, to allay thirst and hounger with meat and drink: yet in this behalf doth our subtle and wily enemy lie in wait for us, that either we may give these affections the bridle in taking more than for the suffisance of nature is necessary, or else appease the rage of them by such ways as is not convenient. Of which sort for example these that here follow may be: as if one should touch an other man's wife, or use his own wife immoderately, or do the act after fashions unseemly: or if one should with offending his Christian brother, eat of things offered unto Idols, when he may avoid that slander, and yet otherwise well enough relieve the necessity of the body.  
There be also in every of us certain special inclinations both of the body and of the mind to certain vices, whether it so be, that the same were first taken of our parents, and so have sticked still in us, or whether they have been taken of a custom, or else whether they have by any other means, come unto us. As for example: one man is of nature more prone to covetise, an other to gluttony, an other to lechery, another to wrath, an other to ambition. Of all these doth our enemy leave not one thing unwatched, whereby he may draw us to damnation. But we must against his lying in a wait, 
And as soon as all the temptation was ended, the devil departed from him.  be both stout and also diligent in watching. The spirit of Christ shall give us both strength and wit against all his ingiens: and the holy scriptures shall minister unto us armour and weapon enough.  
He that suffereth us to be tempted, will not suffer us to be overcomed: but will so order the fight, that the end of the field and battle shall turn to our benefit. Our enemy being put to the worse, will not cease to have envy at us, but he will at length cease to invade: and the oftener he shall come, so much the more often discoumfeighted and weakened shall he at all times depart again. For how the case should afterward stand with us, Christ did now express by example of himself. For after that the devil had dispeched and spent out of all the fractes and crafty points that he could against the Lord, and yet saw that he was never a whit the nearer of his purpose, being not only overcomed, but also deluded and defeated in words, he departed away: howbeit but for a season, that is to say, to return again to tempting when he might seek and procure an occasion thereto. For sense the time that he could not get out of jesus to profess that he was the son of God, whom he was not able with any goodly show of things to corrupt: he afterward laboured through the help of his soldiers the Phariseis, the Scribes, and the priests, to put him to death. Yet even in this behalf also, did jesus by a godly policy, mock and defeat the wiliness of his adversary: for the things that Satan with all his strength laboured to bring to pass to our casting away, the same did Christ turn into our salvation. Yea, and then most especially of all did Satan perceive his tyranny to be clean overthrown: when he assured himself of most undoubted victory. first came baptism, which giveth the state of innocency: then afterward came wilderness, and continual prayer, fasting, and therewithal battle with Satan, against whom we are most chiefly armed with avoiding the company and resort of people, among whom there is in no place wanting matter enough to provoke and stir weak minds unto vices more than one. Prayer fenceth and guardeth the soul: Fasting abateth the strength of the body, and increaseth more strength in the soul.  ¶ And jesus returned by the power of the spirit, into Galilee. And there went a fame of him throughout all the region. And he taught in their synagogues and was commended of all men. 
There was now nothing remaining, but for jesus to address himself to the office of teaching. And this is the very true office most specially belonging to bishops, which office no man doth after a right sort take in hand, unless he be many ways tried and proved, unless he be found a conqueror and a subduer of all naughty appetites, which do corrupt and perish the word of God, so that he may be able to teach others too, by what means they may resist Satan. For it is not enough that a teacher of the gospel be pure from vices, but he must also be stout and uncorrupt, that neither for lucre, ne for any sensual pleasure of the body, ne for ambition, ne for the fear of any eivylles, he will decline from the upright straightness of the truth of the gospel, which truth Satan doth not at any time cease to assault by such persons as love this world more than they love the glory of God.  
And this the Lord jesus being minded to teach us, after the premises all finyshed and done, returned now again into Galilee in great power and virtue of the spirit which he was replete withal. For of the temptation aforesayed, 
And jesus returned by the power of the spirit into Galilee.  he had gathered strength of the spirit, not that any spice of any new power had grown unto him more than he had fore: but for that the thing which he had in his mind, did more utter and show forth itself, setting out unto us therewhyle, as it were in a plain picture, what the charge and care of an evangelical teacher ought to be, and what he ought to look for. It was his will and pleasure to begin his first preaching of the gospel in Galilee, being the most abject and base region of the jews: partly, to agree justly with the prophecy of Esay, in which it was foresayed, that about the coasts of Zabulon and Neptalim, that is to say, near to Galilee of the gentiles, the light of God's truth shall spring up: and partly to the intent that no part of the prosperous proceeding of the gospel, should be imputed to the aid or maintenance of this world, in case the gospel had been taught or brought to light by learned men, by rich folks, or by men of power, or in case it had sprung up out of a region being any thing famous. For God did of a purpose choose and pick out all things vile and abject in worldly estimation, to the end that all the whole glory of so marvelous a matter should redound unto himself. And even now already was the fame of jesus not unspoken of among the people of Galilee, with whom, by reason of some miracles privately showed that all the world knew not of, he was come in knowledge to many, yea, even before his baptism, a few disciples even at that time gathered unto him, whom it was his pleasure to have as witnesses of all his whole life and doctrine. And even at the same very time, he by little and little withdrew himself from the affectionate wills of his kynesfolkes, because he would by his doing reach us, that kynesfolkes also do oftentimes hurt the sincerity and pureness of doctrine. But after that john was cast in prison (for during the time of john's preaching, jesus did in manner altogether hold his peace, because there should no spice of contention grow or arise between the disciples of the one and the other whether should have the pre-eminence) he with a great courage entereth the busy office of preaching the gospel openly in the face of the world. For it was now time, that the law being restrained and kept under bands (the figure whereof john did bear the liberty of the gospel should put forth the head, and show itself. For enpriesoning and feriers was most meet for the law being full of shadows, and being derkened with mystical doubtful sayings: but meet it was to set the light of the gospel up on high, to the intent it might be open in sight to all regions and coasts of the world without exception, aswell to the greatest as to the least, aswell to the learned as to the unlearned.  
Than as soon as the Lord was returned into Galilee through the power of the spirit of God, with whom he was filled, (which power was now aswell by his doctrine as also by miracles, partly uttered:) the fame which had tofore (as ye would say) flighen abroad but among a few persons in comparison, concerning jesus, was than published and bruited abroad throughout all that region. For unto a teacher of the gospel, a famous name is requisite: not for that such an one ought to seek glory among men, but for that an honest opinion of the teacher doth purchase unto the same both credit and authority. But the said honest opinion, as it is not to be desired, so is it not by all manner ways to be acquired and gotten. Let a teacher of the gospel according to the example of jesus so live, that whereas he maketh no vaunt●e voste of himself, he may yet nevertheless be advanced by the testimony of the heavenly father, by the power and virtue of the holy ghost, and by the voice of John, that is to say, of every honest and good man, in whom the grace of God resteth: let him so live, that he may through the perfection of his living and behave our, turn the eyes of all folks upon him. And to be short, let him be of such faith and constant affiance in God, that if the case should so require, he may glorify God even with showing miracles too, howbeit (as the world now is) it is a miracle great & great enough, if such an one neither with richesse, neither with sensual pleasures, nor with worldly promotion, ne with dreadful offering of torments, ne with the fear of death itself, will not any whit at all be turned from the pureness of the verity evangelical. Now among the jews it was a custom, 
And he t●u●he in their synagogues.  that often seasons, but most specially on the Sabooth days, the people assembled together into the temple, or into their synagogues, to th'intent that the time of resting which the law enjoined them from all filthy & secular works, should not be spen●e on dicing and carding, on harlots, on banqueting and revelling, on chiding and brawling and other very naughty vices: but to be bestowed about things pertaining to the soul. And in the said temple or synagogues there was talking of one with an other, not concerning trifling matters of the world, but about the law of the Lord, about Messiah to come, who was with most ardent prayers looked for of all good and godly folks. And what every man could, he conferred and declared amongs all the presence of what state or degree soever he were. And whosoever made any countenance that he had what to teach unto the people, there was delivered unto him a book of the law of God, wherhence it is the part & duty of a teacher of the gospel, to fet out wherewith to feed the souls of the people, and not out of the dreams of men. And whatsoever thing was in this place and audience done, could not be privy or hidden, because there stocked thither a great multitude of all sorts and degrees of people.  
jesus therefore willing his doctrine to be known unto all creatures, as he walked throughout the cities of Galilee, he used according to the laudable custom of the jews, to come into their synagogues, showing forth every where the same wonderful and piththie doctrine of the kingdom of heaven, being of so much more power and force then the doctrine of the Phariseis, (who preached nought but the utter rind of the law and the constitutions of men, 
And was commended of all men. ) as wine is stronger of her and operation than water Neither did there lack among the people of Galilee, some minds apt & desirous to learn, which marveled at this new kind of doctrine, and which did reverence the wonderful teacher thereof, highly praising and manifying him.  And he came to Nazareth where he was nursed, and (as his custom was) he went in to the synagogue on the Sabbath day, and stood up for to read: And there was delivered unto him the book of the Prophet Esai. And wh● he had opened the book he found the place, where it was written: The spirit of the Lord upon me, because he hath anointed me: to preach the gospel to the people, he hath sent me: to heal the broken hearted, to preach deliverance to the captive, and sight to the blind: freely to set at liberty them that are bruised, and to preach the acceptable year of the Lord. And he closed the book, and gave it again to the minister and sat down. 
And hitherto verily the gospels cause did sufficiently well proceed, until he came to his kinsfolk, and to the acknowledge of his familiar friends and acquaintance, because we should understand, that he which teacheth heavenly things, aught as much as he may, to estrange himself from the flesh, and from the blond of his kindred. For when he had passed through certain little towns and cities of Galilee, at the last he came to Nazareth, in which place (by reason that he had been there brought up of a young nourcechylde, and had long time lived there with his parents and kynsfolkes,) he was supposed of many to had been borne, and for the same cause was also commonly called a Nazarean. And to th'intent the Nazareans should not find themselves grieved, that he had thought scorn of his kinsfolks and alliance, as one that had more mind and desire to go hunting about for glory among people of strange parties where none of his kin dwelled: he came thither also to Nazareth being now a man of great fame, and much spoken of, whereas he had tofore had no such fame in those quarters. And because he would declare that he had now renounced and given up all private business and affairs of the world: he came according to his accustomed manner into the common synagogue. For no where ought such a man to be more conversant, then in the temple, whoso is consecrated to the profiting of all folks in general. 
And stood up for to read.  And when he heard others treating and reasoning of Moses law, he also arose up, signifying by that gesture (as others used to do) that he also being inspired with the holy ghost, had some thing in his mind that he was willing to speak before the multitude being there assembled. Which custom even at this day endureth in the churches, by the ordinance of S. Paul, that men shall speak and hear by course. And in case any man have any thing opened unto him by revelation, worthy or meet to be known, he that spoke afore, shall leave of, and shall give place to the party that succeedeth him, because that no troubleous noise, and confusion of speaking, so as one may not be heard for an other, shall arise in the holy congregation, in which it is decent, that all things be done with peace and tranquillity.  
The book was delivered unto jesus, 
And there was delivered unto him the book. etc.  and that according to the custom and usage, for us to be instructed and taught thereby from whence the doctrine of salvation ought to proceed, that is to we●e, not out of the inventions of men, not out of the positions of philosophers, but out of the book of holy scripture, which hath been revealed unto us by the secret instinct and operation of the spirit of God. jesus, in whom all the treasures of knowledge and wisdom were hidden, had no need of any book, but yet he took the book, because he would commend unto us the earnest setting of our minds on the reading of holy scripture. The minister of the synagogue reacheth forth the book unto him, but he took it him shut. jesus, who alone hath the key and openeth that is laid up hidden in the old law, when he had taken the book, openeth it, and turneth it. For jesus himself lay secretly hidden, and diepely hidden in the law. And truly meet it was, that the jews selves should give the thing, wherewith they should anon after be convinced. And the book that was delivered unto jesus, was not at all adventures, as though it forced nothing what book it were, but it was the book of the prophet Esay, than whom, never did there any man either more clearly, or else more evidently prophecy of Christ, 
And when he had opened the book. etc.  and of the doctrine of the gospel. Neither did the thing by a blind chance so happen: but it was so conveyed by god's providence, that the book being opened abroad, and a leaf turned, that same very place came chief fyrs●e to hand, the which did most ●erely and plainly talk of Christ, and in the which, Christ by the mouth of the Prophet speaketh of himself in this manner: The spirit of the Lord is on me, because he hath anointed me: to bring glad tidings to the poor by preaching of the gospel hath he sent me: to heal the contrite, that is to say, thoroughly broken in heart: to preach remission and free deliverance to such as are in captivity, and sight unto the blind: to set freely at liberty such as are all bruised: to preach the year of the Lord both acceptable and much to be wished for: and to preach the day of retribution. When the Lord jesus had with his own voice pronounced these words standing upon his feet, he redelievered the book shut together again as he had received it, unto the minister, signifying by his so doing, the obstinate unbelief of some of the jews, who sitting still beating on the letter of the law, did neither understand, ne would acknowledge Christ being the soul and the life of the law. Now immediately after this, taketh he on him the part and office of a teacher, and sat him down quietly about to expone the sentence that he had read. As touching that he read the text of the Prophet standing on his feet, 
And sat down.  it was a thing done for the authority of the scripture of God, whereunto it is meet that all dignity of man do reverently humble itself. As touching that he taught sitting down, it is for a declaration, that an expouner and preacher of God's holy scripture, aught to be void and altogether clear from the troubleous unquietness of all carnal and worldly desires.  ¶ And the eyes of all them that were in the synagogue, were fastened on him. And he began to say unto them: This day is this scripture fulfilled in your ears. And all bore him witness, and wondered at the gracious words, which proceeded out of his mouth. And they said: Is not this josephes' son? And he said unto them: ye will utterly say unto me this proverb: Physician, heal thyself. Whatsoever we have heard done in Lapernaum, do the same here likewise in thine own country. And he said: verily I say unto you: no Prophet is accepted in his own country. 
But partly the new fame which had now already begun to be spread abroad of jesus, & partly the authority of a teacher, which he now first of all took upon him, & finally a certain heavenly grace shining in his very countenance, did cause that the eyes of all the people, which were then present in that congregation, were earnestly fixed on him, for such an audience doth the Lord jesus love, as keep their Sabbath, resting from all troubleous desires and affections of this world: such as with mutual concord one with an other are gathered together into one place: such as have the eyes of their mind looking none other way, but straight upon jesus, but straight towards everlasting salvation. For he daily speaketh unto us in the mystical scripture of God: he speaketh by evangelical Prophets, that is to say, by the enterpretours & expouners of the holy books of scripture. But happy and blessed are they, to whom the Lord jesus speaketh, they giving such earnest eye & ear unto him. For to such doth he vouchsafe to open the mystery of the deep hidden sense. 
This day is this scripture fulfilled in your ears.  For as soon as he saw the eyes of all the presence cast full and whole, and fixed on him alone, he begun to say unto them: Ye have now heard the Prophet Esay by the inspiration of the holy ghost, promising unto you a certain excellent and mighty teacher, who should, not out of a worldly spirit teach constitutions of men or vain fables serving to no good purpose, but being abundantly anointed & replenished with the spirit of God, should be sen●e from the same, to bring the glad and wishable tidings of salvation to such as are meek and poor in spirit: and by reason thereof are apt to receive the wholesome doctrine of heaven: and which teacher should be of power and ability to perform the thing which he should bring tidings of, as one endued with heavenly virtue and power: which teacher also should freely bring salvation unto all creatures, as many as acknowledging their own naughtiness and offences, did wish for salvation: which teacher. moreover (all manner sins being freely pardoned) should help all such as had their hearts corrupted with many sundry diseases of vices and of naughty lusts: which teacher furthermore should preach deliverance and setting at liberty unto all persons, that either being given to Idolatry were kept fast of the devil as captives and prisoners, or else being as thrall to the superstition of the law, might not reach ne attain to the liberty of the spirit: which teacher besides all this, should through faith open the eyes unto such as were blind in soul, & abode in a most deep mist of manifold errors, in such wise as with their said eyes they should be able to behold and look upon the light of the eternal vecitie according to the prophecy, which the same Prophet wrote in another place: where he saith, the people that sat in darkness hath seen a great light. Which teacher over and above the premises, should restore unto their first state of freedom, all such persons, as seemed to be all crushed and bruised to pieces by Satan with all kinds of evils: and which teacher finally should declare in open preaching, that the true jubilee of the Lord was now come, a time like as to be heartily wished for of all creatures, even so with most ardent minds to be accepted and embraced of all people without exception.  
Moses gave a tradition of a sabbath of days, in which he commanded that every seventh day, they should all rest from sloumbreing or uncleanly occupations: he gave also a tradition of a sabbath of years, in which he enjoined that every seventh year it should be rested from tilling of the earth▪ neither any thing to be required of the same, saving what it would bring forth of it own self. He gave furthermore a tradition of a year, called the restorer of the first state of liberty, unto which, (of the property of the thing) was given the name of jubilee, among the Hebrews. This year of jubilee came about in course again after seven. times seven years, and was evermore the fyftieth (for seven times seven maketh. x.ix.) And this year of jubilee was most heartily to be wished for of all the Israelites, that either with bond service, or else with debt were any thing oppressed. But like as the sabbath of Moses refreshed men's bodies only with being at rest and quiet: so did the seventh year only provide for the resting of the earth from tillage. But now there is showed unto your acknowledge a perpetual sabbath, never to be interrupted or broken: in which the mind and soul being free & vacant from all troublous unquietness of evil desires, ought wholly to attend to the quiet applying and exercise of heavenly things, and not now with pensive earefulnesse to provide altogether for earthly things, forasmuch as to them that love God, no manner thing at all is wanting. Yea, and moreover the jubilee of Moses did not help any others but only the Israelites: it gave neither free deliverance, ne yet full deliverance, yea and thatsame very thing which it did give, extended no further than to the body, and enduted but for a short time. But this year of the Lord, doth unto all persons, whosoever are indebted to the devil through sin, whosoever be as bond servants subject to evil spirits, whosoever through ignorance of the truth are blind, whosoever be in all kinds of naughtiness so far passed, that they are unable to every good work: unto all such doth this jubilee of the Lord bring perfect & free remission, deliverance or liberty, sight, health, and complete perfection in every behalf. So much the more therefore ought ye with prompt zeles, and endeavours to embrace that is offered. For the thing that ye have heard promised by the prophecy, ye may now if ye will, in the deed self find to be true. Ye have heard it with your ears, but ye have need of ready and desireful hearts, if ye will be apt to receive so great a blissfulness. It is even the highest thing that possibly may be, whereof this free offer is made unto you. But woe unto them, that shall despise the bountiful & gracious goodness of God, so willingly offreing itself unto them. It is the year of jubilee, freely offering deliverance and salvation unto all such as with meekness of submission, and with readiness of believing, show themseless willing to be taught, and apt to receive healing. But after this year of jubilee must succeed and follow the year of retribution and redress: which shall adjudge and ministre everlasting pains in hell unto all such as shall have refused the goodness of God. By these words did the Lord jesus in an humble and sober manner, signify himself to be the same man, of whom the Prophecy of isaiah did make promise: whereas the most part believed the said place of the Prophet not to concern Messiah, but to concern isaiah himself. For when jesus was in baptizing, the holy ghost sliding down from heaven in the visible likeness of a dove, and lighting upon his head, did all the people to weet, that thissame was even very he, whom the prophecy had meant of. Anointing betokeneth a certain mild and gentle still thing. For there is nothing more gentle, supple, or calm, than oil: whereof was even that name Messiah given him, which is in Greek Christon, in Latin Vnctum, in english, the anointed. For as for the preaching of john, it was sharp, and sour, and full of threating: but Christ did with mildness, with courteous familiarity, and with beneficial good turns continually move and pray the people to receive salvation. When jesus did with most high authority and no less mildness speak and treat of the premises, many had him in great estimation therefore, 
And albate him witness, and wondered at the gracious words which proceeded out of his mouth.  and marveled at his talk being very far unlike to the talk of the Pharisees: that is to weet, calm, mild, and meek, amiable, powdered with much grace, having in it no spice of haultnes or pride, no point of sour look or presumptuous taking upon him, and yet nevertheless of such sort, that it contained in it condign authority. For the words of the Pharisees, because they issued forth from an heart corrupted with ambition, with avarice, with envy, and with many other naughty affections, did moste times smack of the spring that they gushed out of. But the words which proceeded from the mouth of jesus because they welled forth from a breast replenished with the heavenly spirit of God, were not only amiable and sweet unto all good folks, but also pithy and effectual toward salvation. Yet nevertheless some there were among these Nazareans, in whose minds and opinions the meanness of jesus kindred and family that he came of (to the outward acceptation of the world) made the authority of the heavenly doctrine to be the less regarded. For in consideration that they every one did yet all this while believe him to be the son of joseph and Marie, and that the slender ability and substance aswell of joseph and Marie both, as also of their alliance and kynsfolkes was not unknown: in consideration also, that they had seen him many years even from his childhood to had learned at nove other school, saving only his father's occupation of carpentry: ne at any time to had haunted the schools of the Pharisees and of the expert lawyers, (who taught the mysteries of the holy scripture books with much high solemnity and haultenesse of countenance:) they did much marvel where and how he had suddenly gotten so great virtue and power, which he had tofore showed forth in other cities by diverse and sundry miracles: they mused where he had gotten that same wonderful knowledge of divinity books: they wondered where he had gotten so great eloquence to speak after that sort with authority. For they did not yet understand, of how much more power and effect the anointing of the spirit of God is, than the doctrine of the Phariseis. Esteeming him therefore by the things which they knew in him after the flesh, they said: Is not this same fellow the son of joseph the carpenter? for they knew not the heavenly father, who than wrought by his son. And because that jesus wrought far fewer miracles in the city of Nazareth, than he showed in other cities, certain of his kynsfolkes being half in a fume and indignation therewith, detracted and reproved him, as though that either he had not his power ready to serve him every where, or else that he oughed his own kynsfolkes such despite, that he would show no miracles among them, wherein they hunted for a certain worldly praise and glory to theimselues ward by such a matter, 
Whatsoever we have heard done in Capernaum. etc.  the glory whereof was altogether due unto god. The ungodly murmuring of these persons, did jesus rebuke and allay with such sayings as here follow. Because ye have heard (sayeth he) that I have elsewhere among others healed all kinds of diseases: verily ye will say unto me, that is wont to be said in a common proverb: Thou physician heal thine own self. We have heard say, that thou haste wrought certain wonderful things above the course of nature in the City of Capernaum, where thou were but a stranger, not having there any that are near of blood or kindred unto thee. But convenient it were that thou shouldest be beneficial most chief to thine own kynsfolkes: what thou doest to thy countrymen and kynsfolkes, 
No prophet is accepted in his own country.  the same thou doest unto thine own self. Therefore if this virtue and power of thine, be appropriate unto thee, and continual in thee, than whatsoever thou haste done among the Capernaites and strangers, do even here likewise among thine own kynsfolkes being most near unto thee: and do it here in thine own country. Unto the wieked murmur of their hearts being now disclosed and uttered, the lord answered in this manner: I am in deed a Physician ready to heal all the diseases of all creatures, if any party show himself apt to be healed. For no physician (be he never so well learned, ne never so well willing to do good,) is able to help or cure the sick, if they cast the medicine away from them, when it is offered them, and mistrust the faithful physician. And in deed this is the affection of the most common sort of men, that they esteem the physician so much the more, that he is come a man unknown, out from some far country or region: and in such a place doth he find more trust and affiance to be put in him, where he is esteemed by none other thing but by his art and by the name of a physician. And in deed as touching his cunning which he carrieth about with him where ever he goeth, he is at all times and in every place one manner a man: but where he findeth men full of mistrusting and contemners, he cannot by his cunning do good to so many: not for that he hath in such a place any less will or else power on his own behalf, but because the parties, whom his mind and will was to relieve, will none of the benefit of health for despite and grudge that they bear to their own selves. And the same that chanceth to the physicians, doth much more chance unto the prophets. For the cunning of physicians doth oft times help some, yea, whether they will or no: But the Prophet because he doth most chief cure souls, hath it not lying in his power, though he would, to help such as refuse salvation when it is offered. And refuse it he doth, whosoever mistrusteth. And many for none other cause mistrust the Prophets, but because they esteem the same, not of the power of God working by them, but of the weakness of body, which they see in them like as in other mortal men. Turn ye the stories of the old prophets over, and over & ye shall find it to be a thing of most undoubted certainty, that I now say unto you: which is, that never was there yet any Prophet had in price within his native country and among his own kynsfolkes: not for that they be less able or willing to do good to their own friends, then to strangers or foreign persons, but because the unbelief of the kynsfolkes maketh them unworthy of such benefit at god's hand.  But I tell you of a frueth: many widows were in Israel in the days of Helias, when heaven was shut three years and six months, when great famishement was throughout all the land, and unto none of them was Helias sent saving into Sarepta besides Sydon unto a woman that was awedowe. And many lepers were in Israel in the time of Heliseus the prophet: and none of them was cleansed, saving Naaman the Syrian. 
For the benefits of God are not given for the respect of kindred, but for the good heart of a man: not to the cousynage of the flesh, but to the promptness of the spirit: not to the nation, but to the faith. For this I affirm unto you for a matter out of doubt: that in the time while Helias was living, when by the continual space of three years full, and six months, there had fallen down no rain from heaven, and the baraynnesse of the earth by reason thereof, had oppressed all the quarters there about with great famine, there were many widows in the nation of the Israelites: and yet the said prophet being near at the point to perish through hounger, he was not sent to any one of them all to be fed, but unto the widow of Sarephtha, in the country of Sydon. Why was he not rather sent to the widows of Jerusalem, there to multiply the steane of meal, 
And many lepers werin Israel, in the time of Heliseus. iiii. Reg. v.  and the pitcher of oil? or to show a notable miracle to some one of them by restoring a dead child unto life again? Forsooth because that among the Israelites there was not one of all the widows, that could equally match or compare with the sincere faith and affiance in God, of the said heathen and barbarous woman. She being desired, gave him water readily without any stycking: and when he promised that her steane of meal, and her pitcher of oil should not waste, she believed, and made him pottage as she was bidden to do. This was forsooth a mind and heart of an Israelite in a woman being no Israelite: so far is the good heart more regarded and esteemed afore god, than is the blood or kindred. And did there not a much like thing befall in the time of Heliseus the prophet who succeeded Helias? For no doubt there is, but that among the Israelites there were many lepers, the which found a great miss of their bodily health: Why than was never an one of them made clean by Heliseus, but Naaman of Syria, being before that time and idolater, & an alien borne to the nation of the Israelites? Can not the prophet have been able to do the same among his own country folk, that he was able to do on an alien and heathen man? Was he (trow ye) more quick and ready to do good to such as were not of god's religion, and yet borne in a foreign country too, then to men of his own people and nation? No. But the faith of the man deserved that benefit of god's hand. For he had a sure faith that god was able by his true servants to do as great a thing as that. And when he was bidden to plounge himself seven times in fluime jordan, he obeyed and did it. If the lepers of Israel had had the same faith with them, even they should have felt the beneficial goodness of God too.  And all they in the Synagogue, when they heard these th●nges, were filled with wrath: and arose up, and thrust him out of the City, and led him even to the edge of the hill, whereon their City was built, that they might cast him down headlong. But he departed and went his way even through the mids of them. 
When jesus had with these sayings, plainly without any flattery or colour laid to his countrymen of Nazareth their unbelief, for the respect whereof they made themselves unworthy of god's benefits: and all under one did give half a signification, that th'end would be, that the free gift of the power of the gospel should pass away and remove, not only from his countrymen of Nazareth, being unbelievers that would not turn to the faith, but also from all the jews in general, unto the widow of Sydon, that is to say, to the church of the Gentiles, & to Naaman of Syria, that is to say, to the Gentiles who afore that time were idolaters & worshippers of false gods: the envious grudging & mumur of the Nazareans turned into manifest indignation & fuming. For the hearts of them every one were brought so far out of patience, because he had been so bold to speak such words in the open Synagogue, (preferring the peoples of Sydon & of Syria before the Israelites, whereas the said people were men utterly abhorred & detested among the jews:) that making a plain uproar & sedition, they drove him out, & banished him the city of Nazareth. And not being therewith satisfied, they brought him even to the borough and edge of the mountain, upon which the same city was builded, verily minding & purposing to tumble him down even there headlong. O unnatural countrymen: O favour of that wavering minded people, into how great a madness suddenly changed. And after all this is done, they marvel that salvation cometh not to them whereas themselves do banish away from them the worker and giver of salvation. They disdain to have the godly beliefulnesse of the heathen to be praised, and yet do they not all the while emend their own wicked unbelief: They did verai eagrely desire to have a physician: & yet cannot they abide to swallow down the wholesome pill of the verity being bittur in their mouths. They will needs have their bodies made hole, nothing regarding the diseases of the mind. And the medicine of the soul being sick, is true & plain speaking: which because it is true, is thought sharp & biting. They have more mind to pleasant flatreing poison, though it work death, them to a bitter medicine that might bring them health. They require to have miracles showed among them for vainglory of the world, which Christ never showed but for the health of men, & to god's glory. Neither was his coming into the world purposely to heal the bodies, which should within short space after decay and perish: but to cure souls that should live for ever. And now consider me here, how perversely & overthwartely the Nazareans worshipped & served God. It was the Sabbath day, & they reckoned it a thing against all godsforbod on that day to sew a seam in a shoe: but when a countryman of their own, ientilly calleth them unto salvation, they account it no wicked deed at all, seditiously with all their force to drive him before them to a place where he might break his neck. Forsooth Satan did his busy cure by these instruments to accomplish the thing that he had tofore by his own self tempted jesus unto. And here found he bailliffes or servants, more graceless and mischievous, than himself. For Satan for his part durst not presume any further, but to move jesus that he would cast himself down headlong from the high pinnacle of the temple: but these fellows swarming together in a plump, hale and draw to a steep edge of an high mountain, and as much as in them lieth do tumble down at the same place, a countryman and tounesman of the same city that themselves were of, being known among them: and one that had done them all good. Their wicked will did asmuch as ever it was able: but their wieked will had no such power as to do it. For the time was not yet come in which it was expedient for us that jesus should die, who in deed was come to suffer death for us, but not till his own time that his heavenly father had appointed, nor any other kind of death, than which he had specially chosen. Nor every Sabbath did like him for the purpose, but the Sabbath of Easter, in which it was seemly for the lamb that should redeem the world, to be offered up in sacrifice: neither was a steep edge of a rock or a mountain for his purpose, but the high exalting up on the cross. Lucifer was toumbled down headlong out of heaven for his pride, and therefore is he a busy provoker of others to sudden ruin, and downfalling. The son of God had of his own disposition let himself fair and soberly down into earth to the end that being hoighced up on the cross, he might draw up all things unto himself, and might by example of himself lift them up into heaven through humility, whom that same prince and head captain of pride laboured to tumble down headlong into hell through presumption and unbelief. Neither was Nazareth a place convenient for the executing of that sacrifice, but Jerusalem. jesus therefore suffered himself to be driven out of the City, to avoid bestowing of his preaching upon people unworthy (which self same thing to do, he taught his Apostles also:) But to be toumbled down the rock headlong he would not suffer, because it pleased him willingly of his own accord to suffer death. What than did he? He turned not himself into a bird or a serpent, 
But he departed through. etc.  or any other likeness made by some sleight of juggling or legerdemayn, to th'intent so to escape: but without any hurt at all, passed he fair & softly through the mids of them, which tofore had violently haled & pulled him to cast him down headlong: wherein he openly declared the malice of man to have no power on him, unless he would willingly of his own accord, deliver himself to be taken of them, & to be put to death. And with this only kind of avengement was the most merciful Lord jesus contented, that is, to forsake & leave them whom he perfeictlye knew to be uncurable. Otherwise (if it had so pleased him) it lay in his power even with a mere beck to have driven them all to breaking their necks, who had haled him thither for the same purpose. But his desire was rather to have them live, that emeding themselves by continuance of time, they might of malefactors be made innocent, then to cast them away at the worst when they were offenders. For oftentimes if men be restrained of their benefit that they may not have it at their wills when they would so ready as they have had, it maketh them the better to feel the miss & lack of him that is ready for to do them good. Certes by this miracle they might have been moved aswell to reverence & acknowledge his power, against the virtue whereof the conspiring of the furious multitude was not able any thing at all to do, as also to love the goodness of him, who when they had attempted the uttermost mischief against him that lay in their powers, yet was rather willing to reserve them to a time of repentance, then to cast them away at the worst to eternal punishment.  ¶ And he came down to Capernaum (a city of Galilee) and there taught them on the Sabbath days. And 〈◊〉 were a●●ouned at his doctrine: for his p●●achyng was with power. And in the Synagogue there was a man, which had an unclean spirit of a devil & cried with a loud voice, saying: lear me alone, what hast thou to do with us, thou jesus of Nazareth. Art thou come to destroy us? I know thee what thou art, even the holy of God. And jesus rebuked him saying: hold thy peace and come out of him. And when the devil had thrown him in the mids, he came out of him and hurt him not. And fear came on them all, and they spoke among themselves, saying: what manner a thing is this? For with authority and power, he commandeth the soul spirits, and they come out. And the fame of him was spread abroad throughout every place of the country round about. 
jesus therefore, forsaking the proud city of Nazareth, being rebellious against the doctrine of the gospel, came down and took his way toward a city of Galilee called Capernaum; being a city of great richesse, and therefore drowned in all riotous excess, in all vesuptuousnesse, in ambition, in pride and in the other vices which customably are compaynyons to richesse. But here because of their voluptuous sensual living, he used no familiarity of carnal conversation among them: (which familiarity hath evermore been a breder of contempt, & hath used to make means authority the less regarded.) Wherefore here also in Capernaum, as his custom was elsewhere to do, he went into the temple upon the Sabbath day, and preached. For the wickedness of the Nazareans (being so great, that they had gone about wilfully to murder him being their best friend,) could not so weigh him, that being offended with so heinous a deed of mischief as that was, he would forsake the country of the jews, and forth with put over the gift of the gospel from them unto the Gentiles: but now he fulfilled in deed the same thing, which he afterward taught in words to his disciples: which is; that when they were driven out of one city, they should flee unto another, not setting their mind, ne devising how to avenge their injury, but how to set forth the gospel ferther and ferther, in such wise, as the malice of those that drove them away out of their towns, might profit to the expedition of setting forward the profession of the gospel. And Capernaites (although they were men all given to worldly affairs, nor much abhorred from the manners of the heathen, among whom, by reason of the trade of buying and selling that the one used with the other they were often conversant:) he found much more ientil and honest in taking or interpreting his words, and doings, than he found his own countrymen the Nazareans: 
They were astoned at his doctrine  to whom nevertheless for his well known, and thoroughly tried and continual perfection of life, he ought to have been more dearly beloved. For the Caperna●●es very greatly wondered at the doctrine of jesus: considering that it was no wash miengled gear, nor painted and glossed as was the doctrine of the Pharisees, of washings, of truly paying the tithes of Mint and Rue, of casting gifts into the offering box of god, and of such other like things, 
For his preaching was with power.  which rather contained superstition then virtuous doctrine, and which were laid upon the simple people to mayteyne the glory and luc●e of the pharisees: whereas they theimselues that taught these things, kept not so much as the chief commandments of the law: but the doctrine of jesus was found substantial and full of authority.  
For first, whatsoever he taught was moste certain truth, and also agreeable with natural reason. Secondarily, it was of itself much material unto true godliness, and to eternal salvation. furthermore▪ his singular perfection of living, caused his doctrine to be regarded accordingly.  
And over and besides all this, many a miracle was there wrought and showed by him, with such power and virtue as had never been used ne seen there, which evidently declared the doctrine that he taught to be of God, and not of man's spirit. For the Lord jesus did his miracles not for lucre or vain glory, but first with them he succoured the woeful necessities of such persons as were in extreme distress, to the end that by doing them benefits, he might win their hearty love: and secondly the miracles were for a time showed to the bodily eyes, to the end that by the same miracles they might learn to believe those things, which though they were invisible, yet were more earnestly than any corporal benefits to be desired: lastly they were a figure and a representation of those things, that were wrought in their souls. It was now the Sabbath day: and the people religiously and with great devotion rested from the works forbidden, which yet of themselves were not evil, as for example to go a journey to kiendle a fire, to grind their corn, to press their wines, or to ●otche up their garment being broken or seamerent. Without forth in deed it was Sabbath day, that is to say the day of rest, but within their minds there was a great trouble and unquietness, which the spirit of Satan did there raise, who woondrefully tossed and vexed their minds with diverse motions of covetise, of pride, of wrath, of avenging displeasures, and of envy. For there and no where else is the true. Sabbath, where the spirit of the Lord quieteth the mind to rest from all vicious and inordinate lusts. 
There was a man which had an unclean spirtle  And of this thing there was even than present a certain figure in their synagogue, which was a certain man, whose body was possessed with an unclean devil, and this example was to us half a warning and a putting in remembrance, in how much more miserable and piteous case they are, whose minds are possessed with evils of vires, yea more foul and ill-favoured, than that devil was. For what devil is more unclean or more noisome than lecherous concupiscence, than wrath, than ambition, than the greedy desire of money, than envy, than hypocrisy? With these devils & such others like, were the jews for the most part possessed, who dwelled in the Synagogue, which synagogue had not as yet received the spirit of Christ: but was vexed with so many devils as there reigned vices in them. Neither were they able to receive the most mild spirit of the gospel, until the Lord jesus expulsed and drove out from them, that evil spirit of Satan that held them in his possession. Wherefore the said party so possessed with Satan, being not able to abide the new virtue of jesus: which privily uttered itself, began to cry out horribly roaring. 
What hast thou so do with us thou jesus of Nazareth?  Oh out out, what hast thou to do with us thou jesus of Nazareth? Art thou come to destroy us before the time? we know what torments abideth us at the last day. But now thy presence tormenteth and vexeth us before that day. We require no salvation of thee, we ask no release of pain, but only pray thee to delay or defer it until than. We never felt the like of these torments by the presence of any other prophet. Whereupon it is not unknown to us, who thou art. For doubtless thou art thatsame only holy of God, that shall conquier all ungodliness, and drive out of the world all uncleanness. The law hath his holiness, the law hath his cleanness: but thou art he only, whom god had sanctified and declared holy with heavenly holiness. The lord jesus, would not suffer himself to be praised or spoken of by that wicked spirit, 
And jesus rebuked him.  but would all the glory of his praise to be referred to his father only, and to come from him, knowing right well that this confession of the devil came not forth of a sincere faith, but of a malicious will and purpose. For he professeth Christ to be jesus, and to be the son of God, only to gait him to confess the same of himself, and plainly to utter what he was to his harms, doing the self-same thing by the mouth of this man, that Satan the tempter of him had tofore gone about to do, and had laboured in his own person: he professeth Christ of a subtle and crafty mind: not that himself might attain salvation, but that he might let and hinder the salvation of others. Neither was it love that caused him to utter that voice: but fear of punishment. Wherefore as an evil and malicious vile slave of a desperate mind unpossible to be recovered to grace, he deserved to hear these thanks for his confession.  
Hold thy peace thou unclean spirit, and depart from that man, whom by tyranny thou dost possess: 
And said: hold thy peace & cum out of him.  I am come to save men. And when the deivil had thrown him in the mids, he came out of him, and hurt him not. At this imperial and almighty voice of jesus commanding him to depart, the unclean spirit when he had thrown down the man upon the earth and vexed him, he departed from him: so that no harm appeared done unto the man being now safe and clean delivered. That he threw him down, it was an evident sign, of his perverse will, and a token that sore against his mind he forsook thatsame his dwelling place. That he hurt him not, it proveth plainly, that the wieked spirits can hurt none of them, which do wholly commit themselves unto the saviour. For the goodness of this one jesus only, is of more strength to save man, than the malice of innumerable devils to destroy or hurt the same. Other men when they labour to deliver men's bodies from noisome spirits, are wont to take for the purpose, & to use all possible kinds of remedies, and things of virtue and strength to put away that evil: as are (for example) certain prayers specially prescribed and appointed therefore, and made with certain words apt for that purpose: burning of frankincense: sprinkling of holy water, or other things accustomed: certain herbs having a virtue and property to expel them: with many other kinds of ceremonies not unlike the feat of sorcery, and witchcraft. And yet right seldom is it seen, that those things expel an evil spirit. That if at any time he do depart out of him, he leaveth behind him some tokens and marks of his manifest malice: either tearing away some member and limb of his body, as a leg or an arm: or else leaving behind him some disease & sickness uncurable. But when the people saw that at the mere word and sharp commandment of jesus, the evil spirit suddenly departed from the man, so that he was perfectly healed, 
And fear came upon them all.  and not so much as the lest mark or sign that could be of his evil remained, they all that saw this done were astoned and began to wondre. And thus they talked among themselves of jesus.  
What a strange case is this, that we see now such a thing done, as the like hath not been read ne herd? For he hath the unclean spirits under his rule and obeisance, and commandeth them. And his commandments are of such mighty power and authority: that they by-and-by, acknowleaging him more of power then themselves, do forsake a man in such wise, that after they be goen out of him perfect health returneth in place of sickness.  
Thus the sight of this so wonderful a miracle, caused that the name and fame of jesus bruited and spread abroad this act, not only in the city of Eapernaum, but also throughout all that region, 
And the fame of him was sored abroad.  even into the Synagogue of the jews, which lacking the spirit of Christ, made an uproar and a stir through the spirit of Satan, against the truth of the gospel: through the inspiration of which Satan, the Nazareans attempted to murder the saluaour as is aforesaid.  ¶ And when he was arisen up and come out of the synagogue, he entered into Symons house. And Symons mother in law was taken with a great feure: and they made intercession to him for her. And he stood over her, and rebuked the feure, and the feute left her. And immediately she arose, and ministered unto them. 
Than departed he from the Synagogue, and entered into the house of Simon, to whom the name of Peter was afterward given: whose mother in law was holden with a very sharpe feure. This woman's kinsfolk and alliance besought jesus, that as he undesired had expulsed and driven out the devil from the man, (as is aforesaid) in the Synagogue: he would be so good, at the desire of a great many friends, as to heal this woman of her feure, and the rather, forasmuch as she was of the alliance and affinity of Peter, a disciple of his own, whom he entirely favoured. Than jesus to show and declare himself ready to do good both privately and openly, aswell to his acquaintance, as to those that were strangers unto him, yea and unto all ages, young or old, to all sexes, men or women, and to all states and degrees, rich or poor: he came nigh, and standing hard by the woman, he threafued the feure, 
And immediately she arose and ministered unto them.  commanding it to depart.  
And forthwith at the Lords comaundemente, the sickness went quite away, and the strength and lustiness of her body returned again, not by little and little, as it commonly doth in those which are cured at the hands of physicians: but the sickness being soodainelye driven away, the whole strength and lustiness of perfect health, with a cheerfulness of mood, was in such wise restored, that she arising out from the bed where she had lain sick, dressed the supper for jesus, and his disciples, and served them while they sat at the table.  ¶ When the sun was down, all they that had sick, taken with diverse diseases, brought them unto him: and he laid his hands on every one of them, and healed them. And devils also came out of many, crying and saying: thou art Christ the son of god. And he rebuked them, and suffered them not to speak: for they knew that he was Christ. 
And so ready was the Lord to do good and to help all men, that he never did so much as lay for his excuse the importunity or unseasonableness of time▪ to any that of simple and mere faith, and trust in him, required his help and secure. For the matter being now openly blown abroad throughout all the whole city: as many as had any sick folks in their house, which were troubled with diseases of diverse sorts, brought their sick folks to the door of the house where jesus lodged. And he being a most ●entell saviour, neither laid for his excuse that he was now from the people within doors where he ought of reason to have quiet reposing of himself from labour: ne that it was night, and therefore an unseasonable time for such doings: but upon all that ever were brought unto him, 
And he laid his hands on every one of them.  he laid his hands that were evermore givers of health and help. And all kinds of diseases did he both easily and freely put away from all persons, as one that minded by this example to teach all men, that such as will be free from the diseases of the minds, they must flee to none other but to jesus only, which is evermore ready freely to pardon and forgive how grievous soever the offence committed hath been: so that with sincere faith they turn wholly unto him being the only author of true salvation. For there is no kind of syckensse so incurable▪ so rooted to stick by a man, so deadly: but at his touch and commandment it may be healed. And here is by the way, set forth a pattern or example to bishops▪ and pastors, or curates that succeed in Christ's place, with what mildness they ought to receive sinners that are desirous to emend from their vice and sinfulness. For if the Lord jesus, in whom there was not so much as any one little prient or mark either of sickness or of vice, would never turn away his face from any disease, were it never so ugly or lothly to see: but that he would receive them to him, but that he would touch and handle them, and also would heal them, how much more than doth it beseem those persons the same to do, whom the benignity of jesus hath tofore purged from the sickness of the mind, and who yet nevertheless in the mean time are not all free from all faults: especially forasmuch as it is not they that take away the sickness: but they are only ministers of the gift that cometh from heaven, and have nothing but the office of exhorting and stiering others to ask and desire health, and of bringing them unto that mighty Physician, and moving the same to mercy by their intercession, that he will vouchsafe to touch their hearts and minds with his hands, and so to heal them.  
And not only sickness fled at the commandment of his voice, and at the touching of his hands: 
And deiuil● also came out of many  but also the devils not being able to abide the godly power of jesus, by and by ere he commanded them, wy●lyngly fled out of the bodies of those miserable creatures whom they had long time tofore possessed. So great a piece of felicity and bliss it is to come near unto jesus. And near towards him doth that person draw and come, who mysliking himself, is desirous and fain to be made better, and the which conceiveth an assured confidence and faith, that all his sins, be they never so heinous and grievous, yet by the unspeakable mercy of jesus are freely and clearly forgiven. There be in the bodies diverse kiendes of sickness: and never a whir fewer diseases of the soul, yea and these of the both the more perilous: except perchance ye will think that there are fewer kinds of intemperancy and misgovernance, than there are kinds of fevers: or to be a thing of more jeopardy and danger that the body boil in a fever, than it is perilous for the soul to rage or run mad in lecherous lusts.  
And among the diseases of the body, some are so foul and lothly to see, that a man's next friends cannot abide to come near him▪ as for example, to be eaten with lice: some again are so contagious & infective, that a man shall he in jeopardy to come near unto such as have them▪ as the lepry in especial, and the pestilence: albeit, (the truth to speak) few sicknesses or diseases there be, but that one way or other they are infective. Again some diseases there are, either so strong and sore upon a body, or else of such long continuance, that they overcome and pass all cunning and cure of the physicians. But the power of our physician is so great, that there is no sickness whose greatness is above it, or to be compared unto it: more is his pureness, then that it may be stained with any sins or evils of any mortal creatures: greater is his mercy, then that it can loath or abhor any man's ouglye filthiness. He receiveth all men to him, as one of most singular goodness: he toucheth all men himself being moste purest: he healeth all men as one most mightiest.  
But on no diseases of the body are the physicians less able to do any cure, then upon those sicknesses which corrupt the tabernacle of the mind and reason, as for example, the frenzy, the forgetful sleepy disease, called of the physicians letharge, albeit in deed men possessed with devils are more incurable then either of both these, because the wicked spirits being more stronger than man's nature, do toss and turmoil both their souls and bodies, and vex them at their pleasures. Neither is it the custom to bring such unto physicians that are but men: but they are left to the heavenly help of God.  
For so great is the strength and power of this evil, that even to behold them is a piteous matter. But peradventure they seem not miserable, (although in deed they are more wretched caitiffs) that through the desire of reigning or bearing a rule over others, are drawn to poisoning or to witchcrafts and necromancy, to sleaghing, yea the nearest of their kin, to sacrilege, and other more deeds of mischief, more heinous than these: and such persons also whom wrath carrieth violently out of the right way, to the spoiling of inculpable poor men, to the murder of innocentes, which have nothing deserved, to making of war, to burning, to setting the whole world in a rose, how little a portion is that evil that the party above said (whose body the devil had possessed) doth, or suffereth, if it be compared, with how great furies such an one is vexed, or how great confusion a prince bringeth to the whole world, if he be set in a rage through the spirit of tyranny. The violent force of this sickness and mischief overcometh man's power to cure it. But the spirit of Christ is stronger than it, which, if the mind of man have once conceived, it cannot be chosen but that all the unclean spirits that would possess him, (be they never so many,) must avoid and be goen. When this shall so be brought to pass, then shall he suddenly be made of a tyrant, a father: of a cruel man a most merciful governor: of a poller of the people, a reliever and succourer of the oppressed: 
When the sun was down, all they that had  of a furious warrior, an ensewer of peace: of a briber and extortioner, a liberal doer and a giver of benefits: of a glorious craking Thraso, a sober and prudent prince of great experience. Only let him be brought to jesus, and be led away from the world. For even than about the going down of the sun, no small numbered came unto Symons house, (that is to say) unto the Church or congregation of Christ where the gospel is preached, and by the power of Christ's▪ spirit the unclean spirits came out of them all, openly protesting that there was one come, whose goodness was mightier than their malice.  
For when they departed out of men, they cried and said: Thou art that same very son of God. But as yet the time was not come, when the Lord would be known unto all men that he was that same Messiah the very son of God: and though he had been so minded, yet would he not that the unclean spirits should be the troumpettes of his glory: either for that their confession was not simple and of good purpose, but subtle and crafty: or because there was jeopardy in it, lest if their witness should have been of any weight or estimation in this so great a matter, they should have been credited or believed in other things, wherein they would (as their delight and felicity was) beguile men with their false lies. For Satan in very deed, forasmuch as he is of nature a lying merchant, although sometime he speaketh the truth, yet doth he it only to this end, to deceive men thereby, another time and way. And doubtless this craft have some men learned of him, who intermiengle godly things among ungodly: true things with false: putting as it were, deadly poison into wholesome meats, that they may allure the more men to damnation.  
Wherefore jesus teaching us that it becometh not such men as have once consecrated themselves unto the holy ghost, to have any thing at all to do with wieked spirits: he rebuked their clamouring and crying, and sore threatenings added he with all, to put them to silence. For they felt a wonderful strength and virtue to proceed, from him, and thereof suspected that he was Messiah the son of God: even the same that was promised.  ¶ As soon as it was day, he departed and went into a desert place, and the people sought him, and came to him, and kept him that he should not depart from them. And he said unto them: I must preach the kingdom of God to other cities also. For therefore am I sent. And he preached in the Synagogues of Galilee. 
But jesus truly, who was not come of most special purpose to heal the bodies, but to cure the souls: nor to one city only, but to all countries of the world: when he had by showing many sundry miracles, and with the wholesome doctrine of life well began the casting abroad of the seed of the evangelical philosophy: very early even at the break of day, before that the multitude should eftsoons flock thither to him, as people which came more to gaze and woondre at his miracles, and to seek bodily health, then to seek the salvation of their souls: he left Capernaum, and withdrew himself departing into wilderness or places solitary, as one that would fain be away from the great press and throng of people vainly resorting unto him, teaching us a lesson by the way, that miracles are not to be wrought to a vain ostentation or brag of ourselves, nor yet at the will and pleasure of the people for their fancies and appetites: but so far only, as they may avail and grow to men's salvation, and to God's glory: but the suspicion of vaynglorye evermore at all times to be utterly avoided. That he healed all men, it was an example of goodness being prompt and ready to be showed unto all men: that he privily withdrew himself, it was an example of humility & meekness, fleeing vain praises & vaunting of himself. 
And kept him that he should not depart from them.  And when it was now broad day light, there resorted thither again, as they had done, great numbered of all sorts of people, alured by the greatness of things done on the day before. But when they knew that jesus was gone, many byanby followed after him. And when they had found him, they entreacted him to tarry with them, and not to leave their city, but there with them to take an house, to th'intent he might be a continual dweller amongst them. This mind and affection of theirs towards jesus, was in deed not ungodly: but yet much more blessed are they, which suffer not the Lord jesus to depart from the little house of their hearts, but when he addresseth to be goen, do with much prayers call him back again. Notwithstanding at that present season, the dispensation and state of the flesh which jesus had taken, did require, that he often and many times changing places, might by that occasion from day to day spread further and further abroad the preaching of the ghosell, being as yet but a new doctrine and but of late cummen up. For he was the sedesower seute into the world, to sow and cast abroad in all places the doctrine of the gospel, although it should not in all places like prosperously come up and prove in growing. Wherefore to them that willingly desired him to return again to Capernaum, and there to inhabit himself, he ientilly and coldly made this answer. The benefit that hath been freely bestowed upon you, take it well in worth. I do not mislike your entreteynement or harbour, ne despise to be a so iourner among you. But I must of necessity preach the kingdom of god to other cities to, as I have done to yours. For truly my father hath sent me for this end and purpose, not to preach to one city only, but that I should call and bid all men to the fellowship and brotherhood of the heavenly kingdom: And the same that jesus now did himself, he taught afterward his disciples also to do, 
for therefore I am sent.  which was, that they should travail over and over the whole earth, and teach all nations. And this journeying from place to place, was not the disease of ficlenesse or of unstableness: but it was the earnest affection to do good unto all men. So to flit from place to place, is no point of lightness of man: but an evident sign of the charity, that such as follow the steps of the apostles ought to have. Yea and in places where the doctrine of the gospel is riefe enough, yet a good watching shepherd will not so leave to walk to and fro round about his cure, as one that is careful for his flock committed to his charge and custody: to the end he may call again the sheep which was gone astray: heal that is scabby and sick: deliver that is in danger of the wolf: see to the curing of the torn or wounded: comfort and cherish with good keeping, that is tender and weak. For they are not made pastors or herdsmen, to see to one or two households and no more: but that they should continually watch for the behoove of all. This excuse thus made, and the Capernaites therewith satisfied, jesus went about from one to another of all the villages, cities, and towns of Galilee, preaching, as his accustomed wont was, in their Synagogues, and through the myracies which many times and often he wrought, purchasing credit unto his doctrine among the jews, who were so hard hearted, that without miracles they could believe nothing.   

The fifth Chapter.  It came to pass, that (when the people pressed upon him, to hear the word of god) he stood by the lake of Genezareth, and saw two ships stand by the lakes side: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships (which pertained to Simon) and prayed him, that he would thrust out a little from the land. And he sat down and taught the people out of the ship. 
ANd now forasmuch as the fame of jesus was daily more and more bruited abroad among alfolkes: so great was the resort of people seeking unto him, that to be amongst them, or to leate them have free access unto him in the Synagogues, in the streets, & in the towns was not enough: but into whatsoever place the Lord at any time withdrew himself, thither would a great multitude both of men and women one among an other, by-and-by come running. A maignie of them the desire of bodily health had occasioned so to do: a good number, the strangeness of miracles did move: and very many did the virtue and power of the heavenly doctrine draw unto him. The desertnesse of the country lying waste and salvage, did nothing fear them from coming to him, the painful climbing of mountains did nothing discourage them, nor the shame of forcible breaking into this or that man's house, could keep them from him, in case he had any where by occasion kept himself secret within doors. Short tale to make, come they were at last to a great pools side: and yet when jesus there addressed him to take boat, they could not find in their hearts to leave him so neither. They gathered to him by flocks, they letted for no shouldering ne thrusting to get to him. They forbore not to break in parforce to places where he was, they hanged still on him and would not away, they spared not in manner to bear him down afore them with importune pressing to him. And here now, o friend Theophilus, in any wise open me the eyes of thy mind, to the end that thou mayest in the reciting of a thing done but after the flesh, (that is to say by them that did not yet perfeictelye know what that spirit was) very plainly see a lively representation of the church, both as it first sprung up, 
He stood by the lake of Genezareth.  and also as it grew in time to a passing great numbered: jesus was standing on the shore even hard by the pool called Genezareth, which pool (because it shooteth forth a great way both in length and breadth, and by reason of much wind that ariseth of the pool self, it laboureth to and fro very often, with many rough surges) the hebrews do oft times call by the name of a sea. It seemed to their thought, that he minded to take boat and to be goen. But the unrewly multitude flocking about him, were evermore at the very holes of him with importune throng, and pressed still upon him, for faynnesse to hear the word of God out of his mouth. For as for the Phariseis talk and preaching, a great many of them were even than already cloyed withal, and wetye of it, because it savoured altogether carnally and wordly, and nothing else. But this importune fashion of the people did nothing displease the most meek and patient lord jesus, but as one compelled and being at a narrow straight, (because on the one side the thick press of the people made importune thrusting, and on the other side the water was in manner even upon him,) and seeing the place, to be but so so commodious for one to preach the gospel in, (for because that neither the people thrusting still to and fro, and bearing forward one on an others neck, could well find suit footing to stand quiet in a dounhill place: & a voice that soundeth from a very low place, cometh to a fewer number: yea, and moreover it is convenient that a man while he teacheth the gospel, may stand quiet and safe from pestreaunce of the people, 
And he saw two dips stand by the lanes side.  cloustreing and thronging together at adventure:) he withdraweth himself into a place, somewhat more quiet. And even as god would, there were lying at the same shore two fisherbores. And the fishermen selves being gone out of their boats, were washing of their nets, to have them in a readiness against the next fishing time. jesus when he had espied these fisher boats, he entered into the one of them (and that was Simon Peter's boat) and prayed him to launch a little from the land. Which being done, when he was by that means somewhat removed from the pestreous thronging of the multitude, he sat him down quietly: and out of the boat, as it had been out of a doctors chair, taught the people standing on the shore. Out lord had afore called fishers to the office of preaching the gospel: 
And he sat down, and taught the people out of the ship.  and even the same that jesus now did out of the boat was to fish for men: the pool was the world, waving up and down with sundry troublous motions of things: Simons ship, was the church being first gathered of jews: of which church, Simon Peter should afterward be instituted the chief spiritual ministre, (and the word Simon, is to say in english, obedient,) for the jews, they required to have woondres showed them, and put all their affiance and hope of salvation in the works of the law: the Philosophters on the other side, did with natural reasons and arguments of man's brain hold great disputations about a thing that they called in their term, Sumo●●● bonum, (as if ye should say in english, the highest, and most perfect good thing, that could be) and thereby did they measure and esteem the felicity of man, (which we call heavens bliss:) whereas the doctrine of the gospel promiseth unto all men salvation, through faith. And faith is a kind of obedience: for an obedient person he is that being bidden to believe, doth believe without any sticking, and without any reasoning: and which being bid to hope, doth hope, depending altogether of his mere pleasure, to whose faith he hath once yielded himself.  ¶ When he had left speaking, he said unto Simon: launch out into the deep, and let slip your nets to make a draft. And Simon autish ered and said unto him: master we have laboured all night, and have taken nothing, nevertheless at thy commandment, I will lose forth the net And when they had this done, they enclosed a great multitude of fishes. But their net broke, and they beckoned to their fellows (which were in the other ship) that they should come and help them. And they came: and filled both the ships, that they sounke again. 
Thou hast heard, o Theophilus, the first foundation and coming up of the church: hear now the growing and increase of the same, which shall consequently ensue of this evangelical fishing. When the evangelical sermon was ended, the Lord jesus spoke unto Simon that was master of the boat saying: row the boat away ferther from the land, and have it forth into the depth, and there shoot ye forth your nets abroad to take some fish.  
Here Simon, (according to the term or word of his name,) answereth in this wise: Master all this night long have we laboured in fishing, and have taken nothing at all: and therefore being out of all hope to take any fish at this time we have washed our net, and made it ready to lay up: yet at thy bidding, I will once more shoot it forth. I shall (as my part is) be obedient to thy bidding: the proof and luck thereof shall rest in thy hands. The lord jesus commandment was obeyed: the boat was had away to the depth of the pool: the net was cast abroad of a great coumpasse: within which there was even by and by enwrapped and caught such a great multitude of fish, 
Nevertheless at thy commandment I will loose forth the net.  that the disciples net being a great deal to slender for the burden of the fish, did break, and the one of the boats was not sufficient to hold the draft that they had taken. In the other boat were Simons fellows, to whom they made signs, not in words, (because they were far of) but by other means, that they should come to them in the other boat, and help them in discharging their net of his great burden. They came, and they holp them, & there was found such a mighty great quantity of fish, that both the boats were filled very full with the lucky speed of that one net, insomuch, that by reason of being ouerladen with the burden, they were within little in danger, of sinking. Thou haste here in Simon the form and Image of a preacher of the gospel. The proper and most special office of such an one, is to cast abroad the net of evangelical preaching, not out of the Phariseis snares, not out of the philosophers sophistications but directly out of the rules of holy scripture books, so knit & made of the acts and sayings of Christ; that it may enwrap very many, and not let them escape out again after they are once in. This world also hath nets of it own, & Satan hath fishers of his own too: who do with flatreing enticements allure the miserable souls of men, and tow them into the were and net of damnation, and so bring them at last to perishing for ever. But happy and blessed are those souls whom the net of the Apostles hath wound in, & draweth them up from the deep dungeon of sins and of errors unto a more open air, out of darkness, into light, out of filthy mud, to a more purer life, out of wandreing affections to a constant zeal and endeavour of continual living uprightly without offence. For they are not drawn to murdrement, but to health and safety. They are so wound in, that they would not by their good wills escape out, and in case they do escape out, they perish. They are on every side encoumpaced with the knots of the truth evangelical, they acknowledge their own miserable state, and rejoice that they are drawn to the ship of the church. And for because that the net of preaching doth at times draw and catch with in his compass fishes of sundry kinds out of all parties, it cannot be chosen, but that some evil are miengled among the good. Therefore through the fault of the evil, the net doth break: but yet do not the good fishes therefore slip out. Heretics do attempt and labour to cut in sunder the doctrine of the gospel: but Christ on every side fencing those that are his, turneth the deivelishe attemptates of the others, to the profiting and bettering of the portion that is uncorrupted. Some lade and trouble the ship with their troubleous disturbance, being burdenous and heavy with the affections of this world, and also coveting to return to the mud that they had least, but the ship drowneth not which Christ hath once bouchsalued to look unto. And although there is no more but only one church throughout all the world, yet doth the figure thereof for this cause contain two boats, that we should understand, that the church is congregated of two peoples, the jews, and the gentiles. The beginning of our salvation proceeded first from the jews. And there among them did Peter first of all men, next after Christ, cast the net of Apostolical preaching, and at one draft plucked unto Christ three thousand of men and women together of all sorts, that was, when he played the fisher to catch men. And his tale to the people at that time, was not linked together with the art of Rhetoric, not intricate with the subtleties of the philosophers sophistications: but mighty and effectual through the virtue and power of the holy ghost. For he had not at that time cast out his net abroad upon any trust that he had in the strength of man, but at the bidding of Christ only, with whose spirit he was than led. Or else is the net cast out in vain, unless Christ send prosperous luck to man's casting. But like as from the jews was the first beginning of this growing up: so from the Gentiles came right plentiful increase unto it, insomuch that they which had first cast their nets, were of force constrained earnestly to require the help of their fellows: For afterward, by reason that the Gentiles did on every side violently break into the brotherhood of salvation that cometh by the gospel, Petur and james gave their hands to Paul and Barnabas, in token of their equal fellowship concerning the affairs of the gospel: and so both parties with as earnest endeavour as they might, did labour to fill up both ships: and the matter so well succeeded, as it was to be wondered at.  ¶ Whau Simon Peter saw this, he fell down at jesus knees, saying: Lord go from me, for I am a sinful man. For he was astoned, & all that were with him, at the draft of fishes which they had taken: and so was also james and john the sons of zebedee, which were partners with Simon. And jesus said unto Simon: fear not, from heare-foorth thou shalt catch men. And they brought the ships to land, and forsook all, and followed him. 
Simon therefore, when he saw the matter to go not by man's power or by casualty, but only by the godly virtue of jesus, did eftsoons give a lesson by example of himself, what ought to be done of him, that is a preacher of the Apostles doctrine, if his labour of preaching do at any time luekely come to pass. For although the boat was his own, although it was his own net that he had cast, and although himself was the best man that had set hands to drawing of the draft, 
When Simon saw this, he fell down at jesus knees.  yet taketh he unto himself no thank at all thereof, but by the greatness of his lucky speding, was stricken with the more humility. He falleth down at the knees of jesus, and putteth over unto him the whole glory of all this same act. For his own part he confesseth himself to be nought else, but a sinner, and a person unworthy to bet any ministre or instrument of his divine power. Master (sayeth he) now and never afore do I acknowledge mine own unworthiness, when I consider thy high majesty. Go thou hence away from me, for I am unworthy of thy company. 
Lord go from me: for I am a sinful man.  Albeit it was not any desire or will of him to depart out of the lords company, that enforced Petur to speak these words (for he loved jesus singularly above all others:) but a certain earnest merueiling of his power far surmounting the power of the worldly mean.  
Neither were Simons fellows of any other mind or affection, than Simon himself was of. For a certain uncredible wondreing at this deed had possessed the hearts of them all full and whole: but not somuch as one of them took to his own praise any part at all of the doing thereof. For they acknowelaged every one of them that the labour in deed was theirs, but the lucky speed of taking so much fish at a draft was his only, who had bidden them cast their net. And what man would not be astoned if he consider how that through the preaching of a few men being but poor creatures of birth and degree, being also private persons, neither of any learning nor yet in any office, it was within a few years persuaded to so many thousands of people, that setting clean apart all affections of their kinsfolks, setting at naught all loss or decay of their goods and substance, nothing regarding the threattenynges of princes, despising all punishments and tormenting, yea and finally death itself, they could find in their hearts to follow the plain homely doctrine of Christ, believing such things as by man's natural reason cannot possibly be proved, and hoping on such things as after the power and strength of nature, are plainly to be despaired of? A bishop therefore must of duty be ready and cheerful to cast the net, that he may earnestly apply himself to win very many unto Christ: and he shall loose the net abroad not to his own glory, not to be a gainer thereby, not at the pleasure and appetite of princes, not for any worldly affection, but at the pleasure and bidding of Christ: who commandeth not the net to be cast abroad, but to the health and salvation of them that are fished for, and to the magnifying of God's goodness. For this and none other is the Apostles manner of fishing. And such fishing, although it be executed by the ministery or service of man's voice, and of his diligent labour, yet the whole sum of all the praise is to be referred unto Christ only: whose lucky setting on at the first, looceth the tongue to speak, whose spirit doth put in the heart of the speaker what to say, and whose secret power draweth unto him the minds of the hearers. And standing the case, that it may be in the teacher, even of his due right to take some piece of praise unto himself. In this behalf, yet is it a more point of safety, to refer all the whole unto him, without whose aid and help, nothing that man attemptethe, doth succeed or prove to folks salvation. He can no skill to take away, that himself hath given: he can no skill to enbraied any man with that that he hath frankly sent of his bounteous largesse. So much the rather will he be contented to leate any thing be thine own, if whatsoever might by any way have seemed too be thine, 
And so was also james and john. etc.  thou be of the mind that the same shallbe his. He will be well contented that the commodity and profit redound to thee: but as for the glory and praise he will not suffer to be given to any other but to God only. And in case we have a lust to glory, we shall more safely glory in him. But when the marveling at this act of jesus made all them still to continue astoned, that had been associate with Petur at the taking of the fish: (among which company were james and john the sons of zebedee, and fellows with Simon in fisher's craft) and whereas, 
And jesus said unto Simon: fear not.  for marveling at the virtue and power of his godhead, they durst not be so bold as to approach any thing near unto jesus: the Lord gave them words, of very great comfort, and to Petur (in whom he was much accustomed to set forth the pattern of any thing that he would have to be enpriented in the hearts of all the rest) thus he said: Simon, there is nothing why thou shouldest be afeard, Thou dost acknowledge thine, own weakness, and an experiment thou haste had of the power of god. And this power of god is to be loved, not to be dreaded. For what it is able to do, it doth show forth, not to oppress the weakness of sinners, and to tread it under foot, but to lift up and set it upright: there is nothing else required, but that thou be obedient unto my biddings, and not to weigh what it is that thy strength is able to do: but what it is that I will have done. Nothing shall come ill forward, if thou put thine affiance in me. Thou dost greatly marvel, that the matter came so luckilye to pass in the taking of fish: but this is but a light matter. A thing of much greater woondre shall prosperously go forward with thee, 
From hens forth thou shalt catch men.  when thou shalt beegynne to take men with thy fishing. And to such a kind of fishing, have I specially chosen out both the and thy fellows. Enough now for this time of this fishing that ye have hitherto used. From henceforth thou shalt apply thyself, not to fill this boat of thine with fishes, but that thou mayst replenish my church with preachers of the gospel. And that, that the Lord spoke unto Petur, the same did every one of them understand to be spoken unto them too. Therefore even out of hand their boats being conveyed to land and all things left even there behind them, they went after jesus, void of all care concerning things corporal, and with all their whole minds bent to the purpose to be fishers of men.  ¶ And it fortuned, as he was in a city, behold, there was a man full of leprosy, and when he had spied jesus, he fell flat on his face, and besought him saying: Lord if thou wilt, thou canst make me clean. And he stretched forth his hand, & touched him, saying: I will, be thou clean: And immediately the leprosy departed from him. And he charged him that he should tell no man. But go (sayeth he) and show thyself to the priest, and offer for thy cleansing according as Moses commanded, for a witness unto them. 
To this noble office of fishing for to catch men, they were to be framed with instructions and good lessons, they were to be trained with mystical examples. To the intent therefore that he would declare no vice or fault to be so abominable ne so deadly, that is not by and by forgiven to any that will acknowledge his disease, and will through the faith of the gospel earnestly call for remedy at the hand of the heavenly physician jesus: it so fortuned, that in a certain city, a certain man there was right grievously infected with the impediment of the leprosy, 
Behold there was a man full of leprosy. etc.  and all the whole body over very full of a foul and a lothly scourue to see. And this sort of people was in such wise abhorred among the jews, that all such were clean exiled from coumpaigniing with any others, and the law in express words did straightly forbid and charge, that none such should be so much as touched, for the daughter of infection that would immediately follow thereby. But a great deal fouler, and much more to be abhorred is the leprosy of the mind, then of the body. But the jews, whereas themselves swimmed as full as their skins might hold, of many great vices that lay inwardly hidden within the skin: yet did they so greatly detest and abhor ethnics, publicans, and other persons known to be sinners, that in case it happened them at any time no more but to talk with any such: as soon as they came home again to their own houses, they would make a washing of all their body from top to toe, as though they had taken some very sore infection. But Christ's mind was to have his disciples far from this presumteous cleanness of the jews.  
To the man therefore being thus piteously arrayed with the leprosy, it was a great good turn, that he saw jesus. He acknowelaged his uncleanness, and judged himself a man unworthy to hold up his face and look on the Lord, seeing that it was to be abhorred and loathed of all men for the foul ploches of the lepry: but being much ashamed of himself fell down prostrate and groveleing on his face, and spoke out words both full of humility and also of assured trust in the Lord. That he hid his face, was a point of one that acknowelaged his own evil: that he prayeth to be made whole, was a point of one being of undoubted affiance in the goodness of jesus Christ, being both of power to do all things, and readily offering itself unto all creatures, 
Lord if thou wilt, thou canst make me clean.  Lord (sayeth he) I know my soreto be uncurable by any physic of man, & percase I am a man not worthy of such benefit at thy hand: but yet nevertheless this one point am I fully persuaded in, that thou art able to make me clean of all my disease, if it were thy pleasure. Thou haste heard the faithful trust that I have of thy power: there resteth no more, but that thy goodness be judge, whether it will vouchsafe to extend his mercy to such a poor fellow as I am, plagued with extreme affliction, and passed remedy of man's cure. There could not be a fuller confidence towards the Lord, then when the man had already acknoweleaged his power what he could do, yet nevertheless all the judgement whether he would dode the benefit or no, to remit willingly unto him, who knew it to be otherwiles expedient for us to be plagued with the maladies and diseases of the body, and the prosperous success of things temporal, to be nothing for our behoove. 
And he stretched forth his hand.  But jesus being delighted with this so perfect confidence and faith of the man much to be pitied, did not only not remove him away out of his sight, but also setteth him on his feet, whereas he lay prostrate, and stretching forth his hand, touched the lepers face, saying: Where thou requireste my goodness, I will it so to be. And because thou dost openly protest thyself to believe my power, be thou clean. And even with the word speaking, the lepry where with he had long time been full all over and over, went clean away from all his body.  
The disciples in the mean while learn a lesson how that in no wise they ought to turn away their faces from any person being entangled with never so enormeous and detestable sins, so, that the party acknoweleageing his disease, earnestly desire remedy at the goodness of Christ with perfect trust to receive health. For if the Lord, (who only and none but he, was pure from all manner lepry of viciousness,) vouchsalued with his own hands to touch a creature that was to be abhorred of all folks: how much less convenienteis it, that the disciples, whom the Lords only goodness hath made clean from their sin, and which neither Bee altogether clean from all offences, and not out of possibilytie to fall into all enormities, should think foul to bestow their diligent cure in healing the diseases of others? Such ●●nier touching doth not defile the toucher, but scoureth and cleanseth the party that is touched. The party that is touched is forthwith made pure, and he nothing the less pure that toucheth him, at lestewyse if by the instrument of a true Apostles hands, jesus self doth vouchsafe to touch him.  
And now, because the law remitteth the judgement to discern which is a l●prie, and which not, not unto all persons at adventure, but to the priests only: the Lord would not have this miracle bruited abroad by the rumour of the vulgar people only: 
And he charged him that he should tell no man.  but to the intent that the truth of the matter might the more certainly be known, he gave a straight charge unto the party that was healed, not by-and-by to noise abroad the benefit which he had received, but first and foremost, according to the plain order of the law, to resort unto the priest, by whose judgement he had afore be condemned of lepry, and dissevered from coumpaniing with other folks, that if he (sayeth jesus) when he hath viewed thy body, shall give sentence and judgement that thou art a clean man in very deed, 
Leut. xiii. a And offer for thy cleansing. etc.  than go and offer the thing that Moses law appointeth to be offered of all such as have had the fortune to be rid from the lepry. And so shall it all under one come to pass, that neither the priests may find fault that their gains doth decrease unto them through me, nor the law to have been broken or contemned, which I am come not to abolish but to make perfect: nor on the otherside slaundreouslye reprove this benefit of mine, either by denying that ever thou were a leper, or else by judging that thou hast not been made whole. For the thing self shall even at the first word fully answer them: if it so be that he was not full of lepry, why did ye, which take upon you the skilfulness of determining which is a lepry, give sentence that he was a leper, and thereupon dissever him from being conversant with others? And on the otherside in case he be not whole, why have ye received the oblation in the law appointed and limited, as of one being made clean from the lepry? The Lord jesus did for this consideration with so much circumstances command all this same to be done, that it might be manifestelye apparent unto all creatures, that there was one come greater than the law: who was able without any help of the law, by mere touching only, and by his only voice, and with a beck of his head alone, at his own will and pleasure, to give perfect cleanness: and that did so take away the uncleanness of all folks which would offer themselves through faith to be healed, as himself was not stained by the infection of any creature: and the which moreover did freely help all folks, whereas the priests did not without a reward of a certain offreing, somuch as pronounce their sentence concerning purity or cleanness of the body, restored to any person. For the priests of Moses institution neither did send the lepry into any body, nor took it away from any body: but of the lepry either breded in a body, or else taken away they did judge only: but only jesus taketh away all kind of diseases from all creatures, exacting or requiring none other sacrifice of them, but a plain and a pure trust in him that we acknoweleage in him the virtue and power of the godhead, by which he is able to do whatsoever his will is: and that we worship in him his goodness not possible to be expressed in words, and also his mercy by which he would fain have all sinners to be saved, paying of his own body all that ever was to be offered in sacrifice for the sins of them all. And that the Lord jesus gave a great charge to the party that was made clean, that he should make no words nor no talking to any body what had happened, whereas he knew that the fellow would not keep it unspoken, he did therein but ordain an example for his disciples, not to hunt or seek for any blasts of vainglory for their well doings among men. For it is none of ours that God worketh by us: nor it shall not be convenient that we require any praise to be as a reward for such things: but we shall with still noise declare ourselves to rejoice in the behalf of our neighbour to whom the benefit hath happened: but all the glory we shall refer and give unto God, and so little will shall we have to take any part thereof unto our● own land or glory, that as touching our own behalfs we should be much desirous, that it might be to all men utterly unknown, that any such benefit of God hath fortuned to our neighbour we being the instruments thereof. No nor the pattie neither that hath felt a beneficial good turn, ought to refette the thank and praise thereof unto the man, by whom he hath received it: but aught to render the thanks unto God the worker and sender of it, for that he vouchsalueth most bounteously to give unto men such high and great benefits through his servants, yea and glory doth with better success and luck ensue to him, that ●enneth away from it seeking to avoid it: and much more also to a man's honour doth it come, when it is not desired nor hunted for. For in very deed that same and none other is true glory & renown, that verai virtue self doth purchase unto a man being utterly unwilling to have it, and seeking by all means to avoid it, and such renown as neither the flattery of the people doth give, nor our ambitious desire doth require: but such as the party self who hath well deserved it doth not acknowledge, but sincere truth that can no skill of flattering, doth of it own mere motion lay in his lap.  ¶ But so much the more went there a same abroad of him, and much people came together to hear him, and to be healed of him, of their infirmities. And he kept him out of the nay in the wilderness, and gave himself to prayer. 
Through such manner wonderful acts as this, the fame of jesus was ●ayly more and more renowned and bruited abroad, while some report unto others the thing that they had seen and heard: and these again (much like, as when men deliver things by hand from one to an other,) do by talking spread further and further abroad the same that they had received of them, which reported it first to others. Therefore there came flocking thither on every side great coumpaignies of people, mutliplying daily more and more, partly to here that same piththye doctrine, that healeth all diseases of the souls, and partly that they which were likely to fall in this or that sickness of their bodies, might through the power of jesus ye made whole. For the gross carnal people doth rather marvel and take regard at those things which are to be seen with the eye, then at such things as were not seen. They esteemed it a mighty great matter and more than a man's act, that a pure clean skin had been restored to a leprous person by the only touching of jesus, hand: whereas it is a greater and a more godly benefit by a great odds, that the same jesus hath with ministering the physic of evangelical doctrine, put clean away from men's souls, the feure of lecherous concupistence, the dropsy of covetise, the devilish spirit of ambition, with other deadly pestilences of the mind. 
And gave himself to prayer.  But now jesus minding by this his doing to teach us, that good works are not to be done neither for bragging or pomp of the world (as stayge plays and open sights are showed,) nor yet so many at once, or so long together, till men be cloyed with them, withdrew himself into a place of wilderness: and being solitary from all resort of people, he gave himself to prayer, wherein he rendered thanks unto God the father for the benefits, which he did in most large and aumple wise send unto man through his son. For of such changing now to company of men and to preaching, and now to solitary contemplation and to prayer, it followeth that first if one at certain seasons pause from doing benefits, it avoideth cloting & weariness in the receivers of them, and reneweth a fresh appetite to desire more: and secoundarily that whoso hath sequestered himself from men to talking with God, returneth better, and also more herty and cheerful to his office that he hath for a time rested from. And as for the Lord jesus, he did in such wise temper and order all his whole life: that minding to show us a pattern how to live, he would oftentimes show himself to be man: and oftentimes again, he would show very plain tokens of his godhead. And truly nothing doth better make a teacher of the gospel hearty, quick, and fresh to the office of preaching, nothing doth so well sense him, and arm him against all corruption of this life, as doth often going from all company of men into places solitary, not to idleness, not to gaming, or to other sensual pleasures, (of which sort the reposing of the rich cobs of this world when they sequester themselves from the resort of men for the most part ar●:) but to the reading of holy scripture books, to pure prayer; to thanks giving to the contemplation of things heavenly, and finally to th● perfect cleansing, of the soul, if percase any spot have been caught through living in company with the people. Of these things had Christ on his own behalf no manner need at all, but his mind was to express in himself a pattern for us to follow. Daily conversation of the pastor or curate among the people, doth oftentimes breed contempt that he is not regarded: and on the otherside little good it is that such an one can do, as continually absenteth himself from all men's coumpanies. A right teacher of the gospel therefore shall show his head abroad, as often as the people shall need the food of evangelical doctrine, and as often as diseases of the soul growing sore upon them, do require the help of one to cure them. Again as soon as they have been well fed, and after that help hath been done to the evils of a great meinie, than, lest on the one side familyaritye may engender contempt, or on the otherside to much presence may be a cloting to them: let him sequester himself into his solitary closet, to the end that, from his holy study at his book, (as from very talking with God,) he may return again to helping of his neighbours, at every one time greater man than at an other, and all times better man, than he was afore.  ¶ And it happened on a certain day, that he taught, and there sat the Phariseis and doctors of law, which were come out of all the towns of Galilee, and jewry, and Jerusalem. And the power of the Lord was present to heal them. And behold, men brought in a bed a man which was taken with a paulseye: and they sought means to bring him in, and to lay him before him. And when they could not find on what side to bring him in (because of the press,) they went up on the top of the house, and let him down through the tiling, bed and all, in the mids before jesus. When he saw their faith, he said unto him: man, thy sins are forgiven thee. 
After the like sort verily as is afore expressed, did the Lord jesus return again from wilderness to Capernaum, and restored his presence to the desires of all the people being now made sharp and eager with sore longing for him. And there, even as he was sitting in a certain private house and teaching, (for wheresoever Christ teach●th sitting, there is the church:) there had come swarming thither not now the base and the inferior sort of people only, but also the Phariseis swelling in pride under pretence & cloak of holiness, and also the doctors of Moses law, who being much moved with the fame of jesus, had purposely come thither from far places, not only out of all the towns of Galilee where Capernaum stood, & of jewry which lay next adjoinant unto the same Galilee: but also out of the very city of Jerusalem, which Jerusalem did presumptuously take upon itself the highest pre-eminence of all godly perfection, 
Which were come out of all the towns of Galilee.  and also of wisdom. But as for jesus, forasmuch as he was the fountain of all health, did altogether from top to too, send out from him nothing, but a certain effectual godly power for the healing of man, which thing to do was the only cause of his coming into this world. And the more principal part of man, did of good congruence take the place to be cured first. With his words he healed diseases of their souls. And therefore first he taught, and the same he did sitting down, like one that took upon him (as of just cause he might,) the full authority of a doctor and teacher. The putting away of diseases of the body, was yet remaining next to be done, the which euring of the body, (because it was a thing open to the eyes of them all,) might frame in them a perfect belief of such things, as with more fruit and power also, (though not allthing so apparent to the eye,) were wrought and done in the souls. And behold a matter even there ready prepared, whereupon to exercise and show his godly power. There was even presence a man possessed with the disease of the dropsy l●yng bedrid not able to stir, and he was carried thither of fowe● men. So sore was this disease upon him, that all the sinews in every part● of the whole body were taken withal, and so holden, that the piteous creature could do nothing but lie still in his bed, and was none otherwise carried about but as a corpse or a dead carcase. Albeit the very nature and kind of this disease besides forth of itself is such: that the Physicians at most times have but homely speed and luck in wrestling with it. But they that carried the sick man had ●o great belief & confidence in jesus: that they put no manner doubt, but that the same jesus to whom they knew that there was no kind of disease uncurable) as soon as he should behold the piteous sight & fashion of this strange plague, would be moved with compassion and help immediately. All the most ado was like to be, how the piteous creature might come to be in the sight of jesus. For such an one is now already at a very nigh point to be made perfectly whole, who hath once forsaken the lurking corners of sinning, and as a man in miserable state doth offer himself to the sight of jesus, acknowelageing his own extreme distress, & looking for jesus most merciable goodness. But as touching this diseased man, th●let why they brought him not in to lay him at jesus feet, was the thick press of people, which is a common set to many, 
And when they could not find. etc.  that would else make haste to salvation: Nevertheless thatsame point here in this matter, although it stopped and hindered the sick man's getting into jesus, yet did it make both the great desirefulnes and also the trust and confidence, aswell of the party that had the paulseye, as also of the others that carried him, to be the more famously known. For although God is of his nature propences and ready to show mercy unto all creatures: yet doth he many times make some delay of his beneficial goodness, to the intent he may the more sharpen our desires, and also to teach us, that we ought to leave nothing unattempted, or unassayed, that we may be delivered from the diseases of the soul. He loveth in this behalf to see us importune: and by our importunity he is (as ye would say) compelled of force unto the same thing, which nevertheless of his very own nature he is most inclined to do. Therefore mark me now: what a bold and adventurous part these carriers of the sick man played: or rather what the party that had the disease, with much importunity made them parforce to do. Up they got their heavy carriage to the house roof in the out side, and the tiling pulled away, they let down the sick man with cords, as it had been in at a windoore, even as he was lying still in his bed, among the thickest of all the people, directelye before the feet of jesus. What a more shameless or saucy prank could there be, then to take down the tiling of an other man's house, and to tumble in such a lothelye sight before such a presence to behold it? And here the thick press, which at the door would not give way to the piteous body to come in, could not choose but of force to make room for him when he came sliding down from the house top. And what doth the most gentle and mild physician therewhyle?  
He casteth not them in the teeth with their shameless fashion and their importunity, 
And when he saw 〈…〉. etc.  he maketh no tailing nor bitter chiding that his preaching was interrupted with a sight much to be loathed and abhorred. The bearers of the sick body looking down from the house top asked nothing of him, the man self that had the dropsy, asked nothing neither, from whom the great disease had taken away the use of his tongue also. And yet all the more did he speak to this merciful physician in that he could not speak at all, nor, had no power thereto. Neither was there any need of making petition, for the miserable sight itself did in most earnest wise make request for mercy: and the thing that his bearers had done, did evidently enough declare what their trust was to have at the lords hands: jesus therefore when he had throughly perceived and seen their wonderful affiance in him, did accomplish more unto them, than they looked for. The sum of their hearts desire was no more but that the party which had the dropsy, might be delivered of the sickness of his body, But jesus declaring it to be a more godly thing for him to do, and a thing more to be desired and sought for on our behalf, to be delivered from the diseases of the soul, turned himself to the sick man, and said. Thou man, thy sins are forgiven thee.  ¶ And the Scribes and the Phariseis began to think saying. What fellow is this which speaketh blasphemy▪ who can forgive sins but God only? But when jesus perceived their thoughts he answered, and said unto them: What think ye in your hearts? Whether is it easier to say, thy sins be forgiven thee, or to say, arise up, and walk? But that ye may know that the son of man hath power to forgive sins on earth, he said to the sick of the dropsy: I say unto thee, arise, take up thy bed, and go unto thy house. And immediately he arose up before them, and took up his bed (whereon he lay) and departed to his own house praising God. And they were all amazed, ●nd they gave the glory unto God. And were filled with fear, saying: We have seen strange things to day. 
This word, because it plainly souned of a certain power pertaining to the godhead, did throughly move the minds of the Scribes, and Phariseis, being men never unready or undisposed to forge matters of crime against him. For the priests (whose office was to offer the sacrifices for sins,) did not their own selves remit sins, but only made intercession to God by means of prayer, that he would forgive offences trespassed against him. But jesus without brent sacrifices such as the priests did offer, and without prayers, as it had been of his own proper authority, and an authority of perpetual continuance, sayeth: Thy sins are forgiven thee: comprehending under a general name, the sum and the corpse of all sins together in general, whereas the priests did procure no more but certain offences to be purged by mean of sacrifice, and not all sins universally.  
Esay had thus much taught them, that only God it was, who might give remission of sins unto men. For in this manner speaketh he by the mouth of his said prophet. I it is, even very I it is, that do wipe away thy iniquities for mine own sake, and I shall no more bear thy sins in remembrance. But the Scribes and Phariseis, though they espied and saw in him plain tokens of the power of God, 
Esai. xlii. d and xliiii ●  yet being offended with the infirmity of his body when they saw it, and partly also being with envy, had more will to forge some slander against him, then to believe on him. For with secret thoughts thus did they speak within theimselfes: and (as the property of Pharisaical divising of slaundres is,) unto their most devilish wickedness, they pretend a cloak of high devotion towards God, and the earnest zeal of tendreing his glory.  
For there is not any more pernicious a kind of ungodliness, than so to do. What fellow is this same here, say they, that speaketh words of blasphemy, presuming on him the thing that is appropriate unto God alone? For who is of power to remit sins, 
What fellow is this that speaketh blasphemy. etc.  but only God? But than the Lord jesus, to declare that in this behalf also he had an equality of the divine nature: made answer in this manner to the secret thynkinges of their hearts. Wherefore have ye such thoughts in your hearts? whether of these two do ye judge more easy, either to say to a man that is clogged with sin, thy sins are forgiven thee, or else to say unto this party, whom ye see here to have every joint of his body unknit and loose one from an other with the paulseye, arise and walk? That if ye shall see perfect health of the body to be restored with a mere word unto a man being of himself passed all remedy and cure: than believe ye that the soul also is with like easiness restored to his perfect health. By this that ye evidently see with your eyes, believe ye the thing that can not be seen with eyes. 
But th' ye may know. etc.  Let not the infirmity of this body of mine offend you: but of the very acts that ye see done, acknoweleage ye the power of my godhead. And take ye now therefore a visible lesson to learn by, that the son of man hath in him a perpetual power and appropriate unto him on earth to give full remission of sins unto all creatures, which with sincere faith do seek and ask his help: and therewithal (the said scribes and Phariseis giving good ear unto him, and earnestly harkening,) he said to the party that had the paulseye. To the I say, arise, take up thy bed, and go home to thy house. And even immediately the man that had been so vexed with the palsy, as soon as he was bidden, ariseth in sight of all the presence: and taking upon his shoulders the bed in which he had lain sick, went away on his feet home to his own house, the perfect strength of his body in such wise received again, 
Praising God.  that where afore lying sick in his bed, he was carried with four men, he was now strong enough to carry his own bed himself too. And away he goeth a perfect whole man altogether both in soul and body, leaping in his heart for joy & cheerful in countenance, glorifying God by whose goodness he had been restored to his health, whereas at the hands of man there had been no hope of any recovery. 
And were filled with fear.  And truly the people being earnestly moved with the strange sight that they had seen, were right greatly astoned, & many of them praised God, that he had given such great power unto man: (for as yet they deemed none other further thing of jesus.)  
But some of them knowing themselves sinful and naught in their own conscience, were throughly taken with a great fear too, forasmuch as they did not yet understand that Christ was come of very purpose, not to cast away ne to lose such as had offended, but to make them pure and innocent. And they said among themselves: we have this day seen things to be wondered at: and such things as neither we have heard at any time to have been done, nor yet have read of. The people marveleth and is in fear, (and even that same is a good large step of forwardness towards health: but the Phariseis, they grunt and mumur, and have envy at him.  ¶ And after this he went forth, and saw a publican named Levy, sitting at the receit of custom. And he said unto him: follow me. And he left all, and rose up, and followed him. And Levy made him a great feast in his own house. And there was a great company of Publicans and of other that sat at meat with them. And the Scribes and Phariseis murmured against his disciples saying: why do ye eat and drink with Publicans, and sinners? And jesus answered, and said unto them: They that are whole need not the physician, but they that are sick. I came not to call the righteous, but sinners to repentance. 
And jesus when he was gone out from thence, after that he had preached by the water's side, (teaching us thereby, that the seed of the evangelical doctrine is in all places without exception to be sowed:) as he was passing by, he cast his eye upon a certain publican called Matthew, and otherwise also called by the name of Levy, the son of Ilpheus: and this Levy was sitting at the receit of custom. This was not a thing done by blind chance, but to have cast his eye on him, was no less than to have chosen him to be one of his. And a publican he chose into the fellowship or brotherhood of his Apostles of very purpose, 
And saw a Publican called Levy  to reach his servants, that no sort of men is to be rejected from the profession of the gospel, so that they forsake the trade of their former naughty life, and yield themselves wholly to perfect godliness. jesus said therefore unto Levy: Follow me. And he at the voice of jesus, as though it had been one by some strong charming or enchantment clean changed into an other manner of man, ariseth up, and all things left alone behind him, even as he was, he followed the Lord: Now, to convert a man wholly given afore to a slaundreous trade of getting all his gains, and enwrapped with manifold affairs such as it is unneath possible to get out of, to convert such an one soodainlye to a clean contrary trade, this was a miracle much more notable, then to restore the sinews to a man that had lye● sick of the dropsy. And that very point was even now already a great heart burning to the Phariseis, that jesus utterly refusing them, took unto him publicans, by whose company or having to do with them, the jews thought themselves to be defiled and made unclean. But there came an other thing besides this, which caused their envy and grudge to burst forth. For Matthew being now become a disciple of Christ's, ordained for his master a great feast at home at his own house. And thither did Christ vouchsalue to come accompanied with his disciples. At the same time were bidden & called also to the said feast a great number of Publicans, whom Matthew even as he had had them companions of his former trade: 
And Levy made a great feast.  so was he now desirous and feign to have had followers of his new trade in coming to Christ. The Scribes and the Phariseis this seeing, could now no longe● keep in the wicked murmur of their hearts, and yet durst they not presume to speak to the Lord: but they speak to the disciples, & to the disciples they find matters of cavillation against their master, to the intent to turn their minds from him that they might forsake him. And this was their saying to the disciples: forasmuch as it beseemeth the holy to be conversant and to keep coumpaigny with the holy, wherefore do ye both admit Publicans and sinners, which are in open slander and obloquy of the world, to have talk with you: and also eat and drink familiarly with the same in their houses, and do not abhor to have their table and yours all one, for a special token of right dear friendship with them? But jesus well understanding what end and purpose this devilish murmouring of the Phariseis was spoken for, made answer unto them in his disciples behalf. Wherefore do ye falsely turn it to my slander (saith jesus) that I have conversation with publicans and sinners? Nay verily it beseemeth me with no persons sooner to keep coumpaigny, 
They that are wholenede not the physician. etc.  then with sinners. For among whom doth it more become a physician to be conversant, then among the sick? I am come for none other purpose, but to cure souls that are oppressed and bound with the diseases of sin. And more apt to be cured are such persons as these, being openly known sinners, acknowelaging their disease, and therefore calling for the physician: then others that think themselves whole men, showing a poincted shieth to the eyes of the world, under the counterfeicte pretence of righteousness, whereas within forth they are vexed with more grievous eivels, and have diseases a great deal more uncurable than they, whose sickness is open to be perceived. Forasmuch therefore as I am a physician: it is not meet, that men being (as they think themselves) righteous, should take indignation at me, if I keep no coumpaigny with them, seeing that whole souls have no need of a leach. And truly such as are righteous in verai deed, ought not to have envy or grudge at sinner's endeavouring to emend to a better life: That if they do, than are they no less worthy to be condemned & reproved therefore, then if one that is whole should take indignation at a physician visiting a sick person to help him in his sickness. For as concerning the cause of the foul, he is no whole man himself, the envieth health unto an other being sick: and himself is not unholden with a disease, that when he may, doth not release his neighbour of his sickness. With this same answer so gentle and so well to be allowed, the Lord jesus both played the part of an advocate for his disciples, (who were not as yet sufficiently armed to damp and choke the malicious capciousnes of the Phariseis and of the Scribes:) & also did plainly teach the said Phariseis, that his courteous demeaning of himself towards sinners, was mercy, and not favouring of unrighteousness: and thirdly he did with covert words, but yet sharply, rebuke their presumptuous taking upon them, in that they did with a great solemn countenance despise other persons, whereas themselves were even for this very point uncurably wicked enemies of God, that they stood in their own conceits upon a false and a countrefaict title of holiness.  ¶ And they said unto him: why do the disciples of john fast often, and pray, and the disciples of the Phariseis also: but thine eat and drink? He said unto them: Can ye make the children of the wedding fast, while the bridegroom is with them: The days will come when the bridegroom also shall be taken away from them: then shall they fast in those days. He spoke also unto them a similitude: No man putteth a piece of a new garment into an old vesture: For if he do, then breaketh he the new, and the piece that was taken out of the new agreeth not with the old. And no man poureth n●we wine into old bottles. For if he do, the new wine will burst the bottles, and run out itself, and the bottles shall perish. But new wine must be put into new bottles, and both are preserved. No man also that drinketh old wine, straight way can away with new, for he saith, the old is better. 
But one slanderous quarrel cometh on an others neck. And it first arose partly of certain that had been disciples of john. For john where he was as a marching border between the law that should afterward cease, and the liberty of the gospel shortly after to arise, he gave certain traditions which did not utterly disagree from the Phariseis ordeinaunces: whereas Christ, who was by the opinion of many, thought much inferior to john, did use his disciples with more sufferance and tenderness, especially in such things as to bodily observances do aparteyne: of which sort are fasts, and prayers: (for by these two things most specially did the Phariseis purchase to theimselfes a fame of holiness among the people.) But Christ, though in his own person he prayed often, yet did he teach his disciples, that praying aught to be both in few words, and also privily in places secret: Neither did he pricisely require any fast, yea and at certain things would he wink, in which the prescriptions of the law did partly seem to be neglected, when he did in the mean while after another fashion frame than to higher stout matters which did more specially appertain to evangelical stoutness. For a much more higher point of stoutness it is, from the bottom of the heart to forgive a displeasure or a wrong done unto us, to do good even to very those that have harmed us, and to sustain the loss of our own life for saving of our neighbour: then to forbear eating of a little meat till it be towards night, or to hum out a few psalms with the tongue. The Phariseis made wondrous much high service about that that might be outwardly seen, and that might be done by hypocrisy: neglecting in the mean while, and ica●tyng go such things, 
And they said unto him: why do the disciples of John fast? etc.  as are matters of true and perfect virtue in deed. But these Phariseis being fellows more shameless, than the Scribes, boldly presumed to chop logic even with the Lord himself, saying unto him: What is the cause, why john's disciples do often times fast, and are a great long while together in their prayers: and thy disciples eat and drink at their own lusts, ne are not after the like sort seen much in prayer? I● thou constantly allow the holiness of john, why dost thou vary from his institution and ordinance? Unto this surmuised challenge, the Lord because it touched himself and no man else, answered civilly and nothing impatiently, saying: I do not say that praying and fasting are nought: but in these two things I do in the mean time suffer my disciples to do as they lust themselves, that I may after an other fashion bring them forward to more higher matters of stoutness. In those things which concern the body, and come somewhat near to the ceremonies of the law, my training of them is somewhat with favour and gentleness: but in such matters as pertain to the soul, it is a great way straighter and sharper. The things that ye esteem for the highest degree of holiness, my servants shall of their own voluntary wills readily do if the case shall at any time so require. Do not ye in the mean time envy my disciples. The ends of things shall show whethers institution of john, or me, shall be of more efficacy & virtue. john in his most glorying protested himself, to be a friend of the bridegrooms, & not the bridegroom self. And verily it is not co●uenient, that those which do familiarly remain still about the bridegroom, and be conversant with him in the spousal chamber (where reason would, 
The days will come when the bridegroom also shall be taken away. etc.  that all things should be full of mirth and iocoundnesse) should be compelled to abstinence from eating and drinking. They are yet but tender, and they depend altogether on the bridegroom. And him shall they not have any long time among them. But a time shall come, when they shall be deprived of the spouse. And than being made more firm and stable, they shall not only of their own accord willingly fast: but also to death and into prison shall they be content to go, as often as charity shall earnestly require it. Fasting of itself, is neither good nor ill. Therefore they that fast, only for to fast, do no great act at all: but such as can according to mine ordinance, set at nought the glory of this world, pass nothing on sensual pleasures, despise riches, esteem all affections as things of nothing, refreine wrath and envy, bear true loving hearts to their ill willers, say well by them that speak evil of them, pray for such as do persecute them, and finally set not a penny by their life in respect of saving their brother: such will I acknowledge as disciples worthy and meet for me. The presence of my fleshly body doth for the season make them to be weak: but when this body shall be taken away in such wise as they may not have me when they would, and when they shall have diepely received the spirit of the gospel: then shall they through their privy gifts of grace within them, be strong and unvanquishable. And such persons as do put all the praise of righteousness in corporal observations, because they trust in their own works, are found weak to perceive those things, which I prepayre my servants unto: but whoso mistrusting their own doiynges, set all their defence and safeguard in the virtuous qualities of the mind, which virtuous qualities they shall acknowledge to have received of me and no man else, such men shall no manner adversity cause for to quail. john's training of his disciples, & my breaking of mine, are of two sundry sorts, because the mark that we shoot at, is not all like. These two, his and mine, cannot have a full mixture made of them. For he that is willing to be my disciple, must be altogether spiritual, putting no manyer trust at all in things corporal, in which the righteousness of the Phariseis doth altogether consist. And therefore I enjoin my disciples not a whit of any such things, as have any affinity with the carnal observation of the law, lest that, in case I should admit or suffer but even never so little, they would altogether slide back again to the same state, that I will in any wise have them to be most fertheste from. And the Lord jesus, to the intent that he would show how great diversity there was between john, who trained his disciples according to the first smatch of the old law that he had been nouzeled in from his infancy, and himself that by a much other way did break his disciples to things of more higher perfection, he put forth a similitude of this sort here following. 
No man putteth a piece of a new garment into an old.   
There is no man (sayeth he) so foolish that in case he were minded to patch up a broken hole of his old cote, would be so mad to set in a piece of new cloth cut with a payer of shiers out of a new garment: which thing if he should do, there were in it a double incommodity. For first and foremost he renteth a new vesture to patch up an old: secondarily the new cloth standing in the old garment, because it agreeth not, will not leate the ill-favoured sight of the patching be hidden. Again there is no man so foolish, that he will put new must into old bottles to be kept: or if he do, it will surely so come to pass, that the strength of the must boiling and working in them, will break the old bottles in soonder, and so shall consequently follow a double loss. For both the bottles shall pertshe, and also the wine run out. What is therefore to be done? Let there be no mixture made of such things as agree not the one with the other. Let an old garment be botched with old cloth, and in a new garment, leate there not be any piece of old cloth put in. Leate also new must be put in new bottles to be kept: so shall it come to pass, that the bottles shall be saved whole, and the wine too. I know how heard a thing it is, to make this same new and ghostly doctrine of mine, acceptable unto those, that have now a long time been enured with the old. For uneath any thing doth like any person, if it be contrary to that, that he hath long time been accustomed unto. For at once is he offended at the first tasting of a thing that hath not been in use with him. Therefore like as he which hath long time been accustomed to drink old wine, is not at the first assaying delighted with new must, (for he misseth the taste that he would have, and saith that the old was better, but he sayeth so for none other cause, saving only, that he hath been used to the other:) so they that have lived all their days afore in the old trade of the jews carnal constitutions, do at the first tasting of this ghostly doctrine, start back, and desire to have their other grosser things again, which they have been used unto: that is to weet, circumcision, holy days, solemn rites of sabbaths, difference of meats, diversity of vestures, feasts, Jerusalem, the temple, slain sacrifices or oblacious, washings, vows, blind constitutions of the Phariseis, with other things more, not unlike unto these. And these premises, they not only require to have again, but also do prefer the same, before such things as be a great deal better and more necessary to be had, which things are, an heart circumcised from perverse desires: a mind continually keeping holy day from all worldly or vngos●ly applying itself: a breast thoroughly quieted from all troubleous vexations or assaults of evil passions: a spirit abhorring from the infection of all things, which staineth or defoileth the purity of the mind: a soul environed and beset round about with faith, charity, humility, and pureness: an heart evermore temperate and refreining form all evils: a mind always labouring to come to his heavenly country: a soul ever being a temple and a place of sojourning for the holy ghost: a soul from time to time offreeing itself an acceptable and a pure sacrifice to God: a soul being pure & clean from all spot of sin through the faith of the gospel: a soul clean mortified from all things that belong to this world, and dedicating itself altogether unto godly things: a mind most ready and diligent to observe such things as the doctrine of the gospel doth enjoin and require. And the thing that it requireth forsooth is faith, the thing that it enjoineth and commandeth, is charity. And thissame is verily the new must of my doctrine, which must or new wine, the vessels that have been used to the old sour turned wine of Moses law, shall not well abide: but it requireth new & pure vessels that are through the ghostly gifts of grace, strong made to endure, & substaunciall sure to hold.   

¶ The vi Chapter.  ¶ It happened on an after principal Sabbath day, that he went through a corn field, and his disciples plucked the ears of corn, and did eat, and rubbed them in their hands. And certain of the Phariseis said unto them: Why do ye that, which is not lawful to do on the sabbath days? And jesus answered them and said: have ye not read what David did, when he himself was an hungered, and they which were with him? how he went into the house of God, and did take, and eat the show bread, and gave also to them that were with him: which are not lawful to eat but for the priests only? And he said unto them: The son of man is Lord also of the sabbath day. 
ANd behold, there ensued immediately, (as God would have it) an occasion whereby it might be plainly made open, what thing was the new wine, and which were the old bottles. The high and holy keeping of the sabbath day was old wine, and charity being ever ready by all occasions to help our neighbour, is new wine. So it happened therefore on a certain Sabbath day, which the jews did call a sabbath second first, or secounnde principal (because that falling between two other sabbaths, it seemed to have a double holiness, and solemnity, the one because it was th'end of the sabbath aforegoing, and the other because it was the beginning of the sabbath next to follow) it happened that on such a sabbath day, jesus going on his way, passed through a field of corn. And so his disciples being (as it fortuned) an houngred, 
He went through the corn field  had pulled a few ears of the corn and also rubbed them in their hands, and eat the grain. This was a kind of easement that every body might and would commonly take, if hunger were ●o sore upon them, that they must needs eat somewhat. In which case verily whereas the charity of the gospel would of it own accord have given some susteynaunce unto them being hungry: the Phariseis being old bottles require in them the sour verdured wine of the old superstition, saying: Why do ye this gear, which it is against all gods forbade to do on the sabbath days? 
Why do ye that which is not leeful to do on the sabbath days?  Here the Lord once again playing the advocate for his disciples, answered: Ye that profess the high acknowledge of the law, have ye not at leastwise read that point; what David did in a like case, when he & all his coumpainy were an hungry, like as ye see my disciples here hungry now? David would not only have adventured in the extremity of hunger to have done that my disciples now do: but being a man of the laitee he entered into the temple of God, nor was any thing afeard to care the consecrate loaves, (which they called, panes proposition it▪ that is to say, the loaves of proposition, or of showing forth,) which, loaves to eat was by a plain ordinance leeful to the p●●●stes only, and to none other person. And yet did he not only adventure to 〈◊〉 that bread himself alone, but of the self-same loaves he fed all his coumpainy too, nothing moved neither with the reverence of the temple, ne with the straight commandment of the law●, forbidding any person to do so much as touch the said loaves, saving only the priests, yea, and that thing might the priests selves do so long and no longer, as they remaining in the temple, did execute & minister the sacres there. No nor the priest neither did any thing stare or stick to deliver unto David those same holy loaves: as one verayly which well understood, that such straight observances were not first ordained for the destruction of men, but for their preservation: and therefore to cease and lose their force, as often as any certain greater cause of urgent necessity doth so require. 
The son of man is lord also of the sabbath day.  And when the Lord jesus had at large declared many things concerning this matter, at last he knit up his talk with this sentence. Take ye this for a matter of certainty, that the son of man, who is the lord of all things, is lord of the sabbath too. For he that was the first maker of the sabbath, hath power to abrogate the same sabbothe. And he that is come to give health unto all creatures, is not letted from his office for the reverence of the sabbath.  ¶ And it fortuned in an other sabbath also, that he entered into the synagogue and taught. And there was a man, whose right hand was dried up. And the scribes & pharisees watched him whether he would heal on the sabbath day, that they might find how to accuse him. But he knew their thoughts, and said to the man which had the withered hand: rise up and stand forth in the mids. And he arose and stood forth. Then said jesus unto them: I will ask you a question, whether is it lawful on the sabbath days to do good, or to do evil? to save ones life or destroy it? And he beheld them all in a compass, and said unto the man: Stretch forth thy hand. And he did so: and his hand was restored again as whole as the other. And they were filled with madness, and commoned together among themselves, what they might do to jesus. 
There ensued shortly after, an other example also, how greatly old bottles can not abide new must of the liberty of the gospel. For it happened, that on a certain other sabbath day, he entered into the synagogue, as his custom was to do, and there taught. And as for this thing, the Phariseis could soso away withal, because it was a thing both of the common usage, and also of the prescription of the law. But there was present in the same place among many more, a certain miserable creature much to be pietied, carrying about with him all dried up and clean maimed, the same hand, with the help and labour whereof, he had been wont to find both himself & his children▪ in such wise as it had been better not to have had the hand, than to be laden with the bearing of it, when it was dead. And all the while the Scribes and Phariseis, whose part and duty it had been to have taken compassion on the man, and to have spoken unto jesus for the healing of him, said never a word, but stood watching of him, whether he would restore the fellows hand, whole again unto him: for they knew the mercifulness of the lord every where ready to help all creatures. And thereof sought they an occasion to surmuise some false matter against him of breaking the holy sabbath, if he had on such a day restored unto this woeful creature his hand again, on which sabbath the law had forbidden to do any work or labour. But jesus not unknowing what matter the Scribes and Phariseis did think and cast within themselves, speaketh unto the man that had the dead same hand, and to the intent that he might plainly be seen of all the coumpaignye, he commanded him to arise and to come forth into the mids of all the people there. 
whether is it lawful on the sabbath days to do good or evil? etc.  But the party, that ye may at the first word perceive that he was one worthy the benefit of jesus doing, as an obedient person arose: 〈◊〉 sight of all the presence stood even still, showing out there before them all the sight of his extreme mishap. Here jesus turning himself to the Scribes and Phariseis, did not discover the malicious imaginations of the same unto the people, but by demanding a question touched and it their conscience thoroughly home, saying: I would with all my heart learn of you that profess the knowledge of the law, whether it be leeful to help the neighbour with doing him a good turn on the sabbath day: or else to leave the neighbour destitute of succour in his woe and distress, whom a man is able to help? And whether is it lawful to save a man's life on the sabbath day, or else to cast away the same? For he plainly casteth away an other man's life, that when it lieth in his power to save it, doth not save it. And when the lord had cast his eyes round about, and no man there was, that would make any answer he said unto the man, hold forth thy hand. And immediately he stretched forth his hand at liberty, which afore was lame, and shrounken together, and in such case that it could not stir a whit. So great was the virtue and power of jesus bidding him to stretch it forth. What should the Scribes and Phariseis in this case do? The miracle was more evident, then that it could be denied: and very common reason did allow, that a godly thing it was at any manyer time to help to the preservation of men: but having been long accustomed to the old soureswig of Moses law, they could not away with the must of evangelical charity. Whereas of these acts their duty had been to acknowledge the power of the Godhead, and to acknowledge the autour and first maker of the law: they are turned into stark staring madness. And now even out of hand, they enter a consayll among themselves of committing murder, what way they might destroy jesus & bring him to his death. This was with those jolly captains of religion a thing lawful to do on the sabbath day, whereas to the same it was a matter of conscience to give health to a man being in extreme misery on the Sabbath day.  And it fortuned in those days, that he went out into a mountain for to pray, and continued all night in prayer to god. And assoon as it was day, he called his disciples, and of them he chose twelve whom also he called Apostles. Simon whom he also named Peter, and Andrew his brother, james, and john, Philip and Bartholomewe, Mathewe and Thomas, james the son of Alpheus, and Simon which is called Zelotes, and judas james son, and judas Iscarioth, the same that was the traitor. 
The lord jesus eftesons departing from the cities and from the great resort of people, sequestered himself, and went unto a mountain to pray and all the same night did he pass over in devoutly praying unto god: teaching us a lesson thereby, in case we shall be willing to begin any thing, which we would fain have to be lucky and prosperous in the proceeding of it that we than begin of making our earnest prayer, that it may please God handesomelye and favourably to send the good aid of his spirit unto the things that we go about to enter. And when it was broad day light, he called unto him his disciples, whom he had now as perpetual companions & witnesses of those things which he wrought. Out of them he pieked out a certain number of special persons, whom for this only consideration he named apostles, because he intended to send them abroad shortly after as ambassadors of the gospel throughout all the world, and their office to be nothing else to do, but what they had in commission from him. The names of the said Apostles are these, first Simon, who afterward had his name given him in the Syrians tongue, and was called Cephas, in Greek petros, in Latin saxum, in English a stone: (& for none other cause verily, but for his sound & constant profession, by the which, when the people were in a wavering & mammering what he was, Peter being as the voice of all th'apostles together, pronounced the sentence, that jesus was the son of the living god.) Unto Peter was Andrew his own brother associate as a fellow. Then james and john: Philip and Bartholemewe: Mathewe and Thomas: james the son of Alphei, and Simon surnamed zelotes: judas, the son of james, and judas Iscariothe who afterward betrayed jesus, whom jesus chose not unadvisedly, as one that witted not what he did, but by providence, to the intent that he would by example of this judas, teach all creatures, what an horrible matter it is, to abuse the favourable goodness of our saviour toward us. Yea, and in all the whole number of the Apostles was there not so much as any one, that was a man either of power, or of richesse, or of learning, not one that was either a Pharisee, or a Scribe, or a bishop. He pieked them out unlearned and raw or green in cunning every one of them, to the end and purpose, that he might pour new wine into new bottles  And he came down with them, and stood in the plain field, and the company of his disciples, and a great multitude of people (out of all jewrie and Jerusalem, and from the sea coast of tire and Sydon) which came to hear him and to be healed of their diseases, and they that were vexed with foul spirits, and they were healed. And all the people pressed to touch him, for there went virtue out of him, and healed them all. 
These Apostles thus chosen unto him, he came down from the mountain until he were come into a certain plain that was able to receive a great multitude of people. For such things as require purity of most perfection, are to be done in the mountain. Among things of most high perfection, devout prayer hath the first place: the next place hath the special choosing out of them, 
Which came to hear him. etc.  to whom the despensation and stewarding of god's word is to be committed. There were present also the residue of his disciples, and a very great number of all sorts of the people besides, which had come thither out of all jewry, yea, and from Jerusalem self too, and also from the cities of Tyrus and Sydon lying on the sea coast: For the hounger of hearing the gospel preached, had drawn thither many folks even out of far parties, and many the hope to receive bodily health had semblably alured. For every one that came, jesus delivered from all kinds of diseases or impediments that they were holden with. Yea and they also which were vexed of unclean spirits, were made whole. And all this gear was done of him so lightly and so easily, that some with a mere word of bidding were restored to their health, and others he healed in a moment suddenly, with the only touching of his garment that he ware. For there was in him the fountain and fullness of the effectual virtue and power of God, which proceeded from him, none otherwise then light doth from the son, or heat from the fire: and so brought he health unto all persons: for a salueoure he was, and was come into the world, for the perfect healing of all creatures.  And he lifted up his eyes upon the disciples, and said: blessed be ye poor, for yours is the kingdom of God. 
Than immediately upon this he begun to show forth some new must of the doctrine of the gospel, 
Blissed be ye poor.  whereunto he had specially chosen out a certain number of a sum what more steadfast and sure sort, as new bottles to receive and hold it. Blissed are ye (sayeth jesus) that have no spice of proud heart, but rather do mislike yourselves. For although to the worldward ye seem to be persons abject and to be refused of all companies: yet is the kingdom of god yours, which is by a great odds higher in honour and royalty, than all the kingdoms of this world. Ye see diseases to be driven away, devils to flee out of men, sins to be clean abolished. What hath any regal estate of this world to be compared with this heavenly highness? Is it not a kingdom of high regality, to be thrall to no vice, to be clogged with no inordinate desires, to have trodden under feet the devil and all his army, to have overcomed the world withal the terrors, and also the flattering enticements belonging to the same, to be men called and taken to the familiarity, & very brotherhood of God, and to be registered among the inheritors of the kingdom of heaven?  Blissed are ye that hounger now: for ye shall be satisfied. 
Blissed are ye, who being now men in poverty and penury, do live in hunger and thirst, and being contented with spare repasts, do despise the richesse and the excessive fare of this world, and the hounger that ye have is for meat of the soul, which is the word of god, and your thirst is for the lively water of the spirit of the gospel: for ye shall be assured to be sacyated and filled with these restorative delicates which ye are so feign to have.  Blissed are ye that weep now, for ye shall laugh. 
Blissed are ye, which have of your own minds and wills exempted and deprived yourselves of all sensual voluptuousness of this world, for the earnest rendreing of evangelical devotion: and set more by such things as by mean of temporal afflictions enduring but a while, do bring men unto the joys of life everlasting. For the time shall come, when all things being clean changed to a contrary course, your sorrow shall be turned into joy, and your mourning into laughter.  Blissed shall ye be when men hate you, and thrust you out of their company, and talon you, and abhorred your name as an 〈◊〉 thing, for the son of man's sake▪ Rejoice ye in that day, and be glad: for behold, your toward is great in heaven. For thus did their fathers unto the Prophets. 
The most part of the people do call such men happy and fortunate, unto whom the people showeth tokens of high favour, and likewise them that are advanced to honours: and sache through glorious titles are much renowned. But ye on my word and warrantyse, shall be blessed, when men shall have you in decision: when they shall cast you out of their coumpaignies as persons to be de●ested and abhorred: when they shall speak many sore words of reproach and villainy against you for my sake: when the● shall earnestly endeavour and labour either utterly to abolish your name and memory for ever, or else to make it detestable unto all that shall come after, and that not for any fault of yours, but for the hatred of the son of man, whose doctrine and glory ye shall be preachers of. But do ye never the more therefore mislike yourselfes, but rather be ye glad when such things shall chance unto you, and rejoice ye. For if the favour of evil men shall not do by you according to your deserts, yet a plenteous reward for your well doings abideth you in heaven. It shall not lie in the power of men to abolish the names of you, which be written in heaven: it shall not lie in them with their words of reproach or despite, to appall or derken your glory, which shall for evermore be coupled with my glory. Nay contrariwise, the more that they shall persecute your name and fame, so much the more shall they make it renowned. For to be misliked of the ungodly, is the highest praise and commendation that may be. Nor ye shall not be the first, that have been thus used. For excellent virtue hath evermore been hated of evil persons. What men of this present time shall now do against you, the self-same thing have their forefathers done in times passed against the holy prophets, for none other respect, but because the same Prophets according to the will of God, did not hold their tongues from speaking the truth, which truth hath to evil disposed persons been evermore odious. By example of the said prophets shall ye comfort yourselves. For whose names they attempted utterly to abolish, the memory of the same is now high and holy with all creatures. Yet nevertheless ye being in assured comfort through your innocency and perfect good living, must have no mind ne thought to avenge your own cause. For they shallbe assured not to escape without smart in the end, for that they shall do unto you, though for a season they seem fortunate, and flourishing rufflers in all pleasure and wealth of this world. For such are differred and reserved to torments which never shall have end.  But woe unto you that are rich: For ye have your consolation. 
And therefore woe unto you rich cobs, the which while ye may, do solace & delight your minds, with the treasures, honours, & delectable enticements of this world, and do not remember ne think, that it will erelong come to pass, that this vain felicity and pleasance shall be taken away from you, and after the same shall ensue woefulnesse and sorrow never to have end.  Woe unto you that are full: for ye shall hunger. 
Woe unto you, which now in this world having mind on nothing but your bealies, play the gluttons, and take excess of all delicate meats and drinks, more to pampre up the body in lust, then for the necessity of nature, as though ye were borne to beastly feeding only, and to nothing else, and as though ye rather maintained your life of purpose to eat and drink, then eat and drink to maintain lives and being full paunched with gorge upon gorge, have no mind to relieve your poor brethren perishing for famine, as though ye were borne to feed none but your own selves, and were not bound to relieve the necessity of your neighbour. Woe unto you, for when both these corporal meats and drinks wherewith ye so delicately and volupteously feed yourselves, yea and the bailie too which gourmaundeth shallbe consumed, than shall ye be hungry and find no relief. Than shall ye wish that ye might be so happy as to have but one of the little crumbs that falleth from the table of God: than shall ye wish that ye might have but one drop of water cast upon your tongue to cool your mouth, when ye shall lie in burning heat of fire unquenchable. Then shall ye wish that ye had in this life houngred the righteousness of God, when ye shall see the little poor ones plenteously satiate with the abundance of all felicity and glory in heaven, whom in this world ye accounted miserable: and so much the more despised, because ye saw than in penury and hunger destitute of all relief and comfort, and lacking food and susteynaunce necessary for the body.  Woe unto you that now laugh: For ye shall waille and weep. 
Woe unto you that do now make much good mirth and laughing, as folks pleased even to your own minds with the prosperous luckinesse of things transitory, and as men made drunken with sweet fortune: for within a little short space; all things turned contrary: ye shall wail and weep, and your pleasance that lasted but a moment, shallbe turned into pain and torment for ever to endure.  Do unto you when all men praise you: for so did their fathers to the false propheces. 
Take ye no high conceit ne pride in yourselves, when the world upon a counterfeicte likeness of being happy and fortunate, do either in words or by any other tokens show themselves to rejoice on your behalfs, as persons not knowing what true felicity and blissfulness is, when they highly extol and pra●●e though things, which are abominably and wickedly done of you, giving unto deiulishe persecuting of the truth of the gospel, the name of z●le towards the law, the affliction also and slaughter of good men, they call devour service done unto god. This same most false praise shall not deliver you from the vengeance of god, but shall make you worthy of double grievous punishment, for that ye have not only not been ashamed of doing many wieked deeds of mischief, 
For so did their fathers to the false prophets.  but also have sought laud and praise for your evil doings. And they that shall praise your wicked doings, the forefathers of the same persons did in like manner show much tokens of high favour long agone to the false prophets that rebelled against the prophets of the lord, and utterly stiered up aswell the princes as the people to the sleaghing of the same. But the prophets of the lord did not seek to have vengeance against their persecutors: and yet neither have the godly lacked their condign reward, nor the wieked shall lack their punishment according. And overlate shall it than be for such to repent their extreme heinous offences, as at this present do nothing regard the gener of better advertisement.  But I say unto you which hear: love your enemies: do good unto them which hate you: bliss them that curse you, and pray you for them which wrongfully trouble you. And unto him that smiteth thee on the one cheek, offer also the other. And him that taketh away thy gown, forbidden not to take thy coat also: give to every man that asketh thee. And of him that taketh away thy goods ask them not again. And as ye would that men should do unto you, do ye also unto them likewise. 
But choose them hardylye, what they are worthy to have which for good done unto them, do render mischief. But unto you that give ear to my sayings, 
And him that taketh away thy goun. etc.  I give this new lesson & rule, as must of the mighty strong verdure of the gospel. Not only requite ye not an evil turn done to you with an evil turn again: but also love ye your enemies, & do ye good to them, that do evil to you. For railing and reproachful words, render ye friendly words again, and such words as may be for the others wealth and benefit. Pray ye for them that surmnise false accusations against you, that through your prayers they may be reconciled to God, and have their true crimes clearly forgiven, which detect you of false crimes afore men. And be ye in any wise so far from all hearts desire to do a displeasure again for a displeasure done to you, that in case a body give thee a blow on the one cheek, thou rather offer forth the other cheek to be strieken too, than thou wouldst avenge the first. And in case any should attempt to take away thy cloak from thy back, suffer him rather to take away thy cote too, than thou to come into contention for the wrong done unto thee. The other in this case hath had the displeasure in very deed, that did the displeasure, and contrariwise he that to his own damage and loss of the thing hath seen to the keeping of peace and tranquillity, hath had advantage and gain thereby, and not damage. Let your earnest endeavour be to do good unto all folks, and to hurt no body. If any other body shall do you harm, ye have God to be a redressour and avenger thereof: If ye shall do any man good in any behalf, ye are sure to this present time shall now do against you, the self-same thing have their forefathers done in times passed against the holy prophets, for none other respect, but because the same Prophets according to the will of God, did not hold their tongues from speaking the truth, which truth hath to evil disposed persons been evermore odious. By example of the said prophets shall ye comfort yourselves. For whose names they attempted utterly to abolish, the memory of the same is now high and holy with all creatures. Yet nevertheless ye being in a assured comfort through your innocency and perfect good living, must have no mind ne thought to avenge your own cause. For they shallbe assured not to escape without smart in the end, for that they shall do unto you, though for a season they seem fortunate, and flourishing rufflers in all pleasure and wealth of this world. For such are differred and reserved to torments which never shall have end.  But woe unto you that are rich: For ye have your consolation. 
And therefore woe unto you rich cobs, the which while ye may, do solace & delight your minds, with the treasures, honours, & delectable enticements of this world, and do not remember ne think, that it will erelong come to pass, that this vain felicity and pleasance shall be taken away from you, and after the same shall ensue woefulnesse and sorrow never to have end.  Woe unto you that are full: for ye shall hunger. 
Woe unto you, which now in this world having mind on nothing but your bealies, play the gluttons, and take excess of all delicate meats and drinks, more to pampre up the body in lust, then for the necessity of nature, as though ye were borne to beastly feeding only, and to nothing else, and as though ye rather maintained your life of purpose to eat and drink, then eat and drink to maintain life: and being full paunched with gorge upon gorge, have no mind to relieve your poor brethren perishing for famine, as though ye were borne to feed none but your own selves, and were not bound to relieve the necessity of your neighbour. Woe unto you, for when both these corporal meats and drinks wherewith ye so delicately and volupteously feed yourselves, yea and the bailie too which gourmaundeth shallbe consumed, than shall ye be hungry and find no relief. Than shall ye wish that ye might be so happy as to have but one of the little crumbs that falleth from the table of God: than shall ye wish that ye might have but one drop of water cast upon your tongue to cool your mouth, when ye shall lie in burning heat of fire unquenchable. Then shall ye wish that ye had in this life houngred the righteousness of God, when ye shall see the little poor ones plenteously satiate with the abundance of all felicity and glory in heaven, whom in this world ye accounted miserable: and so much the more despised, because ye saw than in penury and hunger destitute of all relief and comfort, and lacking food and susteynaunce necessary for the body  Woe unto you that now laugh: For ye shall waille and weep. 
Woe unto you that do now make much good mirth and laughing, as folks pleased even to your own minds with the prosperous luckinesse of things transitory, and as men made drunken with sweet fortune: for within a little short space; all things turned contrary: ye shall wail and weep, and your pleasance that lasted but a moment, shallbe turned into pain and torment for ever to endure.  Woe unto you when all men praise you: for so did their fathers to the false prophets. 
Take ye no high conceit ne pride in yourselves, when the world upon a counterfeicte likeness of being happy and fortunate, do either in words or by any other tokens show themselves to rejoice ●n your behalfs, as persons not knowing what true felicity and blissfulness is, when they highly extol and praise though things, which are abominably and wickedly done of you, giving unto deiulishe persecuting of the truth of the gospel, the name of z●le towards the law, the affliction also and slaughter of good men, they call devout service done unto god. This same most false praise shall not deliver you from the vengeance of god, but shall make you worthy of double grievous punishment, for that ye have not only not been ashamed of doing many wicked deeds of mischief, 
For so did their fathers to the false prophets.  but also have sought laud and praise for your evil doings. And they that shall praise your wicked doings, the forefathers of the same persons did in like manner show much tokens of high favour long agone to the false prophets that rebelled against the prophets of the lord, and utterly stiered up aswell the princes as the people to the sleaghing of the same. But the prophets of the lord did not seek to have vengeance against their persecutors: and yet neither have the godly lacked their condign reward, nor the wieked shall lack their punishment according. And over late shall it than be for such to repent their extreme heinous offences, as at this present do nothing regard the giver of better advertisement.  But I say unto you which hear: love your enemies: do good unto them which hate you: bliss them that curse you, and pray you for them which wrongfully trouble you. And unto him that smiteth thee on the one cheek, offer also the other. And him that taketh away thy gown●, forbidden not to take thy coat also: give to every man that asketh thee. And of him that taketh away thy goods ask them not again. And as ye would that men should do unto you, do ye also unto them likewise. 
But choose them hardylye, what they are worthy to have, which for good done unto them, do render mischief. But unto you that give ear to my sayings, 
And him that taketh away thy goun. etc.  I give this new lesson & rule, as must of the mighty strong verdure of the gospel. Not only requite ye not an evil turn done to you with an evil turn again: but also love ye your enemies, & do ye good to them, that do evil to you. For railing and reproachful words, render ye friendly words again, and such words as may be for the others wealth and benefit. Pray ye for them that surmuise false accusations against you, that through your prayers they may be reconciled to God, and have their true crimes clearly forgiven, which detect you of false crimes afore men. And be ye in any wise so far from all hearts desire to do a displeasure again for a displeasure done to you, that in case a body give thee a blow on the one cheek, thou rather offer forth the other cheek to be strieken too, than thou wouldst avenge the first. And in case any should attempt to take away thy cloak from thy back, suffer him rather to take away thy cote too, than thou to come into contention for the wrong done unto thee. The other in this case hath had the displeasure in very deed, that did the displeasure, and contrariwise he that to his own damage and loss of the thing hath seen to the keeping of peace and tranquillity, hath had advantage and gain thereby, and not damage. Let your earnest endeavour be to do good unto all folks, and to hurt no body. If any other body shall do you harm, ye have God to be a redressour and avenger thereof: If ye shall do any man good in any behalf, ye are sure to have GOD a rewarder of the same. In his hands let the care of all both remain. Be thou prompt and ready to give, if any body shall desire any thing of thee: 
give to every man that asketh of thee.  for by such means is mutual love of one to an other purchased, and knit together. That if any person take away from thee any thing of thine by fraud or by strong hand, leatte him rather have it, than thou to come to make strife or business for it. Better it is for one to lose his money, his house, or any piece of his land: then for recovering of these things, wilfully to forsake better. And in any wise let all false guile be away from all your life: but what every one would with his good will have done of others towards himself, if the case should so require, the same let him do towards his neighbour: and what he would not with his good will have done to himself, the same let him not labour to do against another: For that is to love the neighbour as one loveth himself.  ¶ And if ye love them that love you, what thank have ye? for sinners also love their lovers. And if ye do good for them which do good for you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive such like again. But love your enemies, and do good, & lend, looking for nothing again, and your reward shall be great, and ye shall be the children of the highest. For he is kind to the unkind and to the evil. Be ye therefore merciful, as your father also is merciful. 
Every body is dear friend to himself, and doth not require of himself any reward of his love. Let therefore the charity and tender love towards the neighbour also, be plainly without fraud or guile, and frank without having eye unto men's deserts: ready to do good as oft as need shall be, not for any respect of reward to grow or come unto thee again thereby: but for this only cause, that he is thy neighbour, although he be one that will never make thee any emendes for it, no nor yet accordingly do his part in loving thee again as thou dost him. As for the reward both of your love and of your benefit, trust for it at God's hands only. For if ye love no more nor other but them that love you, what piece of reward will ye require at God's hand? 
And if ye do good for them which do good for you. etc.  your love is with the love of others fully requited already. Whoso loveth again, an other that loveth him, and would not love the same unless he were loved of him, such an one is far from evangelical charity, the which embraceth as well the enemies as the friends. And such an one as loveth again, an other that loveth him, what great high act doth he, or what act meet for the high dignity of the gospel? do not they that are lovers of this world, and otherswyse also sinners, yet nevertheless by the verai leading of nature make much of one that maketh much of them, & turn their face from him, that doth not his part again in mutual love towards them? And in case ye do benefit unto those that have been beneficial to you afore, what piece of reward shall be due to you? This is no such beneficial doing as the gospel requireth, but it is a chopping and changing of benefits one for an other. For aswell such as be sinners, as also far out of the way from the high perfection of professing the gospel, do by the leading of nature, recompense a benefit that hath been done them, and cry out upon unthankfulness as a thing detestable. Not to do these things therefore, is the shamefullest thing that may be: to do them is no matter at all of any great praise or thank. Moreover in case ye lend money to such men, of whom ye verily trust to receive again all your own principal that ye lent, what act do ye worthy or seeming for the lively heart of the gospel? do not the evil persons interchangeably lend one to an other, 
And if ye lend to them of whom ye hope to receive. etc.  and receive their due sums again? It is but a common point of pleasure doing, that every jack useth, to do an other man a commodity at a time, to the end that the like commodity may be done to thee again. It is not a pleasure of the pure sort, that is done to an other upon hope of the like pleasure to come home again. If thy neighbour lack and desire thy help, and requireth money in the way of lone, deliver it him, yea, although there be no hope at all that the money shall be repaid thee: but deliver it with such a mind, that in case he repay it not, thou canst be content he have it of thy free gift, and not of lone. Let aswell your love as also your beneficialness be both frank & free. Bear ye good hearts even to such persons also, as are ill willers to you, do ye benefits unto such, as either will not do you benefit again, or else will requite a benefit with a shrewd turn.  
Lend also with such a mind, that although there shall never come any part thereof to thy hands again, yet thou have a joy and delight to succour thy neighbour. Neither is there any danger, lest ye for your part shall lose your reward. For how much the lesser reward shall be either recompensed or else hoped for at the hands of men, so much the more plenteous and abundant reward will God repay unto you. 
And ye shall be like unto the highest.  And so doing the highest will acknowledge you as his children of the right mark: if ye shall to your powers follow his manner of goodness. For he is of his nature so beneficial a Lord, that like great liberality he bestoweth, not only upon the good, but also upon the evil. For unto every one doth he give life: yea and besides this, both heaven and earth hath he furnished with so many ornaments, so many sundry kinds of richesse▪ with so many commodities for the use and service even of the wieked too▪ provoking the evil by his favourable mercifulness, and also by his bounteous liberality, for to emend: and stiering up the good unto thanks giving.  
This large beneficialness of your father, and the same to all creatures at all times open, your duty is like kindly children, so to resemble and show in yourselves: that according to his ensample, as much as in you is, ye ernestelye study by all means to do good unto all persons, aswell to the good, that they may be made better, as also to the evil, that by your gentle meekness they may be provoked and stiered to honester ways. If God, who is privy to all men's hearts, yet nevertheless of the infinite goodness of his nature, is so beneficial toward very many unworthy creatures, in whom he perfeictly knoweth that his largesse shall be lost and cast away: how much more is it requisite for you to do the same, forasmuch as it is often seasons a thing to you unknown, whether the parties that are helped with a beneficial good turn, be worthy or unworthy, and the end what it may come to us uncertain? For many times it chanceth, that those which at the first appearance seem naught, are good and honest: and again that they which at this present are very naughty men in deed, do right shortly after turn to a better mind: And true it is that every creature shall find God such an one towards him, as he shall have showed and used himself towards his neighbour.  judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and you shallbe forgiven: give and it shallbe given unto you, good measure and pressed down, and shaken together, and tunning over, shall men give into your bosoms. For with the same measure that ye meat withal, shall other men meat to you again. 
This also forsooth that followeth is a point of christian mildness, and also of plainness uncounterfeict, that ye interpret and construe in the better part, all the sayings and doings of your neighbour, as many as may be doubtful of what mind they are done. For an heart that is pure from all corruption, is always more inclined to think the best, then to mistrust or dame evil. As for in manifest naughty things (of which sort are these, slanderous backbiting, filthy talk of ri●auldie, open robbery, and adultery it shallbe of your goodness to remedy and cure the faults as much as in you doth lie: but the men's selves neither to hate, ne to take vengeance on them. judge ye therefore no man: so shall it come to pass, that ye shall not again be judged yourselves. Condemn ye no man: so shall it come to pass, that ye shall not again on your own parts be condemned. forgive ye in case any offence or trespass hath been done against you: and God shall again on his party forgive your sins unto you.  

give and it shallbe given unto you  Be ye liberal and beneficial towards your neighbour, and the good turn that ye do, shall return to you again with a vantage and increase. For there shall be poured in your laps back again a good measure, a measure brimful, a measure turned and shaken together every where, that all the lap may be full, and no corner thereof empty or void, and a measure that shall run over the sides for fullness, although no recompense at all of the good turn that ye have done, 
For with the same measure. etc.  shall return to you again at the hands of men. For after the self-same measure with the which ye shall have measured your liberality towards your neighbour, after the same measure shall the reward be returned home to you again at God's hand. If ye have been pinching & ●iggishe towards your neighbour, of the same sort shall ye feel your reward again to be.  And he put forth a similitude unto them. Can the blind lead the blind? do they not both fall into the dieke? The disciple is not addue his master, every man shall be perfect, even as his master is. Why s●est thou a more in thy brothers eye, but considerest not the beam that is in thine own eye? Either how canst thou say to thy brother: Brother let me pull out the mo●e that is in thine eye, when thou ●eest not the beam that is in thine own eye? Thou hypocrite, cast out the beam that is in thine own eye first, then shalt thou see perfeictly to pull out the mo●e that is in thy brothers eye. 
And to the end that the Lord jesus would the better empriente the premises in the hearts of his disciples, he added moreover this similitude or parable. Can a blind man be guide to an other that is blind? That if he assay the matter, doth it not come to pass that both fall into the pit? requisite it is that he be pure himself from all manyer crime, which will take upon him to lead an other the right way of innocency. How shall one teach an other man what is to be done, if himself be fast entangled in error, and be clean out of the way? But it is an hard thing (ye will say) throughly to endure the obstinate malice of some persons. Why are ye aggrieved to endure, that I myself do endure? Is it reason that the disciples state or case be better than the state of his master? He shall be in perfect good case enough, 
Why seest thou a more in thy brothers eye? etc.,  if he be made fellow to his master. And why dost thou show thyself an heavy judge, not of indifferent equity against thy neighbour, being thine own self entangled with more grievous evils of vice and sin? why do thine eyes serve thee so well to see an other bodies faults, when at thine own manifold naughtiness thou art stark blind? why dost thou espy a little mote in the eye of thy brother, and dost not consider a whole block that is in thine own eye? And with what face majesty thou be able to say to thy brother: brother suffer me to take out a mo●e out of your eye, when thou seest not a whole beam that is fast in thine own? True goodness being a more merciful judge upon others, doth of a more sharper sort chastise itself: and contrariwise, counterfeit holiness seeketh to gait itself an opinion of perfection by this means: if winking at the great transgression of it own self, it do with all extreme rigour and sharpness, make an open raylling upon the small light trips of others committed only of human frayltee. 
Thou hypocrite, cast out the beam that is in thine own eye first. etc.  Dost thou condemn thy brother for his meat or drink, and thine ownself with all thy power art working confusion and destruction to thy brother? Hear thou, O false counterfaictour of righteousness. If thou wilt be truly righteous in deed, first of all cast out the great beam out of thine own eye, and than if thou shalt so think good, thou shalt see all about how to take out the little mote out of thy brothers eye. Now after a perverse kind of judgement (as it were, setting the cart before the horses) thou flatterest & pleasest thyself in thine own good qualities, as though they were singular, and at an other man's thou makest much tusshing, and many exceptions: at thine own evil properties thou art favourable and stack of punishment, at an other man's faults all cruel and full of rigour.  ¶ For it is not a good tree that bringeth forth evil fruit, neither is that an evil tree, that bringeth forth good fruit. For every tree is known by his fruit. For of thorns do not men gather figs, nor of bushes gather they grapes. A good man out of the good treasure of his heart, bringeth forth that which is good. And an evil man, out of the evil treasure of his heart, bringeth forth that which is evil. For of the abundance of the heart his mouth speaketh. 
Why do ye presumptuously take unto you a laud and praise of such things, as may be indifferently common as well to good men as to evil? Neither the habit or vesture, neither meat, nor long being in prayers, nor broad borders about the garments with holy scriptures in them, do declare a man to be good. For a tree is esteemed, not of the leaves that it beareth, but of the fruit, and the fruit raketh his sape and juice of the root, which sape or juice if it be bittur, than cannot the tree bring forth fruit of a sweet relice. And again if the sape be good, than cannot the tree bring forth fruit of any other sort, then agreeable to his sape that it is fed withal. The leaves and the rind are sensible to the eye and beguile a body: but the sape and the root are not seen. If the heart be corrupt, evil it is whatsoever proceedeth out from the same: if it be sincere and pure, than pure it is also whatsoever springeth thethens.  
Every tree hath fruit coming of it, which fruit it cannot hide though it would. For neither is the fig gathered of the hawethorne trees, nor of the bryere do folks gather grapes. Good it is whatsoever a good man doth, whatsoever he eateth, whatsoever habit or vesture he goeth in, or whatsoever he doth of all such things as of themselves are neither good nor evil, but have rather a certain show and pretence of godliness then true godliness in verai deed. Eateth a good man? well he doth: eateth he not? well he doth: for both do proceed from a good affection of the heart. Again evil it is whatsoever an evil person doth, because it proceedeth from a corrupt heart: Howsoever he be clothed, whether he fast, or whether he eat, whether he pray, or whether he pray not. And will ye know the fruietes of an evangelical tree, whose root the most sweet sape of faith and charity hath filled and replenished? Such an one loveth all folks: he hateth no creature: he willeth well even to his very enemies: so far is he from doing wrong to any person, that he wisheth well to them of whom he is accused and wished to the devil: He prayeth for the long life and health of them, by whom he is accused falsely: he earnestly mindeth the preserving and saving even of those, by whom himself is killed: he earnestly bendeth and applieth himself to do good to all men, looking for reward at God's hand only: he deemeth evil of no person: whatsoever is indifferent to both parts, he interpreteth and taketh to the better: he is a condemner of no man: but for his own part remytting the judgement to God, he only setteth his mind to do all men good.  
The wieked he suffereth, to the intent that they may emend. The neighbour strayghing out of the right way and doing amiss, 
And an evil man out of the ill treasure of his heart bringeth etc.  he lovingly warneth and telleth of his fault. If one trespass against him, he forgiveth with his heart, and beareth not the offence in mind. If thou shalt any where see such fruits as these: know thou it to be an evangelical ir●e because it hath fruit seeming for the gospel. Now take also the marks whereby to know the fruits of a tree whose root is infected with the bittur sape of Pharisaical pride, of envy, and of covetise. Such an one willeth well to no man, saving to himself only: ne loveth any friends, but for his own sake: his own glory he setteth before the glory of God: of any displeasure or wrong he will be avenged: yea and will do wrong to other of his own offer: he taketh a conceit and a pride in himself even of his naughty doings too: the well doings of other men he will slaunderousely reprove and find fault withal: He taketh ways for his own singular commodities with the hurt and damage of his neighbours: his words are evermore disagreeable with his heart: He neither trusteth god, ne loveth his neighbour: Of himself he maketh vaunts, others he condemneth and sayeth to be naught: he flattereth himself that he doth well in all things, and upon his brother doing never so li●le amiss, he is a judge without mercy.  
And whereas he produceth such fruits as these, yet in leaves and ●ynde he beareth a counterfeit likeness of a good tree. He goeth walking up & down in his habit guarded or hemmed with his broad phylacteries: He washeth every other while: he resteth on the sabbath day: he busily fleeth from talking with Publicans, but he giveth diligent attendance on great rich widows: towards the silly poor creature a fierce crueltyramne, towards the rich cobs a plain flatterer. He fasteth often, but that is in the face of the world abroad: at home playeth he the glutton and only serveth his bealye. In his prayers he is long and long again: the law, the temple, and God, he hath always in his mouth: but at any occasion out it brasteth that lay hidden in the heart, in which is laid up the treasure of men's good properties, and of their evil also. So than, as often as any case doth earnestly prick him, than doth that same outward show of cloaked holiness vanish away, and than cometh it forth and showeth itself that hath lain diepely hidden in the bottom of the heart. A wrong or a displeasure is laid in his way: he is grievously reviled without desert: he is haled into the prison: he is spoiled of all his goods: in these cases, doth the good man out of the good treasure of his heart, show forth goodness. For he payeth not home one displeasure with an other sorer displeasure again: but either suffereth it, or else recompenseth a displeasure done unto him, yea even with a beneficial good turn. To one that revyleth him, he answereth with mild and quiet words again: being haled into prison he giveth thanks to God: the loss of dignity or promotions he receiveth with joy. But clean contrary to all the premises, the said Pharisaical tree, at any occasion that is offered, showeth forth fruits of a far contrary sort to the others.  Why call ye me Lord, Lord, and do not as I bid you? 
God cannot by any means be deceived with one thing for an other, forasmuch as he thoroughly seeth the diepeste corners and the bottom of the heart within. Neither is he any thing at all moved with the respect or regard of bodily and outward ceremonies, which do oftentimes deceive men through the counterfeit semblance of holiness. They give a man glorious payncted words, and secretly do their uttermost power to bring him to open shame. For to what purpose serveth it, that ye speak to me in the way of doing me honour, making at every other word a solemn repeating of this name lord, lord, or master, master: when ye nothing regard those things which I command and enjoin unto you? If ye acknowleage me for your lord and master, than see that ye be obedient doers of my biddings: if ye do not so acknoweleage me, what meaneth that calling of Lord or master: or what doth it in me? Where the case requireth obedient and ready service, honour due to your Lord or master must be showed forth, not in words, but in doings. The diligent keeping of the lords commandments, do show who is a faithful servant, and not glorious speaking of words of honour.  Whosoever cometh to me, and heareth my saying, and doth the same: I will show you to whom he is like. He is like to a man, which built an house, and digged ditye and laid the foundation on a rock. When the waters arose the flood beat upon that house, and could not move it. For it was grounded upon a rock. But he that heareth and doth not, is like a man that without foundation built an house upon the earth: against the which the flood did beat, and it fell immediately, and the fall of that house was great. 
After this done, the same that the Lord had taught by the similitude of a good and an evil tree, whose fruits are to be esteemed of the root self and none other: the same thing doth he still beat into their heads, by the similitude or comparison of a building, that either will give over and fall, or will not give over to storms beating upon it. For truly what thing the root is in a tree, the same thing in comparison is the foundation in a building: and what the leaves are in a tree, even the like thereof is the making of any house, which yieldeth without forth a pleasant show to the beholders.  
Whosoever cometh to me (sayeth jesus) with a sincere heart and mind, 
Whoso●●●● cometh ●●ne and fears my sayings, and doth the same. etc.  and doth so hear my words, that when the case requireth, he will show forth evident tokens of perfect virtue out of the treasure of his said heart: I will show you to whom he is like. He is like to a provident and circumspect builder, that buildeth his house not for a vain brag or show only, nor to serve him for a short while and no longer: but for a firmness and stedfastenesse to stand and endure without perishing against any bloustreous storm or tempest to come. And therefore he diggeth down of a great depth, and layeth a sound and substauncial foundation upon a sure rock. This done he maketh the upper building. Than afterward when any floods arise and beat against it, 
But he that heareth and doth not is like. etc.,  or any mighty tempest of winds light upon it: neither with the swift rage of the flood extremely roushing upon it, nor yet with the forcible violence of the winds bloustering against it, can such an house be overthrown or appaired, because it standeth sure upon a strong foundation. And contrariwise, he that so cometh to me, that such things as I teach, in deed he heareth them, but he suffereth not my precepts and good lessons to sink thoroughly down even to the bottom of his heart, is like to a builder that hath but a slender forecast, who maketh his buildings after such a sort, as if there were no tempest like at anytime after to arise. And forasmuch as such an one hath no care at all, ne passeth not on a substauncial foundation, but goeth up with his buildings of a great height, for a brag and a show only: as soon as either any renning over of the floods doth come, or any blustering storm of winds doth arise, by and by down cometh all that ever he hath builded: and the more stately or royally that he hath made his building for a vain show: with so much the greater ruin doth all the house fall down. And truly whatsoever standeth on the foundation of ceremonies, pharisaical constitutions, observations of things outwardly belonging to the body, is an house or building undoubtedly to quail and fall as often as there shall light upon it wrongs or displeasures, loss or damage of goods, open shames or punishments of the world, deaths or any sore storm of unlucky fortune otherwise.   

¶ The seventh Chapter.  When he had ended all his sayings in the audience of the people, he entered into Capernaum. And a certain centurions servant which was dear unto him, lay sick, and was in peril of death. And when he heard of jesus, he sent unto him the elders of the jews, beseeching him that he would come, and heal his servant. And when they came to jesus, they besought him instantly, saying: He is worthy, that thou shouldest do this for him. For he loveth our nation. And hath built us a Synagogue. And jesus went with them. And when he was now not far from the house, the Centurion sent friends to him saying unto him: lord, trouble not thyself. For I am not worthy that thou shouldest enter under my roof. Wherefore I thought not myself worthy to come unto thee: But say thou the word▪ and my servant shallbe whole. For I also am a man set under power, and have under me soldiers, & I say unto one: go, and he goeth: and to an other, come, and he cometh: and to my servant, do this: and he doth it. When jesus heard this, he marveled at him and turned him about, & said to the people that followed him: I say unto you, I have not found so great faith, no, not in Israel. And they that were sent, turned back home again, and found the servant whole that had been sick. 
AFter that the Lord jesus had spoken many words of the much like sort, as is afore rehearsed, by the which he trained his disciples and the people to set them in a trade towards the excellent high perfection of evangelical philosophy: he went again to the city of Capernaum, in which city he used much and often to be conu●rsaunte. And there eftsoons befalleth many a sundry occasion to work and show miracles, to the end that the authority of his doctrine might be confirmed and ratified with the most high excellency of his acts and deeds. There was in the same place a certain Centurion, who had at home in his house a servant, which was in such peril and danger of his life with the disease of the dropsy, that he was even now at deaths door. This matter did not a little vex the heart of the Centurion, who esteemed his bondservant not by his vile state of bondage, but by the fidelity and trustiness that he found in him, and by the pure honesty of his behaviour, and by the same his example, did also reprove the inhumanity of certain masters, which do commonly esteem and use their servants in no better degree of regard, than they do their horses, or their oxen. But to the purpose, when this Centurion had gotten knowledge that jesus was gone into Capernaum: he procured and made out certain ancient head men of the jews to make instant request to the Lord in their own names, that he would vouchsalue to go unto his house to make his servant whole again. It came of reverence and shamefastness, (not of mistrust) that the Centurion first being a Gentile, and secoundly a man of arms (which to be was thought an ungodly thing,) maketh suit to the Lord by mean of others, and not by himself. But they when they were come unto jesus, suspecting and half deeming it to be a thing like enough, that so great a benefit would not without much a do be obtained, first for a bondman, secoundlye for an heathen, and thirdly for a Centurion, that is to say, a pet●captayne for a Crew of soldiers: they entreat him with much carefulness and earnest words, saying: Sir have no respect that he is a Gentile, that he is a man of arms, ne for that this benefit is asked for one that is but a bondeseruaunt under him in his Crew. For he is sundry ways a man worthy for whom to do as good a pleasure as this cometh to.  
For he is right loving and friendly to our nation, and hath builded us a Synagogue. Than jesus because he would show that no person is vile afore him, if the same be commended and set forth to him by faith, went to the same place that he was called unto. And when he was now come somewhat near to the house, where the party lay sick in his bed, the Centurion perceiving that the Lord approached, willed his friends to go meet him: and thus to say unto him● Master, there is no cause why for thee, to take all this labour of coming hither. Thy bounteous goodness doth more now, than I durst have presumed to desire. I know thy dignity well enough, and I know mine own self. An heathen creature I am▪ a Centurion I am: and all this business that I make, is about no better a man but a bond servant. I am by mine own judgement, a fellow unworthy, under whose house-roofe thou shouldest put thy head, and for this cause durst I not presume to come unto thee myself:  
For the jews think themselves by meeting or coming of any of us amongst them, to be defiled, because we are taken as men utterly estranged from all true serving and worshipping of God, and enwrapped with many sundry sins. Nevertheless the great dolour of my heart, and mine exceeding great trust in thee, hath caused that I have presumed to desire and ask health for my servant lying now in extremes: which health thou art able with a word of thy mouth to give. But this is to simple and base a matter, yea and also to light a matter for thee to come and do in thine own person. I conjecture this by comparison of mine own self. For I am a man subject to the power of an other man, to whose commandments I am obedient, and have other Soldiers also under me, which do all things that I command them: so that it is not necessary for me to go about the doing of all things in mine own person. But in case there be any homely or slender mattyer to do, I say to this fellow: go, and he goeth, and to an other: come hither, and he cometh. I say to any of my servants whom me lusteth: do this, and he being obedient to my bidding doth it. If the commandment of such an one as I am, have so great authority, that I sitting still, the thing that I would have is nevertheless executed and done by men that are under my governance, how much more, though thou stir not at all shall it be done, if thou with a word and nothing else, shalt give such commandment, or commission to any of thy disciples? jesus, being delighted with this talk, because it was full of hearty good affection towards his servant, and of a lowly opinion of himself, and of wonderful affiance towards the Lord, stayghed suddenly and stood still: and showed the very tokens of one being in a great marvel: not because the thing that he heard was strange unto him, (forasmuch as he knew well enough the heart of the centurion before these words were spoken:) but the purpose that he went about was, by making a countenance of merualing, to commend unto the jews the Centurion's affiance and assured trust in god: and also to embrayde them with their unbelief, by this example of a man being both an heathen, and a soldier. jesus therefore making delay of an answer to the centurion, turned to the multitude of the jews, that accompainyed him, and said: This one thing I affirm unto you of certainty, that yet unto this day I have not found ne known so much faith in all the nation of Israel. For the senioures of the jews that had come unto him did less believe on him, in that they made such earnest desire to have the Lords own presence there, and in that they half mistrusted that jesus would not have healed the servant of an heathen man, unless they had alleged his hearty favour towards the nation of the Israelites, as though the Lord were a giver of his benefits for human or worldly affections, or for the dignity and worthiness of the person: and not much rather to the faithful trust of the petitioner. jesus therefore, (after that he had affirmed unto them that a time should come, when such as by the jews estimation were reputed for heathen and for sinners, should through the commendation of faith be received unto the dignity of the nation of Israel, these persons rejected, who being by natural descent the children of Abraham, had through their unbelief made themselves unworthy such a pattern or head stock and lineage,) said unto the centurion, (who at the last was come himself too:) go thy ways: for the thing that thou hast believed may be done, is done, thy servant is perfitly whole. And as he was in returning homeward, he had acknowledge by his servants meeting him on the way, that his servant was even at the self same time suddenly delivered from his disease, in which the lord had said: thy servant liveth. For so largely doth the virtue and efficacy of jesus word extend, that it doth with no less fruit or benefit help persons absent, and far distant, than those that were present within his sight or reach, if their faithful belief and affiance in him did able them as apt and worthy to receive their godly desire for their faiths sake, especially when the example was such, as might either put the gentiles in hope and comfort of god's grace towards them, or else be a monition to the jews, that for default of the true faith, they should lose the favour of god, which they should wilfully and obstinately reject and cast of when it were offered. For certes this present example was but an image or figure of the Gentiles afterward to come into the fellowship of the grace of the gospel, through pure faith, without the observation of Moses law, and yet nevertheless by the commendation of the law after a sort. For the law was as a nurse or a first schoolmaster and bringer up of men unto Christ, and from the jews did the original preaching of the gospel first proceed. And certes for a figure of this matter and nothing else it was, that the elders of the jews do commend the Centurious cause, and do speak for him unto jesus: and the same jews do accumpany jesus into the Centurion's house, whom they would and did afterward drive out of their own temple.  And it fortuned after this, that he went into a city which is called Naim, and many of his disciples went with him, and much people. When he came nigh to the gate of the city, behold there was a dead man carried out, which was the only son of his mother, and she was a widow, and much people of the city was with her. And when the lord saw her he had compassion on her, and said unto her: weep not. And he came nigh and touched the coffin▪ and they that bore him stood still. And he said: young man, I say unto thee, arise: And he that was dead, sat up, and began to speak. And he delivered him to his mother. And there came a fear on them all. And they gave the glory unto god, saying: A great prophet is risen up among us, and god hath visited his people. And this rumour of him went forth throughout all jewrye, and throughout all the regions which lie round about. 
And forsooth the Lord, to the intent that the seed of evangelical doctrine might ferther and ferther be spread abroad, did oftentimes remove & depart from one place to an other. And so it befell, that leaving the city of Capernaum he passed by the city of Naim, which lieth from the mountain Thabor much about the distance of two miles, towards the South coast, not far from Endor. And when he thither went, his disciples followed him, of whom by this time there was a great number: and besides them there went also a great multitude of the common people of all sorts and degrees. And when the Lord was now not far from the gate of the city, 
Behold there was ● dead 〈◊〉 carried ou●●.  behold an occasion of an other new miracle. There came a dead corpse carried on men's backs towards buri●ng with a great company of people. And a doulful matter it was, first because it was a very young man that was dead, and taken from his life even in the very flower of his age: secondarily, because it was the only son of a widow, who being deprived of the comfort of an husband, had set all the hope and stay of her life in the same her son. This widow therefore testified the woeful tormenting of her heart both with weeping tears, and also with many piteous words of lamentation, such as extreme raging dolour doth commonly put in folks minds to speak. The great wailing of the widow, together with the unripe death of the young stripling, caused the rest of the company also to weep, as many as for kindness and bond of neighbourhood went following the corpse. 
When the Lord saw her▪ he had compassion on her.  When the Lord jesus being mostefull of mercy and pity had seen this sight, he took compassion on the widow, and showed himself an effectual comforter unto her, that had none else to be her comforter, he holp her both in words and also in deed. Woman, saith he, make no more weeping. And when he had so said, he came unto the bier whereon the dead man was carried, and put his hand to it. And immediately they which carried the corpse stayed. Here both coumpanies earnestly harkening, aswell they that accoumpanyed the widow, as also they that came with the Lord, 
And he that was dead, sat up and began to speak.  jesus turning to the young man that was dead: young man (ꝙ he) I say unto thee: Arise. At this word immediately the young man, even as it had been one newly awakened, & raised out of his sleep, sat upright on the bier, and to the intent that it should be the more evident a token that his life was restored him, he began to speak. And this speaking did furthermore also declare the lusty freashenesse and heartynesse of spirit in him.  
And when he had now leapt down from the bier, and cleaving fast unto jesus by whom he perceived that his life had been restored unto him, was still rendering thanks for it: the Lord delivered him unto his mother, to have him home with her, going now on his own feet, whom she had caused after he was dead, to be carried towards bur●yng on four men's shoulders. And thus truly was the matter done as touching the story, but not without a signification of ghostly doctrine. The widow being a mother, representeth the church. Forsooth even this is the same widow whom the prophet Isaiah doth comfort, saying: Be glad thou barren that bringest not forth children, rejoice thou the art nothing towards bearing, for more are the children of the forsaken, than of her that hath an husband. The synagogue trusteth altogether in her spouse Moses: it maketh great vaunts of the children of Abraham being equal in number to the sand that lieth on the sea shore. The church after the estimation of the world, seemeth destitute of her spouse, who hath conveyed himself up into heaven: & at the first she seemed barren, and without hope of any issue or succession, (the jews & also the prices of this world labouring that all memory of jesus whom they supposed to be utterly destroyed and dead, might utterly be taken away and abolished for ever.) This widow doth daily bring forth, not children of this world, but children of the light: neither doth she bring them forth to Moses, who taught things earthly, but unto Christ, who teacheth and also promiseth things heavenly. She bringeth them forth, not to death, but to immortality. She groaneth daily in bringing forth children yet unshapen & unperfit, until they have received the spirit of the gospel, and until Christ be brought to perfit shape in them. A true mother she is, & singularly doth she love her children, whom with great carefulness she frameth and traineth until they may grow to full age, and may be brought up to the strength of perfit men. For love and devotion towards god also hath it infancy, & it hath it coming forward in growth of age. That if at any time it fortune any of her children to die, she weepeth and can not be comforted, nor weepeth any less for him, then if she had had none but him alone, whom she lost. innocency which is given through evangelical faith is life, and sin is death. We see with how great affection mothers do mourn for the bodily corpses of their children: but much more tenderly doth the church weep and wail for one that after baptism is fallen again to any deadly sin, and more pensive she is for the death of one sinner, them the Synagogue is glad of fourscore and nineteen righteous. Well than, forth is the dead man borne of four carriers: that is to say, of the inordinate desires of this world, which having the dead corpse on their shoulders benng now destitute of the holy ghost, lacking now all feeling of himself, being now dead asleep in his ownnaughty vices, carry him down straight to the grave of everlasting despair. The church furthermore hath gates, by which she casteth out dead folks, lest that with the stinking of the dead corpse, the others also that are yet whole, may be infected. She hath other gates also, by which to receive in such as are called to life again of the Lord. As she bringeth not forth into life, but by the spirit of Christ, so doth she not receive into life again, but whom Christ doth call back again. The porters that carry the dead, never stop ne stay until they come even to the grave. For whoso hath made all his resting place here in this world, & whoso hath once let himself at large to be led with sinful affections, ceaseth not with damnable proceeding to fail continually into worse & worse, until he come to the main depth of evils, and is delivered to his lusts abominable. And all the while, nought doth the mother but weep, yea and all the company of his countrymen do weep, sorrowing that the dead is cast out, whom they wish to return to life again. And these verily are the prayers of our mother the church, these been her tears, and these are the sighs and grovynges of the godly persons, making moan and sorrow for the death of a sinner. This young stripling was dead, not being yet confirmed with the spirit of the gospel, and so much the more worthy of mercy, because that the same man whom they had hoped & trusted should through the spirit of Christ have prospered and grown forward unto the highest degree of evangelical godliness, him they see now past life, and void of any spirit, and by most merciless porters to be even in carrying out toward the dark pit of the grave. But yet nevertheless the mother all the while followeth: the folk of the town also do follow (for charity can scarcely by any mean despair) & with tears, with fetting sighs, & with woeful lamentations they declare what thing they wish. But the thing that they wish lieth not in their power to give, neither be they able to keep him still, when life was once departed, nor yet of power to raise him up again, after he was dead. To man's power he was dead, and past all possibility of calling again to life. But all is well-enough. At the weeping tears of his church jesus cumeth, and meeteth them: lucky and blessed at all times is the meeting of our saviour with any body. He casteth an eye on his widow, lucky and blessed at all times is the merciful lords beholding of any body. He casteth no eye on the dead body, who because he thought not himself to be in any need of mercy, did not yet seem worthy the mercy of jesus, but the earnest affection and zeal of the church doth that obtain, which the sinner being desperate and past all grace doth not so much as wish. The Lord biddeth the mourning to be ceased, bringing them in hope of joy to follow after: he putteth his hand to the bier. The porters of the dead corpse do stand stil. The first point of hope, that one is in the way of amending again towards innocency, is, not to go any ferther in naughtiness. He that ceaseth to be worse than he was, giveth yet sum token of hope on himself, that he will one day were better. And yet doth this not so fortune, unless jesus vouchsafe with his mightifull hand to touch the bier. The hand of jesus setteth an end unto all wicked desires or appetites, that the party shall now cease from all naughtiness, which was in carrying to the grave. The church in deed prayeth, she maketh great entreating, she exhorteth, she chideth such persons as do offend, because she would have them to amend and be in perfit rest from their viciousness. But all this in vain, unless jesus with his secret virtue and power should touch the soul of the sinner being dead. For jesus is the life of every man, yea, even of the dead too. And good hope there is that life will come again, when jesus vouchesalueth to touch the bier: but the hertines of life doth not yet return, unless the Lord do speak unto the dead. At the voice of whom only and none else the dead do revive again, yea, although they have been laid in grave, yea and have lain of four days continuance there: to the intent, that no man should think any sinners to be so far past grace, of whose recovery to grace again the charity of the church should despair. Lazarus was carried out, he was buried, he lay stinking already in his grave, yet was there weeping and wayliing made for him all the while, and at the voice of jesus calling him, he came forth of his sepulchre. And in deed Lazarus was with somewhat more a do raised to life. For jesus at that present did (as it were) roar out in his spirit, he wept, and was sore troubled in himself: not for that it was any harder for him to raise one that had lain four days buried, than one whose life departed but even now out of his body: but to show how hardly such personnes cum to amendment, as have of long continuance accustomed themselves unto viciousness. jesus cast an eye on the widow, & she left weeping: he shall likewise cast an eye on the dead person, and he shall begin to live. The most merciful Lord therefore turned himself to the party that lay there dead, thou young man (ꝙ he) I say unto thee: Arise. He cannot choose, but revive again, to whom any words shall be spoken out of jesus mouth: yea, although he were dead.  
For the words he speaketh, are all spirit & life. What followed of all this? He revived again to innocency, that was dead in sins: he setteth himself upright who afore lay still having no feeling of himself: and (the which is the most evident token of a mind corrected to goodness) he beginneth to speak, confessing his own sins, & giving thanks to the mercy of God. He is restored to his mother alives man again, and where he was afore in carrying to his grave with great mourning of many people, he is now with much greater joy of them all brought home again. For this property hath true godliness, that it loveth such men much the better, which have amended from great enormities to the earnest endeavour of leading a better life. For in these doth the goodness of god more better appear, 
And there came a fear on them all.  than in such as have never fallen into any grievous crime or enormity. The mother rejoiceth that she hath received her son again. And they which afore did mourn for the corpse, do now rejoice: and not only do they rejoice, but also every one of them, as many as were present at this sight, were taken with a certain fear. For such as are openly evil and uncurable, the church casteth out of her fellowship as dead corpses: to the end that by the example of one, many may be afeard to sin. But thesame company do praise and magnify the mercy of God▪ by whose power the dead return to life again. 
A great prophet is arisen up among us.  For so notable a miracle seen, thesame people said: A great prophet is there sprung up amongst us, & god hath taken regard to his people. For the jews did as yet dame ne suppose no higher thing of Christ, but that he was sum notable prophet. And of this act also did the fame of the Lord jesus grow, the bruit of the matter being spread abroad not only throughout all jewry, but also throughout all the coasts on every side that lieth about fluime jordane, where john had afore baptized aswell the other people, as also jesus self.  And the disciples of john showed him of all these things. And john called unto him two of his disciples, and sent them to jesus, saying: Art thou he that should come: or shall we look for another? When the men were cum unto him, they said: john Baptist hath sent us unto thee, saying: Art thou he that should come, or shall we await for another? And in thatsame hour he cured many of their infirmities and plagues, and of evil spirits, and unto many that were blind he gave light. And he answered and said unto them: Go your ways, and bring word again to john, what things ye have seen and heard; how that the blind see, the halt go; the lepers are cleansed, the deaf here, the dead rise again, to the poor is the glad tidings preached, and happy is he, that is not offended at me. 
Than certain of john's disciples, half envying at so great success of the things that were wrought and done by the hands of jesus, and having a certain spice of envy at his name, waxing every one day more famous than other, and in manner derkening the glory of john, of whom they had an high opinion: make relation unto john, lying fast bound in the prison, of all the things that jesus spoke and did.  
john therefore of purpose to remedy and cure this affectionate mind of his disciples, called two of them apart unto him, & sent them unto jesus, to demand of him this question: Are thou he that was said should come, or else do we look for an other? john had so often already given testimony of Christ, and also pointing at him with his finger, had said of him: Behold the lamb of God: Behold him that taketh away the sins of the world. And nothing is there more contrary to all reason, then to think that so great a Prophet as john, being now near unto his death, should begin to doubt. For though his body were in prison, yet was not his testimony of Christ bound in chains: neither did the darkness of the prison any thing dim his judgement concerning Christ. For whom he acknowlaged in his mother's womb; him did he no lose acknowledge in the prison. But the singular good man judged it so to be most expedient, 
Go your ways & bring word again to john what ye have seen.  that he might by this way, as it were, make delivery of his disciples into the hands of jesus. When john's disciples therefore had done their message to Christ after the same manner & form as their master had given them in commission, the Lord jesus did at the first make them no answer: But many miracles done in their presence, right many sundry maladies driven out from such as were sick, many uncurable evils put away from men, unclean spirits cast out of men with a word, the sight restored unto many that were blind, at last thus he answered them: To what purpose is it for me to give sentence of myself, who I am? There is no testimony more clear out of doubt, than the testimony of a 〈◊〉 acts. Go your ways and bear word unto john, what ye have seen with your eyes, and what ye have heard with your ears. The blind receive their sight, they that werlaine, are made able to walk: lepers are made clean: the deaf have their hearing restored: the dead return to life again: the poor & low do embrace the glad news of salvation: according to the prophecy of Isaiah, which sayeth: He hath sent me to preach the gospel unto the poor. john preached the kingdom of heaven to be at hand. Weigh ye with yourselves whether these things which ye see, 
And happy is he that is not offended in me.  be things worthy and seeming for the kingdom of heaven. And blessed is he, that shall not turn these things which I do for the health of men, into an occasion of slander to hymselfewarde. For as the greatness of the things wrought by me, shall stir many persons to envy against me: so shall the weakness of this body, be occasion of slander to a great many. With this saying jesus did secretly check the envy of john's disciples, giving also therewithal a by word of knowledge that it would so come to pass, that the worldly open shame of the cross, (by which in any wise the mystery of the kingdom of heaven was to be executed and accomplished) would turn many men's hearts a way from the doctrine of the gospel: and ferther, that blessed should they be, who neither would bear envy ne grudge at his glory, ne as men dismayed or troubled with the reproach of open death, would start back from his wholesome doctrine.  ¶ And when the messengers of john were departed, he began to speak unto the people concerning john. What went ye out into the wilderness for to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in kings courts. But what went ye forth to see: A prophet? yea I say to you, and more than a prophet. This is he, of whom it is written: Behold, & send my angel before thy face which shall prepare thy way before thee. For I say unto you, among women's children, is there not a greater prophet than john baptist. 
And when john's disciples were gone their way, to report unto him the answer of jesus: the Lord begun largely to speak in the praise of john, to the intent that none of them should by reason of demanding the former question by his disciples, mistrust or suspect john himself to be any thing wavering: or, concerning his own testimony that he had afore given of jesus, to have now changed his mind, and to be half in a doubt of the same. jesus therefore removeth a way from john the suspicion of inconstauncie, and also maketh john's testimony concerning him, to be of the more credence and weight, in such wise extolling john's excellent virtues, that yet nevertheless he gave him not the title of Messiah, which title certain persons for a good long space did labour to give unto him. And in this manner it was that jesus spoke. 
What went ye out into the wilderness for to see: A reed.  If ye suspect (saith he) that john, who a good while since, gave testimony of me, to be now of a wavering mind, why than did ye a great while agone leave the towns after that sort, and rennefull and whole into desert places to see the man? to see a reed (trow ye) that is blown to and fro with the wind and never long abideth steadfast? But go to yet, what went ye forth at last to see? A man (trow ye) gaily appareled in soft silks, that he may with deliciousness of fare or with ambition of honour be corrupted? But this suspicion cannot light on a man, which went clothed in a camels hide, which girt his loins with a rough thong of hairy leather, which lived with grasshoppers to his meat, and with plain water to his drink, and which, whereas he sustained his life with no finer diet than this, did besides also fast very often. Whom gorgeous array doneth best please, whom deliciousness of meats doth delight: such do seek and make shift to be in kings courts. And on such persons as have a great desire to the things above said, the suspicion of a corrupt sentence and mind, of inconstancy and wavering, or of plain flattery may perchance light. But john hath preferred wilderness before the courts of princes: he hath preferred the hairy hide of camels before velvets and silks, and before garments of cloth of gold, or set with precious stones: wild honey and locusts, hath he preferred before the martspaines and other sweet delicates of kings: & plain water before the sweet hippocras of the rich men. And how that john can in no wise flatter, the very prison that he is in, doth sufficiently try. There is therefore no cause why any man should suspect that john did afore for any man's pleasure or favour, give so high and worthy testimony of me, and now to have changed his mind. But yet would I fain know, what thing called you forth into wilderness, was it (trow ye) to see a prophet? In deed he openly confessed that he was not the Messiah, yet this one thing do I affirm unto you, if ye ran forth into wilderness for that cause, to see a prophet, ye are not frustrate ne deceived of the thing ye looked for. Ye have in very true deed seen a prophet, yea and more than a prophet too. For this same is very he, of whom Isaiah long & many a day gone did prophecy, that he should be the foregoer of Messiah. Behold (saith he) I send my messenger before thy face, which shall prepare thy way before thee. For the prophets did by dark mystical sayings foreshow certain things long after to cum: but this john did with his finger, point to Messiah and show him, when he came. Therefore they that think highly of john, do think rightly and well. For thus much I affirm unto you all: Among all the men that are now in this time or afore times hitherto have been borne of women, there hath not any prophet arisen greater or more excellent than john.  Nevertheless, he that is less in the kingdom of god, is greater than he. And all the people, and Publicans that heard him, justified god: and were baptized with the baptism of John. But the Phariseis and lawyers despised the counsel of god against themselves, & were not baptized of him, and the lord said: Whereunto shall I liken the men of this generation? and what thing are they like? They are like unto children sitting in the market place, and crying one to an other, and saying: We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not wept. For john Baptist came, neither eating bread nor drinking wine, and ye say: He hath the devil. The son of man is cum, and eateth and drinketh, and ye say, behold a gluttonous man, and an unmeasurable drinker of wine, a friend of Publicans and sinners. And wisdom is justified of all her children. 
It is great and great enough that I do now witness of him. But the thing that sum assign unto him, he will not himself acknowledge ne take as due unto him. For there is one greater than he in virtue to do things, and also in dignity, who nevertheless after the opinion and acceptation of the people is inferior to him in the kingdom of heaven. The straight living of him, and his going into desert out of all company, they do highly esteem, and the familiarity of this other do they contemn. The dignity of john they have in reverence, at the glory of this other they have envy. The doctrine of him they did embrace, the doctrine of this other they slander & deprave. He preached baptism unto repentance; for he affirmed the kingdom of heaven to approach, and to the voice of him hearkened every body, as well the ignorant and inferior people, as also Publicans, soldiers, harlots, making haste to the baptism that john ministered unto them, confessing theimselfes to be sinners, and being desirous and fain to be washed from their sins. And so did they glorify the righteousness of god, acknowledging their own unrighteousness, 
And all the people & publicans that heard him, justified god.  forasmuch as no creature is clean from great sin saving only God, and embracing the goodness of God, who hath made promiss that he will freely forgive all the offences and transgressions of the former life unto all persons that with sincere trust and affiance, will take their refuge unto him. And contrariwise, the Pharisees, the Scribes, & the lawyers, while they reckon shame to acknowledge their own iniquity, they have rather willed to make God a liar, them to embrace the truth: & therefore thought they scorn to be baptized of john, unto their confusion and casting away, despising the merciful counsel of God, who hath appointed and determined to abolish the sins of all mortal people by this most easy and gentle way. For what is a more easy thing, then to confess, and so to be diep● in water? not for that innocency was or might be given by john: but for that the baptism and preaching of john did make a preparatife to the same innocency, to the end that the more numbered of persons might be brought to salvation through the preaching of him, to whom john was as a forerenner and messenger, in case he should find their hearts and minds already prepared to receive it. There was nothing of all the premises unadvisedly done, or without a good ground, but the providence of god disposed all things to the health and salvation of mankind. And the poor commoners, the people of most lowest sort, and sinners, who seemed to be ferthest out of the way from true godliness, and very far short of the knowledge of the law: such men embraced the beneficial and merciful goodness of god. And contrariwise they whom it behoved most of all to understand, that these things were promised by the holy sayings of the prophets, and who also seemed to be the very pillours of all devout holiness, have utterly refused the bounteous goodness of God, being offered unto them, and have felt no manner compunction, to repentance or amendment, neither at john's preaching, nor yet at mine. And jesus laying this obstinate malice plain in their face, brought in a similitude of this sort in his communication.  
What shall I than say of the people of this perverse generation, or to what thing shall I say them to be like? 
We have piped to you, and ye have not ●aunced.  They may be likened unto boys, whom we see sitting together in the open street, which boys answering one another in their playing, use thus to say: we have plase you merry songs upon our pipes, and yet have ye been thereby nothing moved to dance: we have played you mourning songs, and yet have ye not wept. Thissame proverb being taken of the common guise of children in the street, did the Lord jesus apply and compare unto the obstinate jews, who neither with the straight living of john were moved to any fear of god's vengeance: nor yet with the courteous familiarity, and beneficial doings of Christ, were any thing stirred unto the love of him. For there came john (saith jesus) with singular straightness of living, both preaching repentance, and also giving an example of repentance, neither eating any bread, ne drinking any wine, but living in wilderness, clothed in a pilche of a Camels hide, & girt with a girdle of leather. But for all these things so far were ye from all repentance, that the thing which was done for to emend you, 
The son of man is come and eateth and drinketh.  ye turned into surmised slaundres and quarrels, saying. He lacketh common reason, he hath a deivil in him. The son of man is come seeking by the contrary way, to bring you to salvation: that is to weet, as a man familiar and ready to meet or speak with all persons that would, making no show of any new straightness of living, nor menacing or threatening any punishment: but alluring all persons with benefits unto the love of him, eating and drinking as other folks use to do, being conversant among all sorts of men whatsoever they were, nor differing from other men either in his meat, or else in his arye. And this man's humanity and cutteous behaviour wherewith ye ought to have been provoked unto better ways, ye turn into an occasion of slaundreous reprochefulnesse, saying: Behold a gluttonous fellow, a drinker of wine, a friend of publicans, and of sinners.  
But yet nothing prevailed the malice of men against the working or purpose of the wisdom of God. 
Wisdom is justified of all her children.  For the righteousness of God was even by that means glorified with all the children being given to evangelical wisdom, after that it was well to be known that nothing was left undone for the saving of all creatures: but yet the evil and the proud, refusing the free gift of God, by their own just and true deserts to be cast of and to be condemned: and in their stead publicans, harlots, sinners, and heathen, to be rightfully admitted to the partaking and fellowship of salvation. So was it prophesied afore that be it should, and so did it prove: So was it reason that it should come to pass, & so came it to pass in deed. They that vaunted themselves to be godly men and righteous, were for their unbelief rejected and put away from the free gift of evangelical salvation: and contrariwise, such men as through promptness of believing, and through uncorrupt affection have violently braced in for to come to the Lord, were they never so secular, were they never so much to be abhorred, were they never so much defoiled with sinfulness, have been received to the fellowship and brotherhood of the kingdom of heaven.  And one of the Phariseis desired him that he would eat with him. And he went into the Phariseis house, & sat down to meat. And behold, a woman in that city (which was a sinner,) as soon as she knew that jesus sat at meat in the Phariseis house, she brought an Alabaster bore of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hears of her head, and kissed his feet, and anointed them with the ointment. When the Pharisee (which had bidden him) saw that, he spoke within himself, saying: If this man were a prophet, he would surely know who and what ma●●●er a woman this is that toucheth him, for she is a sinner. 
And behold, there followed by-and-by in the neck hereof a certain matter, wherein the case self should lay plainly before their eyes, the same that the lord had taught in words, concerning the putting away of such as thought themselves righteous, and the receiving of sinners to grace and favour. The Pharisees far above other men were puffed up in pride: by reason of knowledge of the law, and for the opinion that the people had of their holiness. And so it befell that one of them prayed the Lord to take a repast at home at his house. Neither did jesus disdain the same to do, who denied no man to have his presence that would. And when he being entered into the Phariseis house was set down at the table: behold a certain woman, which within the same city was known for a notorious sinner, as soon as she knew that the most merciful Lord jesus, 
A woman in the city which was a sinner. etc.  (who would debar no creature from coming to him, who also did most promptly and readily help all the evils of all persons) was there present: she altogether misliking herself for her synnefulnesse, but yet conceiving great trust and affiance of the merciful goodness of jesus, did (as ye would say) break in parforce into the Pharisees house. The ardent desire of her heart had shaken of all shame from her, though she knew well enough with how great stately disdeygnefulnesse, & strange countenance the pharisaical sort used to turn away their faces from sinners, and not once to look upon them, whereas themself within forth swimmed as full as their skin might hold, of much more grievous vices. And with her she brought the precious things of her most chief pleasure and nicety, 
she brought an Alabla●●re bore of ointment.  that she had yet remaining with her, as monuments and tokens of remembrance of her former life, (which life she now abhorred,) and upon Christ (in the heavenvly love of whom she now burned) it was her intent without making any store thereof, plenteously to pour it out, and in cherishing of him to bestow all these precious and fine things, wherewith she had afore times naughtily served her own delicate pleasure, and had made herself amiable unto the world. And the thing that she brought was a fine delicate little boar of sweet ointment and savours, which vessel they called Alablastre, of a Greek term, because of the smothenesse of it (which letteth, that one may uneath take it up, and hold it in his hands for slipping.) But the ointment was specially good and fine, and had cost a great sum of money, for so small a thing. And in old time such as were bondservants to the sensual pleasures of the flesh, did very greatly delight in sweet ointments and perfumes and especially in coumpayny at any banquettynges. But see and note the holy importunity of this woman being a sinner. She did not only jeopardy as an unbidden jest boldly to enter into the house of a Pharisee: but also even as she was decked and trimmed in her array, came in boldly into the coumpaynye as they sat at the board. And because the tables of the parlour stood so, that they letted her to come and cast herself down prostrate on the fore side, at the feet of jesus: she stood behind at his back and (aswell as she might do,) begun to wash his feet with tears of weeping, marring for her soul health the beauty of her eyes, which of long time afore she was wont in the way of abomination to paint with Stibie: and the feet of jesus being well washed with tears trycling down from her eyes like the drops of rain in a shower, she wiped dry again, not with any towel of linen, but with the hears of her own head, which she had until that day, customably used for the delicate and sensual pleasure of the flesh, 
And did wipe them with the hear of her head. etc.  to enoint with sweet perfume, to die with colours, to comb, and to breed with wrythes of gold interlaced among it. The wonderful love also of this woman being a sinner, was with all this not yet satisfied: but after that jesus feet were so washed and wiped, she left not kissing of them: But all the things which were once the instruments of her filthy pleasures, she now turned to the obedient service of him, who only, and none but he, is to be loved. Thou hast now the plain fashion of a sinner, through unsatiable importunity of ardent love, and through steadfastness of faith, breaking parforce into the kingdom of heaven. Now on the other side have thou a pattern of the jew, who through his presumptuous conceit of himself, and his unbelief, maketh himself unworthy the merciful goodness of god, that is offered. 
When the pharisee which had bidden him. etc.  The Pharisee which had desired jesus to dinner, when he saw this, whereas his part had been to favour the woman of such a fervent good zeal pressing in, with so great humility submitting herself to jesus, & by so many tokens protesting an earnest repentance of her former life: and whereas he should have loved the mercifulness of jesus, who putteth away no person from him, he is moved to the slanderous misjudging of them both. For this did he think within himself: This man if he were a prophet such an one as he is reputed to be, forsooth he could not be ignorant, what woman and of what sort she were, that thus toucheth him with her hands. For a common harlot she is and a woman of notorious unchaste living, which thing if he did know, he would not suffer himself to be defiled with the touching of a body polluted and unclean. For the Pharisee thought holy men to be polluted if they did but so much as once talk with a sinner. Such was the stately proud braggues of counterfeited righteousness, through which the jews stood highly in their own conceits, incurring the indignation of God thereby.  And jesus answered, and said unto him: Simon I have somewhat to say unto the. And he said: master say on. There was a certain lender which had two debtors, the one ought five houndreth pennies, and the other fifty. When they had nothing to pay, he forgave them both. Tell me therefore, whether of them will love him most? Simon answered & said: I suppose that he to whom he forgave most. And he said unto him: thou hast truly judged. And he turned to the woman, and said unto Simon: seest thou this woman? I entered into thy house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hears of her head. Thou gavest me no kiss. But she since the time I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint: but she hath anointed my feet with ointment. Wherefore I say unto thee: many sins are forgiven her, for she loved much. To whom less is forgiven, the same doth less love. And he said unto her, thy sins are forgiven thee. 
But jesus to the intent that he would so much the more declare himself to be a Prophet, made answer unto the secret thought of the Pharisee: Simon (ꝙ he) I have a thing to tell thee. Than said the Pharisee: Master, say on, what is it? Than jesus seeing the Pharisee to give good ear unto him, because he would not before all the company of the other geastes, ●●●nly detect the ungodly thought of the Pharisee (for the part of a right gospeler is also to see that he use civility and good courtesy too) put forth unto him a parable of such sort as here followeth. 
There was a certain lender which had two debtors.  Two certain persons ●● once went indebted both to one usurer, of which two debtors, the one ought five hundredth pieces of silver coin called denaries (which were much about the estimation or rate of five or six pennies a piece of old sterling money, so that this man's whole debt amounted much near about the sum of twelve or fifteen pounds sterling or rather above: albeit sum writers yea and must writers, do value the old denary, much about twelve pennies ●●eol●●g, and than was the debt twenty five pounds sterling:) and the other debtor ought but fifty of such silver pieces (which was much about the sum of five and twenty shillings, or thirty shillings, or after the greater estimation it was fifty shillings sterling) & for as much as both of them were found unable to pay their duties, he forgave them all the whole sums every penny, that they were indebted in. Now whether of these two is bound the more hertilye of them both to love so liberal a creditor? Simon not yet understanding what end this parable was meant to come to, answered plainly without any subtlety. In my mind (saith he) that party is bound the more earnestly to love his creditor, to whom the more sum was forgiven.  

And said unto Simon: doest thou see this woman?  Than jesus opening for what purpose he had put forth this doubtful question, said unto Simon: Thou hast judged rightly: but thou applye●● thy judgement nothing equally ne indifferently. And forthwith he turned himself to the woman, and spoke unto Simon: doest thou see this woman, whom thou callest a sinner? doest thou not see her all full of weeping, with her hear lying about her shoulders, making lavasse of her precious perfumed ointment, liberal and more than liberal of her kisses giving to my feet, lying prostrate afore me, & outwardly showing all the behaviour and using of her body, a pattern and lively example of a repentant person? These a●e manifest tokens of a certain exceeding great love towards me. The more earnestly that she hateth herself, so much the more frankly she tendereth me and maketh of me. She came hither a sinner: but she was thoroughly made whole, assoon as she touched the physician.  
Thou despisest this woman here as a sinner, and of thine own self thou hast a good opinion & conceit that thou art a righteous man: but the godly zeal & affection of this sinner, 
I entered in to thy house etc.  is far odds above thy righteousness. I am cum into thy house a jest bidden to a repast and desired to come, & yet hast thou not so much as given me water for my feet, which nevertheless had been but a gentle point of courtesy everywhere commonly used: but this woman hath washed my feet with her own tears, & hath wiped them with the hear of her head. Thou hast not given me a kiss sens I came in, which every common friend doth of a customable usage give one to an other: this woman ever sense she came first in at the doors, for the immoderate zeal and affection of her heart hath not ceased still to be kissing of my feet. Thou hast not anointed my head so much as with common oil, which point of ientlenes is commonly showed to any geastes whatsoever they be, that cum to a repast in any man's house: this woman hath with a precious and a very costly ointment of perfume all over and over anointed my feet, that is to say the most abject and vile part of the body. Do not thou weigh how much she hath sinned: but consider thou how much she loveth. For dear love covereth a multitude of sins. For this much I plainly affirm unto thee, that a great number of sins are forgiven her, not because she hath much fasted, not for that she hath used much prayer and contemplation, not because she hath been a devout observer of many pharisaical constitutions: but because she hath much loved, and because she hath with all her whole heart put her trust and confidence in me. The more grievously that she hath synnned, so much the more doth she mislike herself, and so much the more earnestly doth she love me, through whose free mercy she hath been delivered from her many fold synnes● So hath the greatness of sins turned to a gracious and a blessed good end for her part. And on the other side, to whom less is forgiven: that party doth not love so greatly: as for example, ye Pharyseis think yourselves righteous for the observing of the law, and not to have any great things in you, that needeth God's pardon, and therefore your love and affection is the colder towards the giver of remission. The Lord, when he had spoken all this to the Pharisee, said unto the woman: Thy sins are forgiven thee. 
And he said unto her: thy sins are forgiven thee.  She had made no prayers in words, she had made no confession at all in words, but she did much the more evidently confess herself by her doings, and much the more effectually did she pray with her tears. And this is to Christ the most acceptable confession of all. And with this sort of prayers is he most soonest moved to show mercy. Happy are those tears, blessed is that waste & loss of sweet oil, blessed are those kysses, which win of jesus to speak such a word, as this: Thy sins are forgiven thee. For Christ is not one that forgiveth some, and other some reserveth back: but he doth freely pardon all sins together, not imputing any part at all of the former naughty living unto any person that is penitent from the bottom of the heart.  ¶ And they that sat at meat with him, began to say within themselves: who is this which forgiveth sins also? And he said to the woman: Thy faith hath saved thee: Go in peace. 
And now mark me again the pharisaical holiness. True godliness doth as verily rejoice at an other bodies good chances, as at his own. But the Phariseis that sat there altogether at the table, envying the mercifulness of jesus unto the woman being oppressed with sin, begun with secret thoughts to murmur against him in their hearts, saying: what fellow is this, which taketh so much upon him, that having none other authority but his own, he remitteth sins too, which power not one of all the prophets or patriarchs hitherto hath usurped? No nor the priests neither do take any further thing unto them, then to pray for the sins of the people. But jesus knowing their secret thoughts, because he would the more confirm the woman's heart, and send her home again to her house a glad woman of a sorrowful, said unto her: Thy faith and constant trust in me, hath saved thee: Go thy ways in peace. 
And he said to the woman: thy faith hath saved thee.  The Phariseis had persuaded themselves, that sins were forgiven through burnt sacrifices, and through washings. And in deed those things had in them a certain figure of things ghostly. But the lord jesus plainly showed unto them, that all sins are through the faith of the gospel, full and whole forgiven for ever, to all such as repent and emend. And thus in these things which we have made rehearsal of, hath as it were under a certain shadow, been set forth a certain representing of both peoples, that is to weet, the jews, and the gentiles: of which two peoples, the one, that is to say, the jews, did with kind and loving pretence of words call and bid Christ unto them, crying by the space of many hundred years: Come thou o Lord, and tarry not. But when he was come, neither, did they on their own parties receive him as their bounden duty was to have done, because they bear themselves bold on a false persuasion of holiness which they had conceived in their hearts through the outward observing of the law: and yet moreover did they murmur and whine against others, that were willing to embrace salvation when it is offered.  
For while they attempt and labour through the oblation of outward bodily things, to establish their own righteousness▪ they were not subject to the righteousness of God, which through faith is freely given. But the people of the Gentiles, to whom Christ was not come (forasmuch as besides idolatry which reigned in them, they were moreover altogether wedded to all kind of vices, ne had any affiance in the works of the law, in which they were altogether ignorant:) assoon as they had knowledge of jesus, did (as ye might say) forcibly break in to him where he was, and through the plain simplicity of faith, were made worthy to have remission of their grievous offences: and did withal possible earnest good minds, embrace & kiss the free gift of god, which the jews did either set at nought, or else at lest wise did coldly and faintly embrace. Albeit there is in this woman an example of repentance set forth unto all creatures in general, whosoever shall begin to loath and hate sinful doings, that he turn not himself to Moses, or to the Phariseis, ne unto the philosophers: let him make haste to jesus only and to none other. None there is more merciful than he: none more inclined to pardon and to forgive. On jesus let him pour out that he hath tofore been accustomed wastefully to bestow on his wicked sensuality: unto the obedient service of jesus, let him consecrate all his members which to fore did serve his filthy & abominable lusts. The touching of jesus shall take away all his sins. If he cannot come to touch jesus head, let him touch him by the feet. There is no part of jesus so base, but that it may make him whole from all his sins. A woman there was perfeictely cured and healed from a bloody flux, which had no more but touched the skirts of jesus garment. And jesus is well contented, that it be imputed to himself, whatsoever gentleness or pleasure hath been bestowed on the neighbours, yea ●uē of the most lowest degree. He will acknowledge any benefit, that is done to any members of his. Leate not therefore all the consideration of a sinner be, how much he hath offended. Let him not keep any audite or account of his well doings, as though he would be at an even point and reckoning with jesus, in such sort as the Pharisees did: But let him only with his very heart think himself to be nought, & with all his whole breast conceive assured hope and trust on jesus. Let him begin to hate, that he did once after a naughty fashion love, let him begin to love that once he wiekedly refused and cared not for. Faith shall at the most merciful Lords hands obtain, that merits could by no possibility hope for. And here among all things, o most honest Theophylus, consider me three fold sundry persons, the first of the woman being a sinner: the second of the Pharisee: and the third of the judge. The judge only and none but he, is in very true deed pure from all staining, or filthiness of vice and sin, or rather is the very true fountain of all purity. The woman a sinner doth nothing else but weep, wash, wipe, kiss, and anoint. Here haste thou the marks to know the duties of true love and charity towards thy neighbour. The Pharisee being pussed up in pride with the judaical righteousness, slaundreously blameth and accuseth the gracious mercifulness of the saviour, he thinketh scorn of the sinner, and also envieth her, himself being clogged with much more grievous evil. And of such sort for the most part, is the persuasion of righteousness, that springeth of the habit or clothing, of the choice of meats, of putting a diversity between one day and an other of washings of the body, and the vessels which serve to eat and drink in, of long being in prayers and meditations, and of other like things, which have a countenance and show of godly devotion afore men, whereas in none of all these things consisteth the godliness of the gospel.  
And all such folks as many as put their trust and confidence in in things of such sort as the above mentioned, both are wont foolishly to stand in high conceit of themselves, and to think vile of their neighbours, and also to be replete with envy, and slanderously to reprove the free goodness of almighty God. For what if that same woman had touched the Pharisee, with what a skornful look would he have shaken her of, with what washings would he have purged himself from the infection of her? In such sort do they despise the miserable sinning woman: who on their own parts are sore sick of envy, of stately pride, and of the disease of burdening men with false crimes: and are so much the more uncurable, for that in their own conceits and opinions they seem nothing sick at all. For many times it chanceth, that men sooner amend from notorious and open vices, then from such as keep themselves hidden under the cloak of holiness. An adulterer, a drounkard, a fellow drowned in riot, and Idolatry, a soldier that doth all as him lusteth, a man may sooner convert to good mind, than a Pharisee, an envious person, one that standeth in his own conceit, a backebiter or a dissembler.  And they that sat at meat with him, began to say within themselves: who is this which forgiveth sins also? And he said to the woman: Thy faith hath saved thee: Go in peace. 
Now such as the master of the feast is, even such are his geastes also being Phariseis. What a fellow is this same (say they) that he remitteth sins? But the judge, who alone and none but he knew all men's hearts, who alone of all men might have looked aloft for his holiness, doth maverly and courteously correct the pride of the Pharisee: he playeth the attorney and advocate for the sinner, and both assoileth and also coumforteth her confessing her sinfulness. It must therefore be the part of an evangelical pastor, to flee the example of the Pharisee, and to follow the tender ientlenes of jesus in receiving sinners.   

¶ The viii Chapter.  And it fortuned afterward, that he himself also went throughout the cities & towns, preaching and showing the kingdom of god, and the twelve with him. And also certain women, which were healed of evil spirits and infirmities. Marry which is called Magdalene (out of whom went seven devils) and joanna the wife of Chusa Herodes steward, and Susanna, and many other, which ministered unto him of their substance. 
FOr so great was the gracious goodness of jesus toward sinners, were they of never so base and low degree, 
He himself went throughout the cities, preaching.  that he did not only admit this woman alone unto the touching of his feet, but he did also at sometimes permit certain women to go all about with him from place to place as his Apostles did, & suffered as well himself as also his disciples to be relieved with the liberality & service of the same. For where jesus (his twelve disciples at all assays everywhere following him, to the end that the seed of evangelical doctrine might be the more largely spread abroad) did ever now and than change places, walking through every city and village: to the intent that he and his said disciples continually going about from place to place, and earnestly attending to the only business of preaching the gospel and nothing else, should not be destitute of things necessary: there were besides forth certain holy women which followed jesus wheresoever he went, & they were such as either he had delivered from unclean spirits, or else he had healed from diseases. Among these was Marie called Magdalene, but of whom the Lord had cast seven devils. joanna the wife of Chusa, (who was Herodes steward) of a lady of the court becum a disciplesse unto Christ: one Susan also, and others not a few, who bearing in mind the benefit that they had received, did by such means as they could help the business of the gospel forward, ministering necessaries unto jesus & to his disciples with their own proper goods. For Christ being a poor man himself had chosen poor men also to his Apostles: and they changing their seats or resting places, and going forth continually from one place to an other, so often as they did, could not everywhere have victuals and all other necessaries ready for their use & occupying. And as the time was than, it was meet and convenient that the first foundation of the doctrine of the gospel, should be laid by men of low degree, of very slender substance, & also of no learning ne authority. Howbeit Paul (whose disciple I was and did long time follow and attend upon him,) had more mind to labour with his own hands, then to live at the finding of other folks. But much more are they that have enough of their own and are fit to preach the gospel bound freely to depart to their brethren with sum portion of that, that God hath sent them. And yet this notwithstanding, he thought it to be a thing of reason and conscience, that they which sowed the spiritual food should be relieved and sustained, as often as need were, with aid and secure of things necessary for the body, at the hands of such persons for whose behoove they took pains. But Christ because he would teach that this liberality ought not to be of any compulsion, but of each folks own accord and voluntary will, he admitted in deed and received certain women into his company and train, but it were only such as of their own accord did follow: howbeit neither did he call or send for any unto him, neither do we read that ever he craved or required any thing of any body, because he would the more effectually make sum ashamed of their shameless fashions, for as much as where they take no peines at all for the gospels behoove, yet under pretence of labouring in the gospel, they will by plain force and extortion look and require to have of the people against their wills, not only that may suffice for necessity, but also that is more then enough, because they will be maintained in riot and excess. But truly the free liberality of good people shall never fail that man which with a sincere mind doth altogether embuisye and occupy himself in preaching the gospel. Moreover jesus like as he did admit all persons, what ever they were, to the helping forward of the gospel: so did he use not to admit either his mother or any of his brethren and kinsfolks to hinder the effectual proceeding of the gospel.  When much people were gathered together, and were cum to him out of all cities, he spoke by a similitude. The sour went out to sow his feed: and as he sowed, sum fell by the way side, and it was trodden down and the fowls of the air devouted it up. And some fe●on stones, and as soon as it was sprung up, it withered away, because it lacked moistness. And some fell among thorns, and the thorns sprang up with it and choked it. And some fell on good ground, and sprang up and bare fruit, an hundredth fold. And as he said these things he cried: He that hath cares to hear let him hear. 
And on a certain day when he was goen forth of the house unto a lakes side, by reason of the great multitude of people which resorting unto him to hear him, and there sitting on the shore bank buisely teaching the people, so great a multitude of both men & women out of the cities thereby, came running to hear him, that the people, gathering so thick about him, he was constreigned to go into a boat, and therehens as it had been out of a chair or pulpit, he taught the multitude being assembled of all sorts of people, and spoke many things unto them under the mystical dark covert of similitudes & parables: partly that he might the more effectually stir up in them an earnest desire to learn: and partly that it might the more diepely settle and rest in their minds, 
The sour went out to sow his ●ede  that had been enpriented by a mystical dark colour of speaking.  
First therefore he put forth a similitude or parable to advertise them all with greedy minds to receive the preaching of the gospel, and not to reakon in sufficient to have heard it, unless they bestowed it when they had heard it to the use and exercise of godliness. There went forth, (quoth he,) a certain housbandmanne to sow his seed, and while he doth everywhere cast his seed abroad leaving no place void, 
Sum fell by the high way side. etc.  as one that coue●ed as much increase as was possible: the sedes were received in diverse and sundry places of the ground, not being every one of equal fruitfulness, to bear. For some of the sedes when they were cast, fell by the high ways side, and these sedes partly were trodden on and all to bruised with the feet of such as went by the way: the remnant, because it was not covered with earth, the birds of the air did eat up. 
And sum fell among thorns.  Again some sedes fell in stony places of the soil, and being received with thin covert of earth which scarcely hid the stones, it sprung up in deed a little while: but because it had not earth enough underneath it to give it moystre to the full ripenesss, anon after it was shot forth above ground, it dried up and withered away as soon as any fervent heat of the sun came to it, and so even in the first blading it perished. Again some of the sedes fell among thorns, and sprung up in deed also, but the thorns that sprung up with it because they quickly shoot up and do commonly spread themselves abroad of more thickness and height also then the corn doth, it came to pass that the blade that had come of good seed, was smouldred and stiefled up, so that it could not shoot up so high to have the open air at large. But yet did not all the sedes fall unluckily. For some there was that fell upon good earth, and when it was sprung forth brought, fruit an hundredfold double.  
When the Lord had thus much said, 
 because he knew that the words which he had spoken were not perfectly understanded of every body: and yet willing to have them afterward bear well in mind the parable which directly concerned the wealth of all creatures: he cried with a loud voice, saying: no that hath ears apt to hear the wisdom of the gospel, let him hearken we● to the words which I have now spoken. For they require to have an hearer neither gross of capacity and understanding, nor that will stand gaping and yeaning when he should give ear as though he were more than half in sleep. And they appertain to every one of you without exception. There be some which like unto dead images have ears but not to hear me. They have ears enough to serve them unto Pharisaical constitutions, toward the doctrine of true godliness they are stark deaf.  ¶ And his disciples asked him, saying: what manner of similitude is this? And he said: Unto you it is given to know the kingdom of God: but to other by parables, that when they see, they should not see, and when they hear, they should not understand. The parable is this. The seed is the word of God. & hose that are beside the way, are they that hear●: than cometh the devil and taketh away the word out of their hearts, lest they should believe and be saved They on the stones, are they which when they hear receive the word with joy, and these have no roots, which for a while believe, and in time of temptation go away. And that which fell among thorns are they which, when they have heard, go forth and are choked with cares, and richesse, and voluptuous living, and bring forth no fruit. That which fell in the good ground: are they which with a pure and good heart, hear the word, and keep it, and bring forth fruit through patience. 
And the disciples which were nearest about jesus, and most familiar with him, desired him to declare the dark mystery of the parable. To whom thus he said: unto you as unto familiar friends of household, it is given to know the mystical secrets of the kingdom of God. The courts of temporal kings have certain privities belonging to them, and matters of counsel which are kept privy from the multitude of the common people, and from all such others as have nothing to do in the court? the kingdom of the gospel also hath in like manner secret privities belonging to it, which many not without consideration and good cause why be uttered to every body at all adventures: but must so be set forth as they may be seen only of them which are of house hold belonging to God almighty's court, and unto others it must be enwrapped and shadowed in dark parables, to the intent that such as are unworthy persons, when they see it, may not see it: and when they hear it, may not understand it. And as for the parable this is the secret meaning of it. The sower is the son of man, the ground the heart of man, the seed is the word of the gospel. It is not earthly seed but heavenly, ne proceeded from man: and therefore called the word of God. The son of man leaveth no place void, 
The seed is the word of God.  but casteth his seed abroad every where, but partly through the malice of Satan, and partly through the default of man it happeneth that the coming up and growing of it proveth well but in few.  
For the seed that fell by the way side betokeneth them which after a light sort and negligently or slugyshely do hear the word of God: and by-and-by or ever it can any thing settle in their minds, cometh the devil, and putting into them contrary thoughts, taketh out of their mind all that they heard, as one envying at their wealth, and with wicked suggestions doing all the let he can that they may not attain salvation. For as the son of man laboureth by all means possible to bring sinners to salvation: so doth the other leave nothing unattempted to draw as many as ever he may to damnation: he therefore immediately after the casting forth of the seed of the word evangelical, flyghing suddenly to it, doth gather it up ere it can cleave and stick fast in the mind: so that by this time it forceth nothing at all to have heard it. Furthermore the seed received in stony ground doth signify them, which hearing the word receive it with joy, and lay it up in their mind, so that like the fresh green blades of late sown corn newly shot up above ground, they show some hope and tokens of godliness of themselves in certain outward things. But forasmuch as the thing which they have heard is not thoroughly impriented in them, nor hath not taken sure rooting (as it were) in the inmost affection of their hearts, they are for a little time obediently ruled after the word of god, but when any bloustring storm of evils doth arise, they quaille and forsake their good beginning. For an easy thing it is in prosperity to keep the doctrine of the gospel, but if thou have not thoroughly sucked and conceived an earnest affection & zeal towards true godliness: than at whatsoever time adversity requireth that same stout strength of an evangelical heart: that same face of holiness showed for a time, doth vanish away.  
Now the seed that fell among thorns doth signify them which after that they have received the seed of God's word, bear away with them no fruit of true godliness thereby, because that their affection towards better living is stifled and oppressed with cares of this world, 
And that which fell among thorns etc.  with riches, and with the sensual pleasures of this present life. But the seed that was cast upon good earth betokeneth them which with a sincere heart taking diligent heed, and being void from all vain affections do receive the wholesome word, and lay it up in their memory, and cause it thoroughly to sink down into the bottom of their affections, so that by no assault of evils they can be removed from the earnest exercise of godliness once entered and begun.  No man when he lighteth a candele, covereth it with a vessel, or putteth it under a table, but setteth it on a candlestick, that they which enter in may see light. Nothing is in secret that shall not come abroad. Neither any thing hid that shall nor be known, and cum to light. Take heed therefore how ye hear. For whosoever hath, to him shallbe given, and whosoever hath not from him shallbe taken, even that same which he supposeth that he hath. 
This parable therefore did jesus vouchsafe to expound to his disciples severally by themselves: partly because they should learn in other parables after like manner with a godly curiosity to search out the dark meaning of them: 
No man when he lighteth a candle covereth it with a vessel etc.,  and partly that afterward when due time and occasion should be, they might preach openly to all creatures the same thing which they had at that time heard in secret. For the understanding of holy doctrine is a clear light. And he that giveth part of this light abroad to others, doth not give it to the intent to have it kept hidden, but that it may show light abroad to many. For no man (saith he) doth light a candle, & being lighted doth cover the same with a vessel, ne setteth it under the table: but he first setteth it on a candlestick to the end that such persons as come into the house may see light. For there is nothing delivered unto you now privately or entrieked or wrapped in dark parables: but the same hereafter must be opened to the whole world, 
Take heed therefore how y● hear.  nor nothing is now so dark or so closely hidden from the understanding of the unlearned: but the same in process of time shall be brought out by you, and shall be set forth to the knowledge of all creatures. Wherefore ye must take even very special good heed, that ye with great carefulness imprint in your minds the things that ye now hear, so that nothing fall out of your remembrance or perish. He that greedily receiveth the understanding of the mystical doctrine of god, & diligently layeth the same up in his heart as a treasure, declareth himself worthy to have more things committed unto his credit, forasmuch as he diligently keepeth that which is given unto him. For he that hath, shall have more given him, but whoso through his own negligence, loseth the thing that he once had, such an one shall not only have no more given unto him, but also even that same which he seemed to have, shallbe taken away from him, because he so recklessly kept the evangelical treasure, wherewithal how much the richer that one is, so much the more doth he covet to be still ferther and ferther enriched.  Than came to him his mother, and his brethren: and they could not come to him for press. And it was told him, and said: Thy mother and thy brethren stand without and would see the. He answered and said unto them: My mother and my brethren are these which hear the word of God, and do it. 
And concerning such like matters as these are, the lord jesus put forth many other parables unto the people: all which every one of them, he expounded severally unto his disciples. And because the Lord would declare what a precious thing the doctrine of the gospel is, and with how great diligence and carefulness it ought both to be taught and to be received: 
Than came to him his mother and his brethren.  it happened on a certain day, that while jesus was teaching the people, his mother & his brethren came to the place being very desirous and feign to have spoken with him about sum matter (whatsoever it was) concerning their family and household. And they could not come to him for the thick press of the multitude, wherefore there was word given him by others, that his mother and his brethren stood at the door, being desirous to speak with him. But jesus to declare that the word of the gospel is a more precious thing, 
My mother and brethren are these, which hear the word of God and do it.  then that it ought to be broken of, or interrupted for any worldly affections, or for any care of household business and affairs: made this answer to them that had given him word of the matter: My mother (ꝙ he) and my brethren are they which hear the word of god, and do it, giving thereby a lesson, that carnal kindred ought not to be regarded or acknowelaged, so long or as often as any matters concerning the soul health are in hand.  And it chanced on a certain day, that he went into a ship, and his disciples also. And he said unto them: let us go over unto the other side of the lake. And they launched forth. But as they sailed, he fell asleep. And there arose a storm of wind in the lake: and they were filled with water, and they were in jeopardy: And they came to him, and awoke him, saying: Master, Master, we are lost. Then he arose, and rebuked the wind and the tempest of water, & they ceased and it were calm. And he said unto them: where is your faith? They feared and wondered among themselves, saying: what (think ye) is this? For he commandeth both the winds and the water, and they obey him. 
another thing moreover also it was the Lords will and pleasure by very true matters in deed, to teach unto his disciples, how that in all matters of trouble and business by means whereof this world would in time to come arise against the forward proceedings of the gospel, they ought not to fall in any despair of mind, nor any of them trust in his own strength, but to depend and rest all on his help, and further that his help shall not fail us in any perils or dangers, at leastwise, if we want not faithful trust in him, and if we will with prayers, proceeding from the bottom of our heart, call for his aid and secure. It so befell therefore on a certain day, that jesus when he had taught the people all the day long, entered into a boat with his disciples, and bid them make passage over unto the other side, the time now drawing well toward night. And as they were sailling, jesus fell a sleep. And in the mean season there suddenly arose a pier of wind, & so troubled the water, that by reason of the waves coming fast over into the ship, the disciples were in jeopardy. And being sore afraid, they went unto jesus, and raised him out of his sleep, saying: Master thou sleepest, and we perish. But jesus arising up, rebuked the wind, and the roughness of the water, and bid it to be still. And immediately both elements, that is to weet, both the air and the water acknowledged their Lord. And at his commandment immediately followed a great caulmnesse and stillness of them both. And this being done, he turned to his disciples, and chiding them for that they had been so sore afraid in his presence, seeing that they had hard him so often teach that nothing should hurt them, at least ways, if they would keep a steadfast and a continual faith and trust toward him, thus he said: Where is now become that same faithful trust of yours that ye should have in me? truly the default thereof was the thing that raised up all this troublous bloustering. Upon this, all the company that were carried in the ship, when they saw the whole tempest soodainly quieted in a moment at the only voice of his rebuking, and seeing in him certain manifest tokens of sum thing above the compass of man's reach: they were taken both with a fear and also with a great woundrying at him, in so much that they said: what a man is this same? for he doth not only command and charge spirits to go out of men, but also hath rule and commandment over the dead and deaf elements, the sea, & the winds, and they obey his commandments. So often therefore as it shall fortune us also to be in jeopardy, so often as jesus sleepeth in our mides, let us with godly desires pluck him by the sleeve, let us with our continual prayers awake him, and raise him: & immediately shall the tempest be turned into caulmnesse. Ambition is an evil wind: wrathfulness and hatred are perilous wheorlewyndes: naughty & corrupt desires be horrible waves and surges: yea and ready to overwhelm the barge of our mind, and to turn it upsidedoune. But the lord is to be raised out of his sleep, that he may command and rule these motions, & straight ways shall all the tempest cease.  And they sailed to the region of the Gaderenites, which is over against Galilee. And when he went out to land, there met him out of the city a certain man, which had a devil long time, and wore no clothes, neither abode in any house, but in graves. When he saw jesus, and had cyred: he fell down before him, and with a loud voice said: What have I to do with thee jesus, thou son of the god most highest? I beseech thee torment me not: for he commanded the foul spirit to come out of the man. For oft-times he had caught him, and he was bound with chains, and kept with fetters, and he broke the bands, and was carried of the fiend into wilderness. And jesus asked him, saying: what is thy name? And he said, Legion, because many devils were entered into him. And they besought him that he would not command them, to go out into the deep. And there, was there an heard of swine, feeding on a hill, and they besought him, that he would suffer them to enter into them. And he suffered them. Than went the devils out of the man, and entered into the swine. And the heard ran headlong with violence into the lake, and were choked. When the herdmen saw what had chanced, they fled, and told it in the city, and in the villages. And they came out to see what was done: and came to jesus, and found the man (out of whom the devils were departed) sitting at the feet of jesus, clothed, and in his right mind, and they were afraid. They also which saw it, told them by what means he that was possessed of the devils was healed. And all the multitude of the Gaderenites besought him that he would depart from them: for they were taken with great fear. 
So the water being all made calm and still again, they sailed into the land of the Gaderenites, which is right over against Galilee, a part of the neither or lower Arabia. 
There met with him a certain man which had a devil long time.  And when he was come forth of the ship to land, there met him a certain man, which had been now a great long season possessed and vexed of an outrageous cruel spirit: in so much, that neither he could be kept covered with any clothes, nor yet with any ropes or chains be kept at home within doors: but he went wandering about in the graves of dead folks, and oftentimes would he out of them fly upon such as passed by on the way. This man running forth at the noise of strangers arriving there, saw jesus, not without a good turn and benefit for his part. For jesus taking pity and compassion on the man, commanded the wicked spirit to depart out of him. And the party that was possessed of the devil fell down at the knees of jesus. For a certain privy power of the virtue of his godhead, had drawn the party unto him. But the unclean spirit made an huge roaring out, through the mouth of the miserable silly creature, & said: O jesus the son of the most high god in heaven, what have I to do with thee? I beseech thee do not torment me. 
He fell down before him. etc.  For the commandment of the lord wrought strongly upon him to leave the man whom he had by a long space vexed. Many times and oft would this wicked spirit cease on the man, & would after so manifold piteous sorts most cruelly torment, and vex him, that breaking all his fetters, his chains, and all things that he was bound withal, he should be driven and feased of the devil into desert places. Wherefore the said spirit was ill willing and loath to leave his old habitation. Yea and moreover full sore was he afeard ●este the day had been now cum, in which they should be adjudged to everlasting pain and torment of hell, there to be eternally punished for all the evil & woe which here in this world they torment and plague men withal. So than it was not repentance of his evil doings that enforced him to these prayers, but fear of punishment. But jesus to the end that the greatness of the miracle should be the better known to all folks, demanded of the wicked spirit what was his name. He answered, a legion (meaning by this soldierly word pertaining to warfare, that the man was possessed not of one devil alone, but of an immunerable multitude of devils) for there is no one great sin without a great ambushment of vices together in a cloister. But there is no sickness of the mind so grievous, there is none so great a multitude of great offences, but it giveth place and departeth at the commandment of jesus. And all these devils being now in fear thereof, prayed jesus that in case it could not be avoided but that they must needs be cast out of that man which they were in, yet at least wise they might not be commanded to go down into the deep pit of hell which place they know to be ordained for them at the last day of judgement. 
There was an heard of swine, etc.  And not far from the same place, upon a certain hill which lay hard by, in manner directly above the same water, there was a great heard of swine feeding at their pasture: so that even by that very point we may perceive that the said country was heathen, and wholly given to all ungodliness. For the jews by their law did not, ne might eat no swines flesh.  
And the devils made request that by the sufferance of the lord they might have liberty to flit out of the man into the said hogs: so great a desire & just had the wicked spirits to do hurt and mischief. And jesus to make the thing both the more evident, and also the more terrible, suffered them to have their desire. And immediately the devils left the man, & went into the hogs, and straight ways was all the whole heard carried headlong in a furious rage as fast as they might drive into the pool, and were there drowned stone dead. As soon as the swineherds saw this, they were sore afraid, and went thei● ways thence as fast as they might run, into the towns and villages to bear tidings all about what was happened. The inhabitants of the country scarcely believing the tale that the swineherds told: went forth to see the proof and tokens of that so uncredible a matter. And coming to the place, they see the heard to be now perished and lost, which a little before was an heard of a mighty great multitude. And the man also which till that time was possessed of many devils, and for his notable mischief that he did in the country was well known unto every body: him they find now all quiet and patient, and of whole mind, wearing clothes on his body, and sitting at the feet of jesus. For of an harbourer of devils was he suddenly made a disciple, and scholar of jesus. And whereas to fore he was tumbled and driven by wicked spirits to all kinds of mischief, now by the gentle and meek spirit of the most merciful lord, he is in framing to all earnest and devout exercise of godliness. furthermore they which had been there present and had with their own eyes seen the man before possessed of devils, 
And they found the man, sitting at the feet of jesus.  and had heard that there was a legion, that is to say, a great number of devils in him, and now saw him in such a little while made perfectly whole, they reported to the residue of the people what had befallen. Whereupon a certain fear came upon them all, where as they should rather have glorified god, and lovingly embraced the power of him who had restored health to a most miserable creature, being otherwise past all hope of recovery. They would fain therefore have had jesus goen, as people dreading his power, but not knowing his goodness: and they be more moved with the loss of their cattle, then with the health of the man restored again. Yet durst they not be bold to banish or drive him out of their region: but the Gerasens ientilly desire and pray him in the name of all the whole country to depart out of their coasts, so great fear had taken and possessed them all.  And he got him into the ship, and returned back again Than the man (out of whom the devils were departed) besought him that he might be with him. But jesus sent him away, saying: go home again to thine own house, and show what things soever god hath done for thee. And he went his way, and preached throughout all the cite●, what things soever jesus had done unto him. 
And jesus, because he would not cast an holy thing among dogs, returned again to his ship. But the party which was delivered from devils, desired jesus that he might continue in his coumpaignye and await on him, seeing that he was bound unto him alone and to none other for receiving his health. But jesus would not suffer it but said unto him: return to thine own house, to the end that by thine own relation, and by sight of thee, all folks may certainly know what thou were afore, and what thou art now, through the benefit of God. 
And show what thielges soever god hath done for 〈◊〉  Thy countrymen refuse to have me come and be among them: yet be thou at the leastwise a witness among them what ill friends they have been to themselves in casting me out of their region. The man obeyed the lords biddings, and going into Decapolis and throughout every city, he declared and talked in all coumpaynies that he came amongst, what great and high benefits he had received at the hands of jesus. And this same was yet some manner of entrance, and first setting forth of preaching the gospel among folks being gross and wieked and very well to be resembled to those swine, into which the devils did flit when they left the man. Neither was the open publishing of this man, whom the said devils had tofore possessed, altogether in vain. For many did believe and marvel at the thing. And certes by this example or figure, did the lord jesus give a lesson to us that the grace of the gospel ought to be proffered to every body, be they never so wieked, but yet notwithstanding that the same is not to be thrust in their laps being unwilling to receive it, and also refusing it. But again on the other side they must be so left and forsaken, that some spark of true godliness be left amongst them, which one day in time to come may by occasion appear and sparkle up.  ¶ And it fortuned that when jesus was come again, the people received him. For they all awaited for him: And behold, there came a man named jairus (and he was a rewter of the synagogue) and he fell down at jesus foot praying him, that he would come into his house, for he had but one daughter only, upon a twelve years of age, and she lay a dying. 
jesus therefore went back again by ship into Galilee, from whence he had come, where he was now greatly spoken of, and wonderful in every man's mouth, & at his returning a great multitude of men received him which with great missing of him did look for his return from the Gerasenes. And behold eftsoons an occasion which might declare aswell how ready jesus was to help every body, both rich and poor, good and bad, as also how much behind they were in believing and trusting of God, which among the jews seemed to be chief pillours of religion, than those which among the inferior people were accounted most vile and abject. For one of the chief of the Synagogue called jairus came to jesus, & this jairus had a daughter, within a little over or under, about the age of twelve years, and she was even now in dying. He fell down therefore at the feet of jesus, desiring that he would vouchsafe to come home to his house and to help his daughter which even at that present lay in dying. After such a like sort is the physician wont to be called in a time of urgent need: Come prove what thou canst do: how much more full was the faithful trust and belief of the Centurion, which said that it was no need of his bodily presence, but that jesus was able with a mere word of his mouth, to help and to heal whom him lusteth? jesus followed the desire of jairus and made haste towards his house.  But as he went the people thronged him. And a woman, having an issue of blood twelve years (which had spent all her substance upon physicians, neither could be helped of any) came behind him, and touched the hem of his raiment, and immediately her issue of blood staunched. ●nd jesus said: who is it that hath touched me? when every man denied, Peter (and they that were with him) said: Master, the people thrust thee and vere thee, and sayest thou, who hath touched me? And jesus said: some body hath touched me. For I per●eynt that virtue is gone out of me. When the woman saw that she was not hid, she came trembling, and fell at his foot, and told him before all the people for what cause she had touched him, and how she was healed immediately. And he said unto her: daughter, be of good comfort. Thy faith hath saved thee, go in peace. 
And lo in his going on the way thitherward, by reason that the throng of people waxed thick about him on every side, (so great was the desire of every body both to hear him & to see him) jesus was in manner borne down among them. And even amongst the thickest of the people, there had wrong and thrust in amongst them a certain in woman which had been sick by the spare of twelve years of the bloody flux, a disease lothly and much to be abhorred. And for love of health, she had bestowed all her substance upon physicians: which from time to time fed her forth with fair promises of easing her pain▪ howbeit they holp her nothing at all, but cast her into another disease of poverty, more than she had afore. There this good wise woman being destitute of all man's help, took her refuge unto god's help, conceiving a marvelous trust in jesus, that if she might touch any part of him, or any thing about him, she should be healed. notwithstanding much ashamed she was to come forth before him, and to discover her foul disease that was to be a shamed of. But willing as it were by privy stealth to gait from him the benefit of her health, she crept and got to him behind his back and touched the utmost skirt of his garment, which with the throng of the people was drawn this way and that way. And immediately she perceived her disease to be gone, and the bloody flux to be clean stopped. And verily jesus nothing envy the sick woman that had her health, but willing to show unto the ruler of the synagogue and to the other jews a pattern of perfect faith, 
I perceive that virtue is gone out of me.  said: Who hath touched me? When others that went next unto him said that they had not touched him: Peter and the other disciples which were next unto jesus never from his heel's, said: Master, a thick press and throng of people doth on every side come upon thee, and thrust thee, and as though there were but two or three here, dost thou ask who hath touched thee? But jesus giving a by word that his speaking was of no common manner of touching, as his disciples did mean, answered: some body hath touched me, not after the common fashion of touching one another in going, but otherwise. He knoweth it himself whosoever it be: for I at the touching felt a certain virtue proceed forth from me unto the party that touched me. 
The ●ei●● hath saved the.  When no body made answer, and jesus cast his eyes about all the coumpaynie, as though he sought who it was, that would privily have stolen this benefit, the woman knowing that what she had done half by stealth, was not unknown to jesus, came forth before him with great fear: and falling down at his feet confessed before all the people, both for what cause she had touched him, and also how she was immediately healed of her disease, whereof she had been sore sick whole twelve years space the physicians taking great labour about her in vain. The most merciful Lord drove her parforce to this confession: not to shame the woman by detecting her, but to declare unto the jews how much and how great a thing it is, that an assured faith may do. But jesus comforting the woman being now in fear, and looking for no less than a great rebuke for her presumption, said: daughter thy faith hath deserved to have thy health given thee: go in peace, and this my benefit be with the for ever: with this saying he touched and nipped the pharisees and Scribes, who put more hope in their own works, then in the goodness of God.  ¶ While he yet spa●e▪ there came one from the rewlees of the Synogogues house which said to him: thy daughter is dead, disease not the master. But when jesus heard that word he answered the father of the damosel: fear not, believe only and she shall be made whole. ●nd wh●n h● came to the house▪ he suffered no man to go in with him, save Peter, james, and john, and the father and the mother of the marden. Every body wept: and followed for her. And he said weep not. The damosel is not dead but sleepeth. And they laughed him to scorn, knowing that she was dead. And he thrust them all out and caught her by th● hand, and cried, saying: maid arise. And her spirit came again, and sh● aro●est reygh●waye. And he commanded to give her meat. And the father and the mother other her were astoned. But he warned them, that they should tell no man what was doen. 
The lord jesus had not yet ended speaking these words, when one of the master of the Synagogues house came running and said: Sir never trouble ne disease ye the Lord any fe●ther, who is now like to come in vain, for thy daughter is already dead: The fellow that brought this word thought ne had no greater ne higher opinion or belief of jesus, then of some other especial good physician, who could have helped her being sick, and alive: but to raise her again being dead, that were he by no means able to do. When jesus saw jairus deadly astoned and amazed at this news, he comforted him saying: be not afraid: only have thou a faithful belief, and the gierle shallbe safe.  
When they were come to the Master of the Synagogues house, jesus would not suffer any more of the multitude to go in at the doors with him, but Peter, 
Believe only and she shall be made whole.  james, and john, and with them also the father and mother of the gierle. When he came in, he found the house all full of mourning, For the dead maiden was wept for and bewailed of all her friends and kinsfolks: which duty and office of mourning is commonly done to the great rich folks at their deaths for a pride and honour, more than for any sorrow. For they do make and appoint certain for the nonce to make lamentation, to sing doleful songs of mourning, and to show an outward countenance of sorrow by weeping and wringing of their hands, and beating or tearing themselves. All this pomp and vain show did jesus refreigne and forbidden, saying: make none of you no weeping: for the maiden is not dead, but she sleepeth. And they had him in derision for his so saying: 
Weep not &c.  because they knew certainly that she was dead in deed. Than jesus entering with a very few persons into the Inner chamber where the dead corpse of the maiden lay, he took her by the hand, much like as though he should but awake her out of her ●lepe, saying with a good loud voice: maiden arise. And what followed? No creature alive doth more lightlier awake from sleep at the voice of any that calleth him up, than this maiden arose again from death to life as soon as jesus spoke unto her. For not only her soul and life returned again into the tabernacle of her body, from whence it had tofore departed: but also she arose up, and walked about the house as merry and lusty as ever she was before. And jesus to th'intent that it should be a more certain and evident declaration of life perfectly restored unto her, willed meat to be given unto her, which thing when the father and mother of the gierle saw, 
And h● commaund●d to g●u● h●r m●ate.  they were greatly astoned. And jesus gave them a great charge, that they should make no words to no creature of the thing that had happened as though he had been very fain that this miracle should be known but to a few, partly to teach us, that we ought not to hunt for the glory and praise of our well doings at the hands of men, and partly to signify by this figure and example, that in light faults a rebuke secretly given may be sufficient. For the gierle being dead doth betoken a man through weakness and frailty fallen into sin. The death was yet fresh, the corpse had not come abroad into open fight. Therefore the multitude being shut without doors, the matter was all ended, and but a few persons made privy unto it. But happy and blessed are they, whom jesus doth so vouchsafe to take by the hand.   

The ix Chapter.  jesus called the twelve together, 
The 〈◊〉  and gave them power, and authority over all devils, and that they might heal diseases. And he sent them to preach the kingdom of God, and to hear the sick. And he said unto them: Take nothing to your journey: neither staff, nor sc●ip, neither bread, neither money, neither have two coats. And whatsoever house ye enter into, there abide and thence depart. And whosoever will not receive you, when ye go out of that city, shake of the very dust from your feet, for a testimony against them. And they departed and went through the towns, preaching the gospel, and healing every where. 
ANd hitherto did jesus execute and administre the office of preaching the gospel in his own person, framing by all the mean space, and training his twelve apostles many sundry ways, as men that should after the receiving of the holy ghost, succeed him in time to come in the office of preaching. And for that ve●aie cause it was, that he would in any wise have them continual witnesses of his acts and preaching. But to the intent that in the mean season they themselves also might show some pattern and saumple of themselves towards the executing of so great an office, and even the lord being yet alive they might assay and prove how well they could do: he called them every one together into one place, 
And gave them power and authority over all devils.  for a lesson and token that there ought to be no discord ne disagreeing among them in their preaching. And to th'intent that the preaching of such poor mean fellows and unlearned persons should not utterly altogether lack authority: he gave unto them moreover the virtue and power to cast out all kind of devils, and to heal all kind of diseases. For it was meet that they which should preach the kingdom of God, should have power over wicked devils, the enemies of god: and also that such as should be preachers of that doctrine which healed all diseases of the mind, should not lack virtue to heal all manner diseases of the body: yea and furthermore convenient it was▪ that the people should be alured and won to the profession of the gospel, by good turns and benefits, rather than by things of terror. According to the example (sayeth he) that myself have given you, see that you gladly and freely use your power to the heal●yng of all people's diseases and miseries: see that ye corrupt not the sincerity and pureness of preaching the gospel, by any suspicion of doing it for advantage and lucre. Than appointed he unto them in plain words what it was that they ought to teach. For he gave them in commission no such thing, as to teach the ceremonies of the law, which should with in a short time be abolished: not to teach blind constitutions of men, as the Scribes and Pharisees used to teach, when they go round about both the sea and the land to make one silly proselyte, or novice of their sect: But he gave them in commandment to teach that the kingdom of God was at hand. Which kingdom of God, did not now consist in outward things to be done with the body, but in spirit and virtue. And thus much to preach unto the rude ignorant people, was for that present time at the beginning sufficient for preparing of men's hearts unto an higher doctrine. And for because the carefulness of things necessary for the sustentation of the body should by no means let them from the business of the ghosphell, he said unto them: Carry no kind of baggage about you on the way▪ neither staff to defend you withal, ne scrip to keep your meat in for store, ne purse wherein to put any money for expenses, 
Take nothing to your journey, neither sta●, nor scrip.  or charges necessary, no nor two coats: for be ye well assured, that ye shall not any where lack any one of all these things, if ye shall with pure hearts according to the tenor of my commandment, diligently provide and labour that the gospel go forward and daily increase. For every where shall there be, whose voluntary gentleness & liberality shall give as much as for you being men that live from hand to mouth, and can be content with a little, may at all times be sufficient. Neither shall ye have any cause to be pe●sife or careful, 
And what soever house ye entre into● &  where or how to be entertained for lodging or harbour: for wheresoever ye can know of any that are worthy and meet for the kingdom of god, turn ye into their houses, and there continue at sojourn, lest if ye should every other while be flitting from one house to another, ye may seem to have done it for seeking of dainty fare. But being content with such cheer as ye shall there find, tarry ye so long in the houses of the same persons, until the good proceeding and increase of the gospel shall advertise you to go forward to another place: but if it shall any where so happen, that no body will receive you into their house, yet acknowledge and remember the worthiness and dignity of your office, and be not over earnest to thrust into their laps whether they will or no, the thing, which every creature ought most specially to crave: but straightways forsake ye that same city, being so far from taking any kind of commodity by such persons, as wilfully reject your preaching, that ye shake of and cast back again unto them, yea even the very dust that may happily chance to have sticked on your feet: plainly testifying and protesting unto them, that ye have freely preached the kingdom of God unto them, and that they have made themselves unworthy of so great a gift freely proffered unto them. 
And they departed.  When jesus had with these and many other words more instructed and armed his Apostles, forth they went two and two together: and going round about to every town and village, they preached everywhere that the kingdom of God was come. And wheresoever they found any men possessed with devils, or sick, or in danger of any other impediment of the body, they healed them in the name of jesus. And this was the first rudiment and entrance of the Apostles preaching.  And Herode the Zetrarche heard of all that was done by him, and he doubted because that it was said of some, that john was arisen again from death: and of some, that Helias had appeared: and of some, that one of the old Prophets was arisen again. And Herode said: jehu have I beheaded, but who is this of whom I hear such things? And he desired to see him. 
By reason of these things the name of jesus was so bruited abroad and made so famous, that the report of all his workings and doings came even to the ears of Herode the tetrarch. For whereas he knew not jesus, and heard sat that a certain man there was who at the bidding of his word could and did cast out devils, did put away diseases, did restore the lame, and such as were taken and had their sinews shrounken, did make clean the lepers, did raise up the dead to life again: he was in great doubt and wondrously troubled in his mind, what man this might be so suddenly sprung up.  
Some boasted abroad that jesus was john, whom Herode a little tofore had slain, and the same john to have returned to life again, and therefore being now as it were made half a God, to be waxed mighty in doing of such great miracles. Others said, that he was Helias, whom being taken up in a fiery chariot, the jews did look for that he should come again, according to the prophecy of Malachias. Again sum supposed he was sum other of the old Prophets, the memory of which Prophets was high and holy, and was had in great reverence among the jews. 
John have I beheaded.  Howbeit Herode fearing on his own behalf if john were revived again whom he had put to death, & reckoning it a thing uncredible, that a man once dead, should be returned again to life, said: As for john I mine own self have caused to be beheaded, who being dispatched & rid out of the world, I thought there had none been left a live which would have enterprised to do any such great matters. And what fellow is this of whom I hear much greater things than ever john wrought? And hereupon he earnestly sought sum occasion to have a sight of him, not to be made better thereby, but to satisfy his own curiosity to know all things, or else in case he should so think good, to do even thatsame by him that he had done by john afore. But jesus forasmuch as he knew Herodes mind well-enough, would not come where to be seen of him. For he was not come for any such purpose to feed or delight the eyes of wicked princes with his miracles, but to bring the simple poor folks to health: nor to be beheaded did not like him, who had predestinate unto himself the high exalted standard of the cross. And the Apostles returned, and told him all that they had doen. And he took them, and went aside into a solitary place, high unto the city called Bethsaida, which when the people knew, they followed him. And he received them, and spoke unto them of the kingdom of god, and healed them that had need to be healed. After this the twelve returned home again unto jesus, with great cheerfulness, declaring how the preaching of the gospel had very well prospered, and how great miracles even they also had done in his name. But jesus called them back unto soberness and humility, teaching that they should not wax any thing the more halt, ne take any thing the more highly upon them for the prosperous success of any such manner things. For he informed them that miracles are wrought and done through the power of god & not of men, and the same oftentimes to be showed forth by other men, than such as are predestinate to everlasting life: and that only the godliness of mind doth make a man blessed, whether he have the power to work miracles, according as the time requireth, or else have it not. jesus therefore of purpose to teach them by the deed self, and by the lively practising of the very thing, after what sort they ought to feed the multitude with the food of God's word & of the gospel which they had learned of him, he went aside with them out of the company into a desert place, where they might repose themselves awhile after the labour of their journey. For in that place there was so great a resort of people about them, that they could have no manner time of respite, no not so much as to eat their meat. He had them away therefore into a solitary place hard by a city of Galilee called Bethsaida, which was the native country of Peter, Andrew, and Philip all three, and doubtless this departing aside into a place solitary, was not bestowed upon fond sensual pleasures or on sleep, but upon a quietness to pray and to give thanks to God. For of such sort ought the pastime and relaxation of such men as are followers of the Apostles to be. But assoon as it was spread abroad by the bruit of the people, whither jesus had conveyed himself to be solitary: an innumerable multitude of people gathering together in clousters on every side, 
And he received them.  went after him into wilderness. Than jesus seeing the greedy desires of them, came out of the solitary places that he had gone to for to repose himself, and so little mind had he to put them away from him, that he went of his own accord to meet them, teaching his disciples thereby this lesson also that after a little short time of reposing themselves they ought even anon eftsoons to return from resting, 
And spoke unto them of the kingdom of god.  unto the office of preaching the gospel. When jesus was come forth, and saw the infinite multitude or men, women and children, that had cum so great a journey on foot out of diverse places into desert, as sheep wandering hither and thither, for lack of a shepherd, being moved with pity and compassion, he first fed their souls speaking unto them many things of the kingdom of god: than did he heal them which were holden with great diseases and other maladies of the body.  And when the day began to were away, than came the twelve, and said unto him: send the people away, that they may go into the towns and near villages, and lodge and gait meat, for we are here in a place of wilderness: But he said unto them: give ye them to eat. And they said: We have no more but five loaves and two fishes, except we should go and buy meat for all this people: And they were about five thousand men: And he said: Cause them to sit down by fyfties in a company. And they did so, and made them all to sit down. And he took the five loaves, and the two fishes, and looked up to heaven, and blessed them, and broke, & gave to the disciples, to set before the people. And they all did eat, and were satisfied. And there was taken up of that remained to them, twelve baskets full of broken meat. 
While these things were in doing, the day began to draw towards an end. And the apostles considering the multitude to be infinite, & the eventide to draw near, the place to be far from any town or village, and that they had no victuals there: they put jesus a little in remembrance, saying: Let go the people in season, that going into the next little towns and villages here about, they may gait themselves meat: for this is a desert place where is no meat to be gotten. And jesus to show that they which with all their heart applied the doctrine of the gospel, should be so provided for, that they should never lack meat, and also minding that the miracle which he intended there and than to show, should be very evident, he answered his disciples: they need not for this purpose to departed hens into any towns or villages: but rather give ye them meat yourselves: showing unto them by the same by word, that this thing also doth otherwiles appertain to the duty of one that supplieth an Apostles room to relieve the necessity of their flock with part of their own substance, be it never so small. And the Apostles at this time lacked no good will, 
We have no more but five loaves and two fishes.  but sorry men they were that they lacked ability. And therefore they answer in this manner: we have not a bit of meat in the world, more than five loaves and two fishes: And this provision will scarcely be enough for us, as few as we be for our supper, except percase it be thy pleasure that we shall go into the next towns and villages here about to buy meat, asmuch as may serve so great a multitude as here be. But thereunto had we need to have a good sum of money, whereas we have but right small store of money among us all.  
For there were almost the full number of five thousand men. Then said jesus: Cause ye them to sit down by compaynies, and so to divide themselves that they sit by fifty and fifty in a compaynye. 
And they were about five thousand men.  For so do they that make a feast of a great number, use to appoint a determinate number of persons and messes to every table, that the butler's and other servitors may know how much to appoint and prepare for the same. The Apostles although they saw no provision toward, yet at the lords commandment, they bid the people to sit down by compaynies as afore is said, even as though meat should immediately be set afore them. The people also on the other side even with like plainness do as they are bidden. jesus therefore a man of a new and a strange fashion to be a feaster of geastes, took the five loaves and two fishes, and lifting up his eyes straight to heaven, he first hallowed them with lucky words of multiplying, and than he broke the same, and delivered it by piece meal unto his disciples, 
And h● took the five loaves and blessed them.  to set before the people. They were every one refreashed with as much as they would eat, and so far they were from lacking any thing, that when every body was satisfied with the largest, there were twelve baskets full of broken meat gathered by the hands of the disciples. And in this matter too, there lieth hidden a figurate representation of a more secret doctrine. The Apostles had provision of viaundrie, but it is such as belongeth to jesus. This viaundrie like as it is of light price and course gear for poor folks eating, so is it but little in quantity. For the doctrine of Moses is manifold: and the philosophers learning is of sundry manner sorts of matters and full of plenteous stuff: but the word of the gospel is plain homely gear, and short, and yet such as may suffice for the souls of all nations to be refreashed, in case it be delivered and received as it ought to be. To men of the apostles profession is the word committed, wherewith souls are made fat: but the same word do they not set afore the people to feed on, except it be first consecrated and broken of Christ. For than and never else is it the true fruit of preaching the gospel, if the teacher do not presumpteouslye usurp to himself the gift of learning which he hath as a thing committed to his credit, ne undiscreetly or misaduisedly show forth the same as though it were of his own: but yield it unto Christ to be made holy of him. Otherwise all in vain shall the teachers labour be when he preacheth, unless jesus shall first have blessed the word, unless he shall have broken it, unless he shall with his own hands deliver it to be distributed to the people. For piththye and effectual it is whatsoever proceedeth out of his holy hands, he only it is, that feedeth, that refresheth, that maketh full: bishops are nothing else but ministers and distributoures of an other man's liberality. The people all the while sitteth down in coumpanies upon the ground nothing sticking or doubting, nothing murmuring or repining, whereby is signified, that in the faithful congregation of Christ's church, there ought to be sober humility, and plain faithful trust of the heart in god, without any doubleness, and that all discord and seditious uproar ought to be away. Consider me furthermore this mystery too. The Lord jesus first of all things taught and healed the people, and than fed them afterward.  
The word of God also is the heavenly meat of the soul. But sum portion hereof is not denayed to the ungodly and to the newly entered or instructed in the faith. For it is the medicine of men's souls, and the refection of the weak. For wholesome doctrine worketh the like effect in the souls of sinners that jesus with his word and his touching did in diseases of the body. But there is a mystical bread which is not given but to persons now already well taught, and also thoroughly healed. Thesame forsooth is that heavenly bread of the lords body, which is not given to those that are not yet through baptism received into the body of the church and congregation: ne unto such, whose mind and soul is holden with some grievous crime, as it were with a mortal sickness. And that same meat of the privy hidden wisdom of God, (which Paul the Apostle did not show forth but among the perfect,) is not to be uttered unto all persons at adventure.  ¶ And it fortuned, as he was alone praying, his disciples were with him and he asked them, saying: Who say the people that I am? They answered and said: john baptist, some say Helias, and some say that one of the old Prophets is a●i●eu. He said unto them: But who say ye, that I am? Simon Peter answered and said: thou art the Christ of god: and he warned and commanded them that they should tell no man that thing, saying: the son of man must suffer many things, and be reproved of the elders, and of the high priests and Scribes, and be slain, and rise again the third day. 
Now because the lord had so tempered all his sayings and doings, that some whiles he would show forth tokens of his godly power, and another time he would manifestly show the verity of his human nature: the opinions of men concerning him did much vary. But because it was requisite that among them, by whom he had appointed to renew the world, there should be one uniform profession perfectly agreeing in itself concerning him: 
Who say the people that I am?  at a time when he was in his prayer solitary with his disciples, he demanded of them what opinion the people had of him, or whom they said that he was. The disciples answer: some suppose thee to be john the baptist revived again: some say that thou art Helias, of whom the jews think that he shall come again before that Messiah shall come: and some others believe the to be some one man of the old Prophets called to life again. Than said jesus. As for the people, they are inconstant and wavering as they are wont to be. But ye that know me nearer and familiarly, who dooeye say that I am? There Petur being more ardent and fiery than the residue, 
Simon Peter answered and said: thou art the Christ of God. etc.  made answer in the name of them all: we know thee to be Messiah, whom God hath anointed with all heavenly gifts of grace: And this their right profession jesus in deed alloweth well, but yet he giveth them a great charge, that they should make no words to no creature, what opinion they were of. For he said the time of opening that mystery in the open face of all the world was not yet come, and that the sacrifice of his death must first be executed and accomplished, and that he was appointed to come to the glory of that name, by many kinds of despite and reproach. For the son of man, sayeth he, must abide much woe, and must be reproved of th'elders, and of the Scribes, and of the chief of the priests, yea and at length be slain too, and arise again from death to life the third day. Ye must therefore beware, lest the glory even of this name if it should now at this present be preached, should not find faith to be credited, because of the affliction and death of the body, and so might be a let to my death. ¶ And he said unto them all: If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it. But whosoever doth lose his life for my sake, the same shall save it. For what advantageth it a man, if he win the whole world, and lose himself, or run in damage of himself. For whoso is ashamed of me and of my words: of him shall the son of man be ashamed, when he cometh in his majesty, and in the majesty of his father, and of the holy Angels. I tell you of a truth: There be some standing here, which shall not ●ast of death; till they see the kingdom of God. Than where Petur at the mentioning of death trembled and quaked for very fear, and advised Christ to some other better ways then so, when jesus had put him to silence, he began to exhort his other disciples also to the following of his death, saying: Thus hath it pleased my father: by this way must I come to glory. And whoso will be a disciple of mine, if he gladly desire to be partaker of my blissfulness, he must of necessity be a follower of my death afore. It is not enough to go following me on foot at my hel●s where I go: he must follow me in deeds, or else will I not acknowledge him for a disciple. For whosoever shall come to the office of preaching the gospel, must deny himself altogether, and must renounce all the cares of this world for ever, richesse, pleasures, promotions, kyns●olkes, affections, yea and life itself also, and must every day take his cross on his back, having his mind evermore ready unto all such things, as ye see that I abide and endure. I will go before you as the master: let him come after whosoever shall be minded to be a disciple. Neither is there any cause why ye should fear to be slain. For so to perish, is to be preserved. For whosoever shall lose his life for my sake, the same hath set his life in perfect safety: and on the contrary side: whosoever starting back or shrynking away from the busy charge of the gospel, shall have a mind to save the life of his body, the same shall lose the life of his soul, which alone and none but that is to be reckoned the true life: and for the preserving of this life, it is the part of a wise man gladly to take the loss of all other things in the world. For what shall it avail a man, if he win all that ever this world hath worthy to be desired, when he hath lost his own self? when the man's self dieth those things also that he had gotten are perished and gone with him. And he perisheth altogether in deed, whoso hath lost everlasting life. Leate no disciple of mine think shame to suffer such things which I myself shall suffer. Leate him not be ashamed to profess my doctrine afore all the world. For whosoever shall be ashamed of me and my words before men as one offended and slandered with the worldly shame of the cross: of such an one shall the son of man again be ashamed, when after the laying down of the infirmity of the flesh, he shall come at the second time showing forth unto the whole universal world the majesty of himself, of his father, and of his holy angels. And doubt ye nothing that the thing that I say, shall one day come to pass. For this I affirm unto you for a matter of assured truth. Some there be here among you standing by, which shall not depart out of this life, but that they shall first in some part se the majesty of the kingdom of god. The thing that now lieth hidden, shall one day in time to come be made open and manifest unto all creatures.  ¶ And it fortuned that about an eight days after these sayings, he took Petur and john and james, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was changed, and his garment was white, and shone. And behold there talked with him two men which were Moses and Helias, that appeared in the mastye, and spoke of his departiing, which he should end at Jerusalem. But Petur & they that were with him, were heavy with sleep: And when they awoke they saw his majesty, and two men standing with him 
Than jesus to perform the promise which he had now made, did about th'eight day after these words speaking, choose out three of his xii Apostles, that is to we●e, Petur, james, and john, and according to his accustomed wont, he got him up to a mountain, there to pray. And as he was in praying, his face was suddenly changed into an other likeness replete with majesty and glory, and his garments shone as white as any snow. There were seen also with him at the same instant two other men of like majesty talking with him, of whom the one was Moses and the other Helias: For the law had by figures set out Christ darkly (as it were) in a shadow, and the prophecies had directly pointed him out what he was. Now the talking of these two with jesus, 
And spoke of his departing. etc.  what other thing doth it signify, but the perfect agreeing of the old and new Testament together? Their talking with him was concerning the kind of death, which the Lord according to the tenor & form of the prophecy many a day afore written and set forth by them, should afterward accomplish at Jerusalem: to th'end that eftsoons the delectable sweetness of the glory, should be brought to a temper with the mention of death. But all this did not the Apostles even very well see, because they had their eyes even heavy with sleep. But as soon as they were awaked, they plainly saw the majesty of the Lord, and also the two men standing hard by him.  ¶ And it chanced as they departed from him, Petur said unto jesus: master, it is good being here for us, let us make also three tabernacles, one for thee, and one for Moses, and one for Helias (and wi●● not what he said.) While he thus spoke, there came a cloud a ● over shadowed them, and they feared when they were come into the cloud. And there came a voice out of the cloud, saying: This is my dear so●ne, hear ye him: and as soon as the voice was passed, jesus was found alone, and they kept it close, and told no man in those days any of those things which they had seen. 
Which two men when they begun to depart from jesus, Petur fearing lest all that same delectable sight should also go away, he said unto jesus: Master it is no going any whither out of such a place as this. Far well Jerusalem and leate it go, which threateneth to put thee to death. Tush 〈◊〉 us rather make three tabernacles here in this mountain, one for thee, one for Moses, and one for Helias. Thus spoke Petur as a man inebriate and made drunken with the sweetness of this vision, not knowing what he said. For he required to triumph before he had won the battle: and would have had the best game of running, 
There came a cloud & over shadowed them. etc.  before he had ten for it. Even in the instant time while Petur was speaking these words, there suddenly arose a cloud and cast a shadow over all the disciples, being now not able in their mortal body, to abide the beholding of so great glory. And while Moses and Helias were entering into the cloud, and were vanishing away from the eyes of the disciples (for reason it was that the light of evangelical truth appearing, 〈◊〉 shadows and mystical darkness of figures should give place and be go●●) the voice of his heavenly father swooned down from the cloud saying: Moses and Helias, who prophesied of my son, the jews have hitherto had in high estimation and reverence. Great men were they two in deed, yet were they but my servants. But thissame is he that is my son, so dear beloved unto my heart. as none other is but he alone, therefore hearken ye to him. This voice thus souning in their ears, jesus was found alone, lest they might have deemed the testimony of that voice to concern any other person then even very him only. 
jesus was found alone  And the said three disciples right so as they were commanded of the Lord, kept the matter close, and reported not the privity of that vision to any creature alive, until Christ had arisen again from death to life after his passion. For it was not the lords pleasure to have the majesty of his Godhead published or openly spoken of before the time of his death, 
And they kept it close. etc.  aswell because there should be nothing that might be a let unto thatsame sacrifice whereby mankind was to be restored, as also because that thing might not be openly talked of, which no man would then believe, if it had been reported. And all under ●ne, did he therein by an example, that was a true matter in deed, give a lesson to us, that in case any excellent good thing be in us, we should ra●h●● keep it close then make vaunts or braggues thereof: and in case we have any special virtue or good quality in us by the free gift of God, the same is to be declared and showed in deeds, rather than by making many gay or high words of it.  ¶ And it chanced that on the next day, as they came down from the hill, much people met him. And behold: a man of the company cried out, saying: master, I beseech the behold my son, for he is all that I have, and see, a spirit taketh him and soodaynely crieth, and he knocketh and beateth him that he foometh again, and with much pain departeth from him, when he hath rend him. I besought thy disciples ●o cast him out, & they could not. jesus answered and said: O feithlesse and crooked nation, how long shall I be with you, and shall suffer you? Bring thy son hither. As he was yet a coming, the f●ende rend him and tore him. And jesus rebuked the unclean spirit, and healed the child, and delivered him to his father. And they were all amazed at the high power of God. 
The next day following, jesus came down from the hill with his said three disciples. And he found a mighty great multitude of people gathered about the residue of the disciples, whom he had left there behind him when he addressed him to go up to the mountain. But the people assoon as they espied jesus returning again, went to meet him. For they had found a great lack & miss of his presence. And there had happened a fresh matter, why they should require to have his presence. For one of the company cried out to him saying: master, I most humbly beseech thee, let the extreme misery of a son of mine move the. For I have no more but him alone: and he is holden with an extreme tyrannous devil, which doth every other while soodaynlye take him, and vexeth him sundry ways, that pity it is to see, with much great roaring, flashing him on the ground, and so wresting his limbs as though he would tear them from the body of him, and he foaming at the mouth for pain all the while. And as often as he taketh him, he scracelye departeth from him, until all his body be rend and torn. I prayed thy disciples to cast out this spirit. They did their best, but they have not been able to do it. Than jesus well perceiving that the thing had so chanced by reason of the father's unbelief that prayed for health to his son: 
I besought thy disciples to cast him out and they could not.  and in consideration of his disciples faith being yet hitherto but weak, he cried with a loud voice, saying: O nation full of mistrusting, and of an heart nothing single, how long time shall I be conversant among you, and shall suffer these things? Can I not yet all this while bring thus much to pass, to make you have a perfect faith and trust in me? doth the weakness of this body of mine so much leate you? And turning himself to the man, and requiring of him afore hand to have a more steadfast faith, he said: Bring thy son hither to me. And as soon as the young thing was brought to jesus, the evil spirit that was in him took him, quasshing the child on the ground: 
And they were all amazed at Y● mighty power of God.  and immediately jesus restored him to his health, and gave him to his father again made perfectly whole, where his father had brought him thither unpossible to be cured by any man's help. The more miserable that the sight of this evil had been, so much the more did the people every one of them marvel to see how quickly the child was helped out of hand, by the virtue and power of God.  But while they wondered every one at all things which he did, he said unto his disciples: seat these sayings s●ncke down into your cares. For it will come to pass that the son of men shallbe delivered into the hands of men: but they wist no● what the word ment, and it was hidden from them, that they understood it not. And they feared to ask of him that saying. 
But when the fame of jesus weaxed every day more and more famous through such acts as these: A certain temptation of worldly glory entered into the hearts of his disciples, by reason that they had such a master, in whose name, even they also themselves did many great acts to be wondered at. But jesus calleth them home from this affection to the contemplation of his low state of abjection in this world, at which the time was not long to come, when they would be offended and slandered. The glory of dooeing miracles (sayeth he) is now a matter of delectation unto you: but it is a thing much more material for you, deeply to enprint in your hearts these sayings of mine, from which your minds do greatly abhor. For that thing ought ye moste of all to have in mind, which it shall behove every one of you to follow. As for glory let me alone to see for that. For the thing must needs come to pass, that I have already told you, and yet now again I say unto you, which is, that the son of man, whose glory and fame doth now delight you, shall ere long be attached, and shall be delivered into the hands of men, and shall sundry ways suffer much affliction, and shall lastly be put to death. This tale, though it had been once or twice heard out of his mouth, yet had not it well settled in the minds of the disciples. For they could not well bear in mind the thing which they had no lust to hear. 
For it will come to pass that the son of man.  They abhorred the mention of death: as men setting all their minds on the glory of jesus, not having all the while any intelligence or understanding that the glory of the Lord was most chiefly to be renowned and made famous, through the open worldly shame of hanging on the cross. And in deed they heard a speaking of death, but it was as it had been half in a dream, nothing well understanding what the thing meant which was spoken, and yet durst they not demand any questions of him, what these words might mean, 
And they feared to ask him of that saying  having freash in their remembrances, that Petur when he was somewhat over bold and buisye with jesus, had heard jesus say unto him: avaunt out of my sight thou Satan, thou haste no savering of those things that appertain to God, but altogether of such things as appertain to the world.  ¶ And there entered a thought among them, which of them should be greatest: when jesus perceived the thought of their hearts, he took a child, and set him hard by him, and said unto them: whosoever receiveth this child in my name, receiveth me. And whosoever receiveth me, receiveth him that sent me. For he that is least among you all, the same shallbe greatest. 
After all this same, jesus went to Capernaum: And so it was, that forasmuch as the disciples were yet carnal, because they had seen the glory of weorking of many miracles, and because they had heard the majesty of the kingdom of God promised, and because theimselfes too, had done many wonderful things above nature at the name of jesus: a certain worldly thought entered into them which at last burst out thus far, that as they were going on the way, they reasoned together one with an other, which of them should suit highest in the kingdom of heaven. For they dreamt that such a like order should be in the kingdom of heaven, as they had seen in the courts of worldly princes, or in rich folks houses, in which he that is more proud, and quicker or bolder spirited than an other is, he is the more jolier fellow. Than jesus, although he knew well enough what it was, that they had among theimselfes kept disputations of: yet as soon as he was come into the house, he demanded of them what the matter was, that they had so hardly disputed and reasoned of by the way. And they all playing mum, and not having a word to say, because they were half ashamed of the matter, jesus to show that their thoughts and their privy talks behind his back were not hidden ne unknown to him, took a little innocent child in his hand, and set him hard by his side, and calling the twelve together unto him, he said: ye dispute of greatness, which of you shallbe greatteste. The greatest with me are those that are most inferiors.  
What is more plain without fraud or guile, than this little child, or what thing more low? Even very such must ye become, if ye will be chief in the kingdom of the gospel. The kingdom of faith and charity, knoweth none ambition, 
Whosoever receiveth this child in my name  it is not acquainted with playing the Lord, it can no skill of tyranny: whatsoever person receiveth unto him such a child as this, in my name, receiveth me myself: and whosoever receiveth me, receiveth him that hath sent me. If I have played the Lord towards you, than reason you also who shallbe the chief among you: but if I have rather used myself as a willing and a ready servant to the commodities of all persons, know ye that he shallbe a great man among you all, who in contemning of glory, in humility and submission, and in fervent affection to be as a servant to do all creatures good, shallbe the least and most inferior of all men.  ¶ And john answered, and said: master, we saw one casting out devils in thy name and we forbade him, because he followed not with us. And jesus said unto him, forbidden ye him not. For he that is not against us, is with us. 
And because they had heard him say, that little ones are to be received in the name of jesus, it came into john's mind, that they had excluded and debarred a certain man from the fraternity of ministering the gospel. He therefore is in a doubt, whether that like as all men were to be received unto the fellowship of the salvation of the gospel, so in like manner all men were to be admitted to the ministration of preaching the gospel, 
We saw ne casting out devils in thy name  and to the working of miracles. And in this point was hidden a little spice of a certain secret pang of envy. God had tofore given power unto the twelve only, to cast out devils: and to heal diseases. This dignity they thought not me●e to be made common to any others. And therefore john said: master at the time when being sent forth by thee, we executed the office of preaching the gospel abroad: we saw a certain man casting out devils in thy name, though he be none of the numbered of us twelve, no nor doth not so much as follow thee neither. This man, as one being a stranger to our brotherhood, we forbade that he should no more so do. Than jesus although he would in no place suffer himself to be preached of by the wicked spirits, yet teacheth that men of what sort soever they be, are not to be forbidden from having to do in the gospel, although they do the same of no very sincere heart, so that (saith he) the thing that they do, 
For he that is not agist us, is with us.  they do it in the name of jesus, and do the same thing that ye do. For whosoever is not an adversary unto us, doth even in that very point make on our side, that he doth not against us. To such a thing as is strange and by all possible ways to be every where published abroad, all favour doth avail. The miracle is not his that doth it, but Gods, who showeth his power by man, as by his ministre and instrument. Therefore whatsoever person showeth any miracle by calling upon my name, doth publish and spread abroad my glory, and debarreth himself of all title to speak 〈◊〉 of me from thenceforth, whose name he hath found so effectual & full of power. ¶ And it fortuned when the time was come that he should be received up, he set his face to go to Jerusalem, and sent messengers before him. And they went and entered into a city of the Samaritans, to make ready for him. And they would not receive him because his face was as though he would go to Jerusalem. When his disciples, james and john, saw this, they said: Lord wilt thou that we command fire to come down from heaven and consume them, even as Helias did? jesus turned about, and rebuked them, saying: ye wot not what manner spirit ye are of. For the son of man is not come to destroy men's lives, but to save them. And they went to an other ●owne. And so it befell, that the time being now very near at hand, when jesus leaving the earth, should be received up into heaven, the Lord had already entered his journey, and showed even plainly by his countenance, that he was bound towards Jerusalem, as one that purposely minded to be in the way against the occasion of his death should come. He therefore sent messengers afore him two or three of the Apostles, to prepare him some harbourgh and place of soiourneing within a certain city of the Samaritans, through which his journey lay. And when they came, the tounesmen had shut the gates of the city against them, because they conjectured by the very fashions and countenance of the Apostles, that they were going towards Jerusalem.  
For the Samaritans, in consideration that all their worshipping of God was in a mountain of their own, hated and abhorred all such as went to Jerusalem in the way of devotion to worship God there. Upon this james and john who had been sent on the said message, when they saw the uncourtesy of the inhabitants there, which would not suffer them so much as to come within the precinct of their town walls: being even all out of patience, said to the Lord: Master, is it thy pleasure that we bid fire to come down from heaven, as Helias once did, which may consume these fellows? But jesus because he would show how great the mildness of a teacher of the gospel ought to be, bridleed their wrathefulnesse with a sharp rebuke, saying: Take ye not the deed of Helias for your example. He being led with the spirit brought the wicked people of that time to confusion. But as for ye do not yet understand what spirit ye ought to be of. That same spirit of the gospel is more meek than so. There shall hereafter come a time of redress and vengeance. But until that day the son of man is come, not to cast away men's lives or souls, but to save them. They that do now at this present keep us out of their town, will peradventure an other day hereafter take us in. They are therefore to be saved, that they may be in case to repent & emend. And so leaving the town, they turned an other way to an other little town. By these words jesus took out of their stomachs all desirefulnesse of doing vengeance, and taught us to use favourable bearing towards such as at the first beginning would exclude and keep out the doctrine of the gospel from them, allegeing that it was enough to leave such for a season until they might at a time of occasion be converted to a better mind.  And it chanced, that as they were walking in the way, a certain man said unto him: I will follow the whither soever thou go: jesus said unto him: Foxes have holes, and birds of the air have nests, but the son of man hath not where to lay his head. 
Again it fortuned as they went, that a certain man of his own voluntary mind, said unto jesus: I will follow the whithersoever thou shalt go. And jesus minding to show that such as brought not with them minds meet for such a weighty matter, were not to be admitted to the fraternity of preaching the gospel, (for that better it were not to take the matter upon them then to give it over again, after it were once taken in hand) said unto him: Foxes have holes of their own in the earth, and birds of the air have their nests in the trees: but the son of man hath not any place where to put his head in. Such an one therefore as hath any thing in this world, whereon to set his delight, or whereon to set his full rest and quiet, is no meet follower of the son of man. He must renounce all things, that will follow me  And he said unto another, follow me. And the same said: Lord suffer me first to go and buirie my father. jesus said unto him: let the dead bury their dead: But go thou and preach the kingdom of God. An other said: Lord I will follow thee, but lea●e me first go bid them farewell, which are at home at my house: jesus said unto him, No man that putteth his hands to the plough and looketh back, is apt to the kingdom of God. 
Again when he had cast his eye on a certain other man, he said unto him: follow me. But he made this answer: Master give me leave first to buirie my father. But jesus giving a bywoorde that the cause of salvation is to be preferred before all points of carnal duty, said unto him: Leate the dead buirye their dead: but go thou and show abroad the kingdom of God. By this example did the Lord forfend the excuses of such men which under the colour of natural affection and duty, 
Let the dead buirye their dead.  do put of and delay the care and earnest applying of eternal salvation. And yet a worse ●orte of men than those, are they which under the colour of finding stops and lets about the affairs of their household, do prolong & drive of fro morrow to morrow, the matter of salvation, which ought even at the first occasion straight way to be gone through withal. For there came an other man to him, 
No man that putteth his hands to the plough and looketh back  who being commanded to follow him, answered: Master I will come after thee, do no more but suffer me to go bid my familiar friends and my household farewell. Than said jesus, whosoever hath once put his hand to the plough and than afterward looketh back again, is not apt for the kingdom of God. This matter of the gospel, is an high matter, and an hard to come to, which whoso hath once enterprised, the same must with a pe●pertuall applying of it, proceed still and go forward to things of more and more perfection, and never turn his mind away to the vile cares of transitory things of this world.   

The ten Chapter,  After these things, the Lord appointed other seventy also, and sent them two and two before him into every city and place, whether he himself would come. Therefore he said unto them: the harvest is great, but the labourers are few. Pray ye therefore the lord of the harvest, to send forth labourers into the harvest. Go your ways: Behold I send you forth as lambs among wolves. Bear ye no wallet, neither scrip, nor shoes, and salute no man by the way. Into whatsoever house ye enter, first sat: Peace be to this house. And if the son of peace be there, your peace shall teste upon him: if not, it shall turn to you again. And in the same house tarry still, eating and drinking such as they give. For the labourer is worthy of his reward. 
AFter these things the Lord chose and took out of the numbered of his disciples other seventy also, as he had tofore chosen his twelve Apostles, and sent them two and two before him into every city & place whether he himself had determined to come: to the end that by their preaching & teaching before, they might prepare and make ready the minds of the people against the coming of the Lord. These did he even so instruct how to preach and teach his gospel, as he had before taught the twelve, and he showed and opened the cause, why he had so increased the numbered of preachers, saying: The harvest is great, but the labourers are few, pray ye therefore the lord of the harvest, to send forth labourers into his harvest. Far is the roumour and bruit of the gospel spread, and many are set on fire with the greedy desire of the doctrine of heaven: they are well willing toward it, 
The harvest is great but the labourers are few.  and want, but only such as should call and gather their minds together, being of theimselfes both ready and full of haste towards the kingdom of heaven. go ye therefore putting your whole trust and confidence in the safeguard and maintenance of me alone. Such as are great men and hath rule of things, such as are ●iuill, shall mumur and grudge against your doctrine. Against these men do I send you forth naked, without weapon or fence. For I send you not, that you should hurt or grieve any man, but that ye, full of simplicity and void of all hutte, should study and endeavour yourselves to profit and do good to every man. Seek ye not therefore help at man's hand, that ye may therewith arm● and defend yourself against the violence, and maliciousness of the evil, nor take you no care ne thought for your living, or things necessary, but with all readiness go ye to the business of the gospel: neither carrying scrip nor wallet, nor yet shoes with you, for ye shall never want, that shallbe sufficient for nature. Salute no man, neither the wealthy lest ye seem to flattre & seek upon them for gain, nor the indurate, lest ye seem to favour their ungodliness. Nor take you no thought for house or lodging: there shallbe those which shall receive & take you in at their doors: only show yourselves pure and uncorrupt ministers of the gospel. And what house soever ye shall enter into, first wish & pray for peace to the whole household. That if there be any there, that is the son of peace, that is to say, a gentle & meek man and one that thirsteth the most meekest doctrine of the gospel: your prayer shall profit and do good, and he shall embrace and gladly receive so well wishing geastes: that if they do not so receive and welcome you, yet leate it not repent you, so to have prayed for them. For you shall not lose the reward of this your proffered service, nor ye shall not with overmuch entreating nor casting yourselves at the knees of any man require lodging, nor shall not as men without shame press into the house of any of them: for so great a thing and so much to be esteemed is not to be offered and thrust into the hands of such, as will not gladly receive it, and yet ought it to be proffered to every man. Whosoever shall gladly and willingly receive you, see that you tarry with him, not desiring or looking for the pleasures of this life: but forsomuch as shall be necessary for the sustenance of your bodies, drink, and feed on such things as ye shall therefinde amongst them, for it is good reason that he which laboureth in preaching and teaching the gospel, should live and be sustained by their liberality, for whose behoove he laboureth and taketh pain, in case he have not sufficient of his own whereof to find himself.  ¶ Go not from house to house: and into whatsoever city ye enter, and they receive you, eat such things as are set before you, and heal the sick that are therein, and say unto them: the kingdom of God is come nigh upon you. But into whatsoever city ye entre & they receive you not, go your ways out into the streets of the same, and say: even the ve●ai dust of your city (which cleaveth on us) do we wipe of against you: notwithstanding be ye sure of this, that the kingdom of God was come nigh upon you. I say unto you: that it shallbe easier in tha● day for zodeme, then for that city. 
And of this thing take ye diligent heed also, lest ye straighing from house to house, despising and setting at nought the former hospitality & lodging, search and seek a more delicate lodging and better furnished. 
And heal the sick●.  Leate it suffice you, whatsoever cometh first to hand: that if it shall chance you to come into any cities, if the enhabitauntes willingly receive and entreteine you, eat you and drink you without any choice, and without loathing or abhorring of any thing whatsoever is set before you, and to the end ye may be geastes the more acceptable and the better welcome, and also that ye may with the better credence preach the kingdom of heaven, heal you the sick folks of the same city, restore ye the weak and impotent to their strength, deliver ye such as are possessed with evil spirits. And all these things do ye freely without reward, and willingly, refusing no creature neither poor ne rich: and than say ye unto them: ye see manifest tokens of the power of God, prepare your hearts and minds to the earnest exercise of innocent living. 
And say unto them: the kingdom of God is come.  For now draweth near unto you the kingdom of God: the maladies and diseases of the body are now taken away, and ere long, shall the maladies of the soul be driven away also (which are sins.) That if ye shall chance to come into any city in the which there is none that will receive you, make ye no kind of humble suit unto them for any intreteinment, but come you forth abroad into their streets, and there openly and in the face of the whole city, say ye unto them in this wise: We have freely without any hope of reward at your hands, offered unto you the glad tidings of everlasting life. But forasmuch as ye have despised and not regarded our office, we will take no benefit at all by you.  
Behold therefore, even the very dust which stuck unto our feet, we shake and cast of against you, for a witness that we have proffered, and ye forsaken that most happy tidings, which ought not to be laid in the laps of such as will none of it. And yet this thing be you tyght sure of, that whether ye receive it or not receive it, the kingdom of God is verai near upon you, that if ye will receive this tidings, then shall it come to your great profit & commodity, if not, to your great hurt and destruction. Be ye content this way only to have revenged yourselves.  
If they shall any where despise you, vengeance shall light upon them for it at the due time. For this thing verailye I show unto you, that in the day of the last judgement, it shallbe the better with the zodomites and they shall find more grace at the lords hand, 
It shallbe easier in the day for zodome.  than that city which hath despised this so great gracious goodness of God freely offered unto them. All men do much marvel at the sharp and rigorous vengeance of God showed upon the zodomites, but yet doth this point somewhat ease them, that they were never so many ways provoked to emendemente of their lives. And the jews standing much in their own conceits do uttrelye abhorred and detest the very name and remembrance of the said zodomites, whom the wrath of God by a terrible example and presidente for men to beware by, did utterly destroy, but a more horrible and dreadful punishment abideth the same jews, if they being stirred and provoked with so many benefits, and so many miracles, shall neglect and despise the goodness of God.  Woe unto the Corazin: woe unto the Bethsaida. For if the miracles had been done in tire and Sidon, which have been done in you, they had (a great while ago) repent of their sins, sitting in hea●en cloth and ashes: nevertheless, it shallbe easier for tire and Sydon at the judgement, then for you. And thou Capernaum (which are exalted to heaven) 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 him that sent me. 
Woe be to thee Corazain, woe be to the Bethsaida, cities of Israel. For if the miracles, which have been showed in you, had been showed in the cities of the Gentiles Tyrus and Sidon, which ye cry fie upon, accounting them abominable: they would have called themselves home to emendement, yea and sitting in heareclothe and ashes, they would have done penance for their sins, whereas ye being very stiff necked against God, do stand highly in your own conceits, and think yourselves faultless. Woe be to the Capernaum, which swelling now in pride of richesse, and swimming in the delices of sensuality, 
And that Capernaum which are exalted to heaven. etc.  appearest to be exalted above the moon as high as heaven, on that day shalt thou be cast down even unto the deep pit of hell.  
For albeit ye be homely and low messengers, yet for that you shall come unto them in my name, and shall show unto them the unestimable gift of God: the condemnation of such as shall despise you, shall not be small. For he that heareth you, heareth me, which speak unto them by the instrument of your mouths: 
And he that despiseth you despiseth me.  and contrariwise, he that despiseth you despiseth me, and he that despiseth me, despiseth him that hath sent me. For I do not of mine own head any thing speak, which I have not received first of my father, nor ye shall speak nothing, which ye shall not first have learned of me. Therefore as my doctrine is the doctrine of my father and not mine, so your preaching shall be my preaching and not yours,  
The lord jesus when he had with such words as these, duly instructed and armed the threescore and ten disciples, he sent them forth to assay and prove themselves, how well they could do in preaching of the gospel. And the seventy returned again with idye, saying: Lord even the very devils are subdued to us through thy name. And he said unto them: I saw Satan (as it had been lightening) falling down from heaven. Behold I give you power to tread on serpents and scorpions, and over all manner power of the enemy: and nothing shall hurt you. Nevertheless, in this rejoice not, that the spirits are subdued unto you: but rejoice that your names are written in heaven. And when the matter had woondrefullye well prospered in their hands, they returned home again with great mirth & joy, saying: Master not only diseases are driven away by us, but unclean spirits also are subject unto us in the name of thee. Then jesus to arm and fence their minds against the disease of vainglory (which uleth by stealth to creep and enter, 
And he said unto them: I saw Satan, as it had been lightning fall down from heaven. etc.  yea into holy men also) putteth forth unto them the example of Lucifer, who for his pride was suddenly cast down from so great felicity. I saw (quoth he) Satan fall out from heaven even like the lightning. Great was his dignity in heaven, and yet for that he was puffed up with pride, suddenly was he cast from the highest place in heaven, into the bottom of hell pit. How much more than ought you to beware of pride, which carry about with you a mortal body subject to all perils and dangers here in earth. Great is the power which I have given you, but I have given it you not to any such intent, that ye should thereby wear proud and high minded: but to the end that by your miracles men should give and attribute greater faith and belief to the gospel. I do not require at your hands again, that which I have once given you, so that ye will not abuse it. For I give you power, by the which you shall tread serpents & scorpions under your foot: yea & if there be any other thing by mean whereof Satan your enemy may be able to hurt you. Not one of all such things shall have power to do you hurt: And yet is it not expedient for you to glory o● to vaunt yourselves concerning any such thing, 
Rejoice ye not that spirits are subdued unto you. & c●  because spirits are subject to you. For these things shallbe done also by wicked and evil men: but rejoice ye in this thing, that your names are already written in heaven: for thither shall your meekness and lowliness, thither shall your simplicity bring you, from whence Lucifer through his pride and haultenesse of mind fell, if ye shall still persist and continue in this your intent and purpose.  That same hour rejoiced jesus in the holy ghost, and said: I thank thee, O father, lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast opened them unto babes. Even so father, for so pleased if the. All things are given me of my father. No man knoweth who the son is, but the father, and who the father is, but the son, and he, to whom the son will show him. And he turned to his disciples and said secretly: Happy are the eyes which see the things that ye see. For I tell you that many Prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. 
And when the lord had said these words, by-and-by he began to rejoice in the holy ghost, and to give thanks to his father for the prosperous success of the gospel: teaching us even at the same time by example of himself, that in case any thing come luckilye to pass through our hands when we go about it, we should rejoice, not with any humane affection, but with spiritual and ghostly rejoicing: not taking to ourselves any part of the praise or glory, but evermore rejoicing that the glory of god is so set forth and magnified: and rejoicing at the profit of our neighbour. I render thanks (saith he) unto thee, o lord and father, the maker of heaven and earth, for that these so high things, thou hast kept secret & hidden from such as after the world are reputed wise and politic, & hast opened the same to the little tender ones, to the inferior mean sort, to the ignorants, and to such as after the judgement of the world, have no great wit nor experience. And thus verily is it done, o father, for that it hath so pleased thy eternal providence and wisdom, that the proud men being rejected and cast down, thou mightest by such lowness exalt and lift up men to the true height of heavenvly things. 
Even so father. For so pleased it thee.  There is no power ne authority which my father hath not delivered into my hands: and therefore fear ye not the world, being right well assured that ye have a master able to defend you. For an equal fellowship of all things is between my father and me: & truly no man knoweth the son, who he is, and how great he is, saving only the father which begat him: nor no man knoweth the father, who he is, and how great he is, but only the son borne of him, and such as it may please the son to open it unto. He openeth and showeth him to none but to such as be humble, meek spirited, & inclined or apt to believe. Afterward turning himself to his disciples, he declared himself to be very glad that they had the blissful hap, which had been denied to men even of very high dignity, saying: Blessed are the eyes which see the things that ye see, for this I tell you for a thing of certainty: that many prophets & kings would feign have seen, that ye poor and abject persons do see, and yet they have not seen it: and to hear these things which ye hear, and they heard them not. See ye acknowledge and take to you your good hap, but flee ye the taking of any pride or presumption thereby. Take ye such a pride as may stand with holiness (that is to weet) a pride against all things, which this world doth gaze upon for marvel, taking them for high things, whereas they are but small trifles, and very filthiness in comparison of the things that are given unto you.  ¶ And behold, a certain lawyer stood up, and tempted him, saying: Master, what shall I do to inherit eternal life? He said unto him: what is written in the law? How tradest thou? And he answered and said: love the lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself. And he said unto him: thou hast answered right. Thus do and thou shalt live. But he willing to justify himself, said unto jesus: and who is my neighbour? jesus answered, and said: A certain man went down from Jerusalem to Hierico, & fell among thieves, which rob him of his raiment and wounded him, and departed leaving him half dead. And it chanced that there came down a certain priest that same way, & when he saw him, he passed by. And likewise a Levite, when he went nigh to the place, came and looked on him, and passed by▪ But a certain Samaritane, as he journeyed, came unto him: and when he saw him he had compassion on him, and went to him and bound up his wounds, and poured in oil and wine, and set him on his own beast, and brought him to a common in, & made provision for him. And on the morrow, when he departed, he took out two pens, and gave them to the host, and said unto him: Take cure of him, and whatsoever thou spendest more, when I come again, I will recompense thee. Whi●h now of these three thinkest thou was neighbour unto him that fell among the thieves, and he said: he that showed mercy on him. Than said jesus unto him: Go, and do thou likewise. 
And on a certain day when jesus disputing with the jews had put the saducees to silence, who in the way of proving him, had put forth a question of a woman having been married to seven sundry husbands, which of all these should have her at the day of the general resurrection, there came unto him one of the Scribes well seen in the law, as one that would put forth a question out of the diepeste and most profound acknowledge of the law, and said: Master which is the chief commandment of God, by keeping whereof I may attain everlasting life? jesus answered. That thing which thou demaundeste of me, the same should other men have learned of thee. For thou doest profess the acknowledge of the law. What is there written? and how dost thou read, that is there written? Than made he answer: Thou shalt love the lord thy God with all thy heart, with all thy soul, with all thy power, 
What is written in the law? etc.  with all thy mind, because he cannot be loved enough: and next after him thou shalt love thy neighbour as thyself. jesus allowying his answer, said in this wise: Thou knowest what is best: there remaineth nothing but that thou put in ure and daily practice that thou dost understand, which thing if thou so do in fact and deed, thou shalt live. For it is not the acknowledge that giveth life, but the keeping and doing of the law. The Pharisee being somewhat touched with the answer of our Lord, for that he knew the words of the law and did not keep that which was the chief point in the law: yet because he was puffed up with vain glory he would not acknowledge his own fault, but even as though he had now already at large fulfilled the commandment of loving God, he moved a new question of his neighbour, saying: Who is my neighbour? as though a man might love GOD, 
Who is my neighbour?  and yet nevertheless be cruel and hurtful to his neighbour. The jews did in manner interpret the name of neighbour to extend no ferther but to men of their own nation, supposing that it was lawful for them to hate aliens and foreinours, and to leate them alone without dooeing them any benefit or good at all. jesus therefore knowing the Pharisees mind answereth him by a parable here ensuwing, paincting out all the whole matter and setting it before the eye by a certain mystical example or representation of the thing, and teaching that the precept of loving the neighbour ought not to be enclosed within so narrow and straight bounds of kindred and country, but the same to enlarge and extend itself to a more further compass, that is to weet, unto all men, forasmuch as oftentimes it chanceth that he which is nighest to us in birth or country, is further from us in affection and love then our very foe. 
A certain man fell among thieves. etc.  A certain man (sayeth jesus) taking his journey from Jerusalem to Hierico, chanced to light on a counpaignie of thieves, who not being contented ne thinking it enough to spoil the poor soul, and to turn him out of his clothes, but moreover giving him sundry wounds, they left him by the high ways side half for dead, & there to perish out right, if no man had helped him: and this done themselves went their ways. And it chanced that a certain priest was going a journey which lay the very same way, and whereas for the very order and profession of priesthood, which he had taken him unto, he ought chiefly above others to have fulfilled the commandment of God: yet notwithstanding himself being a jew, saw one that was a jew, and being himself a man of Jerusalem, saw one of Jerusalem spoiled, wounded, and lying half for dead, and yet passed by no whit moved with any drop of piety or compassion.  
After all this it chanced a certain Levite to pass by the same way, at whose hand a man might justly have looked for the due observing and keeping of god's commandment, for that he being a man dedicated to the temple, was a minister of gods holy service, and therefore ought to have been a man of devotion. And this man even as the other had done, though he saw the wounded man well enough, yet passed forth on his way, and did no help at all to his brother and countryman of the same city that himself, was of.  
After both these it happened that a certain Samaritane passing the same way on a journey that he had to go, espied the man that had been rob, and lay half alive, half dead: and marveling what the matter was, he drew near unto him, and perceiving the extreme misfortune of the man, was moved with piety and compassion toward this jew, whereas himself was a Samaritane, and yet the jews do very sore abhor and hate all Samaritans. Nor he did not only take piety on him, but also, (the hindrance of his journey nothing passed on) he went unto him, and poured wine and oil into his wounds, and than bond them up. And not thinking enough to have played him such a kind part, he took and set him on the same beast, that himself road on, and carried him to an in, and there made provision that he should be diligently attended and looked unto, for that his journey required such haste that he could no longer tarry, he drew forth two pieces of silver coin which they called denaries, amounting (as is afore said) to a couple of shillings sterling or thereabout, and delivered them to his host the in keeper, that he should see the wounded man well attended and kept, until such time as his journey being done, he should return the same way back again, saying: Mine host ye have money for the purpose, see to this man at my cost and charge. That if ye shall bestow any thing above this sum that I have delivered you, ye for your part shall not be a loser of a mite by it, reckon it to me when I return again this way, and whatsoever ye lay out upon him I shall pay it you again. When our Lord had all this spoken, he said unto the lawyer: Which of these three seem unto thee to be neigh bower unto the party that had fallen into the hands of the thieves? then answered the lawyer. He which being moved with piety did comfort and help him in his distress.  
Then said jesus ferther: and in this point also hast thou made a right answer and a true, see thy life be like & answerable unto thy words, and be thou willing rather to be like to the Samaritane, then to the priest, or the Levite. With this parable the lord jesus reproved and checked the pride of the jews, which thought themselves enough and enough again to love God, because they were good church men and daily goers to his temple, because they killed beasts in sacrifice unto him, because they carried his commandments about with them written in the skirts of their garments, because they had God, and the lord, evermore in their mouth, whereas God doth nothing pass on such worshipping, but is more delighted with the secret affection of the sincere and pure mind. But towards the neighbour they felt no motion at all of charity, as men living to the behoove of themselves, and no more, yea and also repining at the welfare of them whom it had been their parts to help: that if they did any good turn or pleasure, they did it not to any other persons, then of their own foot, whereas every one man ought to be neighbour to an other, if the case at any time require help or secure. The priest and the levity by birth and nation, were neighbour to the wounded man, but the Samaritane, where by birth and kind he was his enemy, in charity and love became his neighbour. The religion of the jews divideth nation from nation: But the gospel knoweth not such manyer diversities ne difference, but is ever glad to profit and do good to all men, without respect or acception of the person. As the lord himself came to save all creatures being called of the jews a samaritan in the way of reproach at a time when it was: but the villainy of calling him by that word, doth not offend all the universal nations of the world, forasmuch as they find the thing that is comprised under that name to be for their health and safeguard. For Samaritanus, among the Syrians is as much to say as a keeper. And verily he was the true keeper and shepherd, which did suffer nothing of his to perish, whether they were sickelye, bruised, or wandreing about as straighes, but wished all men to be partakers of the eternal life at least wise as much as in him lay. All the universal progeny of mankind being through the malice of Satan spoiled out of the clothing of innocency, sore wounded with all kind of vice, cast aside, destitute of help, half dead and even at the next door to desperation, jesus coming down from heaven, vouchesalued to visit and see them, and to the end he might the better help them by taking man's nature on him, he came very near to man, both seeing, and being seen, hearing and being heard, feeling and being felt, and having piety on our extreme distress, he took up our sins and bear them on his own body, he did in his own proper person suffer that we had deserved, and the same jesus hath seen to the curing of us, who never turned his face from any sinner were he never so vile or abiecie, whereas the proud and disdeignefull priest passeth by him even then giving up the ghost: whereas the Levite neglecteth him, bidding God have mercy upon him, and so going forth on his way as he had begun, left he should sustain some hindreaunce or damage in the things of the world, while he helpeth his neighbour. And this Samaritane jesus too, hath his hosts and inneholders, to whom he leaning the earth, and ascending into heaven doth commit the wounded man to be well looked unto, promising a reward in heaven, if through the abundance of charity they shall have laid out any thing more than was commanded, for the healing of the piteous body. And by these inneholders are to be understanded the Apostles, and their successors, by whom even at this day he doth cure and help mankind, and gathereth the same from the violence of thieves into the hostry of the church, where the wounds of sin are healed. Therefore where by the doctrine of the gospel, even our very enemy also must be loved, and whereas according to the profession of the pharisee, even the Samaritane is to be loved of the jew, if he doo● him good: yet the jews, who could perfeictlye say by rote at their finger's ends: Thou shalt love thy God above all things, thou shalt love thy neighbour as well as thine owneself, in the very own person of Christ did break both those commandments at once, being on the one part reproachful of their words against God, whose words they would not believe, whose miracles they staundreously reported to be done by the power of Beelzebub (for the father being very God, was in the son being very God,) and on the other part they hated the neighbour which did them benefit: for that they wrought always to destroyed and put him to death, who freely brought health and salvation unto all creatures. And such an one hath fulfilled aswell the one as the other of the commandments above rehearsed, which doth in Christ, both love god above all things, and man also having most highly done for him as himself. For true it is that he is loved in his members in whom sembleablye he is offended, when their weak conscience is offended: and is put to open shame of the world, when they be put to shame: and is put to death, when they be put to death.  ¶ It fortuned that as they went, he entered into a certain town. And a certain woman named Martha received him into her house. And this woman had a sistur called Marie which also sat at jesus feet, and heard his word. But Martha was coumbred about much serving, and stood and said: lord dost thou not care that my sistur hath left me to serve alone? Bid her therefore, that she help me. And jesus answered, and said unto her: Martha, Martha, thou art careful and troubled about many things: verily one is needful: Marie hath chosen the good part, which shall not be taken away from her. 
With this Parable, when jesus had taught how much they were to be loved, who bestowing their whole time in thattendance of evangelical doctrine, have none other care ne intent, but to learn of jesus the doctrine of life, whereof they may give part unto all persons, and also how greatly they are to be loved, who forsaking and leaving all service that is to be done with the body, do altogether attend such things as concern the soul: there was a chance even there to be seen, by the which this document and lesson may be the better enpriented in our mind: for by such plain examples of experience, the hearts of the gross and ignorant sort are the more pithily and effectually framed. For when jesus having void time of laisure from other business, was walking up and down with his disciples, who having given over all care of worldly matters attended only to the gospel and nothing else: 
As they went  it fortuned that they entered into a certain little town. And there a certain woman called Martha, received and entreteined him in her house. This woman had a sistur called Marie. They had either of them equal love towards the lord, but their course of living was of two sundry sorts. 
And a certain woman called Martha received him into her house.  The exercise also of their devotion towards God was of two sundry sorts, like as in one body there be sundry uses of the limbs, and in the body of jesus (which is the church) there be sundry gifts of the spirit. For mary as ye would say making holy day from all business that was to be done about the house, set herself down at our lord jesus feet listening to his talk, wherewith she was so ravished, that forgeatting all other things, she could not be plucked away from him. contrariwise, Martha being careful about the providing of the dinner, ran up and down, she was much unquiet, as one having both her hands full and as buisye as could be, that no manner point might be wanting of all such things as belonged to the sweteentreteining of the lord and of his disciples. It was one love towards the lord that possessed them both: but it would not suffer Mary to be pulled away from his feet: and it made Martha to destiere her up and down about the house, and suffered not her to stand still by the lord. Thus did one and the same zeal force two sisturs unto doings of two sundry sorts, whereas in loving and making much of jesus they did thoroughly accord. 
Lord dost y● not care that my sistur hath left me?  notwithstanding, Martha forasmuch as she was not able, but to her great pains, to do all things alone, which appertained to the prepayring of all things in order as it should be, and saw her sistur like an holiday woman sitting at the feet of jesus, she made no querele of unkindness to her sistur, whom she knew well enough could not be pulled away, but she half blamed jesus, who with such words as he spoke, kept her away from putting to her helping hand being than requisite. Master (saith she) dost thou nothing care that my sister suffereth me to do all the service myself alone? Command thou her therefore that she help me, or else I know she will not be plucked away from thee, except thou bid her, so great is the sweetness of thy talk. But yet in the mean time the dinner must be dressed, and I being but one sole woman, am not able enough to do all that is to be done. At these words our lord being delighted with the zeal of doth the women, doth nor disallow the diligence of Martha, nor chideth her, when she murmured against her sister: but yet somewhat taketh Mary's part, saying: O Martha, Martha, in deed thou art tormented with carefulness of dressing the dinner, and art all unquiet and drawn this way and that way about many things. But there is one thing above all others necessary, which ought continually to be done, if it might be: do thou make an end of thy business that thou hast in hand, howsoever thy providing & making ready for us shall frame, 
verily one is needful.  we shall be contented with it. But Marie hath choose to her a great deal the better part, who having forgotten things requisite for the body, is altogether occupied in such matters as do concern the soul. Therefore it were not reason that she should be plucked away from things of the principal best sort which she hath specially chosen, and to be thrust out to offices of basser service. I do in very good part take this good love and zeal of thyer, which now at this time prepareth a repast for me & my disciples: but I am more refreshed and better filled at their hands, which take into their souls my words, that they may have salvation thereby. This is the meat which doth most singularly feed me: 
Mari hath chosen the good part, which shall not be taken away from her.  & this is the drink wherewith I am refreshed. Whoso is embus●ed with providing for things pertaining to the body, is drawn many ways into sundry cares, and an end of all such points of taking pains shall at such time cum, when through she appearing of immortality, all necessities shall cease, with which the weakness of man's nature is now in this present world sundry ways disquieted. But such an one hath a great advantage and fordele, who having cast of all such manner cares, is altogether ravished to things heavenly, gathering himself together and resting upon one thing. But the same one is a thing of such nature, that it surmounteth all other things in goodness: the felicity of which one thing shall not be taken away, but shallbe augmented at the time, when that which is unperfit shall be abolished, and that that is perfit shall be opened. Neither is there in the mean time any mourmouring to be made against such persons, as though they were altogether idle, who sitting still from all bodily services, do for such respect and consideration give attendance to heavenly doctrine, cleaving fast to my steps, being long in learning the thing that they may afterward teach & thoroughly sending down into the bottom of the affections of their own hearts the thing that they may afterward prescribe and enjoin unto others: to the end they may thereby do good unto so much the greater number towards the achiving of eternal salvation. And yet shall not such persons lack their due reward neither, who according to the example of thy doing now at this time, do of a godly zeal, after the rate of the time, relieve the corporal necessity of them that have the cause of the gospel in handling, and such as feed the hungry, as cloth the naked, as visit the sick, as go to them that lie in prison, as harbour strangers and them that lack lodging. All these also shall be partakers of the reward of the gospel. But like as in the body the eye which seemeth to be idle, doth more good service, than the hand being buisily occupied about sundry kinds of service: even so such as do altogether give heed unto those things which do most nearest concern and touch the life everlasting, although they seem as holidayemennes, to repose themselves from all corporal business: yet they do more good than the others, because they do the thing most chief requisite to be doen. Nor the one must grudge not against the other, forasmuch as every one of them according to his gift which he hath received of god, serveth me in my membres.   

The xi Chapter.  And it fortuned as he was praying in a certain place, when he ceased, one of his disciples said unto him: Lord teach us to pray, as john also taught his disciples. And he said unto them. When ye pray, say. Our father which art in heaven, hallowed be thy name. Thy kingdom cum. Thy will be fulfilled, even in earth also as it is in heaven. Our daily bread give us this day. And forgive us our sins. For even we forgive every man that trespasseth us. And lead us not into temptation, but deliver us from evil. 
When the Lord jesus had by this kind of representing the matter, and by the example afore going taught, that they did a great matter and a buisye, whoso did full and whole give attendance to the doctrine of the gospel, which doctrine no person can sincerely handle, unless he shake himself of from all desires and cares of this world: it remained that he should prescribe & a point a tenor and form of praying also. For prayer is (as ye would say) the most purest sacrifice of evangelical devotion, unto the which prayer jesus did oftentimes departed into places of solitary contemplation, and enured his disciples also unto the same. And prayer is thatsame secret mething, through which the mind and soul of man, being (as ye would say) carried up to heaven, joineth in talk with god, (all cares and fantastical imaginations of earthly things set apart.) In deed the Phariseis prayed both oftentimes and also long together: but it was with sad drooping countenances, and abroad where all folks should see them. And john's disciples prayed also. Yea and the Samaritans too prayed on their mountain. The religion of the heathen folks also had a manner of praying after their fashion.  
For as much therefore as neither all sorts of men had one manner of praying, nor one manner things were asked of god in all folks prayers: the Apostles are very desirous and fain to have a precise form and tenor of praying appointed unto them of Christ, which they ought to follow. Whereupon when jesus according to his accustomed wont had withdrawn himself with his disciples from the resort of people into a solitary place for to pray: as soon as he had finished his prayers, one of the numbered of his disciples, said unto him: Master, forasmuch as we are thy disciples, meet it is, that we should do all things by thine appointment.  
Teach us therefore a form of praying also, 
Lord teach us to pray.  like as john, when he lived taught his disciples how they should pray. Then jesus whereas he had in many words at sundry times taught his disciples, that the prayers of christians neither aught to be long, nor made for ostentation or vainglory, ne for all manner things as well one as another, he appointed unto them a form of praying, such as hereunder followeth: which although it be common unto all persons, yet doth it more justly and directly appertain unto the ministers and teachers of the gospel, who being, (as ye would say) persons exempted from this world, bestow all their labour and travail in this only behalf, that the glory of god may be opened & renowned among the good, and his kingdom from day to day may more and more flourish in strength and force, the kingdom of Satan utterly suppressed, and brought under foot. And like as in heaven above, (from whence Lucifer with all his complices and confederacy was toumbled down headlong,) there is now no manner rebellion against the will of God: so among the children of God being ordained to succeed in the place of the angels that were cast out of heaven with Lucifer, all things may be done after the will of their heavenly father. Also that he feed his children with the bread of heavenly doctrine and grace, which may make their souls lusty and full fed unto the life everlasting. And in case any offence or trespass be thorough human frailty committed against his will: that than he mercifully forgive his children like a tender and friendly father, as they among themselves forgive one another, if one have any thing offended or trespassed against the other.  
And because that during the time of their life here in this mortal body, like as they may profit and grow to better, so may they contrariwise fall unto worse, (especially the tyrant Satan by all means provoking and s●irryng them so to do:) that they may under the tuition and warding of their heavenly father, be safely defended against Satan's engiens: and that either they may not fall into temptation, or if they do fall, than he being their defender, which is the stronger of might and puissance, they may departed conquerors with they victory. As for the tenor of the words of praying is this here following. 
Our father which art in heaven. etc.  Our heavenly father, we being here set on earth whom thy goodness hath vouchesalued to call by the name of children, we pray thee, that through our doctrine and living, thy power, thy wisdom, and thy goodness, may still more and more cum to the knowledge of men, and that they may have understanding, that all glory is due unto thy name, from whom proceedeth all thing, whatsoever is goodly and honourable either in heaven, or else in earth, to the end that though being base and slendre on our own parties, yet in thee we may glory and triumph: hitherto hath Satan reigned all the world over through sin: whereunto men have been as bondservants being thereto alured & trained with wicked lusts. Make thou, o father, that sins clean taken away, and thy holy spirit poured out upon them, all creatures may be obedient to thy will, and that thou every day bounteously giving unto us the heavenly food of thy grace, we may from time to time grow forth to better and better, until we may come to the full perfection of evangelical godliness. Furthermore for as much as men we are, made of frail metal, in case through being in a wrong way by ignorance, or through weakness and frailty, we shall any thing trespass against thee, o father, cease not thou to be favourable to thy children: but according to thy mercifulness forgive us, for as much as we do forgive one an other, if the brother, through the same frailty do offend against the brother, to the end that peace may be firmly established amongst ourselves, 
And lead us not into reptation.  and that we may have peace with thee. And for because we know the malice of thatsame evil tyrant, from whence thy fatherly goodness hath redeemed us: suffer us not to be eftsoons overcomed of him: but and if thou suffer us for a probation of our patience to be afflicted either by him, or by his soldiers wicked men, let us through thy sure safeguard have the overhand of him, and let all his assaults turn to our benefit in the end.  ¶ And he said unto them: If any of you shall have a friend, and shall go to him at midnight, and say unto him▪ Friend lend me three loaves, for a friend of mine is cum out of the way to me, and I have nothing to set before him: and he within answer and say: Trouble me not, the door is now shut, and my children ate with me in the chamber. I cannot rise and give thee. I say unto you, though he will not arise, and give him, because he is his friend, yet because of his importunity he will rise, and give him, as many as he needeth. And I say unto you: ask & it shall be given you. Seek and ye shall find, knock, and it shallbe opened unto you. For every one that asketh, receiveth, and he that seeketh, finds, and to him that knocketh, shallbe opened. 
But the better to stir his servants unto the instauntnesse of praying, and besidesfoorth to put in them an assured trust to obtain, he added to the premises, a parable of such sort as followeth: how gentle (saith he) and how easy to be entreated, god is, being of nature beneficial and full of liberality towards his children, conjecture ye of your own selves. If any one of you be destitute of necessaries, and have a friend, he will be bold to go unto him in the mids of the night, and familiarly knocking at his doors, he will be bold to say: Friend, lend me three loaves of bread. For so it is, that a certain friend of mine taking my house in his way, hath suddenly come upon me unawares, even late in the evening to lodge with me all night, and I have nothing at home in mine own house to set afore him to eat. And peradventure that same friend will not even by-and-by at the first word give the thing that thou dost ask, but being ill willing to open his doors, he will answer within his house: Trouble me not coming to crave things after this sort in the night time, my doors are now shut in for all night, and my children are with me in bed, I cannot arise & give that thou requirest. That if the party which lacketh the loaves, go not his ways by-and-by at this excuse making, but shall continue there still knocking at his friends door, as one that will have no nay of the thing that he cometh for, this I affirm unto you although the respect of friendship do not move him, yet being overcomed with the importunity of the party that maketh such praying unto him, he will arise out of his bed, and will give him not only three loaves, according to the tenor of his petition and asking, but he will give him how many soever he shall have need of. If importunity of praying be of such force and effect at one mortal man's hand to the behoove of an other man: how much more than shall it take place and effect with God, who is much delighted with such manner importunity, and not offended? And in case he at any time make delay to give that is asked, niggardeshippe is not the cause thereof, nor yet his hardness that he will not be entreated: but therein he enkiendleth our desire, that he may the more plenteously give that we ask, and we on our parties, may the more dearly esteem and love the thing that hath been obtained by importune prayers. Thesame therefore that a friend being in need would do with his friend being a mortal man, the same let every one of you much more be bold to do toward God being a bounteous and liberal father, whom such importunity doth well content, and who can never be undone or made poor by giving. Of him therefore ask ye with hearty prayers from the bottom of the heart, 
Seek, and ye shall find. etc.  in case ye need any thing, and it shall be given you. If ye be ignorant in any thing, make ye due inquisition for it, and through the secret working of your father's spirit in you, ye shall find out the thing, which by man's wit could not possibly have been perceived. Knockeye with prayer, joining thereunto almsdeeds towards the neighbours, and it shall be opened unto you. This is the importunity wherewithal god is (as ye might say) overcomed, and even by plain force won to your petitions, that he cannot say you nay, even as a castle or fortress is won by force of arms. Praying is with man oftentimes made all in vain: either because he can not perform that is asked, or else because he will not. But at god's hand whosoever asketh, doth receive: whosoever seeketh doth find: and whosoever knocketh, to him it is opened. And your father best knoweth what things are available towards eternal salvation, and the same things doth he with glad will freely give, if he be prayed: insomuch, that if through your being in a wrong opinion, or in an error of judgement he were asked things hurtful: he would reckon it as a benefit towards you, to deny unto you that was naughtily sued for: but in stead of the thing ye wished, he would give that might be for your wealth.  If the son shall ask bread of any of you, that is a father, will he give him a stone? Or if he ask fish, will he for fish give him a serpent? or if he ask an egg, will he offer him a Scorpion: if ye then being evil can give good gifts unto your children, how much more shall your father of heaven, give the holy spirit to them that desire it of him. 
The natural affection of carnal parents towards their children, doth so work, that they cannot say nay unto them whom they have begotten, if the same should make petition for a thing pertaining to the health of the body. Makeye a conjecture by comparison of your own selves. For who is it of you all, that in case he should ask a piece of bread of his father, can suppose, that the same would give his son a stone in stead of a piece of bread? or in case he should ask fish, can think that the father would offer his son a serpent in stead of a fish? or, in case he should desire to have an egg, can reckon that the father in stead of an egg would give him a Scorpion hidden in an eggshell? That if the tender love and affection of nature be of so great force and strength among men, (being many other ways naughty persons,) that towards their children asking things profitable, they are friendly givers: how much more your heavenly father, who is the father of spirits, and who of nature is good, will give unto you from heaven, his spirit being good, which shall aboundauntely give you all goodness if ye shall make petition to him for it?  And he was casting out a devil, and the same was dumb. And when he had cast out the de●●ill, the dumb spoke, and the people wondered. But some of them said: he casteth out devils, through Beelzebub the chiefest of the devils. And other tempted him, and required of him a sign from heaven. But he knowing their thoughts, said unto them: Every kingdom divided against itself, is desolate: and one house doth fall upon another. If Satan also, be divided against himself, how shall his kingdom endure? Because ye say, that I cast out devils through Beelzebub. If I by the help of Beelzebub cast out devils, by whose help do your children cast them out? Therefore shall they be your judges. But if I with the fy●ger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed watcheth his house, the things that he possesseth are in peace. But when a stronger than he cometh upon him and overcometh him, he taketh from him all his harness (wherein he trusted) and divideth his goods. He that is not with me, is against me. And h● that gathereth not with me, scattereth abroad. 
Satan also hath a spirit of his own, whom he inspireth to all his servants, to be a provoker and a mover of them to all naughtiness. Yea and the world too, hath a spirit belonging to it, which allureth men to the love of things transitory. But with this spirit, your heavenly father's spirit hath no manner entremedling at all. If therefore the spirit of your heavenly father shall dwell in you, the spirit of Satan must be expoulsed: and the one spirit must needs avoid out, for to make room that the other may come and inhabit in your breasts. And behold a chance that might lay manifestly before their eyes, what thing the evil spirit wrought in the hearts of the jews, being evermore wrestlers against the holy spirit of God. There was brought unto jesus a certain man, possessed with a mischievous devil: and it was a devil, not of one sort only, but both a dumb devil, and also a blind, so that he could neither look up upon jesus, nor yet speak unto him. Than jesus of his own accord taking piety on the man being in such affliction, commanded the devil to void out of him, and he voided. And behold there were certain jews' present standing by, whose souls the spirit of Satan did more daungierfully possess, 
He casteth out devils through Beelzebub.  then that same unclean spirit had possessed the body of this man. For some of them slanderously said, that the miracle had been done of the devil, alleging, that jesus did such things not by the power of God, but by the help of Beelzebub the prince of devils. Some others again after seeing so many miracles, yet still remaining in unbelief, required of him some notable token from heaven, whereby it might evidently appear that he had familiarity with God, who dwelleth in heaven, and not with unclean spirits, whose blinding of men's eyes, doth commonly spring from the earth. And this did they speak tempting the lord, never a whit the more minding to believe on him, although he had done the thing that they required: but whether he had done it or not done it, they had surmised a matter or slander one or other ready to object against him. But jesus, as soon as he saw their ungodly thoughts, made answer to their wi●ked surmises in such sort as followeth: How doth your slaundreous reproving of me stand together? We see that no kingdom is able to stand, if it be at strife within itself by civil discord of one of the same realm against another. 
Every kingdom divided against itself. etc.  Which thing if it so be, it cannot be chosen but that it must come to desolation, and one house to fall down upon another by an universal ruin. That if the thing be true, which ye think, that through the maintenance and aid of Beelzebub prince of devils, I do cast out hurtful spirits, who verily be his fellows and soldiers: than it followeth as a true conclusion, that evil spirits being at variance within themselves, do fight together, and one of them to be chased away by an other. Now if Satan fight against Satan, how shall his kingdom stand? Ye see devils to be cast out, and ye grant that evil they be whom I do cast out: on what ground than do ye conjecture these things to be done by the supportation of Beelzebub, rather than of god? Is Beelzebub wont to do for the health and safeguard of men, and to chase his soldiers out of their possessions, by whom he exerciseth his tyranny? And yet if this be done, it argueth and proveth that the kingdom of Satan shall shortly be destroyed, and the kingdom of God to be now at hand. I cast out devils with a mere word: I cast them out freely: I use thereunto no charming words of witchcraft, ne of juggling or blinding men's eyes. The act ye cannot disprove: why than have ye more mind to refer the glory of a good work to Beelzebub, them to god? Than if the hatred, which ye bear unto me doth persuade you, that I cast out devils by the aid of Beelzebub: these young men being your own sons whom ye have seen doing the self-same thing, by whose help do they chase away devils? Plain homely men they be, they are men of no knowledge ne authority, they can no skill of the malicious sleights of witches or Nygromanciers: and yet do these cast out devils in the name of me. What thing they do, they do it on a faithful trust in God: & therefore shall your unbelief be condemned by these judges and none other. The plain simpleness of these hath believed, whereas your wisdom and expert acknowledge of the world, striveth against the glory of god. Whereupon seeing there is neither rhyme ne reason in saying that one evil spirit driveth out an other evil spirit, and forasmuch as your children do cast out devils by the help of none other than by whose help I do cast them out: it is clear that I do cast out evil spirits by the virtue and power of god, who is good. For the spirit of him is of more power and might than all the whole pack of the wicked spirits that are. Neither is there any agreement between the spirit of god, and them. For god loveth the preservation of mankind, and they seek the destruction of the same. Now than, if it be a thing manifest that the things which ye see me do, I do by the power of god: than is there no doubt, but that the kingdom of god is cum unto you, which john did preach to be at hand. Reason it is therefore that ye join yourselves with him, and withdraw you from the reign of Satan, which shall shortly have an end. Ye cannot be partakers of both kingdoms at once: there is between god and Satan a battle that by no possibylitye may be brought to atonement. The cause will never by any conditions be brought to agreement. Satan shall either gait the victory, or else by strong hand be driven out, he shall not by yielding or submitting himself continue in his reign, ne yet be received upon any conditions of agreement appointed unto him. He hath hitherto reigned without redress: but now is there come a power more puissant & mighty than his tyranny. For one finger of God is more mighty to preserve & save mankind, than all the hosts of Beelzebub to destroy the same. Thesame thing therefore shall in this behalf cum to pass which is commonly wont to chance between two head captains, both being valiant, and strong, and both being fierce & courageous, and such as all their affiance and trust resteth in their armour and weapon. For when a man of great fort and puissance being in armour doth keep his fortress, the things that be in his possession, are in peaceable rest and quite. That if any other being of more power than he, do set upon him, and do with plain force of arms conquer him that was in harness well armed, he will entre no league of fellowship to be as half partner with him in his castle, but driving the other quite away, he will entre upon full possession of the whole house himself. The weapon wherein the other trusted, he will by plain force take away from him, all his richesses and substance he will rifle and spoil, and distribute it among his soldiers. Now doth it behove you to look about you, and see of whether side ye will be, and with whether ye will take part, with God being the mightier, or with Satananon to be driven out. If ye have peace with Satan, ye are out with God. If ye have peace with god, than cannot ye and Satan agree. And in the one or the others camp must ye fight. The time as it now shapeth, will not suffer any persons to sit idle. And whoso is not on my side, is an adversary unto me, and even in this very point doth me hurt and s●athe, because that where he ought of duty to favour my side, he doth not favour me: and whoso doth not gather with me, scattereth abroad.  When the unclean spirit is gone out of a man, he walketh through dry places seeking test. And when he findeth none, he sayeth: I will return again unto my house, whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he and taketh to him seven other spirits worse than himself: and they enter in and dwell there. And the end of that man is worse than the beginning. 
And because the jews took upon them an opinion of righteousness, and upon boldness thereof, did either negligently let slip the doctrine of the gospel, or else did utterly refuse it, and would none of it, he put forth a dark parable whereby to signify, that a more grievous damnation should light on such persons, as when they have gone a little way forward towards righteousness, did fall back again to their old enormities, then on such as never knowing the light of evangelical truth, had continued still in the darkness of their sinful living. For the people of the jews was dissevered by mean of the law, from the Gentiles being Idolaters: but falling every other day of fresh to their former transgressions, they were cum at length to such degree of ungodliness, that whatsoever offence their forefathers had done in putting the prophets to death, or in conspiring against Moses, the same did they sevenfold double more ungraciously renew against the son of God, and against his disciples. Albeit this parable doth further also touch every man, who being once washed from his former sins through baptism, once delivered from the evil spirit of this world, by the word of the gospel, doth negligently use the gift of god, nor taketh any care to proceed from time to time, to further degrees of perfection. Unto such an one being wallowed down again to his former living, baptism, and the knowledge of holy doctrine shall avail to none other effect or purpose, but that he shall of his own seeking have the sorer damnation at the day of judgement, as one the which to his former swerving out of the right way, hath joined unthankfulness, & maliciousness also. Now of the parable this is the tenor here following.  

When the unclean spirit is gone out of a man. etc.  When an unclean spirit is once departed out of a man, being put away by the power of God, for as much as he hath an obstinate will to do hurt, he goeth walking up and down by places barren & waterless seeking rest. And when he could no where find the same, he sayeth within himself. I will return back into my house that I came out of. And returning unto the same, he found it in deed sweped clean with bromes, but altogether empty. When he espieth that, he goeth his way and taketh unto him seven other spirits, more ungracious tben himself ever was, and with such a knot of company goeth he again to his house, in deed made clean, but left unkept, nor armed with any defence of virtues seeming for the gospel. For the ornaments and garnishing of ceremonies, in deed make outwardly a show or semblance of godliness: but because they are only certain vain counterfeits of things, they keep not away the assaults of wicked spirits, but rather are an occasion of a further ungodliness. And even so doth it chance unto thatsame man, who being cleansed from one ill spirit, is made subject unto seven that are every one of them worse than he.  And it fortuned that as he spoke these things, a certain woman of the company lift up her voice, and said unto him: happy is the womb that bore thee, and the paps which gave thee suck. But he said, yea happy are they that hear the word of god and keep it. 
While jesus was speaking this and a great deal more unto the people of all sorts, a certain woman, marveling at his words being so wise & so pithy as they were, lifting up her voice among all the company, said: blessed is the womb of thatsame woman which bore thee, & blessed are the paps of thy nourice which thou didst suck. The voice of this woman was pronounced against the synagogue of the jews being evermore a slanderous maligner against Christ, & the woman beareth the figure of the church. Wherefore jesus doth not deny her testimony & preaching, but maketh it perfit, saying: Forsooth blessed they are, which hear the word of god, and keep the same in their heart, that it run not out, but tarry until it may one day bring forth fruit of everlasting salvation. Thatsame is a much more blessed thing, than it was for the mother to have borne his body in hers, or to have nursed him with milk. One woman might be able to bear so great an one, or to give me suck. But this blessedness may be a thing common to all creatures.  When the people were gathered thick together, he began to say: This is an evil nation, they 〈◊〉 a sign, and there shall no sign be given them: but the sign of jonas the prophet. For as jonas was a sign to the ninivites, so shall the son of man be to this nation. The queen of the South shall arise at the judgement with the men of this nation, and condemn them: for she came from the uttermost parts of the earth to hear the wisdom of Solomon. And behold, a greater than Solomon is here. The men of Native shall arise at the judgement with this nation, and shall condemn them: for they were brought to repentance by the preaching of jonas. And behold, a greater than jonas is here. 
And when at the speaking of such words as these, the multitude of people came still thicker and thicker running thither: jesus begun to make answer unto them that had tofore required to have some notable sign showed unto them from heaven, as though the things which jesus had hitherto done, were but base and low matters, nor did contain in them any point at all seeming for a great prophet: and for that the same were done for the common inferior sort: but they thought that unto the pharisees for their parts, as men of learning, and of an higher degree far above the rate of the common multitude, it were meet to show some special matter of woondre, even purposely and specially for them. And this did they speak not of an unfeigned mind, meaning any good faith therein: but to tempt and prove him, to the intent that if he showed none, they might find cavillations, that all the rest of his miracles had been done by the help and maintenance of Beelzebub, on the other side, if he showed any, that than they might find sum other matter in him, whereof falsely to accuse him, and to lay to his charge. jesus therefore said: This same is an evil generation, and of none upright ne plain meaning, where they have already seen so many miracles done, they require yet sum further strange token, not whereunto to give credit, but which they may slanderously report: but the thing which they do ask in the way of fraud and guile, they shall not obtain, but they shall receive a sign such an one as they are worthy. They shall not have given them, whereat to find surmised cavillations, but they shall have given them, that may convince their malice and infidelity. For there shallbe given unto them the sign of jonas the prophet. At the preaching of jonas, the ninivites did repent and reform their manifold ungraciousness, when the same jonas had showed no miracle amongst them: but this nation can by no miracles, ne by no benefits be brought to soften their hearts to repentance. And yet is there one present among them greater than ever was the prophet jonas: which jonas these folks do highly esteem, because the same being in a whales mouth in the sea, lived there three days and three nights, and after all that, when he was esteemed and reputed for dead, suddenly appeared alive. A like matter hereunto, but yet much more wondered, and more above the course of nature shall it be, that the son of man being dead in deed, shall lie three days buried in the heart of the earth: and yet contrary to the looking of all evil persons, the earth shall yield him again a livesman on the third day, whom it received dead. Wherefore at the last judgement, this nation, who now despiseth all others in comparison of themselves, and who think theimselfes to sit even in the high topcastell of true serving of God, shall be condemned of many nations, which were thought to be toto far out of the way from all godly devotion. The queen of Saba shall arise at the judgement with the men of this nation, and shall condemn them, because that she being a woman, and having nothing to do with the doctrine of the law, yet came a great long journey from the ferthest parts of the world to jerusalem, of purpose to hear the wisdom of Solomon. And yet even now herein this place there is a greater matter than ever was Solomon: and yet is the thing set at naught that is now present here. The ninivites being folks without any knowledge of the law, and worshippers of Idols, shall stand in trial with this nation at the judgement, and shall condemn them, because they did repent and amend their abominations, at the preaching of a man unknown unto them and an alien borne, and with no miracles, ne with no benefits showing any cause in himself, why he should be so much regarded. And behold, here is now present a greater matter than ever was jonas: and yet are they nothing moved to amendment.  No man lighteth a candle, and putteth it in a privy place, neither under a bushel: but on ● candlestick, that they which come in, may see the light. The light of the body is the eye. Therefore when thine eye is single, all thy body also shallbe full of light: but if thine eye be evil, thy body also shallbe full of deckenesse. Take● de therefore that the light which is in thee be not dec●enesse. If all thy body therefore be clear, having no part deck: then shall it all be full of light, even as when a candle doth light thee with his brightness. 
Now although many there were among the jews, whose hearts by reason of their own wilful and stubborn maliciousness, the light of the gospel did make more blind than they were afore: yet the truth ought not from hens forth to be suppressed, forasmuch as the knowledge thereof should bring very many to eternal salvation. For the obstinate malice of unbelievers must not be any let or hindreaunce to the good. Wherefore the truth must be brought to open light, to the more horrible grievous damnation of the evil persons and to the salvation of the good sort. No body lighteth a candle (faith he) and hideth it in aprivie dark corner, or covereth it by whelming a bushel over it: 
When the eye is single all the body also shall be full of light  but setteth it in a candlestick, that it may give light to such as are willing to enter into the house. Thesame that the house is without a candle, the same that the body is without eyes, even the same is the soul without knowledge of the truth, which cometh by mere unfeigned faith: If thine eye be single, and nothing perished ne infected with any other inordinate desires of this world: it will receive the light of everlasting truth, and all thy body shall have the fruition of this light, in such wise, as it shall no where stumble nor jut against any thing. But in case the eye of thy body be corrupted or bleamished, then shall all the whole body be entrieked, and ready to take harm in the dark. For of faith cometh judgement, and statutes or ordeinaunces of good living. This is the fountain of all goodness, which if it be putrefied, it cannot be chosen, but that all the other things must be corrupted also. See therefore that this eye wherewith the truth is seen, may be pure in thee, and clear without any corruption, lest that the self member, which only is apt to receive light, and which only must show light to all the whole body, be encoumbred with darkness. For the same thing being infected, which is the head and the root of all good works, even those verai things which seem to be good, are not good: And contrariwise, the things which seem unto the Pharisees to be evil, shall not be evil, if the fountain wherhence they do spring forth be pure and clear from all infection. What thing a candle is to an eye well clarified, even the like thing is the word of God to the soul being well purged through the singleness of faith from naughty affections. Whatsoever proceedeth not of faith is sin. That if the eye of thy body shall be sincere and pure, as a thing made all light with the candele of evangelical truth: than shall it give part of his light unto all the members, so that there shall not be any darkness at all in any part of the body: by reason that the eye shall look forth to the behoof of all the members thereof. And so whatsoever thing the hand shall do, it shall not be in any danger of harm in the dark, but all the whole body shall be lightsome, even as the whole house is lightsome, when the brightness of the candle giveth his light all about.  ¶ And as he spoke a certain Pharisee besought him to dine with him, and jesus went in and fate down to meat. When the Pharisee saw it, he marveled, that he had not first washed before diver, And the Lord said unto him: Now do ye Pharisees, make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness. Ye fools: did not he that made that which is without, make that which is within also? Nevertheless give alms of that ye have and behold all things are clean unto you. But woe unto you Pharisees, for ye tithe mint, and ●ue and all manner herbs and pass over judgement and the love of God. These ought ye to have done, and yet not to leave the other undone. 
And even immediately hereupon there followed a matter, whereby the same that the Lord had taught, might (as ye would say) be playinly declared. For the pharisees forasmuch as they had an eye foul blemished, & setting righteousness in ceremonies longing to the body, they did wilfully let slip those things, which are not seen but with the pure clear eyes, unto whom the candle of evangelical truth showeth light: supposed the light to be there, where darkness was: and than did they stumble and run against things most of all, when they thought theimselues to go gaily well upright: and they judged there to be a grievous enormity, where none at all was: and contrariwise where a sore offence or transgression was, there weaned they to be none at all. For they had their eyes sore bleamished with the superstition of the law, with ignorance, with disdeineful pride, with envy, with covetise, with hypocrisy, & with other naughty vices. Than a certain Pharisee prayed jesus, to come & dine with him. jesus made no refusal, as one that was ever ready to offer himself unto every body, to the intent he might draw all creatures unto him. And when the lord had set him down at the table without washing his hands afore, (and that, contrary to the guise of the Pharisees:) this said Pharisee begun to marvel with himself secretly in his mind, what the cause should be, why the Lord had not washed, before he sat down to his meat. And even by an by of a thing which neither maketh a man good nor ill, there springeth a thing which is in very deed evermore ill. And as for the Pharisaical ceremonies, which consist in things pertaining to the body, have this property natural to them, & coming even of their very kind, that they breed slanderous backebiting, evil suspicions, perverse judgements, variance, hatred, & much brawling. jesus therefore well knowing this same to be the chiefest corruption of evangelical godliness, did sharply rebuke the Pharisaical superstition, saying: Moses did in old time appoint certain ordinary constitutions, & customs of purifing, which nevertheless did contain a figure & representation of pourgeing & cleansing the soul. For to this end it serveth all that ever that same law did darkly set forth in shadows. But as the time now is, where in consideration of the truth clearly appearing forth, it is meet for those shadows of the old law by little and little to vanish away, ye Phariseis, which profess the perfect knowledge of the law, do embrace thatsame part of the law only, which is of least weight of all towards true godliness. And ye do not only offend in this behalf, that ye embrace the carnality of the law not passing on the spirit of the law, but also by reason of carnal ceremonies added to the law, and constitutions of your own making, ye will in any wise be reputed to be of more holiness, than the very commandments of God. The purity consisteth in the inculpablenesse and innocency of the heart. But as for ye do every other while make much washing of your body, ye wash the pots and cups that ye drink of, ye wash the platters & dishes that your meat is served in, being but outward things, and nothing at all making to the true godliness of the mind: and in the mean time the innermore, and chieffer part of you, being still unwashed is all full of filthiness detestable afore god, that is to weet, ravin and iniquity. Ye believe yourselves to be defoiled if ye drink of an unwashed cup, or if ye eat out of an unwashed dish: & yet ye think yourself pure and clean, if both your cup and your dish to, yea and all that is in them contained, have been gotten with ravin and with fraud. O fools and men of a perverse judgement, did not he that made the body, make also the soul? Than if pureness do so highly please you, it had been meet to make all the whole man pure in every part of him. 
Did not he that made that which is without? etc.  But it had been meet, to have provided first for that, that is the chieffer part. But all this while ye flattre yourselves as though ye were pure even in the best sort, if on the one side ye do every other while wash your bodies and your vessels, that ye eat and drink in, with a little water: & on the other side if your heart being polluted with manifold guiles, ravines hatred, envy, desire of worldly promotion, and with other pestilent vices be purged with almsdeeds, which alms though ye do it but for a vainglory and a show only, yet ye think it to be sufficient for the uttermost and highest cleansing of the soul that can be. But woe unto you Pharisees, who under a pretext and colour of serving God, work your own commodity, tithing even the vilest and most common herbs▪ Mints, and Rue, as though God cared for no more but priests and Levites only. 
give alms, and behold all things are clean unto you.  And in the mean time contrary to the mind of God, ye deal guilefully with your neighbour, and relieve not the needy, but envy & grudge at them, which have more wealth than yourselves, and the weak ye oppress. O a judgement in very deed overthwart and perverse. The things which the law hath appointed for a season to be kept after the flesh, in deed it had been your parts not to leave undone: but though things which God would most chief of all to be done, which are evermore good, and acceptable unto him, outh first and most principally to have been doen. Such things as concern your own commodity, ye do even scrupulously look unto: but the things that concern helping of the neighbour, ye pass nothing on.  ¶ Woe be to you Pharisees, for ye love the uppermost seats in the Synagogues, and greetings in the market. Woe unto you Scribes and Pharisees, ye hyprocrites, for ye are as graves which appear not, and the men that walk over them, are not ware of them. Than answered one of the lawyers, and said unto him: Master, thus saying thou puttest us to rebuke also. And he said: Woe unto you also ye lawyers: for ye lad men with burdens which they be not able to bear: and ye yourselves touch not the pack with one of your fingers. 
Woe unto you Pharisees, who though ye outwardly bear a show of holiness, yet nevertheless withinfoorth swell in ambition, seeking to have the higher seats in the synagogues, and ye rejoice to hear such honourable titles as master, and masters, of such as bid you good morrow, and good even, in the streets abroad, nothing else intending ne seeking, but that ye may please the eyes of men, & esteeming it as a thing of nothing to displease the eyes of god with the filthiness of the soul. Therefore woe unto you with your hypocrisy, which are like unto dead men's tombs, which shine & look smooth without forth by reason of white work, with titles, and many sundry pictures, whereas withinfoorth they are full stuffed with all uncleanness. But in the mean time the thing that outwardly appeareth, showeth fair to the eyes of such as pass by, but the thing that they hide within them, is unseen. Nevertheless men may be beguiled, but God can look into the most priviest corners of the heart. When the Lord with great sharpness spoke this and other things against the cloaked holiness of the Pharisees, one of the lawyers being desirous to bridle the plain speaking of jesus, sayied unto him. While thou speakest this on the Pharisees, thou dost also reproach us. An heart that knoweth his conscience guilty, cannot abide plain speaking, but feareth lest the example of plain speaking against others may at last light upon himself. 
woe unto you●e lawyers, for ye lad men with burdens.   
But jesus being the everlasting truth, which can no skill of flattreing (because the said truth, only is faultless and unculpable, and yet never chideth but to emend that is a miss,) answered unto the lawyer: If the words which I speak touch you too, as thou acknowlegest: woe shallbe unto you lawyers also, who being not content to exact every trifling observance of the law, at the hands of the poor ignorants, do moreover besides the authority of the law, add many points of your own, and heaping burden upon burden, ye lay upon the shoulders of the simple people a whole farthel unpossible to be borne, and in the mean while ye take your own pleasures to the uttermost, being to far from touching the things which ye lay on other folks shoulders, that ye do not so much as keep those chief points neither without which the rest do nothing.  ¶ Woe unto you, ye build the sepulchres of the Prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers: for they killed them, and ye build the sepulchres Therefore said the wisdom of God. I will send them Prophets and Apostles, and some of them they shall sleagh and persecute: that the blood of all the Prophets (which is shed from the beginning of the world) may be required of this generation, from the blood of Abel unto the blood of Zacharie, which perished between the aultare and the temple. verily I say unto you, it shallbe required of this nation. 
Woe unto you, who for vainglorious boasting of your perfection, do build up the tombs of the Prophets where the most part of the same were slain of your forefathers. For thereby cometh it to pass, that even by the very same thing, wherewith ye would most feignest cloak your maliciousness, ye do most of all bewray the same. For while ye garnish the sepulchres of the prophets, ye grant that they were persons detestable, which were the killers of such men, whose memory is high and holy among you that are their offspring. And forasmuch as your own selves do towards the Prophets of this time, being far superiors to the Prophets of times past, 
Ye bear witness that ye allow the deeds of your fathers.  attempt worse harms, than your ancestors committed against the Prophets of old time, do ye not plainly declare, that being blinded with lucre, ambition, envy and hatred, ye do wittingly allow the wicked acts of your forefathers, which acts of theirs ye do not only follow, but also earnestly labour to pass and to go beyond them? So often hath the goodness of God called you back to emendment: and at all times have ye wickedly showed more extreme cruelty against them that laid the truth even in your laps: which truth was unto you for none other cause odious saving that it contraried your naughty lusts and desires. Wherefore the wisdom of God, which ordreeth all things by such providence as cannot in words be expressed, before it will punish the obstinate malice of this nation, hath determined to leave nothing unassayed, whereby they may be converted to better ways. But after that aswell the bottomless goodness of God, as also the perverseness of them not possible to be won to goodness, shall once be declared to all creatures: so much the more grievous torments shall they endure, how much the longer space they have been suffered, and with how much greater benefits they have been provoked and occasioned to repentance. Wherefore thus spoke the wisdom of God within itself: what shall I do more than I have done to this unrewly nation? I sent Moses unto them. I sent many prophets of old time. I sent john the baptist. Against Moses there was conspiracy wrought: the prophets every one, they either slew or else plagued with affliction: no nor John neither would they not hear though he were more than a prophet: neither did he escape scotfree for giving good advertisement. The son of man is come: and to him do they work destruction and death. I shall hereafter send unto them the last prophets of all, who shall ghostly expound the law unto them: I shall send the apostles, that shall have great virtue in working miracles, that shall freely do good to all people, that shall bring unto all folks salvation, with exceeding small charge to be bought, that is to weet, with faith. And yet will they not hear these neither, but will persecute them, torment them, drive them away, yea and sum of them will they slay: so far shall their malice exceed the goodness of god. At last, when their malice shallbe so far grown, that they shall not only match, but also exceed and pass the abominations of all ages past, than shall the vengeance of God fall suddenly upon them, and than shall be required at their hands the blood of all the prophets, which hath been shed since the first creation of the world, that is to weet, from the blood of Abel, (who was first of all men slain by his brother Cain being envious against him) unto the blood of Zacharie, the priest, son of joas, 
Gene. iiii. two. Paralip. xxiiii.  who calling back the people to better advised ways, was stoned to death by sedition of the people, between the temple and the aultare. And the said zachary even at the moment when he departed from this life, both testifying his own innocency, and their wickedness, said: The Lord see this and require it. And even now approacheth the time of this vengeance. One nation shall, as ye would say, be punished for all the heinous deeds of their forefathers, because it hath gone beyond all the malice that ever hath reigned in them all. It shall come to pass undoubtedly, that the wisdom of god hath said afore shall come to pass. The jews of these days, because they exceed the rebellion, the perverseness, and the cruelty of all that in old time have been, shall in such grievous sort be punished, as though they alone had accomplished and done all the ill parts that ever their ancestors have in sundry ages wickedly played.  Woe unto you lawyers: for ye have taken away the key of knowledge, ye enter not in your selves, and them that came in, ye forbade. When he thus spoke unto them, the lawyers and the pharisees began to were busy about him, and capciously to ask him many things laying wait for him, and seeking to catch sum thing out of his mouth whereby they might accuse him. 
Woe unto you lawyers, and woe again, who openly professing the acknowledge of the law which is ghostly, and taking into your hands, as due unto you the keys of science and cunning, which ought to have opened a way into the kingdom of heaven: 
Ye entre not in yourselves, and them that came in, ye forbade.  yet neither have ye intred in thither yourselves, but others that were willing to have gone in, ye have kept out. For while ye perversely expound the law, ye do (as one might say) lay battrey against that which is the principal chief foundation of all the law. At these manner words of jesus, (being in deed half bitter by reason of so plain speaking of the truth, but yet workers of hearth, if such as they were spoken to had been willing to receive the medicine:) were both the Phariseis and also the lawyers sore offended: but because they knew privily in their own consciences that the things which were spoken, were even very true, they would make no countenance at it before the people, but yet in the mean time they lay sure await to all the sayings of jesus, hunting and searching if any thing might proceed forth of his mouth, whereupon they might ground or make a foundation of sum surmised matter against him, to the end they might seem to persecute him, not of a certain private hatred, but of zeal to religion and of a love towards god. For this property also hath pharisaical hypocrisy, that it worketh ne attempteth none so wicked an act, whereon it layeth not a fair gloze of love and duty towards God.   

The xii Chapter.  As there gathered together an innumerable multitude of people (in so much that they trod one an other,) he began to say unto his disciples: first of all beware of the leaven of the Phariseis, which is hypocrisy. For there is nothing covered, that shall not be uncovered: neither hid, that shall not be known. For what things ye have spoken in darkness, shall be heard in the light. And that which ye have spoken in the ear, even in secret places, shallbe preached on the top of the houses. I say unto you my friends: Be not afraid of them that kill the body, and after that, have no more that they can do. But I will show you, whom you shall fear. Fear him which after he hath killed, hath power to cast into hell. Yea, I say unto you: fear him. Are not five sparrows bought for two farthings? And not one of them is forgotten of god. Also even the very hears of your head are all noumbred. Fear not therefore: ye are more of value than many sparrows. 
ANd because the Lord jesus knew the malice of the pharisees, the Scribes, and the lawyers to be uncurable: it was his pleasure openly to notify and publish their hypocrisy, to the end no creature might unawares be deceived by their cloaked counterfeiting: and so many coumpanyes of people even than standing round about in so thick press, that they trod one upon an others heel's, he began to say unto his disciples.  
Beware ye of the leaven of the pharisees which is hypocrisy. Endeavour yourselves earnestly to be such, as ye would be taken for. Nothing that is cloaked shall from hensfoorth be able long to be hidden. There shall a time come which shall utter and make manifest unto the world aswell your innocency, as also their malice: Neither is there any thing now at this present so close under covert, which shall not shortly be uncovered, ne any thing so secretly hidden, the which shall not come to the open knowledge of men. Wherefore beware ye that all your life be void of all cloaking or counterfeit gloze, and that ye neither speak ne do, no nor yet think any thing alone by youreselfes, which ye would not by your good wills have to be known of all creatures, for whatsoever ye shall now speak privily in the dark, shall one day in time to come be reported again in the clear light: and whatsoever ye shall now say to folks in their ears within your bedchaumbers, shall one day be openly talked in the house tops. The truth shall offend the wicked sort being painted with a counterfeit semblance of godliness: But let not the fear of any evil person lead you away from the sincere preaching of the truth of the gospel. The uttermost extremity of all the mischief that they can do to you, is but to kill, yea and the body only can they kill. But thus much do I say unto you my friends, forasmuch as ye may boldly trust on my sure defence, leatte not the cruelty of these fellows any thing at all fear you, who though they attempt all that ever may be done, may sleagh the poor carcase, and that done, they have nothing besides to do any further harm unto. But he dieth not that is slain for my cause. That if your fantasy be to take fear for to be one of counsel in this case, it is good reason, that the lesser fear give place to the greater, and that he rather be had in fear, who hath power with a beck to destroy the whole man altogether. And if ye will needs have it showed unto you who is he, even God it is, who only hath power when he hath killed the body, to cast the soul into hell too. Let not the cruelness of wieked persons make you any thing afraid, who can do you no more but light harm, nay can not do you any harm at all, no and not that neither, but by the sufferance of God. That if ye shall upon the dreading of man, grow clean out of kind from the sincerity of preaching the gospel: while ye labour to eschew light and transitory mysaduentures, ye shall fall into harms for ever to endure. Let therefore one nail drive out an other nail: and let the fear of God drive out the fear of men. And fear ye not lest ye shall perish before your day. All men must without choice ones come to death: neither doth it force how long a man hath lived, but how well he hath lived. And blissedly doth he depart hens, whosoever dieth for my name's sake. And yet shall no such thing chance before the time prefixed unto you by your heavenly father, that ye should not live a whit the longer, though the fear of death should never so much vex your minds. Yea and that point also will your father provide for, that every one shall die at his due time. Although these things seem in appearance to be done by chance and at all adventures, yet shall there nothing chance unto you, but by the permission of your father who careth for all things belonging unto you. What is of a lower price or a thing more contemned than a silly sparrow? May not a man buy five of them for two ferthinges? And yet doth not God leave them uncared for, and not so much as any one, no not even of the vilest vermin living, doth perish without the acknowledge of the heavenly father. But as for you whom he hath specially pyeked and chosen a very few in number out of all the rest to set forth the glory of his name, he doth so greatly not leave uncared for, that he hath even the very heats of your heads numbered out by tale. 
The very bears of your head are all numbered.  Against the will of him it were a wickedness to strive, for nothing will he desire, but what he shall know to be best. Therefore all your carefulness concerning your life, cast ye full and whole upon him. He that taketh care for the silly sparrows will not leave you uncared for, being so far better than all the sparrows in the world.  I say unto you every one, whosoever confesseth me before men, him shall the son of man knowledge also before the angels of God. And he that denieth me before men, shall be denied before the Angels of god. And whosoever speaketh a word against the son of man, it shall be forgiven him. But unto him that blasphemeth the holy ghost, it shall not be forgiven. When they bring you unto the synagogues, and unto the rulers and officers take ye no thought, how or what thing ye shall answer, or what ye shall speak. For the holy ghost shall teach you in the same hour what ye ought to say. 
Wherefore be not ye of the will for fear of any evils or mischiefs which men may be able to do unto men, to fall from the profession of my name, as men remembering that by these afflictions lasting but a short while, lieth the way to everlasting bliss. For he shall not be a partaker of the joy, who shall refuse to be partaker of the worldly reproach. Albeit this open shame here among men, 
Whosoever confesseth me before men. etc.  is the true glory before god. For this one thing I say to you of assurance: whosoever shall profess my name here in presence of men (which to do shall afore the world be a thing odious and detestable,) I also shall profess him at what time the majesty of the son of God shall be opened and showed forth in the face of the Angels of God.  
And contrariwise, whoso shall not acknowledge me here in the face of men, shall not be known of me before the Angels of God. I know that the infirmity of this human body of mine shall be a slander unto many: but a fault, which either proceedeth from a man being deceived by a wrong opinion, or else cometh of the weakness of nature, although it be grievous, shall nevertheless be easily forgiven. Therefore that they call me Samaritane, a drinker of wine, a friend of the publycanes, and jesus the carpenters son, shall soon be released if they amend. For it is a reproach whereunto the weakness of this body hath opened an entrance and occasion. 
Unto him that blasphemeth the holy ghost, it shall not be forgiven.  But whoso shall speak raylling words against the holy ghost, through whom God worketh these miracles: because such an one doth of a set and prepenced malice wittingly and willingly resist against the glory of god, he shall not find any pardon, neither in this present world, nor in the world to come. Like as to the wicked Angels there is no way left to come again unto repentance, (because they resisted God, not of any infirmity or weakness, but of an obstinate malice) nor the same wicked Angels shall ever emend ne have any hope of forgiveness: even in the same state shall men be sure to be, if they follow the perverse fashion of the others. They see me a man, taking rest and sleep, suffering hungers, yea and they shall see me dying, therefore it may be pardoned if they speak any thing of me, that may truly be said of a mortal man: But that being corrupted with envy, they impute those acts to the spirit of Beelzebub, which they know to be of the power of God, forasmuch as on the one side they defraud god of his glory, and on the other side they put over unto wieked spirits, that cometh of god and is due to him: their so doing verily is of deiulishe malice, which for the same cause shall not obtain pardon of god, though being most singularly inclined to show mercy, because he can no skill to repent himself of his goodness. Many ways than shall there be murmouring against your preaching, For some persons shall persecute you either strayghing out of the right way of mere simplicity, or else of a maliciousenesse miengled with their error. Othersome against the conscience of their own heart, shall labour to destroy the verity which they evidently see, & try, and know, and that shall they do for none other respect, but because it cotrarieth their naughty affections. By means of such persons shall the evil spirit of Satan rebel against the good spirit of god, & by help of his guard the wicked men, he shall invade you with all kinds of ingiens. And although ye be ignorants of the world, poor men, and of low degree, there is no cause why for you to be afeard of the uproar and sedition of the world against you. The spirit of god being gracious & plain without any guile or deceit, is sufficient against all aswell fraud as violence of this world. Therefore when ye shall be haled into their synagogues, appeached of great crimes, when ye shall be drawn to come before magistrates or rulers, 
Take ye ne thought how or what ye shall answer.  and princes, do not ye as the common sort of people do, when they are brought afore a judge to their answer, who are much careful what answer they may make, or what they may speak, to rid their hands of the mattyer. Thus much shall be given to the puplique authority of a magistrate, that being called ye shall appear. But cause is there none why ye should be afeard of the sight of them, or why ye should be careful, how to defend yourselves with an oration prepared for afore: The plain tale of the truth, shall continually from time to time be ready and fresh in memory unto you. And such kiende of words to speak, the holy ghost shall sufficiently minister unto you as often as need shall require: of such sort as your life is, such shall your words also be. And nothing there is more pithy or effectual, than the plain truth without any colours.  ¶ One of the company said unto him: Master, speak to my brother, that he divide the inheritance with me: And he said unto him: Man, who made me a judge or a divider over you? And he said unto them: take heed, and beware of covetousness. For no man's life standeth in the abundance of the things which he possesseth. And he put forth a similitude unto them saying: The ground of a certain rich man brought forth plentiful fruits, & be thought within himself saying: what shall I do? because I have no room where to bestow my fruits. And he ●ayde●●● his will I do. I will destroy my barns & build greater, & therein will I gather all my gods that are grown unto me: and I will say to my soul: Soul thou hast much 〈◊〉 mayed up in store for many years, take thine ease, eat, drink, and be merry. But god said unto him: Thou fool, this night will they fetch away thy soul again from thee. Than whose shall those things be which thou hast provided? So is it with him that gathereth richesses to himself, & is not rich toward god. 
And as the fear of judgement maketh many go a cross way from the sincerity of professing the gospel: so doth the greedy desires of money corrupt a great meinie. To the end therefore that the Lord might utterly pluck that affection also out of his disciples hearts, as a thing base or vile, and unmeet for such as have entered the charge of heavenly affairs, there was a matter even there offered unto him whereby the thing might be doen. For where there was a very great multitude of people about jesus, and yet no man that had before that day been so bold to ask so low and so base a mattyer of him, one said unto him: Master, so it is that a brother of mine usurpeth my part of the inheritance which should serve us both, and finding many evasyons and starting holes, he delayeth from day to day to make partition thereof: here let the authority of thy word be a succour and aid unto me. Say unto him, and bid him, to divide the inheritance with me. Than jesus (as ye would say) taking scorn and indignation, so to be interrupted from his heavenly business of preaching, unto carnal and filthy ca●es: & in the mean while all under one, giving a lesson to his servants that such an one as beareth the office of an Apostle, ought not to be enwrapped in secular and filthy affairs of the world, answered: Thou fellow, with what face dost thou in the mids of my preaching interrupt me against thy brother in dividing your inheritance? who hath made me a judge between you two being at variance about a light trifling matter and shortly to decay? Or who hath given me unto you to be a divider of inheritances? Hath not this world judges enough to end such low matters of traverse? I have no such commission, that this or that party shall grow in richesses by coming to temporal goods or lands by succession: but that all creatures may come to the inheritance of the life immortal in heaven. And than turning to his disciples and to the rest that were there present, he began even by the example of the party that had interrupted him afore in his sermon, to exhort them from the earnest desire of geatting worldly richesse: not that richesses are of themselves evil, but because that to put the chief s●aygh of a man's life in them, and for the desire of them to be called away from the things which do earnestly concern everlasting bliss, 
Take heed & beware of covetousness.  is a very folly. Beware ye (sayeth jesus) in any wise from all things belonging unto avarice. For oftentimes under the colour of necessity of making provision aforehand for ones living, there cometh stealing and creeping on a man, a vice never voide of pensiveness and care, which being once suffered to enter into the mind, leadeth him out of the right way unto all kind of dishonesty. Yea and uneath may it possibly be eschewed, except that even those very things which we do possess of our own good right, be possessed of us after an unearnest sort, and with such contempt, that we can set them at nought when it is expedient so to do. But such people as do in such sort put their trust and affiance in their richesses, that they set a certain great staygh and assurance of man's felicity in the same, do very sore deceive themselves. 
No man's life standeth in the abundance of the things that he hath.  For abundance maketh not to felicity, but rather to pensive carefulness: yea and on the other side to the contempt of the things, which only and none other are to be sought, and acquired. For the necessity of nature is appeased and satisfied with a little. And because he would more diepely empriente the same in the hearts of the gross people: the Lord added thereto a parable, by the which every man might try and examine his own affection. There was (sayeth he) a certain rich fellow, whose land had brought exceeding abundance of fruits and profits, (as the fruitfulness of the years are not all like, but some years better than some.) The man having all the while no mind at all of relieving the extreme poverty of the neighbours, but in sort as though that that had grown, had been brought forth to the behoof of himself and no more, took care for laying it up in store, and not for bestowing any part thereof to the needy in the way of alines or liberality. For he said within himself in his heart. What may I best do? The plenteous abundance of my corn and other fruits is over great for all the barns I have, to lay up in store the things that have come of this years groweth. If he had taken charity to be of counsel with him when his heart thus boiled, charity would have said unto him, look well about how many there be that lack the things which thou haste superfluity of. acknowledge and remember to whom thou art beholding, and whom thou art bound to thank for this fortunate luckienesse of this year of thine: God hath of a special great tenderness towards thee, given thee a stock of goods, whereof thou mayest gather great increase and gain of godly works. Make thou an exchange of Goods transitory, for goods that shall evermore keep at a staygh: of earthly goods for heavenly: of human goods for divine: so shall thy liberality be a gain unto thee. But because he had more mind to take folly and unbethinking to be of his counsel, 
Soul▪ etc. take thine ca●e, eat & drink and be merry.  he did by the instinct and motion thereof, say within himself: I will down with mine old barns, and I will make larger, and in them will I lay up in store, all the whole increase of this years growing and the rest of my goods, that nothing may decay of miscarry. And when all things are fully stablished, and all thing set in good safety, than taking thought ne care for nothing I will say to mine own soul. Soul, great abound aunce it is that thou hast of things laid up in store for thee, even enough to serve thee for a great meinie of years: take thine ease, take thy fill of eating and drinking, and make as merry as thou canst. This dream of most fortunate state long to endure, when the said rich man did thus cast in his mind, there came suddenly unto him the voice of God, saying: Thou foolish man, where thy very life is uncertain to thee, why dost thou hoard up things in store for many years to come, seeing thou canst take no fruition of the things which thou layest up, any longer, then while thou art in this life, which life no man is assured of, so much as for one days space. Why dost thou promise thyself many and many years? This same very night shall they require to have thy life and soul away. And these things which thou haste provided, whose shall they than be? Certes they shall be none of thine. Thou must of force leave them unto an heir of thine own, or to an other if any will enter to take possession of them. But ghostly richesse, which by bestowing thy richesses in alms thou mightest have gotten, would have gone with thee when thou hadst been dead too: Thou hast now heard the example and state of a man which hoardeth up the richesse of this world to his own use, and is rich to his own behalf only, & is not rich to wards god: who would fain be refreshed and cherished in his members, by such persons as have more than will serve them, and much more blissful are they rich, that after such sort do grow to poverty.  ¶ And be spoke unto his disciples: Therefore I say unto you. Take no thought for your life what ye shall eat: neither for the body what ye shall put on. The life is more than meat, and the body is more than raiment. Consider the ravens, for they neither sow ne reap, which neither have storehouse nor b●tus, and god feedeth them. How much more are ye better than feathered fowls? 
When the lord had thus much said to the multitude of all sorts & degrees, anon turning to his disciples, whom it was requisite not only to be far from alavarice, but also to be void of all carefulness of this life, to th'intent that nothing might hinder or put back their minds from the charge of teaching the gospel: for this cause (quoth he) as I have already afore this time said unto you, even so repeating the same again and again I shall warn you. Be ye nothing careful concerning the life of your bodies, as folks in perplexity and fear lest ye should want meat & drink, no nor yet about the incommodity of your body, lest it should want clothes. For your heavenly father, who hath given you that is the better, will also give you that is less of valour. The soul & life is better than meat, although in the mean time without meat it endureth not in the tabernacle of the body, and the body is more precious than the garment: 
Considre the ravens for they ●●ither sow nor reap. etc.  do ye think, that your father being no less bountiful than rich will suffer, that seeing he hath of his bounteous liberality given life, there shall lack meat wherewith the life must be continued? or seeing he hath given the body, he will so do, that the body shall want wherewith to be covered? where the providence of god doth not slack that thing in beasts which are brute and of no price, will it (trow ye) be slack in you whom he hath specially chosen and deputed to so high a matter? Consider ye the ravens & ●●owes: they neither sow corn, ne reap, they neither have storehouse ne bar●●, and yet god doth provide also for them concerning their food, as one that neglecteth none of the things which he hath created. How much more than will he being your father provide for you, whom he so much more dearly loveth above all crows and ravens?  ¶ Which of you (with his taking thought) can add to his stature one cubit? if ye than be not able to do that thing which is least, why take ye thought for the remnant? Consider the lilies how they grow. They labour not, they sprune not: and yet I say unto you: that Solomon in all his royalty was not clothed like one of these. If god so clothe the grass (which is to day in the field and tomorrow is cast into the furnace) how much more will he clothe you, O ye of little faith? And ask not ye, what ye shall eat, or what ye shall drink, neither clime ye up on high: for all such things do the heathen people of the world se●e. For your father knoweth, that ye have need of such things. Wherefore seek ye after the kingdom of god, and all these things shallbe ministered unto you. 
And what, that to be troubleously vexed with the care of such things is a point not only of mistrustefulnesse towards God, but also of folly? For it is a plain folly to be vexed with carefulness of mind which shall nothing avail. No man is able with all his carefulness to make his life one day longer than it should be. 
Which of you. etc. can add to his stature one cubit.  What that not so much as the quantity or stature of your body, no nor the shape thereof is in your hand? God giveth it such shape as himself best pleaseth, he giveth it such stature as his will is, and even so doth he give it life too, as long as him liketh. And who of you (I pray you) is able through his carefulness to add one cubit more of heithe unto the stature of his body: or what man is able by his careful thought taking, to make one white hear of his head black, 
Considre the lilies how they grow. etc.  or one black hear white? If than in things which are in mannyer of no weight at all, your carefulness can nothing avail: to what purpose is it to be careful concerning life? Now to the intent ye may not be troubled with care about clothing of your body, considre me the lilies which grow in the fields without any man's labour, how they shoot up to their full heithe and quantity, no man dressing them, or bestowing any labour about them. The lilies do neither labour, ne spin, ne weave: and yet the providence of your father doth insomuch not suffer them to lack clothing, that the most rich king Solomon, when he most of all showed the princely port of his regal estate, was not at any such time so well arrayed as any one, which soever it be, of the field lilies, which shall last but for a short time. That if god do with so great providence clothe a blade even commonly growing every where, and anon after to vade and perish away, and such a blade as this day is fresh and green in the field, and the next morrow when it is dried up, is cast into the furnace mouth to be burned, how much more will he not suffer you to be unclothed, o ye of little faith? For this carefulness of yours cometh of none other thing but only of a mystrustfulnesse towards your father being aswell most mightyfull, as also most liberal, yea and also most provydente. If he feedethe, if he clotheth, if he governeth all things which he hath created: than do ye also cast away all care concerning things of the basseste sor●e, that is to weet, meat, drink, and clothing, let neither penury of such things as these kill your hearts, nor more than suffisance set you in pride. Neither as idle folks hang ye all together of the weather, observing and marking all lykelyhoodes and fore geassynges of tempests, weaxing pale for woe as often as the planets shall threaten penury or dearth of Corne. For concerning such things as these to make great inquisition and search afore a long time to come, is the condition of the Gentiles, who being wholly wedded unto the world, do not know God. But ye that know how gracious and bountiful a father ye have in heaven, why do ye with vain carefulness torment your own hearts? For your father knoweth well enough, that ye have need of such things as appertain to the necessity of nourishing and covering the body. Neither is he so hard, that he will suffer you to perish for default of such things, forasmuch as ye are earnestly occupied about his business. 
Seek ye after the kingdom of god. etc.  But rather let your chief and principal care be, to set forth the kingdom of god, whereof I have specially chosen and appointed you to be publishers, and also the ministers. Especially afore all other things, seek ye the righteousness thereof, not consisting in judaical ceremonies, but in those things which I have aforetaughte you: and with whole heart and mind be ye earnest in this thing which is of all the most greatest. The other smaller things, god himself will of his own accord and motion give unto you every one of them, and will not suffer any thing to be wanting.  ¶ Fear not little flock. for it is your father's pleasure, to give you the kingdom. Sell that ye have, and give alms. And prepare you bags, which were not old, even a treasure that saileth not in heaven. where no these cometh, neither moth corrupteth. For where your treasure is, there will your heart be also. 
Let nothing make you afeard, o little little flock, ye are but afewe, ye are of mean and low degree, ignorant persons ye are of learning or worldly acknowledge: ye are not with any richesse, with any power, with any weapon, or with any bends of harnessed men, armed against this world being full of wiekednesse, and ready to arise against you with all kind of engyens. Yet is there no cause why ye should be afeard. 
For it is your father's pleasure to give you the kingdom.  So hath it liked your father, to reject men of power, men of learning, and the proud hearted, and unto you being in worldly acceptation, persons most abject, to give his kingdom, which through privy richesses of the soul, and which by reason of celestial fortresses, is unpossible to be subdued. Wherefore being specially chosen out to so high a dignity of the kingdom celestial, contemn ye these base and vile things: and being marked to goods that shall evermore continue in their perfection, take ye no regard of things that shall in short space decay and come to naught. 
Sel that ye have and give alms.  That if earthly possessions do hinder you or pull you back from things being so far better than they, fell ye that ye have in your possession, and deal the money that is made thereof about for relieving the need of the poor. Richesses cannot be laid up in more safe custody, they can not be put to the bank of exchange with greater and more assured increase or interest. Whoso giveth an alms, layeth out his goods to receive interest at god's hand, who can not use any deceit or fraud, and who (as he is both rich & bountiful) will for vile things repay most precious, for earthly things, celestial, for things transitory, and shortly to be taken away, things eternally for ever and ever to endure. Endeavour yourselves therefore to be grounded rich men in such goods as these: get you treasure bags, that do never weaxe old, and lay up treasure for your use in heaven, which shall never fail, and which shall be safe for you aswell from thieves as from moths. For this thing we see commonly to chance, that in what place every man hath his treasure, there hath he his heart also. 
where your treasure is there will your heart be also.  For what thing a man doth earnestly love, the same can he not forgeat: like unto a rich man that hath great goods either laid up at home in his coffers, or digged in the ground, though he be abroad from home, yet he hath his heart at home, full of care and fear lest some privy these should rob them, lest any other casual chance may either bewray or perish his treasure. Again they that be in love, have their minds evermore earnestly fixed and set on the thing that they love. But your heart must evermore be in heaven. And in heaven will it evermore be, if ye shall have nothing on the earth, which ye do either highly esteem, or love, but shall have all your treasure safely laid up in heaven.  ¶ Let your I●ygnes be girt about, and your lights burning, and ye yourselves like unto men that await for their lord, when he will return from the wedding: that when he cometh and knocketh, they may open unto him immediately. Happy are those servants whom the Lord when he cometh shall find waking. verily I say unto you, that he shall gird himself about, and make them to sit down to meat, and he walking by shall minister unto them. And if he come in the second watch, yea if he come in the third watch, and find them so, happy are those servants. This understand ye, that if the good man of the house knew, at what hour the thief would come, he would surely watch, and not suffer his house to be broken up. Be ye therefore ready also: for the son of man will come at an hour when ye think not. 
The time is short: with all earnest endeavour ye must attend, that ye hoard up in heaven a great heap of good works. The day approacheth even at hand, in which every one of you shall for the seed that you have sowed of temporal things, reap an harvest everlasting. But because this day is to you uncertain, ye must continually from time to time be prepared and ready against it come. And that shall ye be, if ye shall not be stopped ne staighed with any lets or impediments of wordly things, if ye shall not have let slip any occasion of doing good. Against the coming of this day than, 
Leate you lo●gnes be girt about.  eat your loignes from time to time be well girt about, let light burning candles be in your hands, that ye may be like unto wise and faithful servants who because they are uncertain what hour their lord will return from the wedding, they stand continually in a readiness watching with torche-light, to the end that assoon as he being come home again shall knock, they may by and by open the doors unto him. This diligence of seruavantes shall not be displeasant to the lord or master, but happy may they be if the master suddenly coming shall see them watching. For this I say unto you for a certainty, that the master shall give again to them an exceeding large reward for that pleasure and service, which nevertheless it was their bounden duty to do. For he again on his party shall gird himself, and diligently watching what every one requireth to have, he shall as a seruitoure give it them his own hands. Neither doth it make any force in what part of the night he cometh (for it was his pleasure to have that thing uncertain) but at whatsoever watch of the night he cometh, 
And it he come in the second watch. etc.  whether in the second or in the third, or in the very dead of the night: happy shall the servants be, if the lord shall find them in a due readiness. There is therefore no slackness to be used in this life. But so must men live as though that day should come even at this present hour. For it shall suddenly and unwares steal upon the world: therefore must men always provide that it may not come upon them being unready. For after that he shall be ous already come, it will by that time be overlate to amend the slepinesse afore paste. There is none so sluggish a master of an house, that would suffer to have an hole digged through into his house by a night these, if he knew afore hand what hour the thief would come. That if such an one doth keep continual watch that he may not be spoiled of his wordly goods, 
Be ye therefore ready also, for the son of man will come. &c:  how much more is it your part to watch that ye may not lose the bliss everlasting? As the night thief cometh stealing at such an hour when the folks of the house are most hard and dead in sleep, and least looking of all is for any body to undermine it: so shall the son of man suddenly come at such an hour, when ye shall least of all mistrust or think that he will come. Therefore in asmuch as that same time is to you unknown, and yet undoubted it is that come he will, be ye continually ready, well armed and furnished with good works, and light, as men clean rid and void from all lets or encoumbraunces of things worldly.  ¶ Petur said unto him: Master tellest thou this similitude unto us, or to all men: And the lord said: Who is a faithful and wise steward, whom his lord shall make ruler over his household to give them their duty of meat in due season: happy to that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath. But and if the servant say in his heart, my lord will differre his coming (and shall begin to smite the servants and maidens, and to ●ate and drink, and be drunken) the lord of that servant will come to a day when he thinketh not, and at an hour when he is not ware, and will he●e him in pieces, and give him his reward with the unbelievers. 
Petur when he had heard these words, said unto the Lord: master, whether is it thy pleasure that this parable shall appertain properly, and directly to us alone that are thy disciples, or else doth it indifferently concern and touch all people? Than the lord in such sort attempereth his answer, that he denieth it not in some behalf to pertain to all men that covet to attain everlasting salvation: but specially he signifieth it to concern such, as have the despensation and disbursing of gods word committed unto them. And he added an other parable to that that went afore, to the end he would the better enkiendle his disciples perpetually to be incumbent upon their office, and he also proponed and set before them aswell a reward when they had duly executed their office, as also a punishment to any such as were slack in his office. 
Who is a seithful steward, whom his lord shall make ruler over his household:  A rare thing it is (saith he) among men to find an expert and a faithful steward to have the disposition of ones goods: who when his master is from home in a strange country, will see well to his household, of which he is made overseer and deputy, not to use himself as a Lord or a tyrant over it, but out of the tresoures of his Lord, to bring forth & pay unto every body his due allowance as much as convenient is, and at such times as is requisite. Blessed shall that servant be whom his lord suddenly returning home, shall find attendant upon his office. For having approved and tried his upright truth and diligence in the proportions assigned out unto him, he will make him ruler of all his goods, and will ●ouchesalue to use him in manyer as half a partner with himself of all his goods and substance. In the contrary part, in case the said servant be neither one of honesty to trust unto, nor yet wise and expert in his office, but taking a pride through the absence of his lord and by reason of the office of steward or deputy committed unto him, 
But if the servant say in his heart: my Lord will differ his coming.  shall say in his own mind: my master doth now set a long day of coming home again, and peradventure he will never come again: in the mean time I will do all as mine own fancy serveth me: and thus shall beegynne to use cruelty over his fellow servants both men and women, not only not feeding them of his wheat that is their master aswell as his, but also pumbleing and beating them, and usurping a certain tyranny over his other fellows, he do for his own part all the while eat, and drink, and bankette, and use to drink himself drunk, wastefully consuming his masters goods in filthy sensual pleasures and in tyottous excess: what judge ye that such a steward shall have for his labour? Forsooth his lord shall return home again at such a day when he was not looked for, and at such an hour as he was not known of: and the servant doing whatsoever himself lusteth without fear or care, his lord shall separate and cut of from his household, nor shall vouchsalue to suffer him to be one of his house, but shall reckon him in the number of the other unfaithful persons, assured to suffer condygne punishment, forasmuch as he would not be mindful of his office. 
The Lord of that servant will come.  An evangelical steward and dispenser of God's word, can not by any thing better win his lord and masters heart unto him, then when his lord is absent, to represent the gracious bounty of him, towards the neighbour, and not to think himself a lord over the neighbour, but remember that he is a fellow servant with him.  ¶ The servant that knew his masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him much shallbe required. And to whom men have committed much, of him will they ask the more. 
And certes the more perfect knowledge that a man hath or shall have of the verity evangelical, so much the more grievous shall his condemnation be, if he be negligent or slack to follow that he hath learned to be the right way. For the Gentiles, to whom the truth hath neither by mean of the law, ne by mean of the gospel been showed, shall be nothing so sore punished, as the jews, whom the law of Moses did instruct to some forwardness in godly exercise. And among these again the Phariseis, & such as are expert in all the points of the law, shall be more sharply punished, than the simple ignorants. But most grievous punishment of all others shall they have, whom the truth, being well known, whom so many miracles, & whom my lively example hath not moved to the zeal and earnest exercise of their duty toward God. I have hidden nothing from you. Whatsoever thing my heavenly father's will hath been that ye should know by mean of me, I have opened and declared it unto you. Beware ye therefore by the example afore going of the negligent servant, that regardeth not his masters commandment. For such a servant, as his master hath had and used in higher degree above the rest, as one to whom he hath committed the disbursing and bestowing of his goods, to whom he hath opened the privities of his counsel, whom he hath put his trust in when he went into far parties from home: except he shall do that he is commanded to do, and shall prepare himself to the executing and doing of such mattyers as he knew that his master would with all his heart have to be done, he shall abye with many a sore stripe. But whoso shall be of the number of the servants, to whom the lord hath not opened the will of his heart, if such an one shall do any offence worthy punishment, he shall drink but with a few stripes. Than is there no cause, why the despensation of God's word and of the gospel being committed to your charge, should make you any thing the more halt in taking upon you, 
For unto whom soever much is given of him shallbe much required. etc.  but rather the more careful to discharge your duty well. He doth more verily take upon him a charge then an honour, whoso taketh in hand any office or ministration in the church. It is a thing of free gratuitee, that is so committed unto any man, and it is committed unto every man of very purpose to be brought forth, and used to the common utility of all the whole household indifferently. And like as masters do require a more straight and precise account at the hands of such an one, whom they have put in trust with more things than an other, so at the hands of such an one to whom a larger gift or ministration of knowledge and of authority hath been given of God, there shall more be required, then at the hands of the others: and to whose credit a larger and greater ministry hath been deputed, the more persons that he ought to have done good unto, so much the more shall there at his hand be required. The more learning that thou hast, with so much the better will teach thou: the richer that thou art, so much the more gladly relieve thou the poor: the more that thy power is, so many the more persons let thine authority draw and bring unto the gospel. It is an other man's that thou haste, and not thine own, and the true owners will is, to have liberally bestowed upon others that he hath lent to thee.  ¶ I am come to send fire on the earth: and what is my desire, but that it wear already kiendled? Notwithstanding I must be baptized with a baptism: and how am I pained till it be ended? Suppose ye that I am come to send peace on earth? I tell you nay but rather debate. For from hensfoorthe there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father: The mother against the daughter, and the daughter against the mother. And the mother in law against her daughter in law, and the daughter in law against the mother in law. 
I thirst the salvation of man, and for the cause thereof am I come into the world, and to the earnest desire of my heart all tarrying or delay seemeth long. It is no wash doctrine, ne worldly, that I have brought down from heaven. It is mere and pure fire, which will surely either cleanse and purify a man, or else burn him. And I am even of purpose come, that this same fire may be kiendled on earth. For what other thing else do I desire or want? Being once kiendled it will far and wide so daynelye take all the universal world with the slain. But this fire shall not leap ne sparkle forth, unless this flint stone of my body be first strieken on the cross. That same baptism is yet behind to come, 
But I must be baptized with a baptism. etc.  which my father hath precisely appointed unto me, to be dieped in mine own blood, to the end I shall through my death suffer pains and torments for the sins of all the whole world. At that hour and never afore, shall that same sparkle of evangelical charity, appear up and show forth itself among men, when they shall see an innocent guiltless man to have willingly suffered a vile & shameful death for malefactors, that have transgressed. For this is a spark of perfect charity & love. And from this baptism do I not only not abhor: but for the love that I bear to the salvation of mankind, I am in a great agony, to have it accomplished with all expedition. The nature of my body abhorreth the matter: but the entire love of my soul greatly longeth for it. But this fire being kiendled shall stir up great uproars in the world. For it shall be a vehement fire and an heavenly, aswell discussing as also strieking forth all natural affections of men. For do ye believe that I am come to bring such peace into the earth, as this world loveth, with whom it is than altogether quietness and tranquillity, when the lusts and appetites of the heart be all pleased and satisfied, and when the evil persons do agree with the evil? No verily: I am not come to set such concords at one, but to send debate and variance. People will not every one obey the gospel, and for the gospels sake, all other things are to be contemned. Whereupon it shall so come to pass, that in one house, in which there was a naughty peace afore, there shall arise an wholesome variance. For five sorts of persons being of nature most near joined together, 
The father shall be divided against the ●onne.  shall for my cause be at division among themselves, three against two, and eft two against three. For what is more near coupled together by nature then the son to the father? And yet shall the father for the gospels cause, fall out and and be at distance with the son: and the son shall for the gospels sake despise the father. In like manner shall the mother be at variance with the daughter, but the charity of the gospel shall be of more force in the daughter's mind, then natural affection towards her parents. The mother in law also shall be at plain defiance and war against her own daughter in law: but the love of eternal salvation shall with the other in her mind outweigh the respect of alliance of the flesh. For the bands of the spirit do much more streygne the heart, than the bands of nature do.  ¶ He said also to the people: when ye see a cloud arise out of the week, strait way ye say: we shall have a shout, and so it is. And wh●n ye see the south wind blow, it say? we shall have heat, and it cometh to pass. Hypocrites, ye can skill of the fashion of the earth, and of the sky: but what is the cause that ye cannot skill of this time? yea and why judge ye not of yourselves what is right? While thou goest with thine adverserie to the ruler, as thou art in the way, give diligence thou mayest be delivered from him, lest he bring thee to the judge, and the judge deliver thee to the ●ayler, and the ●ayler cast thee into prison. I tell thee, thou departest not thence till thou hast made good the uttermost mite. 
After these words, jesus turning to the people, said: Wherefore than do notye prepare your hearts to the kingdom of God, which is even very nigh at hand? Do ye not perceive & feel it to approach, so many tokens of things as ye have? Why are ye in this behalf nothing good coniecturers, seeing that in mattiers of so much less weight and importance, ye have so quick a smell to caste and geasse at things to come? For when ye see any cloud arising out of the west, 
When ye see a cloud arise out of the west. etc.  ye straight way tell afore hand that there is a shower toward, and the thing cometh to pass which ye do so prophecy. And again when ye perceive the wind to blow from the south, ye tell aforehand that a great heat will follow, and your geasse doth nothing beguile you. Nevertheless little it forceth, whether it rain or rain not: but it maketh very great force, that through evangelical faith ye procure & attain everlasting salvation. O ye hypocrites after what sort all your doings are cloaked and counterfeit. And even such as your holiness is, even such like is your wisdom also. In things pertaining to this present life ye have a wit and a forecast: but in things belonging to immortality ye have no sight at all. Ye mark the part of the sky and of the earth, 
But how happeneth it that ye can not skill of this time?  that is next to you, and thereof ye gather conjectures and likelihoods of things to ensue. But how happeneth, that of so many tokens as have been showed unto you, ye do not mark nor espy the time to be now at hand, which shall being to all creatures, either health if it be duly accepted, or eternal damnation in case it be neglected? Ye know what the Prophets have promised: ye hear so many things, which are said and wrought among you: ye see the world to be changed to a new state: and can ye not yet of all these things cast ne conjecture the time to be at hand, that hath been promised? 
When the goest with thine adversary to the reweler.  This only thing was with all your earnest endeavours to be attended unto: neither should any thing be of so great weight or regard with you, for respect or cause whereof ye should sustain any loss or hindreaunce of good proceeding in the gospel. If thou have good or substance, and the same be a leatte unto thee, sell it: If any body have done thee any offence or displeasure, forgive it rather than to take the uttermost of thy right at the law. That if the matter come so far, that ye be going to the judges, even as thou goest thitherward on the way, take thou such ways, as thou mayest be rid of thine adversary. It is better to end the variance between you even with conditions to far worse than equity would thou shouldst do, then to abide the uncertain end of the judgements of the law, in which judgements the better cause doth not always prevail and geatte the over hand. Otherwise thou putteste thyself in hazard and adventure, 
Thou shalt not depart thence. etc.  lest the judge shall deliver thee to the gayloure that taketh charge of persons condemned, and he to cast thee in priesone: which thing if it so chance, this I tell thee for a matter of certainty, thou shalt not get out from thence, until thou pay that is demanded, even to the uttermost farthing. A busy matter it is to traverse the law: and whoso maketh haste to the mark or goal of evangelical perfection, hath no valiant time to be long letted with such coumberouse tariers. first and foremost weigh it well with thyself, how much more gains there is in forgiving a wrong or displeasure done unto thee, then in extreme following the suit of the law for it: in giving over or leatting go of a thing, then in recovering it by the law. First thou art sure to gain friendship of the other party, which by entering traverse of the law is in hazard of losing: secoundlye thou winneste the advantage of a great deal of time, which by following the suit thou must needs have lost: besides all this thou gayneste tranquillity and perfect quiet of mind, which quiet the troubleouse suits of the law are wont to take away from a man: & finally thou dost escape whatsoever mishaps or harms the unlucky end of traversing the law may be able to cause unto thee.   

¶ The xiii. Chapter.  ¶ There were present at that same season, certain men that showed him of the Galileans, whose blood Pilate had miengled with their own sacrifice▪ And jesus answered, and said unto them: Suppose ye that these Galileans were greater sinners than all the other Galileans, because they suffered such punishment? I tell you nay: but except y● repent, ye shall likewise perish: Or those xviii upon which the tour in Siloe fell, and slew them: think ye, that they were sinners above all men that dwell in Jerusalem? I tell you nay: but except ye repent, ye shall likewise perish. 
While jesus speaketh the premises and many things more to the multitude of all sorts of people there assembled, partly provoking and luring them to their duty towards God with promise of rewards, and partly making them afeard with the terror of punishments if they would be negligent in that behalf, and using all means possible how to enkiendle the minds of the audience unto the earnest endeavour and exercise of a better life: there came, even as hap was, certain persons, which brought him news of a strange matter and horrible to hear, concerning certain men of Galilee, being heinous offenders, upon whom pilate the lieutenant of jewrie, had caused execution to be done of a strange example, and the first that ever was of that sort, which was, that when the parties aforesaid were found guilty and were condemned for their offence, he miengled their blood with the blood of beasts which the same Galileans slew in sacrifice after the ordinary fashion of the jews. And because it was an offence of great enormity that they had done, 
Certain men that showed him of the Galileans. etc.  they were punished with an horrible kind of death, to the terror and fear of all others. Now the vulgar people useth commonly to detest persons so condemned, and to cry out on them, and to rejoice in their own behalfs, that they have not committed any such act, when one that maketh such rejoicing is many times evil in an higher degree of ungracyousenesse and mischief, than they whose manifest and openly known crime hath been satisfied and purged by open execution of death. But jesus being minded that the terror of this example should come unto all persons, whereas they that made relation thereof, supposed it not to touch any others saving only such party as had done the same transgressions: made answer unto them this wise. Do ye believe that these Galileans only and no more, were heinous transgressors among all the people of Galilee, because the rigorous sharpness of the judge hath showed this uttermost extremity of punishment upon them alone? It is not enough for you to keep yourselves from doing the like of their high offence: but ye must amended from all sins.  
Which thing unless ye do, 
Except ye repent, ye shall all likewise perish.  though the merciful favour of God suffer you for the time, or purpose to have you converted ●●t shall ye all at last perish by the semblable vengeance of GOD. And because the vengeance being for a time delayed shall not put you in hope to escape unpunished, except ye amend in season he shall come suddenly and take you ere ye be aware, like as these same eighteen persons were of late days suddenly taken and oppressed with falling of the tour upon then in Siloe.  
Although ye escape the vengeance of men, yet the vengeance of God can by no means be avoided. The example of those few toucheth you all. Do ye believe that when the falling of the said tour oppressed those same men, there were not many in Jerusalem even more ungracious and more mischievous than they were? But the mercifulness of God differreth them upon hope of repentance. The crimes of some persons are manifest and open, and some men's are unknown: and every body laugheth on their own evil properties: but among you all there is not one good, neither shall any man escape with his naughtiness unpunished. Yea and thus much I boldly assure you of, except ye amend from your former naughtiness, the vengeance of God shall in like manner light upon you every one. See ye therefore that ye do not abuse the favourable sufferance of God to sin the more at your liberty (as it were) out of the check, remembering well that the later the vengeance of God doth come, so much the sorer it will light, when it falleth. God doth many sundry ways provoke to repentance: now speaking fair, an other time putting in fear. At the last when he seeth the obstinate malice of men by no means to be brought to amendment, he utterly destruieth all the whole man at once, to the end the party which would not be good to himselfewarde, may be a profitable example to others.  He told also this similitude: a certain man had a figtree planted in his vineyard, and he came and sought fruit thereon, and found none. Then said he to the dresser of his vinyeard: behold, this three year have I come and sought fruit in this figtree, and find none. Cut it down, why coumbreth it the ground? & he answered and said unto him: Lord, let it alone this year also, till I dig round about it, and dung it, to see whether it will bear fruit, and if it bear not than, after that shalt thou cut it down. 
And because jesus would the more diepely impriente this sentence in the hearts of the gross multitude, he added to the premises a similitude apt to be applied to the case aforegoing. A certain man (sayeth he) had a figtree planted within his vinyeard. The party that had set it, came unto it at the due time, seeking to have the fruit which now in the beginning by coming forth of the leaves, it seemed likely to yield, and found thereon nothing at all saving only leaves. 
A certain man had a figtree planted in his vineyard. etc.  Than calling him that had the charge of dressing and housbanding the vinyeard, he said: Behold, the third year is now passed, that I come to this figtree, seeking to have fruit thereof and yet can I none find, therefore cut it down. To what purpose doth it occupy and coumber a room in the ground, both hurting the vine with the shadow, and also drawing unto itself the sap and moisture wherewith more profitable and fruitful trees might have been nourished: But the bailiff of the vinyeard said unto his master: Master, thou haste suffered it to stand now three years, leatte it alone yet this one year more, until I may try even the uttermost of my cure to be done upon it. For it may so be, that it is barren through the default of the soil. I shall therefore dig round about it, and ca●te dung about the root. If through such cherishing the tree be revived and stiered up, and do bring forth fruit, thou shalt preserve the tree: but in case thou shalt afterward see it to be of desperate baraynesse, than shalt thou come to that that is the uttermost extremity, and shalt cut it down, that at leastwise it may do no harm to thy vinyeard. By this present parable did the lord in general warn and advertise all persons, not to make light of god provoking them to repentance. But particularly and most directly he noted & signified, that the nation of the jews, which having so many times been provoked and moved to take better ways, aswell by the patriarchs, by Moses, and by the law, as also by the prophets, by john the baptist, and lastly by so many miracles, and by evangelical preaching: yet, because they did stubbernelye persist and continue in their obstinate malice, should of the romans be utterly cut up by the root.  And he taught in one of their Synagogues on the Sabbath days. And behold, there was a woman, which had a spirit of infirmity xviii years: and was bowed together, & could in no wise lift up her head: when jesus saw her, he called her to him, and said unto her: woman, thou art delivered from thy disease. And he laid his hands on her, and immediately she was made straight, and glorified God. And the ruler of the Synagogue answered with indignation (because that jesus had healed on the Sabbath day,) and said unto the people: There are six days in which men ought to work, in them come, that ye may be healed, and not on the sabbath day. But the Lord answered him & said: Thou hypocrite, doth not each one of you on the Sabbath day loose his o●e or his ass● from the stall, and lead him to the water? And ought not this daughter of Abraham, whom Satan hath bound (loc xviii▪ years) be loosed from this bond on the Sabbath day? And when he thus said, all his adversaries were ashamed, and all the people rejoiced on all the excellent deeds that were done by him. 
And behold immediately an example of the barrayn figtree, in suchewise as the very present case might lay plain before the eyes of men the same thing, which the figure of the parable afore going had but (as ye would say) tricked and drawn out in gross. The observations of the ceremonies of the law, were (as one might say) the leaves of the Synagogue, which in outward appearance seemed to promise most sweet fruit and unto god most pleasant, of true godliness, and of charity & love towards the neighbour, where it hath not only brought forth no such like thing, but also hath brought forth bitter fruits of envy, hatted, backbiting, blasphemy, and murder. Now jesus when according to his accustomed wont, he was teaching on the Sabbothe days, there was presence there in the Synagogue a certain woman, who had continually by the space of eighteen years been arrayed with a disease both incurable & piteous to se. For she was in her body so shrounken and clonged together, that she could not lift her head upright, ne look upward. 
There was a woman which had a spirit of infirmity eighteen years. etc.  Lo therefore a mattyer and occasion of showing forth good fruit, if the figtree had not been utterly barren. This weomanne did represent a figure of the Gentiles, and of such as being openly wicked and full of mischief, did nothing hide, but rather show forth their extreme evil case, altogether fixed downward upon earthily things, and not so much as once thinking on things eternal and heavenly. Contrariwise the jew stood bolt upright in the vinyeard of the Lord, which is the Synagogue, well decked and garnished with the words of the law and with corporal ceremonies, as it were with leaves, which jew could nothing else do, but envy and surmuise false matters of accusation. But the Lord jesus first of all with these same ●oste merciful eyes of his, beehelde the woman. 
When jessawe her, he called her unto him. etc.  And that same very point was even already a lucky token of health b●anby to follow. And not so contented, he of his own mere motion called her unto him. Happy and blessed is he that ever he was borne, whomsoever jesus calleth unto him, and fortunate that heareth him when he calleth. The woman cometh to him being full of good hope. The disease was of long continuance, and uncurable: but there is none so great ungodliness or iniquity, that is not through evangelical faith clearly abolished and put away for ever. Let us then see the fruit of the good tree, which jesus would fain have had, & could not find in the Synagogue. Woman (saith he) thou art rid from thy great disease and sickness. He taketh no disdain ne scorn to touch her with his holy body. He layeth his hand upon her, & immediately was she able to stand bolt upright with her body, and knowelaging the celestial benefit, she glorified god: So suddenly was the congregation of the Gentiles changed: and forsaking all idols, forsaking the earnest desire and greediness of money, forsaking the most filthy and abominable lusts, with which it was a long time in such wise bound, that it could not have any desire to come to the knowledge of things heavenly: it began to give laud and praise to the mercifulness of god, through whose free benefit and goodness it hath clearly been delivered from all her sins, unto the which being a long time captive and thrall, she had in most piteous wise lived as a bondseruaunt unto Satan. Now on the contrary part consider me the evil fruit of an evil tree. When the reweler of the Synagogue had seen this matter, (being in deed the said figtree itself barren, but yet setting out itself to the eyes of men, as it were to sale, only by reason of the leaves of the law,) taking indignation that jesus had healed the woman on the Sabbath day, turned himself to the people there congregated, as though he would have taught them sum great matter. Now hear then a very right voice of a Pharisee, and by the same voice of this one man, esteem thou all the whole doctrine of that sect. This devout godly man fearing lest the people should through the example of jesus fall unto all ungodliness, provideth to take a good way for their preservation, saying with great authority: There be six days in the week, in which it is leeful to work. Therefore if any body be desirous to be made whole, let him cum in one of these working days: but to violate the sabbath day, is a thing not standing with gods pleasure. This so foolish a saying could not the most merciful lord abide, who had made the sabbath day, not for any such purpose, that men should rest or cease from helping the neighbour, but had made the sabbath to the end there should be from all evil doings a perpetual resting, which rest thesame outward rest of the jews sabbaths did figurate. And because this voice of the ruler of the Synagogue was spoken by the minds of all the Phariseis, the Scribes, & the lawyers, under the person of him alone, jesus made answer to them all, saying: ye hypocrites, 
And ought not this daughter of Abraham? etc.  which not passing on the very pith of the law, lie altogether on the rind or bark thereof only, and make a glorious painted show of righteousness without forth, where in deed ye are far from all true godliness, see ye how wicked judges ye are in this matter. Who is it of all you, whom the reverence of the Sabbath should let, but that he would untie an Ox or an ass of his own from the stalle to have the same to water? If ye judge the sabbath day not to be violated for a commodity which is beestowed on a bruit beast that doth you service, do ye lay unto my charge, as such a perilous sore act, that I have on the sabbath day healed this same daughter of Abraham rightly borne, as one, who in sincerity and pureness of faith doth perfectly resemble her said parent Abraham that she came of? Is your own private commodity of so great estimation among you, that ye have no scrupulosity at all to untie the halter unto an Ass on the sabbath day, that he may not perish for default of drink, and have ye indignation that I have on the sabbath day loosed and delivered this woman here, being one of your own nation, whom Satan hath by the space of eighteen years kept fast tied and bound? If working and labouring on the Sabbath day be forbidden, whether of the two doth more bodily labour, he that untieth an Ass, and leadeth him to the water, or else I, who with a mere word, and only touching have made whole all this whole woman both body and soul too? Are ye in such sort more merciful and favourable to an ox or an ass, then to your sister or brother? And do ye in such wise observe the law, that for superstition thereof, ye neglect that which is the highest and chyefeste point of all the whole law? These words of jesus, because they comprised a verity both clear and manifest, and also agreeable to the common reason of man's own nature, made these slanderous raillers' full evil ashamed. For it was no small grief unto them, when any part of their glory was abated in the face of the multitude, before whom they had always set out themselves as much as they could to their own glory.  Than said he, what is the kingdom of god like? or whereto shall I compare it? It is like a grain of mustered seed, which a man took & sowed in his garden: and it grew and were a great tree, and the fowls of the air made nests in the branches of it: And again he said: whereunto shall I liken the kingdom of god? It is like leaven, which a woman took and hid in three pecks of meal, till it was leavened. 
jesus hereupon, minding to open, that all that same vain glorious boasting of the Phariseis which contained an high portly show of holy conversation, should shortly vanish away: and contrariwise, that the virtue of the gospel should from most low beginnings grow up to so high state of dignity, that it should draw all the whole universal world unto it, and that the same should be by mean of death, and by mean of Apostles being poor mean men and ignorants, put forth two sundry parables at once of one meaning. Ye see (ꝙ he) that the kingdom of the Synagogue fighteth against the kingdom of god. Notwithstanding, the same that is more of puissance and might, shall in the end have the victory. Therefore the lord as it had been one inspired with a new spirit, to the intent he would make the multitude of the people give the better ear unto him, said: to what thing shall I say the kingdom of god to be like, or to what thing shall I compare it, to make you understand what manner a thing it is, 
What is the kingdom of god like? etc.  by comparison of some thing that is to no creature of you all not exceedingly well known? And when the people every one of them looked to hear sum royal high similitude taken of sum comparison of the sun, or of lightening, or of some other such like matter: jesus thought better to take a parable out of a little sede that no body esteemeth or setteth by. It is like (saith he) to a little grain or corn of mustardseed, which for a time that it is whole, 
It is like a grain of mustardseed etc.  like as it is one of the least things possible, so is it a thing of the least value that can be in the world, and a thing, that neither with the colour, ne with the savour is pleasant to the eye: and if it have any strength or virtue, it hath it withinforth, and not without. A certain wise fellow when he had gotten one of the said little sedes, he did not set it at nought, ne cast it away, but sowed it in his garden. And this same seed of least value and regard sprung up, and grew to a mighty great tree, in so much that even the birds made themselves nests in the branches thereof, and for one little little grain that was sowed, it brought forth many thousands. And ●●ght so the kingdom of God, when it shall most of all seem to be extinct, and utterly abolished for ever, even than shall it spread forth itself abroad in most largest compass of all. And again, to what thing may I say the kingdom of God to be like? It is like unto a little lump of leaven, which a wise housewyfe did hide in three bushels of meal poured together, and there left it (as ye would say) buiried until the strength of the leaven by little and little turned all the said meal, though there were a great quantity of it: so in like manner the low and humble doctrine of the gospel shall one day thoroughly possess all the universal nations of the world.  And he went through all cities and towns, teaching, and journeying towards Jerusalem. Than said one unto him: Lord are there few that be saved? And he said unto them: strive to enter in at the straight gate, for many, I say unto you, wy I seek to enter in, and shall not be able. When the good man of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door saying: Lord, Lord open unto us, and he answer and say unto you (I know you not, whence year,) than shall ye begin to say: We have eaten and drunken in thy presence, and thou haste taught in our streets. And he shall say: I tell you I know you not whence year, depart from me all ●e that work iniquity. There shall be weeping and gnashing of t●the, when ye shall see Abraham, and Isaac, and jacob, and all the Prophets in the kingdom of God, and ye yourselves thrust out. And they shall come from th●●aste and from the west, and from the north● and from the south, and shall sit down in the kingdom of God. And behold, there are last, which shall be first. And there are first, which shallbe last. 
jesus after that he had thus much spoken, made haste to the place, where the grain of the said mustard seed was to be digged into the earth, and where the leaven was to be hidden in the meal. For he was on his journey towards Jerusalem, where he knew that he should be slain. But by the way as he went through every city, and street or village, he taught all creatures, because there should no piece of time be lost to the ghospelwarde. And because he had tofore taught certain high mat●ers concerning that men should sell all the substance that they had, concerning how men should live from hand to mouth after the manner of the ravens and the lilies, 
Then said one unto him: Lord are there few that be saved?  and concernyg how one ought not to continue in strife and contention with the adversary: a certain person cometh unto him and said: Master is it true, that there are but few, which attain to salvation? For I judge that there is not so great a multitude that will embrace these things which thou teachest. And yet on the otherside, the parable of the grain of mustardseed, and of the lump of leaven, appeareth to promise the contrary, that is to weet, that the effectual power of the kingdom of God shall come to many.  
Than jesus willing to show, that in deed the fame and the knowledge of the doctrine evangelical, yea and also the working of miracles should come unto very many, but yet that no man should come to salvation, which would not lay clean a way from him all lusts and desires of this world, and be a follower of poor Christ, said: do all the earnest endeavour and labour that ye can, to enter by the narrow gate. That thing may not such persons attain as eye slugging full of slothfulness. men must put their good wills and labour thereto: the entering is narrow, but it leadeth to the wide way of the kingdom of heaven. This gate can not receive such as are burdened with richesse, such as have an heap of honours and promotions upon their backs, such as are full paunched with excessive delicate fare, such as are heavy laden with covetise, such as are puffed up and swollen with pride. They that are of such sorts, do choose the broad and the wide roumed way, and at the first vieu delectable and flattering, but leading the straight path to death. And therefore make ye great shift to entre now while the way thereto lieth open: shake of and cast from you all your packs and farthels, that the narrow entrance may be able to receive you. For this I plainly say unto you: 
Many will seek to enter in. etc.  There shallbe one day many which shall be desirous and feign to enter, and shall not be suffered to enter, by reason that the coming thereto shall now be stopped up. For when the good man of the house shall be gone in, and shall have shut the door after him, which doth now stand wide open for all persons that will do their true endeavour to go in: than being overlate to emend, ye will acknowledge your error, and having envy at such as are entered, ye shall begin to stand watching at the door, and to knock at the gates, saying: Lord and Master open the door unto us. Than the good man who could not be heard afore when he desired you to come in, shall again not hear you, but shall answer in this manner: I hear the name of Master, but I know none of you for my servants: go ye, and seek him, whom ye have served. Than shall ye begin to say: Master, how happeneth, that thou wilt not now know us? Thou were borne among us: we have eaten and drunken with thee in company: and in our streets hast thou taught many a lesson: and we are thy disciples: yea and moreover in thy name we have healed sick folks and have cast out devils. Here at these words shall the good man answer: These things that ye rehearse do not make unto me disciples of the true right sort. Him that followeth the same steps that I have goen, him will I know for my disciple. Whose men or from whence ye are, cannot I tell. Hence, away from me, it shall nothing avail you, to have known the law, to have heard me teach shall nothing avail you, the cozenage or kindred of birth or nation, 
Depart from me all ye that work iniquity.  or the familiarity of conversation in eating and drinking with me shall nothing avail you, miracles showed and done in my name shall nothing avail you. Whosoever envieth or hateth his brother, whosoever seeketh ways for his own glory with the injury of God's glory, whosoever preferreth money before the love of his neighbour, such an one of whatsoever nation he is come, is none of mine. Go your ways hence therefore to receive the reward meet for you at the hands of him, whom ye have worshipped and served. My servants, because they have with me, and for my cause, suffered persecutions and tribulations, shall with me enjoy the pleasant sweetness of the feast that never shall have end. Ye, the which have set more by the pleasures of the world, 
There shall be weeping etc.  then by eternal felicity, go ye hence to the place where there shall be weeping and gnashing of teeth. For the blissful state, when ye shall see it, of others whom ye had persecuted afore here in this world, shall increase your woeful distress. For ye shall see your progenitors, Abraham, Isaac, and jacob, and all the prophets, whom your forefathers either persecuted, or else slew, sitting at the glorious feast in the kingdom of God: and yourselves that have been descended of their stock and lineage, to be shut without doors, neither the prerogative of blood or kindred to have any thing at all availed you, your observing of the law to have nothing at all availed you, the hearing of us, or the working of miracles in times past to have nothing at all availed you. Ye should have entered into this bliss through faith. There shall an other thing moreover be added unto the premises, 
And they shall cunfrom the east and from the west  which shall yet more bitterly cause your hearts to burn. You being put of, who believed yourselves alone and no more to be received in: there shall come out of every nation of all the whole world, out of all coasts and quarters of the world, mingled one with an other, of all ages and degrees without any choice or acception of persons, many which never had any kindred with Abraham, Isaac, and jacob, no acknowledge at all of the law, ne any familiarity of conversation with me, and all these being so dainly through faith made the children of Abraham, by adoption, 
There are last which shallbe first.  shall sit at the feast in the kingdom of God. Thus shall the matter, much otherwise then ye looked for, be turned to the contrary. They that seemed to be nearest to salvation, shall be rejected and cast far from salvation: and they that by your judgement were reputed to be fertheste out of favour from god (as Idolaters, captains of garrisons, publicans, soldiers, harlots) shall have the chief & principal honour in the kingdom of God.  Thesame day came there certain of the Phariseis, and said unto him: geai thee out of the way and departed hens: for Herode will kill thee. And he said unto them: Go ye and tell that fox: behold I cast out devils, and heal the people to day and to morrow, and the third day I make an end. Nevertheless I must walk to day and tomorrow, and the day following: for it cannot be that a prophet perish any other where, save at Jerusalem. jerusalem, jerusalem, which killest Prophets, and stolest them that are sent unto thee: How oft would I have gathered thy children together, as a bird doth gather her young under her wings, and ye would not? Behold, your habitation is left unto you desolate. I tell you, ye shall not see me, until the time come that ye shall say, blessed is he that cometh in the name of the Lord. 
Now because jesus did here and there abroad with great plainness and without sparing of any body, teach such things as I have afore rehearsed being things odious & hateful unto the ears of the jews: certain Phariseis, of a purpose to stop the mouth of the gospel by casting him in a fear, came to jesus, and said unto him: Take a wise way for saving and sparing of thy life, and forsake Galilee. For Herode the king of this province beareth the malice, and seeketh an occasion to slay thee. That except thou beware, he will handle the with no more favour ne mercy than he did handle john the baptist. But jesus declaring that there could be no danger towards him at the hands of any mortal man, unless himself were contented therewith: & declaring that he should not die, but at such time, as it was decreed by his heavenly father, neither by any kind of death, nor in any other place than was appointed and determined, said unto them. Go ye, and thus say unto thatsame fox, who verily thinketh himself by his worldly subtlety and wiliness, able to do feats against the wisdom and working of God: Behold it is no works of man that I do, nor I may not leave of before the time prefixed by god: Herode hath no manner power ne meddling at all in this business. For like as his authority or word cannot give unto any man the gift to do the like of these things which I do: so hath not he any power to let any man, to go thorough with that he hath begun, till he hath ended it. And why should he let me, if the things be good that I do? I cast devils out of men, I put away diseases, and all this I do freely, and shall not long do them. The time is but short, which many people would full fain that it were longer: but so is it determined by me & my father, that I shall for the health of man continue doing such like acts, this day and to morrow, and the third day I make a final accomplishment and full end of all this kind of my doings. Wherefore during this so little and short time I must not cease from the office appointed unto me: but the shorter space of time that I have to work in, with so much the more earnest endeavour must I do that is by commission deputed unto me. I therefore must not i'll from Herode, but to jerusalem must I go, where it is decreed that I must die, 
For it cannot be that a Prophet perish any other where save at jerusalem. etc.  to the end the ungodliness of that city may be made open to all creatures, where it vaunteth itself in the name and behalf of devout worshipping and serving of God. For jerusalem is thatsame ancient sleac● and murderer of the prophets. Neither is it convenient that any prophet perish by such death, in any other place then at jerusalem. And yet in the mean time the merciful Lord, who for his goodness was desirous & feign to have all people saved, because he foresaw an utter destruction and ruin to hang over the said uncurable city of jerusalem, bewaileth the same, for that by reason of so often times setting at nought and despising the goodness of god, calling it to better ways, it had worthily deserved to have extreme vengeance of god to light upon it. jerusalem, jerusalem, thatsame ancient murderer of prophets, and stoner of such men to death as are sent unto thee, how many a time and oft have I assayed to gather thy children together, and to join them unto myself, none otherwise then the hen gathereth in her chickens under her wings, that they may not miscarry. But thy stubbornness hath gone beyond my goodness: and as though thou hadst even vowed and beheasted thyself to utter ruin, so doest thou refuse all things whereby thou mightest be recovered and made whole. Therefore sense thou makest no measure ne end of thy wickedness, there hangeth over thee a merciless destruction. For your house shall be left unto you desert and waste, in such sort as there shall scarcely remain any mark or token that ever there was any such city as this, 
Behold, your habitation is left unto you desolate.  which now at this day vaunteth itself to be the head of all holiness and religion. All your glory shall be transposed from you, and shall go from you unto the Gentiles. And your own selves shall give sentence and judgement against yourselves. And as for me, in deed ye shall put me to death: but this I plainly affirm unto you, ye shall not see me, before that ye shall say: Blessed is he, that cometh in the name of the Lord. This shall be your open protestation, which the truth shall enforce you to utter: but yet this notwithstanding, ye shortly returning at once to the natural inclination of your forefathers, shall put him to death, whom ye magnified afore with such high words.   

The xiiii Chapter.  And it chanced, that he went into the house of one of the chief Phariseis to eat bread on the Sabbath day, and they watched him. And behold, there was a certain man before him, which had the dropsy. And jesus answered, and spoke unto the lawyers and Phariseis, saying: Is it lawful to heal on the sabbath day? And they held their peace. And he took him, and heale● him▪ and let him go: and answered them, saying: which of you shall have an ass, or an ore fallen into a pit, and will not strait way pull him out on the Sabbath day? And they could not answer him again to these things. 
ANd so it befell afterward, that being desired to dinner by a certain man that was one of the chief among the pharisees, he went to the man's house, and there took his repast with him. And it was a sabbath day. And there sat at the same table also many Phariseis, who according to their accustomed wont, watched jesus, if he should speak or do any thing which they might slanderously reprove in him. And lo even ready for them an occasion of a false accusation against him. For there was there in presence a certain man possessed with the dropsy, a disease for the most part uncurable by any Physic, tallow coloured, and swollen all his body over. But a blessed turn it was for this piteous creature, that he came in jesus sight. For unfortunate is such a sinner as withdraweth or hideth himself from the sight of him, who would feign have all people to be saved. 
And behold there was a certain man before him which had the dropsy.  Now jesus knowing well enough what thought the pharisees and lawyers had in their minds, demanded of them whether it were a thing standing with God's pleasure to give health on the sabbath day unto a man being otherwise ready to perish and die. When they held their peace and would make none answer, jesus calleth unto him the party which had the dropsy, and by touching him with his hands he healed the man, and bid him go his ways. Immediately the man's colour was changed, and the swelling of his flesh abated to the due course again. And although this deed was wonderful, yet the solemnity of the sabbath day being broken (as they interpreted it) did highly offend the Phariseis. But jesus showing their religion to be of a perverse contrary sort, in that they would be offended in the preserving of a man's life, and in saving of an ass were not offended, made answer to their secret thoughts, & said: If an ox or an Ass of any of yours had fallen down in a deep pit on the sabbath day, whether would the party tarry until the sabbath day were all past, or else making no tarriance at all would he strait way even the same day get out his beast, that it might not miscarry? If the preserving of an ox or an ass doth weigh so much with you, that ye think not the sabbath day to be broken, why is your heart offended, for that I have on the sabbath day given health to this man, who was in jeopardy to have died out of hand of the disease of the dropsy? In case it be the bodily work and labour that is weighed, there is more bodily labour in haling an ox or an ass out of a great deep pit, then in making this man whole of his disease. I have no more but seen him, touched him, and bidden him go his way. If it be the person that ye esteem, then ought ye more to tendre the preserving of one sole man, then of a right great numbered of oxen or asses. 
And they could not answer him again to these things.  At all these words the Phariseis played mum. For their hearts were so corrupt & so perverse, that when they had no answer to make against the plain and clear truth, yet could they not mollify themselves to allow that they saw done of jesus. That in case themselves had been able to have done any such like thing, they would with all the trumpets in a country have blown abroad their own glory. But because the lord jesus would that the glory of all his doings should redound to his father, which was god of heaven: he everywhere discovered the painted holiness of the pharisees, who had overlong already mocked and seduced the plain simple people with their cloaked hypocrisy. For they hunted for their own glory among men: and therefore they envied at the glory of god. And this was a true dropsy of the soul, growing first of a corrupt judgement of the mind, as the dropsy cometh of the liver being corrupted or perished. For the said pharisees setting all their glory in such things, wherein there was no glorying to be made, were swollen with outforth and puffed up in haultnes & pride, where all their entrails withinforth were miserably corrupted and putrefied.  He put forth also a similitude unto the geastes, when he marked how they pressed to the highest rooms, and said unto them: when thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honourable man than thou be bidden of him, and he (that bid him and thee) come, and say to thee: give this man room, and thou then begin with shame to take the lowest room. But rather when thou art bidden, go and sit in the lowest room, that when he that bid thee cometh, he may say unto thee▪ friend sit up higher. Then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself, shallbe brought low: and he that humbleth himself, shallbe exalted. 
The Lord therefore, who had with only touching healed the man that had the dropsy, was very desirous to cure these men's disease also, with the medicine of wholesome words and doctrine. For whatsoever the Phariseis did, they did it for pride and for vainglorious boasting. For they would go walking up and down in their phylacteries: they would stand praying in the open streets where sundry ways meet, & much people pass by: they would have a trumpet to blow afore them when they gave alms. When they fasted they had a feat to discolour their faces that they might look pale: they would go hunting about to have glorious salutations and greetings in the streets: and where they came to dinner or supper, they looked and sought to sit uppermost at men's tables. So great was their desire of most foolish vainglory, and so great was their swelling in pride: but withinforth there was nothing sincere & void of corruption. But the party that was diseased with the dropsy, was easily and soon healed, because he acknowlaged his infirmity, and desired to be made whole. The disease of the soul cannot possibly be cured if one will not acknowledge it. 
And he put forth also a similitude to the geastes, when he marked how they pressed to the highest rooms. etc.  jesus therefore minded to reprove the haut minds of the other company of pharisees, whom the same head Pharisey had at that time not for hospitality, but for a vain boasting of himself bidden to that dinner, for that the same Phariseis, when they were desired to take any repasts in men's houses, they looked & made means for to have the uppermost seat, thinking themselves jolly fellows if it happened them to have a place of pre-eminence at the table, & contrariwise all sad without any mirth if it had cum to their lo●te to be placed at the lower end, even much of a sort, as we do now in these our days see the solemn pomps for the most part to be of our grand seniors, and master doctors, as often as at any act or commencement in any university, they come with great solemnity from the Synagogue to their feast. Within the Synagogue they have their seats made on high, where they sit (as it were) looking down upon the rest from above, more likely and ready sooner with their elbow to iastle and tumble their next fellow down from his place, then to let any man have their rooms. When they must come in, a beadle cometh before them, and maketh way for them, repeating at every other word their honourable title of Master doctor, Master doctor. They are offended if any man arise not to do them honour as they pass by, if one do not put of his cap, if any presume to sit down before the said Master inceptour doctor is come in, and set in his place. And with these fond ceremonies, is the time consumed away therewhyle, so that there is no time to learn any thing at al. For the said Master doctors come not for any such purpose, as either to learn, or to teach: but to hunt for vain glory among the people by showing themselves in their degree. And with a great pomp come they first in, but with a greater pomp do they go forth again. One that knew it not, would say, that it were some solemn stage plays in playing, or else the corpse of some great rich cobbe, that were going to buirying. And here eftsoons is no small a do for places in what order and how to go. Not one of them, but he thinketh himself to have had a great injury done unto him, if he go on the left hand of an other that seemeth to be his iuniour or inferior. Again at the sitting down to the feast, marvelous striving there is for placing of every man in his degree and order. What needeth many words? It is the disease of the dropsy all that ever they do, and an hunting for vainglory it is, whereas all the while they would among the people be reputed and used as God almighty's fellows. jesus therefore coveting to minister a lesson of good doctrine to them that were sick of such a disease, (that is to were, how that it is not true glory which is sued and sought for, but which thou eschewest as much as thou mayest, even when thou most deservest to have it:) proponed a parable as here followeth, in such wife after a civil & courteous sort touching the conscience of every one, that nevertheless he uttered ne bewrayed none of them by name. When thou shalt be desired (saith he) or bidden to a wedding feast, beware that thou do not in thine own person prevent and take the chief place to begin the table: lest percase after thou be set, there come in suddenly some other man of higher degree and better reputation than thou art: 
And thou than with shame begin to take the lowest room. But rather when thou art bidden, go and sy● in the lowest room.  and now the party which desired both thee and him to the feast, come and bid thee to arise and to let a better man have thy room. And than for the glory which thou soughtest to have, thou shalt win shame, and shalt be constrained with read cheeks to be content with the lowest place of all. Therefore rather, when thou shalt be desired to any worshipful table, choose and take unto thyself, the neythermoste place of all to sit in, that when the maker of the feast shall come, he may say unto thee: Friend go up to a place of more honour: Than shall thy humility turn to thy glory and worship among the rest of the geastes. Thy humility shall they perceive well enough by that that thou choosest out the lowest room of all to place thyself in: and thy dignity shall they know by the maker of the feast. Even likewise it is in the life of man. The greater man of dignity that one is, somuch the more must he humble himself, until he come, who doth with true and perpetual glory exalt such as are of low degree to the worldward, 
For whosoever exalteth himself etc.  and the proud and high he casteth down. And so likewise in the kingdom of God, the inferior people hath been received even unto the high degree of Apostolical dignity: and the priests, the Pharisees, the Scribes, and the lawyers have been rejected. The Gentiles acknowleaging their baseness, have been lifted up to the brotherhood of eternal glory: and the jews, who would alone have reigned at the feast, now either have no place at all, or else have the last place.  ¶ Than said he also to him that had desired him to dinner. When thou makest a dinner or a supper, call not thy friends nor thy brethren, neither thy kinsmen, nor thy rich neighbours: lest they also bid thee again, and a recompense to be made thee. But when thou makest a feast, call the poor, the feeble, the lame, and the blind, and thou shalt be happy, for they cannot recompense thee. But thou shalt be recompensed at the resurrection of the just men. 
And this parable forsooth aforegoing, concerned the proud Pharisees. The Lord added thereto another parable, which directly concerned the principal head man of the Phariseis, which was the maker of this dinner. For the rich cobs, while they would seem to be men of good hospitality, they call not to dinner & supper whom they may refresh: but such persons, of whom they may be bidden to as good a feast again, or where hence they may seek for glory to themselves ward. And in deed such making of feasts is not hospitality, but ambition, or avarice, or else both together in one. For that is to be called liberality, which with ready will doth a benefit to any man without any respect, and without hope of any thank or recompense to return to himself again thereby. The tenor of the parable was this here following. If thou be disposed well to bestow a feast or repast of thy making, 
When thou makest a dinner or supper call not thy friends. etc.  or if thou at any time have a mind to give a dinner or a supper, call thou not thy friends, which have no need of thy liberality, or such as have done thee some great good turn afore, lest thou mayest seem either to make a recompense for a benefit received, or else to seek to have some benefit by them whom thou dost call, or else to call them for very shame that thou mayest not seem unthankful: neither call thou thy brethren, that is to say, men of thine own blood and kindred, or else thy neighbours which dwell about thee, lest thy benefit may seem to be a thing done for the only respect of kindred, and not for any good heart and zeal to do a good deed: ne call thou not thy rich and wealthy neighbours, lest the thank of the feast that thou hast made, may perish and be utterly lost. For truly it will perish and be lost in deed, if they bid thee again, and a dinner either as good as thine was, or else a finer and deintier be given thee again. For thy benefit being so recompensed or paid for, they shall ough thee no thank at all. But in case thou be minded well to bestow a dinner or supper, 
But when thou makest a feast, call the poor. &  whereby there may come back again to thee, a very large reward not from men, but from God: call thou the poor, the weak, and the feeble, the blind, and the lame. In refreshing of these, do thou refresh God. Thou wilt peradventure say: In such ones shall both my labour and my cost be lost. For they have nothing to recompense me again, and they be always in need of another, when one is paste. Even in this very point shalt thou be blessed, 
But thou shalt be recompensed at the resurrection.  that they have nothing to give thee again. But they have an incomparable rich patron, who will suffer all to be imputed as done to himself, whatsoever shall be bestowed on them. He will for these transitory things repay everlasting. Do thou not over hastily ask recompense. It is one of perfect true dealing to whom thou lendest it. He will undoubtedly make recompense, if not in this life, (albeit he will here also recompense it) yet at leastwise at the resurrection of the just. And truly this parable of the Lord did concern not only refreashing of the poor with food of meat and drink, but also relieving of all manner necessity of the neighbour, whether he be to be taught, or to be told of his fault, or to be comforted, or by whatsoever other gentle point of charity to be ferthered towards his health of body or of soul. And all these things are to be reputed as done to god, and not to the man.  When one of them (that sat at meat also) heard these things, he said unto him. Happy is he that eateth bread in the kingdom of god. Than said he unto him: A certain man ordained a great supper, and bid many, and sent his servant at supper time, to say to them that were bidden: Cum. For all things are now ready. And they all at once began to make excuse. The first said unto him: I have bought a farm, and I must needs go and see it, I pray thee have me excused. And an other said, I have bought five yoke of oxen, and I go to prove them, I pray thee have me excused. And an other said: I have married a wife, and therefore I cannot come. And the servant returned, and brought his master word again thereof. Then was the goodman of the house displeased, and said unto his servant: go out quickly into the streets and quarters of the city, and bring in hither the poor, & the feeble, and the halt, & the blind. And the servant said: Lord it is done as thou hast commanded, and yet there is room. And the Lord said to the servant: go out unto the high ways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that none of those men which were bidden, shall taste of my supper. 
When jesus had spoken the premises as well concerning the wedding feast, as also concerning the resurrection of the just, one of the geastes at the table being as it were half in a dream, touched with the desire of the celestial feast which jesus had made mention of, said: blessed is that man which shall have the hap to eat bread in the kingdom of god, which he spoke (as ye would say) giving half a watch word, that few there should be to whose lot that same felicity should come, and as though not every body without exception should be received to the feast, but the jews only, or the head men of the jews. But jesus by mean of a parable which he proponed unto them, taught them that in deed the jews were called in the first place, to the end they might not complain or find fault that they were nought set by: but for as much as they being wedded to the affairs of the world, refused to come when they were called, as men that set more by goods which should afterward perish, then by the life everlasting: all nations indifferently should be called, to the end that the number of Christ's church and congregation might be made complete: the parable was this here following. A certain out rich man had appointed to make a sumptuous great supper. 
A certaylie man ordained a great supper. etc.  And to this supper had he bidden a right great company. And when the time of supper was even at the very point of the hour, he sent a servant of his to give acknowledge unto all the bidden geastes, that the supper time was now very near to ward, and that they should therefore come with speed. He had bidden theyin long afore by the Prophets, he eftsoons giveth them word thereof by john, and by the son of man, come your ways (sayeth he) for now are all things in a readiness. In this case whereas they might at their pleasure have had full fruition of the supper long time looked for, they begin every one to make their excuses together, one by one colour, and an other by an other. For the first of them being a man wholly bent to increasing of his substance, and setting more by the gaining of worldly possessions, then of everlasting bliss, made this answer to the servant being earnest with him to have him come away. I have bought a piece of land in the field here, and I must remediless go thither, to see that I have bought: I pray thee let thy master hold me excused. Then went he to the second. And he being sick of a like disease, answered: I have bought five yoke of oxen. I must therefore needs go to prove them, whether I have made a good market in buying of them, 
An other said: I have bought five yoke of oxen etc.  or not. I pray thee cause thy master to have me excused. For I would with all my very heart come if I might. Than went he unto the third. And he also made an excuse, saying: I have married a wife, & thou knowest what a busy matter that is, how many cares it bringeth with it at his tail: therefore though I were never so well willing, yet I may not now come. Thus when they had every one of them made their excuses one by one colour, and an other by an other: to the end they might be worse pinched at the heart root in time coming when they should have perfit intelligence as well how great a thing they had despised, as also what manner persons had now succeeded them unto the fellowship of the blissful state so refused, he said unto his servant that was the bidder of the geastes: go thy ways quickly into all the streets and laves of this city, and whatsoever persons thou shalt meet, impotent, blind, and lame, bring them to my feast. I called the others first in the way of their honesty and preferrment, they have no cause to find any fault. 
Go quickly into the streets. etc.  Though they loath my feast, yet shall it not therefore be lost. There be that shall have the full pleasure thereof, though they set not by the honour that is offered them. I shall make that they which think themselves great states, shall have envy and despite in their very hearts to see themselves far worse than the blind, the impotent, the lame, and others the most abjects of all creatures. The servant came again: and all things accomplished which the good man of the house had given him in commandment, he said unto him: Master, I have brought all that I could gait at adventure whatsoever they were, even out of the mids of the streets and the ways, and yet shall some piece of thy feast be vacant, and shall lack geastes. For thou hast purveyed and dressed an exceeding plentiful feast, & place, to receive an innumerable company of geastes. Upon this the Lord being very desirous, that the feast which was prepared should serve to the commodity of very many, sayeth unto the servant: Go thy ways once again, go thou, even without the precinct of the city too, into the ways and hedges and gather folks together from whence soever thou can gait them, 
Go out unto the high ways and hedges, and compel them to come in.  beggars and strangers, be they never so unacquainted. Whom, if they be loath to come, compel them even by importunity, to come unto me, that my house may at last be furnished even full.  
And this I affirm unto you, that not one of all those men, who had so much honour showed them, as to be first called, and now have disdained and loathed my feast, not one of them shall taste a bit of this supper of mine. It will one day peradventure repent them, when they shall see the delicates, with the goodly furniture and service of the feast, 
For I say unto you. etc.  and they shall have envy at such persons, to whom their scornful loathing of it, hath made room to sit in their steeds. But they shall than in vain desire to enter, forasmuch as when they might have so done, they made their excuses, and would not come.  There went a great company with him, and he turned, and said unto them. If a man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple. And whosoever doth not bear his cross and come after me, cannot be my disciple. Which of you disposed to build a tour, sitteth not down before, and counteth the cost, whether he have sufficient to perform it: lest after he hath laid the foundation, and is not able to perform it, all that behold it begin to mock him, saying: this man began to build, and was not able to make and end. Or what king going to make battle against an other king, sitteth not down first, and calleth in his mind: whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? Or else while the other is yet a great way of, he sendeth ambassadors and desireth peace. So likewise whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 
After that jesus had heard all these words at the feast of the Pharisees, he went forth still on his way toward Jerusalem. And there followed him in company, a mighty great multitude of people. There followed him with their feet a great maynie which had not been able to follow him in the example of his life. For he went towards his cross, whereunto he must be ready whosoever is willing to be a disciple of his: Turning himself therefore to them that followed him, he said: Not every one that followeth me with the feet of his body, is my disciple in very deed. Let none join himself to me as my disciple, except he be ready to suffer the like, that I do now make haste unto: he must utterly renounce all worldly affection, whosoever is disposed to be a perpetual disciple of mine. For if any person come unto me for such a purpose, and doth not yet hate his father, his mother, his wife, his children, his brethren, and his sisters, yea and moreover his very life too, he cannot be a disciple of mine. And he that is loath or unwilling to bear his own cross, and so to follow me, cannot be my disciple. Or any manner way else, if one come to me being entangled with the worldly affections of richesse, of promotions, of sensual pleasures, of parents, of kynsfolkes, of alliance, or clogged with desire to live still in this world, with fear of death: whensoever any occasion is laid afore him, he will be ready to start back from his purpose and profession that he hath taken upon him. Therefore before thou enter the matter, prepare thou a mind nothing nice, ne coy, ne delicate, to endure to the uttermost all things of hardness and of adversity. Otherwise it is more pardonable not to have entered a matter, than afterward to fall from the thing that thou hast begun.  
There is at leastwise in this case so much providence and circumspection to be performed and made good, 
Which of you disposed to build a tour?  as men commonly show and perform in affairs much more lighter than this. For who is there among you all of so little forecast and circumspection, that being purposed in his mind to build a tour, he will even at the first chop and unadvisedly without any consideration set upon the doing of that he hath in his head? For he doth not only think this in his mind, I will have a tour: but before he cast any foundation, he will with good leisure at a valiant time sit down, & cast his penywoorthes in his mind, what charges will be requisite for the finishing of such a tour. That if he shall find his substance to be so little, that he cannot be able to bear the necessary charges thereof, he holdeth his hands, and letteth it alone, lest that if the foundation being once laid, he should afterward leave of, in consideration that he is not of ability to perform it: all folks which passing by the way should see the work began, and left of in the mids ere it were all finished, would begin to mock him saying: This fellow here hath begun to make buildings, which he hath not been able to bring to a perfection. Therefore if shame be a thing of so great weight among men, that none dareth be so bold as to begin a building, but he will ask counsel of his substance & ability aforehand: how much more is it expedient to weigh the strength of your heart before ye profess that ye will be my followers? from whom if ye shall once begin to step back again, it should be a foul shame unto you before the Angels of God. It is no matter of nice delicateness to follow me. Neither is it enough to set a face or a brag on the matter with high words, unless your strength be sufficient and able for the same. And what king hath so little remembrance or consideration with himself, that in case he intend to furnish a voyage of warfare against an other king, will not ere he make any stiering towards war, sit down leisurely, and first weigh and ponder diligently in his mind the puissance of his royalme, whether it be expedient to go with a power of ten thousand men, and meet his enemy coming against him with twenty thousand men? That in case he perfectly know his power to be overweak to bicker with him, he will, before that the other bring his army any thing near, send ambassadors to treacte upon articles of peace. For truly so to do is better to be suffered, then to try the hazard of battle with powers and strengths unegually matched. For it is more honesty for such an one, 
So likewise whosoever he be of you that forsaketh not all. etc.  before battle be joined, to make treactie of atonement, then after the receiving of a great plague to be glad to take peace, yea and the same upon conditions more to his dishonour. That if men can skill in such affairs to make their account what they are able to do before they begin: how much more meet is it the same to do in this business, than which there is none other more greater or more requiring a stout courage? Whosoever therefore of you all there be that followeth me, and hath not with the very affection of the heart renounced all things that he hath in his possession, he may not be a disciple of mine. He must be a ientilmanly disciple of the right making, or else none at all. For there is nothing more abject or vile than such an one as being overcomed with the desires and lusts of the flesh, hath stepped back and gone a way from the profession of evangelical perfection once taken in hand.  ¶ Salt is good, but if salt hath lost his saltenesse, what shall be seasoned therewith? It is neither good for the land, nor yet for the dounghill, but men cast it out of the doors. He that hath ears to hear, let him hear. 
And a disciple of mine ought to be like unto salt. Salt if it have quick strength, is of good effect for preserving and seasoning of all meats. That if it cease any longer to be salt, (that same native strength vanished away, in sort that the salt self have need of other salt to make it savoury:) than can it by no means be brought to any such pass, 
It is neither good for ● land nor yet for the dounghill.  that it will be good to serve for any use or occupation. For neither can it serve to powder or season any thing, ne yet be seasoned and made savoury of other salt. Other things although they be corrupted, yet they serve for some occupation or other. As (for example) wine, after it hath lost the verdure, is turned into vyneager. But salt being a thing made in deed to a great effect, (albeit to no more effects but the same one only, that is to we●e, for seasoning of meats,) if it be once weaxed unsavoury, than is it meet for no bodies use, insomuch that it is not good to be cast on the dounghill neither, on which are all such other things cast, which are most full of corruption. For if it should so be mingled with the rank dung, it would cause baraynesse: and so far is it from serving to any use, that it also hurteth whatsoever it toucheth. By these words did the Lord jesus give half a rebuke to the unadvised rashness of some, who would needs appear to be disciples of Christ, 
He that hath ears to hear, let him hear.  when he right well knew, that even these, whom he had specially peeked out and chosen but a very few out of all the whole numbered, would afterward shrink away and fall from him, at the terrible sight of the cross. But to the end these sayings might be dieply enpriented in their hearts, to be better understanded afterwards, he said moreover: let such an one hear these my sayings, as hath ears apt to receive such things. For not the ears of every body can abide such manner talk.   

The xu Chapter.  Than resorted unto him all the Publicans and sinners, for to hear him. And the pharisees and Scribes murmoured, saying: He receiveth sinners and eateth with them. But he put forth this parable unto them, saying: What man among you having an hundred sheep, if h● lose one of them, doth he not leave the four score and nineteen in the wilderness, and goeth after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders with joy. And as soon as he cometh home, he calleth together his lovers and neighbours, saying unto them: Rejoice with me, for I have found my sheep, which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than our four score and nineteen just persons, which need no repentance. 
When the whole multitude of the people drew near unto Christ, and came thick about him on every side, and he neither put any one from him, nor despised or set at naught any of them: certain of the Publicans and certain notable sinners were so boldened with it, that they feared not to approach near unto him, which kind of people the Pharisees did much abhor and account abominable, because they would have it to appear that theimselues were holy men in deed, whereas the most undoubted token of holiness is, not to contemn ne disdain a sinner, but by all manner means to labour that the●ame may amend, and to rejoice when he doth amend.  
Therefore whereas the Pharisees were withinfurth full of disdain, envy, hatred, covetife, and pride, yet in their own sight and judgement they seemed righteous: when they saw jesus willingly to suffer the Publicans to approach his presence, as oft as they would, and not the Publicans only, but others also which lived in slander and obloquy, for their transgressions notoriously known to the world, (as for example) bawds, and harlots, with such others: they murmured against his merciful dealing, and said: This man which doth profess a certain new and uncouth trade of holiness, yet doth nothing eschew the company of naughty persons, but receiveth even known sinners to talk with him, and doth in so much not flee ne abhor to have them come and be with him in company, that he even eateth also with them, nothing remembering how that the good men are defoiled by the company and conversation of the evil among them. 
What man among you having an hundred s●ep●.  Than jesus to the intent he would utterly weed out of his disciples hearts this merciless disdain, put forth three parables of sundry tenors, but yet coming all to one point and conclusion in the effect of their exhortation: that is to weet, to all possible mercifulness towards a sinner reforming his naughty life. For such an one is not only not to be cast of and rejected when he returneth again to better grace, but also by all manner ways to be exhorted that he will amend. The first parable runneth thus: How greatly God tendereth a sinner (sayeth jesus) and turneth not away his face from the same sinner turning again to grace, and amending: every man may conjecture by his own heart and affection. Is there any man of you, which hath an hundred sheep of his own (for in deed every man dearly loveth any thing that is his own, nor would not have any part thereof perish or miscarry.) And what would he do, if it should chance that one of the hundred should break of and straygh from the flock? would he not with the loss of thatsame one be so greatly moved, that the eighteen nine residue left in the wield field, he would carefully go running about to the other that were lost, and would not be in quiet until he had found him? And what if he chance to find again the little silly sheep which to fore was lost? Forsooth as a man much rejoicing, he will lay him on his shoulder and put him among the residue of the flock, a gladder man of that one sheep received again which he feared had been lost, then of the safety of all the rest of his flock, for which he had taken no fear of miscarrying. And so great is his gladness, that it cannot staigh ne refrain itself, but it must break out in the presence of others. For so soon as he cometh home, even as one that had gotten some notable great gains, he calleth his friends & neighbours together, saying unto them: Declare and show yourselves glad on my behalf, rejoice ye like true friends at my joy: (for among friends it becometh that all things be in common) because that I have found my sheep which I had lost. If this be the affection of a good shepherd toward his flock, of what affection do ye think God to be towards mankind whom he created, whom he nourisheth, whom he hath for the glory of his own name predestinate to everlasting bliss? will he (trow ye) despise the sinner whom Satan hath seduced and led a contrary way from the flock▪ or else (as he is all merciful and tender loving over all things which himself hath made) will he not rather do all that may be done to recover and win such an one into his own hands and possession again, and with great joy receive the sinner again, when he repenteth, for whom he took great grief and thought that he was lost? 
I sa●e unto you, that likewise joy shall be in heaven.  Be ye on my word right well assured, that as the said shepherd for the receiving of the same one little se●●e sheep maketh much rejoicing with his friends and neighbours: even so there shall be greater joy to all the angels in heaven for one sinner repenting and amending his naughty life, then of ninety and nine just men the which have no ●ede of repentance. This image or parable did in deed most directly and properly signify and represent the Lord jesus, who only is that same shepherd of goodness incomparable, who when mankind had fallen and trespassed, did reconcile the same again to his father, paying of his own body that which we had deserved, and carrying in his own body all our transgressions. And albeit he found never a nation that was not much burdened and endangered with sin, yet the jews, if they were compared to the other heathen nations, seemed to have a likelihood and a show of righteousness for that they worshipped one God alone, and for that they observed and kept a law given by god. And some there were among the jews, who, because they did after a more straighter sort cleave to the outward precepts of the law, thought themselves in their own opinions to need no repentance. But the righteousness of these brought less joy unto the tender loving shepherd, than did the heathen nations turning from great and manifest sins, as from idolatries, from adultries, from strange and unnatural misusages of the body. And among the jews Paul did more set forth the mercy of god in that he changed from a persecutor, and became an Apostle, then if he had secretly miengled Christ with the laws and superstitious customs of the jewish profession, which thing was at that time done of no small number. As for the parable doth generally concern the apostles and their successors the bishops. For these aught to bear the affections of Christ their guide and captain towards his flock, at leastwise if they be not hirelings but true shepherds. For oftentimes it cometh in ure, that such as be once reclaimed and thoroughly converted from manifest sins of great enormity unto true godliness, do in the ensuing of godly conversation, outrenne and pass those, which never fell into the like heinous enormities. Such persons will not the evangelical shepherd despise or disdain, but rather seek always possible until he shall eftsons have brought them home again, and restored them to the shepecotes of the church. The repentant sinner endeavouring to walk a new life, he will take to him again with great gladness, and with a common rejoicing of all the faithful congregation. Let the Pharisees mumur and clatter against him, which trusting to their deceitful and false righteousness, do not perceive nor understand how much more acceptable mercy is unto the lord, than any kind of sacrifice done unto him. Such as are righteous in very deed, such as are unfeigned friends and favourers of that good shepherd, will show themselves more gladder for the receiving again & the recovering of one lost sheep, then for many such as do put their trust and confidence in their own cold and naked righteousness. For they do not any further charge or burden him with his old faults and misdooynge, which God of his mercy hath freely remitted and forgotten: but with much rejoicing they show forth their gladness which they conceive for the returning of a sinner unto a new life. He could not have returned, except the shepherd laying him on his shoulders, had brought him home again: and therefore the whole compainye of saints rendereth thanks and rejoiceth at the goodness of God, not envying the same benefit unto another, of the which benefit every one of them have had experience and proof in themselves before: esteeming and reputing it common to them all, whatsoever hath chanced to every particular member, whether it were good or evil. And good reason it is, that the rejoicing and gladness of the church should be common to them all, seeing that the grief & sorrow was common to them all. And this was the first parable whereby our lord checketh and reproveth the proud and arrogant righteousness of the Pharisees, which did nothing but only hate sinners, and eschew their coumpainie: whereas it is the duty of true holiness to procure and study for the health and emendemente of all creatures, and such as are guilty and faulty toward God, to call home again by gentleness to better ways: and with all possible affection of love and charity, tenderly to receive such as repent and emend their lives. If Christ, who never knew sin did use this mercifulness toward sinners: how much more doth it beseem a man being his own self subject to vice and sin, to show and use the same mercy towards his neighbour?  ¶ Either what woman having ten groats (if she lose one) doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her ●ou●rs and neighbours together, saying. Rejoice with me, for I have found the groat which I had lost. Likewise I say unto you, shall there be joy in the presence of the Angels of God, over one sinner that repenteth. 

Either what woman having run groats, if she lose one?  The second parable runneth thus. What woman (saith Christ) is there among you, which if she had ten groats, and should lose one of them, would neglect the loss of one groat, because she had the other nine safe enough and sure in her custody? What then will she do? truly she will light a candle, turn and toss up the rushes, search every corner of the house, she will remove all thing out of his place, and short tale to make, she will never make an end of seeking until such time as she hath found her groat that was lost? That if it chance her to find it, than is there so much rejoicing made of the woman for that one groat received again, that she can not temper or staygh herself, but even among her friends and gossips she must declare and tell it out. And her said gossips being called together, she will say unto them in this wise: Rejoice ye, and show yourselves glad for my cause, that I have found again my groat which I had lost. She maketh no boast at all of the other nine which were not lost: she glorieth of that one groat and no more, which she hath found and got agyne, and thinketh herself a richer woman with that same one groat, then with the other nine. If a woman be so affeccionately set toward her money that she is much grieved with the loss of any part thereof, and greatly rejoiceth for the finding of the same again, be it never so little a portion: how much more will God be of the mind, that no part should be lost of men, for the redeeming and saving of whom he hath willingly given himself to be hanged on the cross, because he formed and made man after the pattern of his own likeness?  And he said: A certain man had two sons, and the younger of them said unto the father. Father give me the portion of the goods, that to me belongeth: and be divided unto them his substance. And not long after, when the younger son had gathered all that he had together, he took his journey into a far country, and there he wasted his gods with riotous living. And when he had spent all, there arose a great dearth in all that land, and he began to lack and want, and came to a citizen of that same country: and he sent him to his ●erme, to keep swine. And he would fain have filled his bealye with the cods that the swine did eat: and no man gave it unto him. 
Than added he furthermore the third parable, which albeit it generally appertaineth to all sinners, arising from their sins and trespasses, yet for the rate of the time in which it was spoken, it doth more directly touch the Gentiles called and received to the grace of the gospel, and the jews (who seemed to themselves already just) envying the felicity of the same Gentiles. The discourse and process of the parable is this that followeth. A certain man (sayeth Christ) had two sons, of which the younger following the instinct and leading of youth and folly, went unto his father and faied unto him: father give me my child's part of your goods, 
give me the portion of the goods. etc.  and I will after mine own fashion assay what profit & gains I can levy thereof. The father being tender over him, and letting him follow his own bridle and course, divided his substance between his two sons, and either of them had his own portion delivered him, and free liberty withal, to put it to such use as he would himself, but yet not without hope that they would thrive and do good therewith. The elder planted himself not far from his father's house: but the younger within few days sold all his substance that he had, and when he had turned it into ready money, he strayed from his fathers, and went into a far country. What should he do being a young man, being at his own liberty and master of himself, and living far from his father, in a strange country? He utterly divorceth and dissevereth himself from god his most ientell father, who maketh himself a stranger and a pilgrim of this world. This dissevering and sundering is not of place, but of affection & heart. Evil talk● doth corrupt and mar good manners. The jews had received a law by the instruction and guiding whereof, they did know what was to be followed, and what to be eschewed: and the Gentiles also had their gifts, as quickness of wit, the knowledge and understanding of the things created, and made of gods handy work, by the which they might have known the maker (as in very deed a knowledge of him they had.) Yea and they wrote and setforth books very absolute and perfit, of the manner and form how to line well: but not having in their mind that they ought to refer & attribute these very ●ame richesse unto God as the author of them, which he did tenderly give, not to any such end or purpose, that they should foolishly abuse them, but that with the same they should worship and honour their most beneficial father, and by this worshipping, provoke him to further liberality to give them more. But how far had they strayed and gone wandering away from god, in that they did worship wood, stones, dogs, oxen, apes, serpents, oynions and lekes, as if these things had been Gods? And how far were they gone from god in that they fell into such filthiness, as the very perceiving and reason of nature hath evermore removed and kept the bruit and salvage beasts from? Unhappy is that liberty, which the father's presence doth not govern and stay. For what chance at length befell the young man now set at his own free liberty out of his father's tuition? he spent and wastefully consumed among strangers all the substance, not of his own, (for nothing it was that he had of his own) but of his fathers. And he spent it out riotously at dice, on harlots, and in feasting and banqueting. For plaineriotte it is, 
And there he wasted his goods. etc.  whatsoever is spent about the inordinate lusts of the body without necessity. Verily the said inordinate lusts and desires do corrupt and mar even the right precious gifts of nature. And when he had wasted all his substance, following in all behalfs his own sensual mind & pleasure: there arose a great famine in the said country where the young man kept himself as a straungier and pilgrim. For this world hath nothing in it that may fully satisfy the soul of man, but only that which is the chiefest and most best thing of all, which thing is no where else but only in the father's house. Well what should the young man do being a stranger among such as he knew not, being naked without clothing, and being in the danger of death through great hungers? whereas before it was grievous unto him to obey the commandment of his most gentle father, he was now of force constrained to be as a bond servant to a foreign & uncourteous citizen of a strange town. 
And came to a citizen of thatsame country.  When men refuse to receive the sweet yoke of the Lord, than are they compelled to bear the most hard and heavy yoke of Satan. Wilt thou hear how miserable a kind of bondage it is to serve the desires of the world? The citizen that was his master sent him to his mainour in the country, there to keep and feed his hogs. Fron how great dignity into how great reprochefulnesse was the miserable young man brought through his own folly? Of a rich inheritor of an exceeding rich house, he was now made a boude man and a swine heard: and yet notwithstanding did not thatsame his cruel master so much as give him meat to eat. What needeth many words? so great was the famine and hunger of the truth & grace of god (which truth only and none but it is able to feed and satisfy the soul of man) that he desired to fill his bealye he cared not wherewithal, no not if it had been with the very husks & cods, wherewith the hogs were fedde● and yet was there no man which would give him the same, in so much that he was in worse case than the very swine, to whom he rather was a bond servant, than a ruler or a master over them. The very gifts of nature were now defaced in him, and had clean forsaken the young man: and the freedom of his own will (as poor as it was) yet lost and gone it was: and yet the stomach and appetite of his soul being extremely corrupt, was eager to have sum meat to appease his hunger. Every vain & void pleasure of the world which doth but for a short space pacify, neither satisfying the soul, nor making it fat, be as husks and cods that the swine feed of: with these are the ill spirits delighted: and such as are their sworn servants, they do rather tolle and train with those baits than fill them. And yet have they not always plenty or abundance of these ready at hand neither, or in ease they have, yet is it marred and disrealised with much gall of griefs and sorrows.  Than he came to himself, and said: how many hired servants at my fathers have bread enough, and I perish with hunger? I will arise, and go to my father, and I will say unto him: father I have sinned against heaven, and before thee, and am no more worthy to be called thy son, make me as one of thy hired servants. 
Well than he was now come to the point of extreme calamity and distress. But happy is that distress which constraineth a man to amend his ill living. 
Than he came to himself. etc.  For the first degree and step toward salvation is this: to call to remembrance from whence a man is fallen, and to acknowledge how far he hath swerved and grown out of kind. And this was the fathers own drawing unto him. For he had gone away and left his father: but the father is every where present. In times past he had been a young man past himself, and out of his right mind, he was a man distraught with deceitful snares of this world, fleeing all such things as were only to be desired, and desiring those things which only were to be eschewed and avoided. But the matter is than in good state when the sinner and mysdooer through the secret inspiration of his most gentle father, 
And he said  cometh to his heart again. The young man therefore being at length cum well to himself again, spoke to himself in this manner: from what degree to what condition and state am I come wretched creature that I am? Out of mine own country into exile & banishment: out of a rich & wealthy house, into a country of famine: from liberty, into servitude: from a most loving father, to a most cruel Master: from the dignity of being a son in my father's house, to the most vilest condition of bondage that may be, and from the fellowship of my brethren and of the other servants, to living among swine. How many hired servants are there in my father's house, 
How many hired servants at my fathers have bread enough. etc.  which through the bounty of my father, have plentiful store of bread at will as much as they will eat? and I being the son of such a good householder, die here for hunger. Many of the jews are hirelingers which do after a sort observe the commandments of the law, not of any godly affection, but either of a servile fear, or else for the reward of things temporal: and yet a matter of somewhat it is, to live as a covenant servant with so rich and so bounteous an householder, and not to be dissevered or put asunder from so fortunate and happy a house. For one shall of an hired servant be made as his son, if he have thaffection that a son ought to have. And a godly kind of envy it is, which provoketh the young man to the hope of forgiveness. 
I will arise & go to my father. etc.  For after that he had with himself bewailed his estate of extreme misery, wherein he than lay altogether wallowing, he began somewhat to lift and set himself upright, and to take some heart unto him, saying: I will arise, and I will go unto my father. And yet alas (sayeth he to himself) how darest thou be so bold? hast thou any thing whereby to make thine excuse or pourgation unto him? thou foundest him evermore a most tender loving father, to let thee have all thine own will: thou didst eagrely require thy child's part of his goods, he gave it thee without once saying nay unto thee: and of thine own motion & doing it was, that thou leaftest thy father being to thee both loving and favourable: thou hast shamefully wasted thy father's substance, 
And will say to him: father I have sinned etc.  not given thee for any such purpose▪ Thou canst impute this thy calamity to none other person but unto thine own self. To stand in defence of this my deed should little help or prevail, this is my only hope: forasmuch as I know my father to be a right father in very deed, that is to say, of his own nature a man merciful and easy to be entreated: it may so be, that some part of his old love & charity remaineth still in his heart, though I have utterly cast of all the whole nature and duty of a true son. I will not go about to make my fault and trespass light, nor I will not deny it. Plain and simple confession of all the matter shall more weigh with him, and a mind in very true deed misliking itself for his naughtiness: then the best excuse or pourgation that may be made with study. The more verily that I shall hate myself, so much the more easily shall I stir up and kindle his love toward me again: and last of all in this my extreme desperation, to whom should I rather commit myself then unto mine own father? he only & none but he is able to restore the trespasser that hath had such a foulle fall: yea and also if there be any in the world that will be willing to do such a good deed, it is he that will be willing. I will not tarry till he shall know my fault, till he shallbe advertised and informed of my wretched state and woeful distress by other men than myself, who peradventure will of their instigation rather incense and provoke him to punish this my wickedness, then to pardon me. The readiest way to appease the matter & make all things quiet, shallbe, if I myself first break & show the plain case unto him even as it standeth. 
And am no more worthy to be called thy son.  Let him take such ways & order therein as shall please him. For he is my father, and I am his son: & whatsoever I have faulted, I have faulted against him alone. And therefore I will say unto him: father I have faulted greatly before th'angels of god and before thee, neither do I judge myself worthy from hence forth any more to be called by the name of thy son. I shall think it enough if thou taking pity and compassion on me, shalt let me be in like place and favour with thee, as every one of thy common hired servants be. Let me no more but be as an hanger on in any one corner of thy household: there can be no fit words framed to stir up and to enkiendle my most singular good father's mercy & compassion towards me. How much the plain he confesseth his fault, (which fault could neither be hid, nor yet be excused) the more that he doth mislike himself, the more that he doth humble and submit himself, the more that he declareth himself to have no hope ne trust remaining or left unto him, but only in his father's grace and mercy: so much the more shall he draw his father's mind to do even as he would have him to do. And this tenor and form of speaking unto his father, no art of rhetoric had put in the young man's mind: but his own conscience being grieved and displeased with itself, and yet not utterly conceiving an extreme ill opinion (that is to say) not despairing of his father's goodness.  And he arose, & came to his father. But when he was yet a great way of, his father saw him, and had compassion, and ran and fell on his neck, and kissed him. And the son said unto him: father I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants; bring forth the best garment & put it on him, & put a ring on his hand, and shoes on his feet. And bring hither the fat calf, and kill it, and let us eat and be merry: for this my son was dead, and is alive again: he was lost, and is found. And they began to be merry. 
This hope therefore and trust conceived, the young man ariseth, and to arise (as I said before) is the first step and degree towards salvation. Back goeth he therefore home again all the way that he had cum, weeping & sighing all the way, whereas he had tofore departed from his father as part & fierce and as rash and wilful as could be. Thus hast thou a plain pattern & example declared unto thee, of a man returning from extreme naughtiness: now behold a pattern of the gracious mercifulness of god. The young man was not yet full come to his father's house, when his father espied him coming a far of (as in deed natural fatherly love hath always the eyes open and can see far. 
And had compassion. ) He that did more tenderly love of the two, did first espy the other. He saw his son coming wondrous ugly and piteous to behold, who had wilfully departed from him a fierce young man, & one that would not take it as he had done. 
And ran & fell on his neck, and kissed him.  He saw him ragged houngerstaruen, filthy, lamenting, sighing & weeping. This very sight being so piteous, begun by-and-by to move the father's heart: & whereas he had just cause to have been angry, 
Father I have sinned against heaven. etc.  this sight turned his anger into piety and compassion. He runneth forth to meet the young man, as the same was coming towards him, and not looking to be prayed of his son, but being overcummed with natural love, caught his son about the neck & kissed him. And albeit these things were the sufficient tokens of a mind ready of itself to forgive: yet the young man being angry with himself, said: father I have done amiss and that greatly, both before the Angels of God and before thee, and yet have I been so bold as to adventure to come into thy sight, whereas I am unworthy any more to be called thy son, forasmuch as all the bands of natural love and duty on my behalf have been broken. Here in this man by the only instinct and motion of nature being thus affected toward his son, understand thou the goodness of God, who is much more gracious and merciful towards a man that hath been a sinner, if he truly and unfeignedly repent and mislike himself, than any father can possibly be towards any son, though he never so rendrelye love the same. His son had not yet spoken all that he had conceived and recorded in his mind before, by reason that weeping and sobbing did break his tale. But his tears declared and spoke more than his words could have doen. And what doth his father therewhyle, 
But his father said to his servants. etc.  trow ye? doth he speak any thoundreing words of cruelty? doth he threaten to beat him? doth he threaten to cast him of, and never to take him any more for his son? doth he cast him in the teeth with his bounteous goodness showed unto him? doth he lay to him his going away? doth he burden him with his gluttony, or other abominable points of living? he remembreth none of all this gear, he doth so greatly rejoice that he hath got his son again. The son thought himself unworthy the title or name of his son: yet the father restoreth him to his old state and degree again. The son doth utterly condemn himself: & the father doth absolve and quit him. The son did cast himself down to be a servant: 
And put a ting on his hand. etc.  the father setteth him perfectly again in his old state and dignity. For the father turning himself to his servants, said: bring ye forth quickly his former rob and apparel that he was wont to wear, and put it on him, and set also a ring on his finger, and put on a pair of shoes on his feet. And this done, fet ye also out of my pastures thatsame best and fattest calf that is there, and kill it. Let us prepare a feast, and let us rejoice, for that this my son was once dead, 
And let us eat and be merry.  and is now come to life: and for that he was once perished and utterly lost, and is now found again. So great a matter it is that a true penitent heart may do with God. There is no punishment ministered unto him: only to be of a penitent and coutri●e heart, sufficed his most loving father. He which by his ill demeanour had made himself unworthy to come in his father's sight or presence, the same did the father espy and cast a merciful eye upon, coming to wards him a great way of. He that hath deserved for ever to be thrust out of his father's house, which being an unthankful person he had tofore wilfully and unhonestly forsaken: to him returning and coming home again, the father in his own person came forth of the doors, & met him, for he hath none in all his whole house more merciful than he himself is. Him that had cast himself into the bondeseruice of abominable masters, that is to weet, the filthy pleasures of the body: him did his father vouchsafe to embrace in his arms. To him that had deserved to be scourged with many a sore stripe, is given a kiss, for a token of perfect love and atonement. Happy is that sinner, whom the Lord vouchesalueth to embrace and kiss. Because he confessed his offences, and refused the name of a son, for that in his conscience he knew himself faulty, there was brought forth and restored unto him all the tokens of his old dignity. He had lost all his apparel that was meet for such a man's son to wear: but there was brought unto him, the principal best rob and vesture of his former innocency which he had lost. He had lost all the worthiness and dignity of a son of the house, by his own wilful servitude: and yet is the ring delivered him again. And because he should lack nothing that might serve for the decking and trimming of him to the uttremoste, he hath shoes put on his feet. The young man himself durst not hope to have any such thing: and how much the less he hopeth or looketh for it, so much the sooner doth he obtain and gait it. And to th'intent that none in the house should the less esteem him or set by him for his light and homely prank of youth, his father as soon as the calf was killed, moveth and provoketh all his whole household to rejoice altogether, and allegeth good causes unto them why they should be glad. Howsoever he hath behaved himself (sayeth he) my son he was, he hath been dead, and now is he called to life again. For sin is the death of the soul. And he runneth toward death, which leaveth and forsaketh the author of life. He leaveth and forsaketh the author of life, whosoever is in love with the things of this world, for the worldly pleasures are far wide from god almighty's schooling. And such an one is revived again, as doth repent and reform his sinful life. He was lost without any hope ever to be recovered again as concerning himself: howbeit he was found and gotten again. To depart away from the father's house, is to perish: for out of the same house there is no health. Neither is there any way to return, except his father self put it into his sons mind being now brought to extremities. That the father putteth the remembrance of himself in the sons mind, is of his own beneficial goodness towards the son: but in that the son doth not neglect it when it is so put unto him, this is imputed to him, as a thing meritorious: and the very confessing of the fault, is received and accounted for satisfaction. He was lost through his own folly: And was found again by his father's love. And because he repented and emended even from the bottom of the heart, forasmuch as he did utterly mislike himself: his father's mercifulness did not only restore him to his old dignity▪ but made also a feast, that he might commend and settefoorth his son to the hearty love of all that were belonging unto him.  ¶ The elder brother was in the field, and when he came and drew nigh to the house he heard minstrelsy and dancing, and called one of his servants, and asked what those things meant. And he said unto him: thy brother is come, and thy father hath killed the fat calf, because he hath received him safe and sound. And he was angry, and would not go in. Than came his father out and entreated him. He answered and said to his father: lo these many years have I done thee service, neither brake at any time thy commandment, and yet gavest thou me never a kid to make merry with my friends: but as soon as this thy son was come (which hath devouted all thy goods with harlots) thou hast for his pleasure killed the fat calf. And he said unto him: son thou art ever with me, and all that I have is thine: It was mere that we should make merry and be glad: for this thy brother was dead, and is alive again, and was lost, and is found. 
And such manner an one as the father here, being expressed by the similitude of a parable, showed himself toward his son: even such once aught curates and bishops to show themselves towards the penitent sinner. But the proud Phariseis (who favouring their own faults, do nothing but show most cruel tyranny upon other men's faults) are far wide from this example. And behold while all the whole house of the father, that is to say, the whole congregation of devout and godly persons, was altogether merry and full of all rejoicing, 
The elder son was in the field.  only the brother being well resembled to the Pharisees, doth envy and grudge at it. For while these things were in doing, the elder son was not at home, but was busily occupied in the field of Moses' law, labouring till he sweat again with carrying the burdens of the commandments, and most peinefullye wading and strougleing to bear the heavy works of the law, whereas the younger brother did in the mean time, receive and take the most gentle yoke of his father.  
And when the said elder son drew near unto his father's house, he heard the strange noise of them that song and danced for joy. For sticking wholly to the unsavoury lettre of the law, he did not know kowe great joy it is that the spirit of the gospel hath. While the jews neglecteth all the premises doing nothing but dig and bear burdens in the field of the law: in the mean time is the people of the Gentiles with great joy received and taken into the house of the father, who nothing else desireth but the salvation of his. Than the follower of the old law marveling much at the strangeness of this new matter, and wondering what should be the cause of such unwoont mirth, would not vouchsafe to enter in where he might be partaker of the common gladness among all the rest, which thing his father did earnestelie wish. For the Gentiles were not so received in, that the Israelites should be excluded and shut out. But even yet still they stand without the doors, fuming and fretting for that the church rejoiceth for the Gentiles received to the salvation of the gospel.  
The elder son therefore called out one of his father's servants, and demanded of him what new joy and gladness all thissame was. 
And called one of the servants, and asked what these things meant.  He made answer, your brother is come: whom, when your father had gotten again, he was very glad, and killed thatsame principal best calf which he had so long fatted, because he had him safe and sound again, whom he thought to had been utterly lost for ever. Here behold a judaical heart & stomach: which whereas it ought to have rejoiced for the receiving of his brother, which ought to have praised the mercifulness of his father: yet had rather to envy his brother, and to take indignation against his father. He carried still therefore without the doors, murmuring and full of chafing. And when his most loving father had perceived him, who desired the joy to be in common to all that were of his house: he went unto him and begun courteously to pray him, that casting all envy and grudge out of his stomach, he would come in, and make one at the feast among all the rest, and would be partaker of his father's joy.  
Yet would not the elder son any thing bough or relent with this his father's courteous entreating, but proudly quereled and reasoned the matter with his father, and unnaturally accuseth his brother. Behold (sayeth he) so many years am I as a bondservant to you within your house, 
Lo, these many years have I done thee service etc.  nor never broke or transgressed any commandment of yours, and yet this my godly obedience hath never been regarded. For ye never gave me so much as a young kid wherewith I might make merry among my friends. But now that this same son of yours, who hath wasted and spent your substance on whores and harlots, is come home again: ye have killed for him thatsame your principal best and fattest calf.  
Dost thou not, Theophilus, think thyself to see this elder son to entre in fuming and chafing, and thus murmouring against his father, when thou readest of the Phariseis backbiting Christ because he did eat with Publicans and sinners? when thou readest of the jews repining against the Greeks for that the same Greeks were admitted to the ministery and office of Apostles? when thou readest the same jews' scolding and railing without end, that the gentiles leaving their idolatry, without the burden of the law, by faith only should be admitted to the grace of the gospel, and should be baptized, and so confirmed with the holy ghost? when thou readest of them having envy, that they abstaining from the feast, the congregation & church of the Gentiles with an unspeakable joy of the spirit, doth eat thatsame special goodly calf, whom the father commanded to be slain for the redemption of the whole world? And yet this man also being a murmourer, as he is, the gracious goodness of his most good father goeth about to appease. Son (saith he) thou shalt far never a whit the worse for that, though I use gentleness and mercy towards thy brother. For thou art continually with me, and all that is mine is thine. For continual felicity never interrupted or broken of, hath not so much pleasure or delectation in it. But like as a disease or sickness afore going doth commend health unto us, 
It was meet that we should make merry etc.  and make it seem the sweeter unto us after we be restored to it again: even so the misfortune which I have had afore for my son, maketh our mirth now the more, for that he is gotten again.  
And thou oughtest to rejoice in thy brother's behalf, and not to be away from the mirth of this feast, for because this same thy brother was once dead, & is returned to life again, he was once lost, and is now found again. Therefore do not thou think that he is returned home to thee the same man that he was: but think him of an unthrift to be new borne an honest and well disposed man. Thou must not remember what he hath been: but be glad that he is now become such an one, as we wish and desire to have him.  
With these three parables the Lord did exhort all his disciples to mercy and gentleness in receiving of sinners. For the glory of God is never more showed or better set forth, then when he which was very notoriously evil, is suddenly by the grace of God made a new man: of an idolater, made the servant of jesus Christ: of a raviner, and extortioner, made a defender and helper of the poor: of an unchaste liver, made chaste: of an ambitious person, brought to humility: of a revenger, changed into a bearer and long sufferer. Furthermore the younger son found his father's mind so much the more readier to forgive him, for that the Gentiles which did not know God, faulted against him more through ignorance, then of any stubborn or indurate pretenced malice. For ignorance and lack of thinking and casting afore what will come after, is always for the most part joined and coupled with youth. And therefore so much the more willingly we do forgive youth, and bear the more with this age when it doth offend. But the jew, which to himself seemeth just, and standeth much in his own conceit for fulfilling of the law, doth trespass more grievously with envying against his brother, than the other had sinned by swerving and strayghing out of the right way.   

The xvi Chapter.  ¶ And he said also unto his disciples. There was also a certain rich man which had a steward, and the same was accused unto him, that he had wasted his goods. And he called him, and said unto him: how is it, that I hear this of thee? give accounts of thy stewardship. For thou mayest be no longer steward. The steward said within himself: what shall I do? For my master taketh away from me the stewardship: I cannot dig, and to beg I am ashamed. I wot what to do, that when I am put out of the stewardeshyp, they may receive me into their houses. So when he had called all his masters debtors together, he said unto the first: how much owest thou unto my master? And he said, an hundredth tons of oil. And he said unto him: take thy bill▪ and sit down quickly, and write fifty. Then said he to another, how much owest thou? And he said▪ an hundredth quarters of wheat. He said unto him, take thy bill and write four score. And the Lord commended the unjust steward, because he had done wisely. For the children of this world are in their nation, wiser than the children of light. And I say unto you: make your friends of the unrighteous Mammon, that when ye shall have need, they may receive you into everlasting habitations. 
ANd all this same that hath hitherto been said, did most specially, and most directly touch the Pharisees, taking much indignation, that the Lord jesus, as one that remembered not his own high dignity, did receive Publicans and known sinners to the familiar conversation of living with him in coumpaynye. But anon after, he returning to his disciples, advised and exhorted them to a more larger favourableness, that they should not only not mumur against the goodness of God: but also they should by all means and ways possible, follow the same goodness of God on their own behalfs: earnestly applying theimselues to do their neighbour good by every occasion: relieving the same with succour of things necessary for the body: easing their hearts with words of comfort: exhorting them to goodness: teaching them what they ought to do: admonishing them when they did amiss: and forgiving them when they trespassed against them. And where he would teach us that our ientle goodness in thus doing shall not perish to us ward, but that contrariwise, it is laid up in store for us against the life to come, whatsoever thing is here bestowed on our neighbour: he proponed forth this sentence by a parable of such sort as followeth. A certain great rich man there was, who had committed the bestowing and housebanding of all his goods and things unto a steward of his. This steward was complained on to his Lord, that being more prodigal than reason was, he wasted and consumed his goods away. The Lord therefore calling for his steward, said unto him: why do I hear this bruit & fame of thee? Come on, make thine audyte and account of thy stewardship: For I am not minded ne willing, that thou shalt any longer have the ordering or disposition of any more goods of mine. But the steward as soon as he understood that it was like within a little short time to come to pass, that he should be put out of his office of steward, did in the same little short time subtly and craftily provide for himself. Some men have richesse, some men have learning, others have experience of the world, and so one man hath one quality, and another man another. And what thing every person hath whereby he may be able to do his neighbour good, it is the substance of our rich Lord and Master: which substance it is our office vountifully to bestow on our neighbour. For no mortal man is himself the lord of such qualities and gifts as he hath, but a steward and a dispensour only. This office of dispensing is soon taken away. For all the life here in this world is but short, and after this life there is no longer power ne liberty to do good. And a plain waster is that man of the lords substance, whosoever bestoweth after his own affection that that he hath, and doth not with part thereof relieve his neighbour. The steward therefore being sure within a little time to be removed from his stewardeship: consulteth with his own mind, and adviseth himself, saying: 
What shall I do, for my master taketh from me the stewardship. etc.  what shall I now best do, seeing that my lord and Master taketh away from me the power and office any longer to have the dispensing of his goods? And whereon to live I have not. For I gathered nothing together for mine own behoove while I might have doen. There is nothing left now for me to do, but either to dig in the field for hire wages from day to day, or else to go about every where on begging. But to dig and delve I lack strength, and to beg I am ashamed. But (as hap is) I have even now suddenly devised in my brain, how to make a jolly provision for myself. I will procure and gait myself some friends with my masters goods. And the said friends bearing well in mind my beneficial goodness towards them, will receive me into their houses, when I am put out of mine office of stewardship. Hereupon he calleth together all his masters debtors, one by one, and saeyth unto the first: how much art thou behind with my master indebted unto him? the party answered: An hundred bats of oil, (and abate as some writers do account, 
Take thy bill. etc. and write fifty.  was a kind of measure among the Hebrews, containing seven gallons of liquor, or thereabout.) Than (ꝙ the steward) have here, take thine obligation, and sitting down quickly, write thou fifty in stead of an hundred. My master is rich enough, I will have thee save the one moiety clear to thine own advantage by my good help. This done, he said to the second: and how much oughest thou? who answered: an hundred quarters of wheat. Than (quoth the steward:) take the bill of thy hand, and write four score. As for twenty quarters, when it is abated, my master will never perceive: and to thee being a poor man, twenty quarters saved will do good service & stead. And after the same sort played he with the other debtors also. In case this fraud had been espied or known to the foresaid rich man: his steward had never escaped unpunished for it: But yet the lord jesus for an example of beneficial liberality, praised unto his disciples, the devise of the said steward, though guileful, yet wise and politic: and exhorted all his to the following of him: giving a sharp check to our sluggishness, in that, that men serving this world, are more provident and forecasting, and also more diligent and industrious in providing for their bodily susteynaunce and living, than such persons (who having clearly renounced the world, do ensue things eternal) are in making provision for themselves towards the everlasting life in heaven. And a foul shame it is for us that they in their kind are so wise & so full of good provision, all the business being only for light trifiing matters, and things that shall anon after come to nothing: when we are slack by doing good turns and pleasures to our neighbour, to purchase & gait sure stays of the life immortal: seeing that by reason of the uncertain term of this present life, every of us ought to look for no less to cum, but that we must hear spoken to us by our master, the words which the said steward heard spoken unto him: Thou mayest no more from this time forward exercise or occupy thy room of steward.  
And this time for as much as it is both to every man uncertain when it shall come, 
Make you friends of the unrighteous Mammon.  and also otherwise to no man any better than a thing of very short continuance, we must make haste, that all our worldly goods bestowed on the poor in the way of alms, we may prepare and gait ourselves provision to serve and bring us to the life everlasting. For by that means shall it come to pass, that we also shallbe made partakers of the good deeds which other men have done, for as much as we have with our temporal goods helped them. For whoso doth with part of his substance help to aid and maintain any man being buisily occupied about the cause or affairs of the gospel to be settefoorth: the same shall again in the kingdom of heaven be relieved and made partaker of the well doings of an Evangelist, that is to say, a writer or a preacher of the gospel.  
Therefore said the lord: 
That when ye shall have need, they may receive you into everlasting habitations.  And take ye good ways for yourselves in season while time is, after the example of the said worldly wise and politic steward. Procure unto yourselves good friends of an evil thing, to th'end that at such time when ye shall at the commandment of the lord be compelled to departed out of the tabernacle of this mortal body, they may receive you into tabernacles everlasting. An happy permutation it is, when transitory things make change with things eternal. And what is more vile, or ferther from virtue, than the richesse of this world? They are uneath at any time gotten without guile & falsehood. And other ways or means, either to save them, or else to increase them, there is none, but the same that they are gotten by. It is a possession of much business and encoumbraunce, and yet is it neither out of danger of miscarriing there while, ne any way a thing of long continuance. For they follow not their master when he departeth hens, yet notwithstanding with the same a man may buy that is everlasting, and which may do him good stead and service in the life to cum. So it shall come to pass, that the thing which in case it be hoardward up and hidden, maketh a man unrighteous and thrall to many cares: the same, if it be laid out and bestowed in doing charity, shallbe an instrument of evangelical righteousness, while both he that is a minister of the gospel, is relieved with necessaries, and a reward cometh to the giver with a large increase of entresse.  He that is faithful in that which is least, is faithful also in much. And he that is unrighteous in the least, is unrighteous also in much. So than if ye have not been faithful in the unrighteous Mammon, who will believe you in that which is true? And if ye have not been faithful in an other man's business, who shall give you that which is your own? No servant can serve two masters: for either he shall hate the one, and love the other: or else he shall lean to the one, and despise the other. Ye cannot serve god and Mammon. 
Whoso, as a steward, hath the disposing and beestowing of a mortal man's goods, by such means and none else is found to be faithful and trusty, if he after a very pinching sort bestow that he is put in trust withal. But contrariwise God, who is rich for and towards all creatures, would fain have it most bountifully laid out, that he hath purposely delivered out of his hands to be everywhere distributed: and taketh him for an untrusty servant, whosoever keepeth to himself as his own proper goods, that the lords will and mind was to be made common to all people as often as the necessity of the neighbour doth so require.  
Therefore, whoso in disposing of a thing of the least value possible, behaveth himself otherwise then his most liberal master would have him, 
He that is faithful in that which is least is faithful also in much.  shall he not seem a person unworthy, to whose honesty his master should commit the dispensation of higher things? All that ever we have, is the lords and not ours: corporal richesse, and whatsoever this world produceth, is the only bounteous goodness of God. The doctrine of the gospel, & the other ghostly gifts, are the goods of almighty god, not for any such purpose given unto us, that ourselves and no more should have the fruition of the same: but to bestow them like good stewards to the utility & profit of our neighbour. But thus much odds there is between those two sorts of goods or treasures, that such things as pertain to counforting or cherishing of the body (because they be without us and not in us) they neither be our propre own, nor continual unto us. They are the goods of the world rather than ours. Moreover because they have an outward likeness of felicity after the world, (whereas in very deed, they are a sore let and hindrance to the happy or blissful state of man,) they be not the thing neither, that they are named to be. For they are named goods, whereas in very deed they are the things which bring a man to the state of extreme misery and wretchedness. The richesse therefore of the mind and soul are the true richesses in deed, & riches that may be called our own: not as though we were not bound to God for them, but because they leave not their possessor in the life to come, at leastwise if a man use them now in this present life as he ought to do: And like as in a common weal no man is advanced to the head office of governor, as maiouraltie or such others, except he have first in the room of Counstable, and in such other inferior offices showed an ensample of his perfy●e honesty and uprightness: and as in a private family the distrybuting of precious things is not committed, but to such an one as hath evidently showed himself faithful tofore in matters of less weight: so doth the lord teach us, that the dispensation & bestowing of the richesse evangelical (which only and none else are true richesse in deed, and our proper own) is not to be put to the credit and trust of such an one, 
And he that is unrighteous in that least. etc.  as hath nothing faithfully distributed money, being a thing, as most vilest of all, even so being an other man's and none of his own. For whoso cannot set worldly richesse at naught, will not sincerely distribute the richesse of the soul. And the lord still beating such things into the minds of his disciples, said: whoso is faithful in a thing of least value, it is a very great likelihood, that the same will be faithful in a great matter too. And again he that is unjust in a little thing, will be unjust in a great matter also. For that man, whose heart the care of a thing nothing worth in the world may be able to move to do amiss: will much sooner with a greater occasion be drawn to do amiss. That if in the wicked Mammon, that is to say, in false riches and goods gotten with falsehood (as commonly in very true deed it is) ye shall not show yourselfes faithful to the Lord who hath delivered you the same to be disbursed and distributed abroad: what man will commit unto you the bestowing of the true richesse of the mind? And if in a thing of an other man's, which can not perpetually continue with any man, ye have been nothing trusty, who will put in your hands such a thing as might perpetually in time to come be your own? And a lighter offence and trespass doth he, which unfeythfully handleth the richesse of this world, than he which unfeythfully dispenseth the treasures of the gospel. The kingdom of god requireth to have all the whole man. And the mind it requireth to have free from the love of all worldly things. 
No servant can serve two masters. etc.  Neither is it for any man to attempt or go about to make a medley of the world and the gospel together, which gospel is the kingdom of heaven. For if no man can be a servant common and indifferent unto two masters at once, (because that scarcely any two men do so well agree within themselves, that one servant is able with his due attendance to satisfy them both at once, but that, the one or the other set at nought, he must of force be compelled to stick to the one of them alone:) how much less can ye be able to serve God and Mammon both at once, being masters so far discording together, that there is not so much as any one point wherein they agree? And servant unto Mammon is that man, what ever he be, that setteth a great piece of his heaven in richesse, and for that cause laboureth with all earnest applying of his mind to gait very great abundance, and the same to uphold, maintain, and increase, when it is gotten. And such an one leapeth for joy, when his substance multiplieth, and is sore vexed in his heart, if it be taken away from him by any misfortune. And servant to God is he, who either shaking of from him the goods of this world, or else possessing them, as though he possessed them not, doth with all earnest applying of himself, go about the provision of the things, which make to everlasting salvation.  And these things heard the Phariseis also, which were covetous, and they mocked him. And he said unto them. Ye are they which justify yourselves before men: but God knoweth your hearts. For that which is highly esteemed among men, is abominable in the sight of God. 
All the words and talk afore going, (though it were specially and purposely spoken to such, as believed themselves possible enough to be Christ's disciples, though they were charged and laden with the carefulness of richesse) the Phariseis also did hear, whose hearts being as it were old bottles, could not hold ne receive this new must of the doctrine evangelical. For they were covetous and greedy not only of money, but also of glory. They were halt minded, fierce, and men that would be avenged of every matter. Therefore they scorned the doctrine of jesus, who moved men to charitable liberality, to not caring for to be avenged, to the not passing on glory, ne on their life neither. And certes this world also hath and evermore shall have, his Phariseis, who trusting to their own force, will have in derision the doctrine of humility, of favour in pardoning offences, of tractableness, and of liberality. A mouth enured and accustomed to the sour turned wine of worldly wisdom & policy, abhorreth from this heavenvly must. May it also please God to vouchsafe one day, to damp the tenanting mocks of such persons, likewise as he did at this present sharply reprove these Phariseis being scorners, when he said: Ye swell in pride with the vain countrefaictes of goodness, setting forth your painted sheath in the face of men, who esteem a man of his riches, of his gay apparel, 
Ye are they which justify your selves afore men.  of the observation of ceremonies: and of those things do ye purchase unto yourselves also a laud & praise of holiness, where in very deed ye are neither rich, nor holy, nor in happy or blissful state, nor yet great men. For god, who only seeth and beholdeth your hearts, esteemeth a man by the very goods of the soul. And such a man and none other is rich, who is rich before God: 
But God knoweth your hearts  he is just, that is just in the sight of God: that man is great, who being little in his own estimation, is great by the judgement of God. For most commonly it chanceth, that such a thing as to men seemeth some high matter, and to be had in high veneration, is with God reputed a thing abominable.  ¶ The law and Prophets reigned until john, and sense that time, the kingdom of God is preached, and every man striveth to go in. Easier is it for heaven and earth to perish, than one title of the law to fail. Whosoever forsaketh his wife, and marrieth an other committeth adultery. And he which marrieth her that is divorced from her husband, committeth adultery also. 
Ye do yet still hold the rind of the law fast in your teeth, and ye glory in the shadows of things: whereas now the kernel within is to be opened, that the light of evangelical truth arising, may on every side drive away all shadows. Ye must now disacovainte & estrange yourselves from ye●oure old wine of Moses law, & drink in the new must of more sounder doctrine. The figures of the law had their time: What the holy sayings of the prophets did promise, was looked for. But figures cease now that the truth hath appeared forth: neither is prophetical promising any longer looked for, now that the thing which they had promised, is in very fact performed and given. From shadows ye must go forward and grow to the verity. And from the faith of the promises, ye must grow up to the love of the thing being now sent and given in deed. john was (as ye would say) a marching bordre or a partition dividing and severing the law with his figures, and the prophets with their promises, from the gospel: which gospel doth in very fact & deed give, aswell that the law had with his figures signified and appointed, as also that the prophets being inspired with God had promised should come. john preached that the kingdom of God was already come. And that very thing forsooth it is which the law had in shadows marked out: and that very thing it is, that the prophets solemnly spoke of afore. And ye see the thing self to be agreeable to john's preaching. For ever sense his time the kingdom of God is continually preached unto all people, and many do with glad hearts greedily take the blissful and heavenly news. They drink new must, they take the doctrine of God: they contemn earthly things, and grow rich with goods and treasures heavenly. 
And every 〈◊〉 striveth 〈…〉 in.  They cast money away from them, but they work miracles: they have no armour ne weapon, but they cast out devils. They are not men of wealth, or richesse, of power, of glory and renown in worldly estimation. But in humility, in tractableness, in patient suffreaunce, in charitable giving, and in the other goods of the mind, they are in very true deed, both rich, & men of power, and also full of glory in the sight of God. And the high pathway unto this felicity is shut up to no man. That if ye Pharisees will not vouchsafe to enter, others will prevent you, and take up your rooms: the Gentiles will entre in, and all the nations of the world will entre in. They cannot be kept out now that the door is set open: they break in by plain force and violence, if they be not received in. Ye see publicans, soldiers, sinners, & harlots how they come running thither. These sorts of people despising all that ever they are oweners of, contemning all voluptuous pleasures of this world, trusting to the promises of the gospel, do with all their heart apply theimselfes to the true goods of the mind: and whereas ye stand without doors (whose parts it had been first of all others to enter, yea and also to bring in others which would enter:) they whom I have rehearsed, do through the feruentenesse of faith, through their promptenesse of mind, break in whether we will or will not. And such kind of violence doth the kingdom of heaven love. Neither is there any cause why for the affectionate lovers of the law, to make such a great crying out, that the law is now abrogate, that the prophets are now abolished. Nay this same is not an abolishing of the law, but an accomplishing and perfeicting thereof. For mothers do not use to make weeping and wailling that their son is lost, when he is of a boy weaxed and grown up to be a man. Now a very great point of folly it were, for one to embrace in his arms the counterfeit porterature of a man, when he may embrace the verai man's self who was so portured out: and no less point of folly to speak to the maker of a promiss, when one may be sure (if he will) to have presently in his hands, the very thyngselfe that was promised. The thing than must be compared with the image, and in case they do agree the one with the other, than acknowledge thou the thing that hath been set out in shadows, and embrace thou, that is performed and given, in fact. If the proof of the things do agree with the promises of the prophets, discharge them as true men of their promiss, and embrace thou that is truly performed and brought to effect. And furthermore, if thou see with thine eyes right many things to have come to pass, which were marked out by the shadows of the law, (for the law is spiritual and ghostly▪ 
Whosoever forsaketh his wife & marrieth an other committeth adultery. ) if in a great maignie causes, the end and proof of the matter be answerable to the old and ancient foresaiynges of the prophets: than believe thou that all the other things also shall with semblable assurance be performed in time to come, whatsoever the law the prophets have said shall hereafter come to pass. What in the law was carnal and gross, the same give the place to things of more perfection: but what in the same is spiritual, thatsame not only is not abrogate or fordoen: but also is brought to his just and full perfection. For the law permitteth to the wedded husband upon giving his wife a testimonial of her divorcement, that he may put his wife away from him, and bring an other new wife home in her stead: but by the law of the gospel, whosoever refusing his true wedded wife, marrieth an other, doth commit adultery. And he that marrieth the woman divorced committeth adultery. For neither of the men hath his own wife, nor neither of the women her own husband. And aswell the common reason of nature, as also evangelical sincerity doth in all earnest wise require perpetual amity without any breach, and an union not possible to be dissolved or plucked insunder, not only in matrimony, but also in all friendship. Neither is there any occasion or ground why any should find cavillations that the doctrine of the gospel is repugnant to the things prescribed by Moses. For Moses in consideration of your hardness of heart, durst not precisely require of you the thing that he rather wished, then conceived any hope of, and sore against his mind did he let you have divorcement at your wills, lest if it had been denied, your hatred against your wives would have burst out into some more furious and cruel deeds of mischief towards them. He therefore which requireth that is of more perfection, doth make up the law, and not abrogate the law: 
Easier it is for heaven & earth to perish. etc.  as a father is not contrary to himself, if the same having a great while afore been somewhat with the tenderest over his son to let him have his own bridle while he was of tender age, do require more of him when he is come to full age, them he did require of him before. And as for this I assure you of, (and say I told it you:) that both the sky and the earth (and yet is there nothing that shall longer endure then those two,) shall yet both of them sooner pass, than any one little io●e or title of the law shall perish, but that all be performed whatsoever hath been foresaid or prophesied: ●o very true it is, that I am not come to be an abolisher of the law.  ¶ There was a certain rich man, which was clothed in purple and fine white, and fa●ed deliciously every day. And there was a certain beggar named Lazarus, which lay at his gate full of sores, desiring to be refreashed with the ●rummes which fell from the rich man's board, and no man gave unto him. The dogs came also & licked his sores. And it fortuned that the beggar died, and was carried by the Angels into Abraham's bosom. The rich man also died, and was buried. And being in hell in torments, he lift up his eyes, and saw Abraham a far of, & Lazarus in his bosom, and he cried and said: father Abraham have mercy on me, & send Lazarus, that he may dip the ●ieppe of his finger in water, and cool my tongue, for I am tormented in this flame. But Abraham said: son remember that y● in thy life time, receivedst thy pleasure, and contrary wise, Lazarus received pain. But now is he comforted, and thou art punished. Beyond all this, between us and you there is a great space set, so that they which would go from hence to you, cannot, neither come from thence to us. Then he said: I pray thee therefore father, send him to my father's house (for I have five brethren) for to war●e them lest they come also into this place of torment. Abraham said unto him: they have Moses and the prophets, let them hear them. And he said: Nay father Abraham, but if one come unto them, from the dead, they will repent. He said unto him: If they hear not Moses and the prophets, neither will they believe though one arose from death again: 
Now because the Lord jesus under a parable of a wily stewards little afore by him proponed, had exhorted men to exercise charitable liberality towards the needy, to the end the same parties might after this life receive us into everlasting habitations, at what time they by a contrary change and course of things shallbe plenteously endued with all good things: and the rich, who had their heaven afore here in this world, shall lie in peines and be tormented with all extremities of woe and distress: he here (as it were in a plain picture) setteth out an example of the thing, to the intent it should cleave and stick the faster in men's minds. There was once (saith he) a great rich man, who seemed to lack no manner thing to the highest degree of fortunate & happy state of this world, a man of great name & much spoken of among men, but of no name at all ne acquaintance with God. This man went appareled in his purple and his velvets, no less nicely then gorgeously. And because he would lack nothing for the delectation of his body, he would day by day have his delicate fare, and his banquetings, and would be served after a portly sort & princely, as a man which all in one was a bond servant aswell to ambition, as also to gluttonous excess, & to voluptuousness. There was also at the same time, a certain beggar much unlike unto this man, that is to say, a fellow of low birth, a fellow destitute of any acquaintance among men, but famous and noble afore God. For he had his name even of the state & case that he was in, 
And there was a certain beggar named Lazarus. etc.  called Lazarus, because he was a man destitute of all worldly staigh or maintenance, and rested only on the help of God alone. This Lazarus had neither house nor apparel, ne meat, no nor yet prosperous health▪ of his body. For he was all full of sores and botches in his body, even such an other in manner, as it is read in scripture, that job was. This Lazarus was lying at the said rich man's gate, looking that some relief should have be sent him of the crumbs and scraps, which fell from the rich man's table, wherewith to suage the greediness of his stomach, now fretting & gnawing, and as ye might say, even barking for hungres. The Lazaro man being full of botches and blames, might not be suffered to come in, lest with the sight of him being deadly to behold, he might have been an iyesore to all the company, and might turn the merry there of all the whole feast into sadness, whereas in all other behalfs it was all neat and fienely appointed. Thou hearest now the pompous pride of wealthiness: but among all this excessive fare, and wasteful prodigality otherwise, yet was there so much pinching & niggardship toward the neighbour being at the very point to die for hunger: that there might not so much as the crumbs & scraps be given him, when he made earnest petition for them, whereas the dogs were fed there even panchefull, with great lumps and whole loaves of good bread. Yea and the dogs do even in the very teeth lay inhumanity and uncourtesy to the rich man, 
The dogs came 〈◊〉 and li●ked his sores.  swimming above the cares in his deliciousness. For the dogs came and licked the sores of Lazarus. Who would not have judged that same rich man to have been a perfect example and pattern of most wealthy and happy state: and this poor Lazate man to be a pattern of utter misery? But felicity is in ●owyse to be measured by such things as fortune giveth to men in this life. But in the matter that we now speak of, altogether was suddenly turned in and out clean arsie versy. For death hanging over the head of every creature, like as it is unto rich folks an end of all sensual pleasures, so unto them which live in care & woe it is an end of all sorrows. For so it fortuned, that the beggar died: and where he was nothing passed on ne regarded among men during his life time: as soon as he was dead, he was of the Angels carried into the lap of Abraham. God vouchsafed to show him thus much honour, whom the rich man would not vouchsafe to leate be within his house. And even at the very self same time died the same rich man too. For death alone being equally indifferent unto all folks, teacheth the rich sore this lesson, that they are men too, aswell as others. And as for the Lazare man had not so much as the honesty of burial, to be laid in a grave: but the rich man was carried to his burial with as great solemnity as might be about a corpse. But when they were both departed out of this world, and the rich man in hell, lying there in grievous torments, and was no less hardly handled as well with the lack of things delectable, as also with the abundance of all kinds of evils, than he had during his life time cherished himself nicely and deintilye: at last lifting up his eyes, he saw Abraham a great way of: he also espied Lazarus and knew him of old whom he had suffered afore to lie as an abject at his gate, and saw him in Abraham's lap taking the full fruition of most perfect quiet and consolation, in the most sweet and tender embracing of the same his most holy father. For Abraham acknowlaged him for his son, whom the rich man would not vouchsafe to acknowledge for a man. The sight of an other man's bliss in heaven, was to him an increase of his torments. And here in this case the rich man being in vain become a fair mouthed craver & a beggar, cried with a piteous noise: O good father Abraham, 
And he cried. Father Abraham have mercy upon me.  have thou piety and compassion upon me, and send Lazarus to deep but even the tip of his finger in the water, that he may but even so much as ous cool my tongue with one little drop and no more, so sore am I tormented in this burning fire. To whom Abraham answered. Son the cooling and refreashing which thou dost now overlate make petition for, thou shouldst with refreashing of thy poor neighbour have purchased for thyself when thou were living. But at that time thou thinking thyself well, with the present things of the world which thou hadst than, wouldst not vouchsalue so much as with the crumbs of thy table to relieve Lazarus being ready to die for hungry. Know thou now the course of things to be rightefully changed. This must thou know, (if thou be disposed to call it to thy remembrance,) that in thy life time thou hast received thy goods: & Lazarus contrariwise passed over all his equils, and mishaps in his life time. Now altogether turned upside down, he here, after many told afflictions patiently suffered, is refreashed: and thou after all delicious sensuality wherewith thou hast naughtily taken thine own pleasure, art worthily tormented. Thou turnedst thy face from the Lazare being full of sores, & biddedst away with him out of thy sight, whereas for thine own part thou were all in thy sweet savours and perfumes: and now is he in mine arms, smooth and clear skinned from top to toe. Thou wouldest not vouchsalue to leate him come within thy house: and I am content to have him sit in my lap. Thou didst neither with meat ne drink refreash him being in extreme penury, and now is he refreashed with eternal rest, which knoweth no vexation of hunger ne thirst. And with what face doest thou at his hand ask refreashement of cooling thy mouth: seeing that he not very long since, could obtain no refreashing at all of thee? In case thou hadst clad him when he was naked, if thou hadst fed him when he was hungry, if thou hadst given him drink in his thirst, if, when he lay without thy gates, thou hadst gathered him into thy house, if thou hadst done some cure on him being all full of sores: he would now again obtain some comfort for thee, and some release of thy torments, and would receive the again on his party, into his brotherhood and company Thou wretched miser, where is now thy fine silks and thy purple? where be thy perfumes? where be thy feastings and banquettynge? where is thy piping and dancing? where be so many thy pleasures mixed with ambition and vain glory? While thou were alive, no kind of wine could please thee for being cloyed with them, 
Between us and you there is a great space set:  so great was the deliciousness of thy mouth, neither wouldest thou all the while so much as give a little water to Lazarus being thirsty: and now thou canst not obtain, no not so much as a poor drop of water to refresh the scalding heat of thy tongue. In stead of thy galant manors which thou hadst than, thou haste now the dark dungeon of hell: for thy delicate pastimes, everlasting pain, for thy testynges and songs, continual weeping and owling. And so much the more past remedy is your extreme distress, that an huige great gaping hole doth keep us and you in soondre, in sort, that if any would go from hens thither where ye are, and help you, they cannot: nor if any of you would assay to come up from thence hither he cannot, now that by the judgement of God (which cannot be changed,) there is unto all sorts their due place limited for them to remain in. In the life season, there was a time to refresh the neighbour by doing good turns and pleasures one man to an other, and to be relieved the one of the other again: now is it over late here to will or desire, that cannot possibly be doen. In thy delicate pleasant pastimes thou wouldst needs be alone with such as thou were thyself: but Lazarus, and such other as Lazarus was, thou wouldst not suffer to come once in thy company. And now art thou again served of the same sauce for thy labour. When Abraham had this spoken, the rich man being put of from all hope that himself should obtain any relief, is desirous at leastwise to provide some good ways for certain brethren of his, which he had yet alive, lest that if they leading their lives after the same fashion, should come into the same place, the feeling of his pain and woe, should by such company being joined unto him, increase unto him, whereas he was in misery and extremity enough all ready. But he doth now in vain become an humble suitor, which tofore used to put of from him the lazare man, when the same made much crouching and kneeling unto him for secure. If the great dark dungeon (saith he) be a let, that there can no help be ministered or done to myself, yet thus much I pray thee, that thou wilt send Lazarus to my father's house: (For I have five brethren alive) that he may give warning and advertisement unto them, lest that, in case they follow my steps, 
Than he said: I ●raye thee send him to my father's house. etc.  they shall come hither to be fellows and partakers here with me of these woeful sorrows and peines that I am in. But rather let them relieve the necessity of the poor with such goods as they have, and leate them not use their richesse to the sensuality of the flesh, but to the godly devotion of the mind, ne leate them not set their fancy and love on such things as for a season are swear and delectable in the worldly life: but on such things as may purchase rest for ever to endure. Thus said the rich man, whom the extrem● torments which he now had experience of, made both an humble suppliaunte, and also a teacher of other, though it were now over late. But after death there is no prayers that will serve: ne yet may a man have licence to give any warning or counsel. For nothing have the dead to do with the living. Abraham therefore made him this answer. It is nothing requisite that Lazarus be for any such cause as this called away from his quiet rest. Thy brethren, (if they be disposed to be honest men and to do well,) have Moses and the prophets, let them hearken to them. For they in their books speak unto all creatures. Than the rich man being an hard suitor, and a petitioner that would not be satisfied, (yet nevertheless overlate) said to Abraham: O father Abraham, as for Moses they will not hear no nor the prophets neither: but if one of the dead might come to them, to bring them sure and perfect word, 
But if one come to them from the dead they will repent. etc.  how sore and grievous torments though persons do here suffer, which do there pass their lives after mine example, which all rich folks for the most part do, they will amend and frame theimselfes to better rule and governance: Hereunto Abraham said: yea, that thou speakest, is the colourable laying of excuses of such persons as are disposed never to leave, ne forsake that they do naughtily and viciously love. The authority of Moses and of the prophets is greater with them, than the authority of Lazarus a poor beggar should be. That if they give no ear ne regard to them: truly if one should arise again from death to life, they would not hear him neither. Than would they find stops and cavillations, that it were the walking of some ghost, or to be some evil spirit. By these words did the Lord jesus covertly give a nip to the unbelief of the jewish nation, who because they did not in verai true deed believe Moses and the prophets, do even yet still at this present cry out against Christ also being restored alive out of his sepulchre, and now sitting on the right hand of his father, whereas in very deed they would believe that hath be done, if they had truly believed Moses and the prophets telling & showing long afore, that it should so be. By this parable did Christ comfort his disciples, who should afterward for the love of the kingdom of heaven, endure and abide many afflictions in this world: and by the self-same parable doth he fear the pharisees, the Scribes, the expert lawyers, the priests, the headmen, the rich folks, the proud sort, the fierce perilous men, and such as live to the behoove & commodity of themselves and no more: to the end they might at leastwise for fear of punishment (if they would none otherwise) reform their ungodly life. For otherwise it should come to pass, that they should there an other day be mocked again, which here in this world were mockers and skorners of Christ, when he called them to better ways.   

The xvii. Chapter.  He said unto his disciples: It cannot be, but offences will come. Nevertheless woe unto him through whom they come. It were better for him that a millstone were hanged about his neck: and he cast into the sea, then that he should offend one of these little ones. Take heed to yourselves. If thy brother trespass against thee, rebuke him, & if he repent, forgive him. And though he sin against thee seven times in a day, and seven times in a day turn again to thee, saying: it repenteth me, thou shalt forgive him. 
NOw, so was it decreed by the heavenly father▪ & so was it expedient for the salvation of mankind, that the proud Phariseis should be offended with the weakness of the humain body & nature, which the Lord had taken: and that the same Phariseis should punish him with affliction, yea and also should put him to death being in form of poverty & of low degree, & brought in form of meekness & humility: & that they should also be in mind to show never a whit more of mercy or favour to his disciples neither, if they followed the steps of their master. But as the unbelief of the evil disposed & ungracious sort, doth wrap the godly in afflictions: so is the patient suffreing which the good men have in them, an occasion of the greater damnation to the evil. But yet nevertheless, God useth the malice of such, far otherwise than they mean it, to the benefit of the whole world. jesus therefore sayeth unto his disciples, among whom was judas, who was afterward to be the causer & first beginner of offence (that is to say of slander & grudge of conscience) & an occasioner to betray jesus unto death, being a man after the worldly estimation silly & of low degree. Albeit the wickedness of the said judas made the redemption of the world the sooner to come & his damnable end was an wholesome ensample to all creatures. It cannot be avoided ne chosen (saith jesus) but that offences must & shall happen: but yet is that none excuse to him through whose default such offence of conscience shall arise. 
It cannot be but offences will come.  For it were a great deie more expedient for such an one, to be cast headlong into the sea with a great leaguer millstone tied about his neck, then to be an occasion of such slander or offence to one of these that are such little tender ones to the worldeward. For they have God to be an avenger of their cause: who thinketh himself to be hurted in the same little ones, when they are hurted. And a less my sauenture it is for a man to endure punishment here in this world, (be it never so sharp,) then by offending the consciences of little ones, whom God loveth, wilfully to seek & procure everlasting torments in hell. Beware ye therefore. It lieth not in you to avoid, but that such slaundres of conscience shall arise: but it is your parts to beware that none such arise through your fault or occasion. And the best way or mean how for you to avoid that no such offence of conscience may be imputed to you, is, if not only ye shall not give any occasion of slander or offence of conscience to any body through your fault, but also if any such thing be ministered unto you by others, ye either wipe it cle●e away through your mildness, or else suffer it with your good example of patience, and in no wise do the like to any of them again. For ye shall have vexation and uproars arise against you, not at the hands of the wicked sort only, but also being, as ye are, mortal men made of frail metal, there shall even among yourselves many times arise offences and trespasses, which ye must remedy with brotherly and charitable admonition, 
If thy brother trespass against thee rebuke him,  whose proprety and condition is, neither to bewray or disclose the offender, if there may be any reformation in him: and yet to have pardon ready for him, in case he repent and be willing to emend. If therefore it shall by any chance happen, that thy brother have committed any trespass against thee, do not ●ynke at the fault as though thou knewest it not, lest the leatting it to escape unspoken of, may be to the other an occasion of more boldness eftsoons to do the like: but play thou the faithful physician, that is to say, show thou him his disease with a light chiding in secret, to the end he may be reformed with being ashamed of that he hath done. He will sooner hear a friendly man that shall tell him of his fault, than a troubleous or brabbling accuser whom he must repute and take for an open enemy. For such is the nature of man, for the most part, that he will with a better will set himself in a staigh and quiette by good advise and counsel, than he will yield to be over trodden with wrong. It cannot but appear to be a great point of gentleness, when one secrtely telleth a body of his fault. But he that openly detecteth a man, and requireth to have him punished, seemeth not to be of any such mind, or will, to cure his brother's sore, but rather to notify and publish the same to his dishonesty and open confusion.  
That in case thy brother being told of his fault by thee, shall emend and acknowledge his offence: let forgiveness be ready, which may familiarly and lovingly receive him again, 
And if he repent forgive him.  as soon as he is reformed: and so far be thou from once thinking how to redress it by avengement, that thou save the party's honesty also, as much as in thy power lieth. That if the same party through human frailty shall eftsoons be fallen in relapse of the same or an other such like offence: yea although he trespass against the seven times in a day, and than do seven times in a day repent again, and earnestly applying himself to pacify thee, shall say: I have done amiss, I am sorry for it, forgive me: forgive thou him the fault from the bottom of thy heart. This gentleness of forgiving and releasing one an others offences and trespasses, shall after a much better sort maintain peace and concord among you, then mutual requiting of one shrewd turn or displeasure for an other.  ¶ And the Apostles said unto the Lord: increase our faith. And the Lord said: if ye had faith like a grain of mustard seed, ye should say unto this Sicamine tree: pluck thyself up by the roots, and plant thyself in the sea, and it should obey you. 
The Apostles, because they well perceived by these sayings of jesus, that faith is the fountain of all evangelical virtues, which faith the Lord did so diligently require in them as a thing necessary if they should be able to work miracles, which faith he did so many times allow and commend, yea even in many alienes too that were not borne in jewry, which faith could obtain any manner thing what ever it were, and through which faith even their own selves also had put away sundry diseases from men, and had cast out devils: and because they knew and remembered well, that only through default and want of faith in them, it had happened, that they could not deliver a certain person afore, being possessed with a dumb devil. Albeit one shall not be a fit man for the other necessary precepts of the gospel neither, unless he have conceived an undoubted faith and trust in his heart. For when will he despise the sensual pleasures of this world, when will he pour out his goods to bestow them on the poor, when will he release and clearly forgive a displeasure or a wrong done unto him by his brother, when will he do such persons good, as have done him the contrary, when will he meekly and patiently take enpriesonment, scourgeing with rods, and the peines of death: which is not fully and thoroughly persuaded, that he hath an unestimable large reward prepared for him in heaven? This thing (I say) because the Apostles well understood, 
Lord increase our faith.  they say unto the lord: Master, forasmuch as we have no goodness at all but of thee, we pray thee that thou wilt increase our faith in us. The Lord hereupon, as one that well knew the Apostles to be as yet gross and unperfeicte, and to make request to have their faith increase chief for such a purpose, that they might have the more power to show miracles: doth in deed allow and ratify the strength and power of faith, if it be sincere and pure in a body as it ought to be: but he opened unto them, that the same ought to be coupled with humility and soberness of the most perfect degree, and that it ought not to be showed forth for vainglorious boasting, but at such times always as either the preservation of the neighbour, or else the glory of God doth at the point of some extremity necessarily require it. And hereupon sayeth he by a similitude or comparison: If ye have faith as a grain or corn of mustarsede, which is little in quantye, and low by the ground, ne putteth not forth his virtue of biting the tongue except it be bruised in some thing or broken between the teeth, 
If ye had faith like a grain of mustardesede.  ye shall say to this Sycamine tree, which by reason that the roots are taken of a great wide compass within the ground, seemeth unpossible by any strength or power to be plucked up out of his place, be thou plucked up by the root, and be thou removed into the sea, there to stand as fast rooted as thou standest here now, & it shall obey your bidding. Tertes by the grain of mustardseed, the Lord signified himself, who whereas he showed and used himself the most lowest and meanness of all creatures, yet did he hide within him a secret power of the nature of the godhead, which than & never afore uttered itself, when the grain of his body was bruised on the cross: & was in death (as it were) buried within the ground. The effectual strength of this grain wrought in the disciples, whereof they ought not to have usurped any portion to their owneselfes, as the which were not the principal authors ne head doers of the things that they wrought, but only ministers and servants, assured to be punished if they had lingered or slacked to go through with executing that was given them in charge & commission to do: and bound to put over all the land & praise unto god, if any thing had or should by mean of them be iolyly or royally well doen.  ¶ Who is it of you, if he had a servant ploughing or feeding cattalle, that will say unto him when he cometh from the field: Go quickly and sit down to meat, & saith not rather unto him: dress wherewith I may sup, and gird up thyself and serve me, till I have eaten and drunken, & afterward eat thou and drink thou? doth he thank the servant because he did the things, that were commanded unto him? I trow not. So likewise ye, when ye have done all those things which are commanded you, say: we are unprofitable servants, we have done that, which was our duty to do. 
This good lesson afore going the lord did by adding thereunto an other parable, engrave in the hearts of his disciples. Which of you (said he) is a master so much for a servants ease or commodity to dwell withal, that in case he have a servant that is a tiler of his ground, or his heard to keep his cattle, will say to him by and by as soon as he is come home from his work out of the field: Gait thee yonder, & go sit the down to meat: and well not rather thus speak: 
Which of you if he had a servant ploughing? etc.  come on, make ready somewhat for me to have to my supper: and gird thy clothes to thee, and come & await upon me until I shall have taken my repast of meat and drink, and than shalt thou take thee some meat and drink afterward? And yet this notwithstanding that the said servant did uprightly and faithfully that his duty was to do in the field, doth his master use to give him thanks because he hath done all that was given him in commandment to be done? I think not: but he would have punished him well and truly in case he had not done it. And why so? 
Doth he thank the servant because he did the things? etc.  verily for none other respect or consideration, but because they are servants, and even of duty oughe all their service to their master, to whom theimselfes and all are due as to the true owener. And as for the thank and praise of all that ever is done, the master taketh to himself, who is accounted for the doer of the things, whatsoever he doth by mean of them, who without him can utterly do no manner good thing at all. And in like manner even ye too, take not unto yourselves the glory of your well doings: but only do ye your faithful labour as your duty is. And when ye shall have done all things, which been enjoined or commanded you, yet say ye: Unprofitable servants we are, what our duty was to do, we have done, 
We are unprofitable servants  and no more. For this humility shall conserve and keep the jewel of faith perfect in you. All the rest of things leave ye unto your Lord. Let none of you take into his own hands as due unto him, any honour, ne prevent he not the judgement of the Lord. He best knoweth his own time: and he will defraud no man of his reward. Ye in the mean while remember yourselves to be none other but servants, oughing all your work and labour of a bounden duty.  And it chanced, as he went to Jerusalem, that he passed through Samaria and Galilee. And as he entered into a certain town, there merte him ten men that were lepres. Which stood a fet of, and put forth their voices, and said: jesus master have mercy on us. When he saw them, he said unto them: Go, show yourselves unto the priests. And it came to pass, that as they went, they were cleansed. And one of them, when he saw that he was cleansed, turned back again, and with a loud voice praised God and fell down on his face at his feet and gave him thanks. And the same was a Samaritane. And jesus answered, and said: Are there not ten cleansed? but where are those nine? There are not found that returned again to give God praise, save only this stranger. And he said unto him▪ arise, go thy way, thy faith hath made the whole. 
And so it befell that as the Lord was going towards Jerusalem, he made his way lie through the countries of Samaria and Galilee. For he had oftentimes a fancy, when he might have any occasion, to take Samaria and Galilee in his way, that he might enbraide the inhabitants of Jerusalem with their hardness of believing, whereas they abhorred the Samaritans worse than the heathen, and reputed the Galileans for more than half Pagans & miscro●aūtes. And as he was entreing into a little village, there met him ten men being lepers every one of them. Ye may well think that by these lepers are signified heretical persons, being within forth altogether deformed and corrupted with evil affections, the skin withoutfoorth spotted & speckled, (as by this resemblance to understand,) that in heretical persons unpure doctrine altogether entremedleth false things with the true. An infective kind of people and sore to be abhorred: and therefore be they straightly kept from coumpaigniing among men: yet no kind of sore there is, which jesus doth not heal, so that the diseased come in his sight, and so that the disease be uttered unto him, and perfect affiance rest in the parties.  
These lepers agnized and knowlaged their disease, and therefore they approach not near to the person of jesus, 
Go▪ show yourselves unto the priests. etc.  but standing a far of, they lift up their voice on high, and cry aloud unto the Lord. O jesus our master have thou mercy and piety upon us. jesus heard their cry (which was a good witness of their affiance in him) and turned his eyes toward them. Blissed is such a crying, as maketh the Lord earnest to give ear: and blessed is that casting of the eye on them, which moveth him to show mercy. But none other answer made jesus unto them, saving that they should go their ways, 
And one of them. etc. turned back.  and show theimselfes to the priests. For in the priests rested the authority to discern the leper from a clean man. They do as he biddeth them, and depart their ways replenished with faith and assured trust in god for their health. And even in their going they were made all clean. They had every one of them equal faith and affiance, but they had not every one equal thankfulness of heart for the benefit received. The Samarytane only and no more of them, when he perceived and felt himself plainly in very deed delivered from his disease, he made no counsel of the beneficial goodness of God towards him, but returned immediately unto jesus, gloryfiing god with a loud voice: and falling down prostrate on his face, he laid himself at the feet of jesus, worshipping him, & giving him thanks. But jesus knowing well enough, that the benefit of health had come unto all the ten, but minding to check the unthankfulness of them, who did as much as they could in their mind by privy stealth to enjoy so great a benefit, said: were there not ten lepers made whole, and nine of them where are they become? For the Lord knoweth none unthankful people, and showeth such ones to be unworthy a benefit received, as do not give thanks to him that hath done them good. For god cannot abide to have his benefits kept secret in. When the Samaritane kept silence being a man not only thankful, but also full of humility & soberness, as one that was come thither to do his own duty, and not to accuse any others: jesus turning to the company which stood round about, 
There are not found that returned.  said: of all the ten hath there not one been found, that would return back again, and glorify God, but this one stranger being a foremer borne in an other country. But it had more become the others thus to do, who because they be jews, haunt theimselfes to be true servers and worshippers of God. And yet in the very thing self this Samaritane passeth their devout holiness. And when the Lord had thus much said, 
Thy faith hath made the whole.  he spoke to the Samaritane lying prostrate on the ground. Arise up (said he) and go thy ways, assured that this my benefit shall continue with thee for ever, which benefit thy faithful affiance in me hath purchased and obtained unto thee.  ¶ When he was demanded of the pharisees, when the kingdom of God should come, he answered them, and said. The kingdom of God shall not come with waiting for, neither shall they say: lo here, or lo there. For behold the kingdom of God is within you. 
Now for because jesus had the kingdom of god oftentimes in his mouth, the Phariseis, (who did not yet understand the kingdom evangelical to be a ghostelye kingdom, but dreamt that it was some other kingdom, wherein the nation of the jews should have dominion over other nations,) came unto him, 
The kingdom of god shall not con● with waiting.  & demanded when the kingdom of god should come. But jesus, who at all times when any mention was made of the last day, used even of a custom to answer doubtfully, said: The kingdom of God will not come after the manner of a worldly kingdom, in sort that either the time thereof, or the place may be watched for and espied. For it is not a kingdom of the bodies but of the souls, neither doth it stand by visible maintenance, but invisible. Therefore it shall not be said unto you: lo here, or lo there. For what needeth it to await for any place, seeing the kingdom of God is within you? why do ye look without forth, for the thing which ye have within you, and is carried about with you wherever ye go, if ye be so disposed yourselves? Why do ye look for the thing, as though it were yet hereafter to come, which is already present? Wheresoever is a mind or heart being master over riches, sensual pleasures, dignity and promotions of this world, yea and finally a contemner of death: wheresoever is a mind strong and stout in faith, burning in charity, inspired with the holy ghost: in thatsame place is the kingdom of God. There is now no more to do, but that ye embrace the thing which is present, lest when that same day shall suddenly come, which shall make perfect and shall show this kingdom, it find you unready.  ¶ And he said unto his disciples: the days will come, when ye shall desire to see one day of the son of man, and ye shall not see it. And they shall say to you: see here, see there. Go not after them nor follow them. For as the lightning that appeareth out of the one part that is under heaven, and shineth unto the other part, which is under heaven: so shall the son of man be in his days: but first must be suffer many things and be refused of this nation. 
And where the disciples neither, did not well understand this, who on their parts also dreamt that the earthly kingdom of Israel should be greatly enlarged: jesus turning unto them, did so temper his words, as he might make them to be always ready against the last day of judgement, and yet take away from them, the careful searching of the time when it should be, and might rather arm than to the tempest of the cross even than already very near approaching. The time (saith he) undoubtedly shall come, when ye shall desire to have the fruition of the sight of the son of man but even so much as for one days space, (whereas now that he is present, many an one do set naught by him:) and yet ye shall not have your wish n● desire: And yet shall there not want some persons, who flatreing the earnest fainesse of men, shall attempt and make somewhat a do to show him as though he were present, 
And they shall say to you see here.  saying: lo, here, lo, there: but give ye no credit to such manner prophets. If they shall say: Here he is amongst us, go not ye: if they shall say: lo yonder he is a far hens, go ye not thither to follow them. Leate your belief be to credit such things, as ye see to have been told and spoken afore by the holy prophets, and to be now at this present fulfilled. This only one thing it was not god's pleasure, that is should be made open to the world, and therefore it pleased him not, that the time thereof should be known aforehand, because it is so most expedient for the health and salvation of all men, whom his will and mind is, that they be in a readiness against all times and hours. Therefore like as lightening soodainlye flashing forth, doth show his fiery brightness from one side of the air as far as the other side against it, before ye have any perceiverance that any such thing is to come: so shall the coming of the son of man be, (certes with no small glory, but yet unlooked for) at such a day as himself and no more knoweth, & will in any wise have the same to you unknown. But his majesty he shall not show forth, before that he shall have thoroughly fulfilled the dispensation of his lowness and humility. For the way to the brightness of the kingdom of God, 
But first must he suffer many things.  must first be showed: and the door of the kingdom of heaven must first be opened, that men may entre in. Otherwise to a very small benefit or commodity should the kingdom of God come, for such persons parts, as have not prepared themselves to the same. Than ere the maiest●e shall show itself, which ye do affeccionately desire before the due time, the son of man must suffer many things, and must be condemned of this nation: to the end that as in a fire first mounteth the smoke, and than afterward shooteth up the flame: so may the glory of god more clearly show forth itself, after the open shame and reproach of this world.  And as it happened in the days of No: so shall it be also in the days of the son of man. They did eat and drink: they married wives and were married, even unto that s●●e day that Noah went unto the ark: & the flood came and de●●●uied them al. Likewise also as it chanced in the days of Lot. They did eat, they drank, they bought, they sold, they planted, they builded. But even the same day that Lot went out of zodome, it reigned with ●ier and brimstone from heaven, and destroyed them al. Even thus shall it be in the day when the son of man shall appear. At that day, he that is on the house top & his stuff in the house, let him not come down to take it out. And lea●e not him that is in the field turn back again to the things that he lea●t behind: Remember Lot's wife. 
But that the said day may not take a man tardy, the remedy and provision is easy, if every one so prepare himself to be in a readiness, as though the same day were even now every moment coming at hand. 
And it happened in the days of Noe.  But men being wedded unto the world, will promise and warrant themselves of a longer day ere it come, yea or that such a day will never come at all, and being careless by reason of such hope, 
Gene. viii. v. Mat. xxiiii.  they will idly give themselves to their own lusts and appetites. Therefore the same chance shall come in the days of the son of man, which happened in the days of Noe. They took wives and they gave out their daughters to marriage, as though the blood, which was differred for a time, would not have come at al. But the evil misauenture came soodainlye upon them & took them tardy. Only Noah with a few more was saved by mean of the Ark. The residue perished every one of them. And even a much like light also there was to be s●one in the time of Lot: for because there was some delay made of god's vengeance, 
Likewise also as it chanced in the days of Lot. Gene. xix ●.  they conceived an opinion, that it should be unpunished, whatsoever sin they committed. And thereupon being void of all care, they eat and drank, they bought and sold, they planted & set trees, they made buildings. But the stroke & vengeance of god lighted soodainly upon them also, when they were all void of care, & thought nothing upon it. For the self same day, when Lot forsook the city of Sodom, and departed his way thence, it reigned down fire and brimstone from heaven, and suddenly destroyed them al. And even the very same thing to see to, shall there be in the world, when the son of man shall soodainly show forth his majesty. whensoever that day shall grow & come fast upon the world, let all care of worldly things be shaken of. Let every man in the present peril, no more but look for saving himself to escape as he may. Therefore whomsoever thatsame day shall find in the house top, 
At that day he that is on the house top. etc.  all his goods left beneath in his house, leate him not go down to take away with him such goods as he hath there: but let him only think upon saving of himself. Semblably if the said day shall by chance suddenly find any man abroad in the field, let him not flee home to escape it: for the peril shall come over fast upon him, to let him have any time of laisure at all. Every body as he shall be found, even so leate him with renning away as fast as he can, save his life. Call ye to remembrance what chanced unto Lot's wife. 
Remember Lot's wife.  She did no more but turn her to look back, and perished immediately, so ill doth the swift stroke of the said evil suffer any more delay or tarriance at all. Such an one what ever he be, shallbe the more safe from the peril, as shallbe lighter burdened than an other to flee.  ¶ Whosoever will go about to save his life, shall lose it: and whosoever shall lose his life, shall save it. I tell you: in that night there shallbe two in one bed, the one shall be received, & the other shallbe forsaken. Two shall be a grinding together, the one shall be received, and the other forsaken. Two in the field: the one shallbe received, and the other forsaken. And they answered, and said to him: where lord? He said unto them, wheresoever the body shall be, thither will also the eagles be gathered together. 
And at that hour or day, to go seek or provide such things, wherewith we commonly use to set a sure staigh for our life to come, as (for example,) apparel, money, dwelling places or such other things, shallbe none other, but casting away & losing of the life. But such an one as casting away from him all pestreaunce and heavy carriage, shall not regard the helps & staighes of this present life, but shall let them go: such on one shallbe sure to win life. For at that day there shallbe no laisure n● space to think of the life of the body, when the life of the soul shall turn in the wh●le of being in hazard and jeopardy. 
In the night there shall be two in one bed etc.  Neither goods, ne place, ne this or that kind of living, shall in that peril save any man: but a mind that is ready to depart a way hens. For of two persons being as near together as is possible, suddenly shall the one be taken to life, and the other shallbe left behind to damnation. Thus much I tell you to abide upon. That night in which the son of man shall come, there shall be two persons lying in one bed, and them two shall the diversitte of reward soodainly part insunder. For the one shallbe taken up to everlasting bliss, and the other shallbe left behind to endless damnation. There shallbe two persons grinding in one mill: of which the one shall be taken, and the other left behind. Two persons shallbe at their husbandry labouring in the fields: one of them shallbe taken up, the other shallbe left. When the disciples heard all this as it had been half in a dream, not understanding what it mente, they say unto jesus: where master? They were still in a dream of the flesh, and seek to know the place of this kingdom. Than jesus minding under a dark covert to signify unto them, that the holy people, wheresoever they shall be found, shall not be dissevered from the Lord, answered: wheresoever there shallbe caryan, thither will the Eagles also draw and gather together. It forceth not in what place ye be, so that ye be with me, which am the feather of your souls, and do feed them with mine own self, who am the food of endless felicity.   

The xviii Chapter.  ¶ And he put forth a parable unto them, signifying that men ought alway to pray and not to be weary, saying: There was in a certain cite● a judge, which feared not god, neither regarded man. And there was a certain widow in the same city, & she came unto him, saying: avenge me of mine adversary. And he would not for a while. But afterward he said within himself: Though I fear not God, nor care for man, yet because this widow is importune upon me, I will avenge her, lest she come at the last & rail on me. And the Lord said, hear what the unrighteous judge saith. And shall not god avenge his elect which 〈◊〉 day & night unto him, yea though he differre them? I tell you that he will avenge them, and that quickly. Nevertheless, when the son of man cometh shall he find fe●ih on the earth? 
ANd forasmuch as the last end of the world, being at hand, there shall arise most grievous persecutions against the godly, in somuch that if it may possibly be wrought, even the very elect and chosen persons shallbe seduced, (albeit in very deed the infaciable perverseness of the evil doth never at any time succeasse to be cruel & full of tyranny against the good:) the Lord jesus teacheth his disciples & servants, that in all their adversities they shall from none other place ask help or succour, 
That me● ought alway to pray etc.  but at the hands of God: neither going about any avengement in the mean while, nor defending one displeasure received, with doing an other for it. That if God do not at the first hour deliver them from affliction: yet must they not therefore surcease from praying. For he will undoubtedly hear the prayers of his servants, when opportunity of time shall be, and the delaying thereof shall turn to the benefit of the Godly: yea▪ and so much the more grievously shall the ungodly be oppressed, as they had persuaded theimselfes, that whatsoever they did therein, they should do it, and no man to say black their eye. This lesson did the Lord jesus with such a parable as here ensueth enprinte in the hearts of his disciples & servants. There was (saith he) in a certain city, a certain judge or governor, being both a wieked man, and also void of all shame & honesty, as one that neither stood in any fear of God, ne had any reverence towards any mortal man. His wickedness made him in case that he feared not God: & his great power brought him to the point that he would show no reverence to man. And so it was, that in the same city there was a certain widow, who being sore oppressed of her adversary, went unto the said high judge, in whose hands rested the highest power, 
There was in a certain city a judge which feared not God. etc.  and she prayed him of his help and aid against the violent oppression of her adversary. Sir (sayeth she) my matter is very good and true, and yet am I overtrodden through the richesse and friendship that mine adversary hath in your court. I am a poor widow and alone woman destitute of friends. I pray you see a redress in the cause of my right against the violence of mine adversary. Where he was oftentimes thus spoken to by the widow, yet nevertheless a long time he would not be acknown of the matter, nor would not help the widow, whereas such great power is given to certain men even for such a purpose only, that they should be helpers and succourers of orphans, of wards being in nonage, of widows, & of poor folks, against the rich men & maintainers of brableing matters. At the last when she would make none end of crying upon him, the judge began thus to think within himself. Although I neither stand in fear of God, ne bear any reverence to any man alive, yet because this widow is importune upon me with her unsaciablenesse in that she will not be answered, I will help to rid her from the oppression of her adversary, not for any good mind that I bear her, but lest she will else at length come again, and being so many times shaken of, will with her railing set a great blur on mine honesty and good name, in that I occupying the room of the chief justice & judge in this city, have yet nevertheless wilfully and stiffly leate a widow be without help or redress, when she was wrongfully overtrodden. When jesus had thus told out all this parable, 
And shall not God avenge his elect?  he said by and by after it: Do ye hear what this judge saith, being both an ungodly man, and an ill disposed? Being overcomed with the importunity of praying and entreating, he holp the widow: and God who is most just, and merciful towards his elected being called upon with nightly and also daily prayers and criynges, will he weaxe deaffer and deaffer, and not deliver his servants from the violence of such as oppress them, but will with a slow and a patient mind suffer them to be oppressed with afflictions and never see any avengement ne redress thereof? Nay, this I say unto you to be bold on: he will not suffer it to be so: but either he will convert their hearts, in sort that their will being changed, they shall cease to do you any more affliction, or else he will take away from them ability and power to do harm, or else such as be his elected, he will for altogether quickly deliver from all evil, and remove them to a place of rest everlasting. I iwis when that same last day of judgement shall be once come, now shall neither Satan, nor his weorking tools the ill men, be of power any thing to do against those, whom God hath specially chosen aside to be partakers of his kingdom. For when the wickdenesse of the evil sort shall be weaxen so high, 
Nevertheless when the son of man cometh.  that it can grow no higher: than shall the son of man, suddenly come: and in verai deed sooner shall he come, than the evil men thinketh for. But at the time when the son of man shall come, shall he (trow ye) ●ynd faith upon the earth? For aswell the multitude as also the perverseness of evil persons shall be so great, that faith shall remain perfect and whole but with a few. Yet not withstanding with whomsoever thatsame constant faith and trust in God shall be found, the same persons shall be delivered, God being the avenger of their cause.  ¶ And he told this parable unto certain which trusted in theimselfes that they were perfect, and despised other. Two men went up into the temple to pray: the one a pharisee, and the other a publican. The pharisee stood and prayed thus with himself: God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or as this Publican. I fait twice in the week. I give scythe of all that I possess. And the Publican standing a far of, would not lift up his eyes to heaven, but smote upon his breast, saying: God be thou merciful to me a sinner. I tell you: this man departed home to his house justified more than the other. For every one that exalteth himself, shall be brought low: And he that humbleth himself, shall be exalted. 
So with the parable afore going he put such people in a fear, as being openly wieked, were daily scourges unto the godly. But there was a pharisaical sort of righteous men, putting their trust in their own works, and presumptuously taking unto themselves the land and title of righteousness by the same works, whereas no creature is just afore God: and such did not only stand in their own conceits like fools, but also in comparison of theim selfes despised others, as sinners, whereas the humility of the others is more acceptable before God, than the works of any such. The Lord jesus aswell against persons of such pharisaical righteousness, as also to the comfort of sinners from the bottom of their hearts misliking themselves, put forth such a parable as here ensueth.  
So it befell that two certain persons went up into the temple for to pray, of which persons the one was a Pharisee, and the other a Publican. The Pharisee standing nigh to the propitiatory or mercy seat, 
Two men went up into the temple to pray.  as if ye should say in English, the high altar, like one that was worthy to talk with God even at his very elbow, prayed in this sort within himself. I thank the o God, for that I am not like unto other men, which live by robbing and stealing, which increase their substance by fraud and guile, which pollute other married men's beds with adultery, or finally, which bearing offices of infamy and slander, do piele the people of God for their prince's pleasure of which sort this publican here is one. I do not give myself to excessive eating and drinking, as the most part of people do, but I fast twice in the Sabbath, that is to say, twice every week, and so far am I from defrauding of any body, that I give continually the tenth part of all my goods in alms to the poor. This was the manner of praying of this the swelling proud pharisee, who although he recited things th●● were true, and gave thanks to God: yet even in this verai point he displease● the eyes of god, that he liked himself well, playing the flatterer toward himself, and full of despiteful words against the neighbour. The Publican contrariwise altogether misliking himself, because his conscience yelde● him guilty of many sins, stood a far of from the holy things, so much ashamed and repentant in himself, that he durst no● so much as life up his eyes to heaven: but he knocked his breast, saying: O God be thou merciful unto me a sinner. The pharisee did no more but give thanks, as one that thought himself to want nothing unto perfit godliness: neither doth he confess any offences, whereas even in this very praying he did most grievously sin, making vaunts of his own doings, and despising one that was penitent, a proud presumptuous praiser of himself, and a rash accuser of the neighbour. The Publican on the other part maketh no rehearsal ne mention at all of his well doings. He only acknowelaging his evils, knocketh his breast, that knew what state it stood in, and lamentably calleth for the lords mercy. 
I say unto you: this man departed justified more than the other.  Will ye know the end of these contrary manners of praying? The said Publican who had come a sinner into the temple, went his way home more righteous in the sight of God, then that same Pharisee who thought himself a man of most perfit justice. For whosoever magnifyeth himself in his own mind, shallbe cast down in the sight of god. And whoso casteth himself down in his own heart, shallbe exalted on high in the sight of God.  They brought unto him also young children, that he should touch them. When his disciples ●●we it, they rebuked them. But jesus (when he had called them unto him) said. Suffer children to come unto me, and forbidden them not. For of such is the kingdom of god. verily I say unto you: Whosoever receiveth not the kingdom of god as a child, shall not enter therein. 
And behold, an other occasion, whereby for the Lord to commend unto us humility and softness, coupled with simplicity and plainness. Mothers brought their young babes unto jesus, to the intent he should touch them and bliss them: thinking that it should come to pass that the same children should by that means be in the more safety from such chances and diseases as that age is commonly wont to be in danger of. The disciples, when they saw the thing, rebuked the women, because they did with such tryfting matters trouble the lord, having otherwise (as they thought) his hands full enough of business already. But jesus, although he knew all this same to be done by his said disciples of a certain good diligence, declaring their readiness, to do their duty towards him, yet to express unto us an example of simplicity, of humility, and of innocency, and all under one to give ● lesson unto pastors, that they ought not to despise any body, be he never so mean or so weak, 
But jesus said: Suffer the children to come unto me.  he called his disciples together unto him, & said: Suffer ye the children to come unto me, nor be not against it, that they may be brought unto me, for unto such belongeth the kingdom of god. Let an example be showed forth unto all creatures, that they may understand to what degree of perfection they ought to grow. These little ones know no fashions of cloaking ne counterfeiting, they are not acquainted with pride ne haultnesse of ●ooke, they know not the way to strike again when they are steiken, they can no skill to give reviling words again, 
Whosoever receiveth not the. etc.  they know not what avarice meaneth, they can no skill of ambition, it is mere innocency that is in them, it is mere simplicity without any fraud or guile. This word I say unto you to trust unto: the kingdom of God receiveth none, but such as be reforged and changed according to this pattern. Therefore unless a man cum to the doctrine of the gospel with the like simplicity that these children are of, he shall not enter into the kingdom of God.  And a certain ruler asked him, saying: Good master, what ought I to do to obtain eternal life? jesus said unto him, why callest thou me good? None is good save god only. Thou knowest the cōmaundem●●es: Thou shalt not commit adultery: thou shalt not kill: thou shalt not steal: thou shalt not bea●e false witness: honour thy father and thy mother. And he said: a● these have I kept from my youth up. When jesus heard that, he said unto him: yet lackest thou one thing. Sell all that thou hast, and distribute unto the poor, & thou shalt have treasure in heaven, and cum follow me. When he heard this, he was sorry, for he was very rich. When jesus saw that he was sorry, he said: With what difficulty shall they that have money, enter into the kingdom of god? It is easier for a camel to go through a needles eye, then for a rich man to enter into the kingdom of god. And they that heard it, said: And who then can be saved? And he said. The things which are unpossible with men, are possible with God. 

Good master what ought I to do?  Than again came there unto jesus one of the great states and the heademen, as one that should be even in very fact a plain declaration, what it meant that jesus had said concerning the state of children: And thus said the great man: Good master what may I do to attain everlasting life? Than jesus willing to notify that this surname, good, serveth to none, but to god only, who of his very proper nature is good, answered him thus: Why doest thou call me good? 
why callest thou me good? etc.  None is good, saving god only: not for that the lord doth not acknowledge the surname of good, as due unto him, as touching that he was God: but because the said rich man attributed the word good unto jesus, as being a man, yea and would peradventure have taken it to himself too, if any such occasion had come in place: He therefore did not after a right sort call jesus good, whom he did not yet believe to be god. And for this cause did the lord at that time refuse the honour of this title, because he well vnderst●de the demander of the question not to be utterly void of swelling pride, as one that thought himself to abound in many good works. And jesus because he would show forth the man's sore, said: 
Thou knowest the commaundemenntes.  Thou knowest the precepts of Moses law, that is to weet: Thou shalt not kill: thou shalt not commit adultery: Thou shalt not do theft: Thou shalt not bear false witness: Honour thy father and thy mother. To these words said the other, as one minding to bear a way a praise and commendation of perfit righteousness: All these points every one of them, have I duly kept even from the beginning of my youth.  
This saying was not far from that saying of the Pharisee above specified: but it was a great deal short of the simplicity of the young children la●t afore declared. One fault therefore there was opened hereby, but there was an other privy fault hidden besides also, which made him unapt for the kingdom of God. jesus therefore because he would discover the other fault too, said. Thou lackest one point yet. That if thou wilt enter the kingdom of the gospel, 
Sel all that thou hast.  go thy ways, sell all that ever thou hast in thy possession, and by distributing it abroad in alms to the poor, lay up a treasure for thyself in heaven. That done, being free, and rid from all let and uncoumbraunce, come than, and follow me. The said demander when he had heard these words, was stricken with great sorrow, for he was exceeding rich. 
He was sorry, for he was very rich.  He was not yet reduced nor brought to the pattern of a young child, forasmuch as the love of richesse had possessed his heart. Than jesus seeing him to departed an heavy man, who did in such sort sue for to come to the bliss of the kingdom of heaven, that nevertheless he could not contemn the richesse of this world: turned to his disciples, and as one being in a great marvel, he said: 
It is easier for a camel to go through a needles eye. etc.  How hardly shall those which are heavy laden with the burden of richesse, enter into the kingdom of God through the narrow gate? For an easier thing it is for a camel to pierce through the eye of a needle, then for a rich man to enter the kingdom of god. The disciples being with these words sore troubled in their minds, said: If no rich man do entre thither, who then can be saved? 
The things which are unpossible. etc.  for one shall find but a few persons, but either they have riches or covet to have. But he recomforted the dismaiing of his disciples again, saying: The thing which with men is unpossible, is possible enough with god. It is not of man's power to despise richesse, and such other commodities as follow at the tail of richesse. But this strength and stoutness of heart doth god give unto such as through simple and unfeigned believing, do show themselves apt for to receive his gifts. And he is with god no longer taken for worldly rich, whosoever hath laid away from him the love of money, and in such wise possesseth his money, that he will with all his heart leave the same, as often as respect of health and salvation everlasting shall require it.  Than Peter said: Lo we have forsaken all and followed thee. He said unto them. verily I say unto you, there is no man that hath forsaken house, either father or mother, either brethren, or wife, or children (for the kingdom of god's sake) which shall not receive much more in this world, and in the world to come, life everlasting. 
Of these words the Apostles conceive a good hope, the more part of whom had left altogether whatsoever it was that they were owners of tofore. Therefore in the behalf of them all speaketh Peter, saying: lo we have left all, and have followed thee, we have performed even thesame point also, which thou didst earnestly require of the rich man. Than although it was but a very small portion that Peter and Andrew had left (albeit if they had had more, more would they have forsaken:) The Lord conneth them thank for their readiness in that they had done, and because they should not need to repent them of that they had done, showeth that great gain it is, to have lost worldly richesse for the kingdom of God. For in am and place of transitory and vile things by them contemned, both here in this world the mind and soul is enriched with goods heavenly, and also in the world to come endless felicity is repaid for them. Than furthermore hereupon thus said the Lord. This I avouch unto you for a matter not to be doubted of: not to you only shall it turn to great gains in the end, to have left for my sake the little slender possessions that ye had: but also, whatsoever 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 both in this present life receive much more things and also better than he left: and moreover in the world to come, he shall receive life everlasting.  jesus took unto him the twelve, and said unto them: Behold we go up to jerusalem, and all shallbe fulfilled, that are written by the prophets, of the son of man. For he shallbe delivered unto the Gentiles, and shallbe mocked, and despitefully entreated & spetted on: & when they have scourged him, they will put him to death. And the third day he shall arise again. And they understood none of these things. And this saying was hid from them, so that they perceived not the things which are spoken. 
After that he had with these sayings somewhat lifted up and cheered the hearts of his disciples again: he took with him the twelve apostles, whom it was not behovable to be ignorant of any thing which were wrought and done for the redemption of mankind. And now beginneth he even somewhat openly and plainly to beat the matter into their heads concerning the death which he should at jerusalem wittingly & willingly die, according to the foresayings of the prophets. For he knew very well that they should be very sore dismayed and discunforted with the death of their master, and for that consideration he do●th often beat this tale into their heads, to the end that at the last it may be engraven in their hearts, and that by a little and a little, they might be enured to abide the matter, which as yet their ears abhorred to hear mentioned or spoken of. And verily this was none unbelief in them, but a certain earnest love strongly working in them towards their master. Severally therefore from the company, he began to open unto them, that the time of his death did now approach. Behold (saith he) we are now going up towards jerusalem, and there shall all things be accomplished that have been written by the prophets concerning the son of man. For he must be delivered into the hands of the Gentiles, and of them shall he be scorned and scourged, and spetted on. And after that they shall have scourged him, and shall have ministered unto him all kinds of reproach and villainy in words, they shall in fine put him to death: but he shall arise again the third day from death to life. But this talk, because it was nothing sweet ne pleasant, could in no wise sink in to the Apostles stomachs: (as commonly we are hard of belief in such matters as we would not with our good wills have to be true.) And they could in no wise perceive the mystery of the cross, wherhence redemption and salvation should by a new found conveyance of god, cum forth and issue unto the world. They had no lust ne fancy to believe that a man whom they loved so entirely should die of such a violent kind of death: neither could they possibly believe it likely, that such an one should be put to death by the hands of the wicked, as was able to do such wonderful acts, and which had so many times escaped out of the hands of such as had attempted to assail him & fasten upon him: and finally they doubted not, but that it might be afterward an easier thing for him to bring to pass, not to die at all, than to revive again from death, as he said he would, yea and they thought it better not to die at all, then after death to be restored to life again.  
And although they could not doubt of their masters truth in his words: yet did they in this manner flatter their own affections: & they enterpreted that in these words of jesus there lay privily hidden some figurate & mystical manner of speaking, such as the lord did of a special property that was in him very much and often use to bring in, begiling by means of that same colourable speaking, not only the people, but also the very apostles selves: as (for example) when he willed them to beware from the leaven of the pharisees: when he answered that he had an other kind of meat which he houngred for: when he taught them for a lesson, that a camel might sooner pass through a needles eye, than a rich man enter into the kingdom of heaven: when (signifying that his doctrine must be received and conveyed thoroughly into the very bowels of the soul,) he said that no man should have life in time to come, unless the same should first eat his flesh, and drink his blood: And finally when he promised that himself would within three days space re-edify the temple, after it were destroyed by the jews: with such suspicions and conjectures as these, did the Apostles flattre their affection, and in deed heard the words of jesus, but they heard them as it had been half in their sleep, but as for the pith and effectual meaning of the words, they did uttrely not understand. And this was done as the state of the time than required, by the lords permission and sufferance, to th'end, partly that they might by a little at once better and better be enured to the thing, which should afterward be incomparably bitter unto them, and partly because they should not before the time scattre themselves abroad by fleeing from their master, by whose communication they were yet in many matters to be schooled. They could not yet throughly see ne perceive the privities of God's working and conveyance, because they had the eyes of their mind in manner stark blind with much foggy darkness.  And it came to pass, that as he was come nigh unto Hierico, a certain blind man sat by the ways side begging. And when he heard the people pass by, he asked what it mente: And they said unto him, that jesus of Nazareth passed by. And he cried, saying: jesus thou son of David, have mercy on me. And they which went before, rebuked him, that he should hold his peace. But he cried so much the more, thou son of David, have mercy on me. And jesus stood still, and commanded him to be brought unto him. And when he was come near, he asked him, saying: what wilt thou that I do unto thee? And he said: Lord, that I may receive my sight. And jesus said unto him, receive thy sight, thy faith hath saved thee. And immediately he received his sight, and followed him praising God. And all the people, when they saw it, gave praise unto God. 
But yet much more were the others dim of sight, which were of less familiarity with the Lord. For the fountain of health is the knowing of jesus. For to know him, is to have perfect sight. Faith is bright light, the earthly desires and lusts of this world are darkness. And behold a casual chance, which may lay plain before your eyes, how we may see jesus: & in one blind man is set forth an example, how the blindness of the soul may be taken away from many. There sat one in his way, a man deprived of the sight of his bodily eyes. But (Lord) how many were here following the train of jesus, which saw a great deal worse in their souls, when even the verai twelve Apostles had their eyes yet still overgon with the dark slime of ignorance, that they could not understand the Lords manifest sayings. Than so it befell, that when jesus being on his way towards Jerusalem, was now not far from Hierico, there sat a certain blind man by the high ways side begging. This blind creature, when aswell by the noise of hearing folks speak, as also by trampling of feet, he perceived very well that a great multitude of people passed by, demanded what the matter was (as in deed such kind of people are so much the more curious and inquisitive of such things, because they lack their eyes.) Answer was made unto him, that jesus of Nazareth was passing by thatsame way.  
The party immediately having conceived in his heart a faithful trust by reason of such things as he had heard of jesus: 
He crieth saying: jesus thou son of David, have mercy upon me.  cried out aloud, saying: Thou jesus the son of David, have pity and compassion upon me. Unto his importunity he added also sweet words of flattery, and that was even meetly well according to the fashion and guise of beggars. But the company that went afore jesus, rebuked him, and bid him to hold his peace, suspecting that he would have craved an alms of the common rate, and also fearing lest being a slovenly fellow and unsightly in his gear, and a common beggar by the high ways side, he should have been somewhat noyful or troublesome unto the Lord.  
But the blind man the more that the people clattered against him, so much the more earnestly did he cry, repeating still the same words which he had spoken afore: Thou jesus, son of David, have mercy upon me. Because he could not see jesus, he did so much the more streygne his voice, as a man being ignorant how far jesus whom he called unto, was from him. Than jesus who had made as though he heard him not, though he had cried out with a loud voice once or twice or thrice afore, of purpose to make the faithful trust of the party the more evident to all the company, at the last stayghed on his way, and commanded the blind man to be brought unto him, of purpose to occasion the eyes of all the whole company to the diligent beholding of the miracle.  
And when he was come to jesus, the lord asked this question of him: what is thy will that I should do unto thee? 
What wilt thou that I do unto thee?  It was not ignorant to him what thing the blind man wished to have: but he would have the confession of the evil uttered in words, to th'end the miracle might be the more evident. For some are wont to feign a blindness in themselves, that they may thereby receive the larger alms: yea, and some there were peradventure in the company, which if they had been in the blind man's case, would not have been bold to hope for any further thing, than some alms or reward in money. For the Lord also, though after the estimation of the world, he was but poor, yet did he use to give unto the poor, some portion of such things as were given him by his friends for his sustentation. But the blind man with a great affiance and faith, said: lord make thou, that I may have my sight again.  
In these words did he crave the thing, which by any that was no more but a mere man, could not be assured unto him, casting no doubts but that jesus forth with, both could do it, as one moste mightiest, and also would, as one most merciful. jesus therefore making a like quick answer to this quick and ready faith, restored him his eyes with a word again, saying: receive thou thy sight again. Thy faith hath saved thee. He had seen Christ with his faith ere he saw him with the eyes of his body. 
The faith hath saved thee.  This faith verily is that thing which obtaineth all without exception of the most merciful lord: this faith it is which in the thickest darkness of sin, yet calleth a far of to jesus, that he may show mercy. The conscience and privy acknowledge of his naughty sinful acts passed, doth jangle against him when he crieth: but ferventness of faith doth so much the more eagrely streygne the voice. Such manner beggars doth the Lord jesus love: and for none other consideration doth he many times make delay of that that is asked, saving that the pa●tie which is the beggar may be worthy to have the more benefit. And in most deep darkness do such people lie, which worship stocks and stones in stead of God: to whom their money, to whom their bealye is their god: who are bondservants to ambition, to lechery, and such as set the world in an uproar through furious raging wars. Such persons if they cannot yet come, to approach near unto jesus, because they cannot see: yet at lestewise at the noise of such as do throughout the whole world preach the glory of jesus, let them ask: what matter is this? And when they shall know that jesus is passing by, let them not suffer the present occasion to slip away, but let them with piteous crying weary his ears: And in case the privy conscience of their naughty and evil deeds afore past, counsel them to keep silence: let the clamor of the faithful believing heart so much the more instantly knock at the doors of his ears. jesus is not deaf ne hard of hearing to any body that asketh with faithful trust in him: & he is of power able to give that is asked. He ce●ies passeth by, but he will not go very far passed, if one strain his voice. And happy is the beggar that ever he was born, at whose voice jesus stayeth on his way. And what marvel, if he stayed at the voice of one speaking unto him, sense he vouchsalued to come so far a journey, unto a sheep that was lost? But more happy is the blind man, after he is brought unto jesus. For now is he very near to his health. Neither can he long be blind, whoso hath approached to the fountain of all light. Thatsame lord being the fountain of all glory doth not put away the beggar from him, & man being a sinner disdaineth the neighbour. After that thou art cum in presence afore jesus, after that thou art gone away from thyself, there is no need of any long praying: no more but speak the word what thou wouldst have, (but speak it with a perfit faith and affiance conceived not on thine own merits, but on his great power, and no less goodness.) And immediately shall thy sight cum again and salvation both together. For at once, assoon as jesus had said: Look thou up, he had his sight, and of a beggar, became a follower of jesus train, and an open declarer of god's goodness. Yea, and moreover the people also when they had seen so notable a miracle, gave laud and praise unto god.   

The xix Chapter.  And he entered in, and went through Hiericho: and behold, there was a man named Zacheus, which was a ruler among the Publicans, and was rich also. And he sought means to see jesus▪ what he should be, and could not for the press, because he was little of stature. And he ran before, and climbed up into a wild figgetter, to see him: for he was to come that way. And when jesus came to the place, he looked up, and saw him, and said unto him: Zachee, come down at once, for to day I must abide at thy house. And he came down hastily, and received him joyfully. And when they saw it, they all grudged, saying: he is gone to tarry with a man that is a sinner. And Zacheus stood forth, and said unto the Lord: behold Lord, the half of my goods I give to the poor. And if I have done any man wrong, I restore him four fold. jesus said unto him, this day is health happened unto this house, because that he also is becum the child of Abraham. For the son of man is cum to seek, and to save that which was lost. 
ANd this same blind man to whom the Lord restored the use of the light, doth in a figure not unaptly signify the people of the Gentiles. For as for the jews, the law gave sum piece of light unto them. But the Gentiles lay in most deep darkness of ignorance, in so much, that among the same a great many there were which verily believed, that there was no God at all, and some others believed that there were Gods innumerable, but the same more full of mischief and abomination, than the very men self. Again sum thought, that God took no care for the governance of worldly things. Yea and sum also there were, which reputed and used the son, the moon, oxen, dogs, apes, yea and lekes and oynions for Gods. Among the Gentiles there were, that knew no lawful ne determinate bands of matrimony, but fulfilled the lust of the body in going together one with another after the manner of bruit beasts. Sum there were also with whom it was accounted a natural thing to have killed their parents when they were aged. Others again there were, among whom it was a thing lawful and usual to eat man's flesh. Sum there were with whom it was an high point of devotion and of serving God, to kill their most dearly beloved children for a sacrifice to this or that devil. What can there be more lamentable than this blindness? And yet this blind man being poor and destitute of all virtues, perceived jesus when he passed by (whom the nation of the jews put away when he came to them) he strained his voice of faith, crying aloud. Thou son of David have mercy upon me. He constrained jesus to stay in his going: he deserved to be asked what he would have done to him: he confessed his blindness: he showed the desire of his heart: lord that I may have my sight: he received that he plainly in few words craved. Of a worshipper of monstrous things he was made a worshipper of jesus: of a bondseruaunt to devils and to all manner vices, he was made a disciple and a follower of jesus: of a common beggar and craver of a miserable alms, he was made a publisher of the power of god. And many a time more than once or twice are examples of this kind laid in the laps of the jews, to the end that either they should amend from their unbelief, or else they should make it open & manifest for the time to come, 
There was a man named Zacheus.  that they were worthily cast of, as men that would not be made whole. And this figure certes was showed at the entrance of the city of Hiericho: but an other more evident example showeth itself anon after within the city self. For as the lord being entered into Hiericho, was going along through the mids of the city encoumpaced on every side with an exceeding thick press of the multitude of all sorts: there was a certain man zacheus, having his name of the thing and property that was in him (that is to weet, a man fervent in the earnest love and desire of righteousness) whereas in deed he was an head man among the publicans, yea and rich withal, and whereas neither the kind or trade of his living, ne the pampering of fortune, did very well agree with such an heart. And held he was with a great desire to see jesus, to the intent he might know him by ●ight also, of whom the bruit and fame had spread abroad things so worthy to be marveled at. He believed and also loved that he had heard, and for that cause much according to the example of the inward desire of Simeon, and of the patriarchs, he did with an holy desirefulnes covet to satisfy his eyes too, with the blissful and happy sight of him, as one that would have attempted greater things then that too, saving that softness and humility was a let thereof, and even for that very point the worthier to have the more fruition of the presence and company of jesus. A desire to have a sight of jesus had a long time held Herode too, he saw him at last, and bid away with him in despite, for in vain doth he see jesus, who is not seen again of jesus. But jesus had seen zacheus, before that zacheus ever set eye on him. Herode would feign have seen him that he might have delighted his curious eyes being a king as he was, by showing of sum miracle afore him. But zacheus being desirous to see him what he should be, because he would know what man he was, and as he was, that is to weet, thatsame only son of God the author and worker of all salvation unto all creatures, beeleving and trusting in him. It is no great matter to see jesus after the flesh with such like eyes as the Phariseis saw him withal every day, & yet had him in derision. But the eyes of the disciples are earnestly reported to be blissed, who had deserved to see, 
Math. xiii. Luke▪ x.  that was to many princes of the earth denied. Simon the son of jonas is by the mouth of jesus pronounced blessed, in that he saw who jesus was, when he gave this testimony of him: Thou art that same Christ, 
Math. xvi. Luke. ix. john. vi.  the son of the living God: but the jews saw not who he was in that they said: Is not this joseph the Carpentars' son? but unto the godly desire of zacheus shamefastness was a let, that he did not break into jesus perforce through the company, and the great multitude of people standing so thick round about jesus on every side, 
Mark, vi. Math. xiii. Luke. iiii.  was an other let. The short stature of his body was also the third let. For he was a very low man of stature. And low men spiritually are such, as are incumbente and do rest on filthy or vile and transitory things. For low and base it is, whatsoever this world hath, if it be compared with the majesty of the gospel. And of such persons cannot jesus be seen, except they convey themselves into some high place: jesus being above of a great height will not be seen but of the low. jesus being in the mids among the low and vulgar press of the people, is not seen, but of such as have trodden the highest top of all worldly things under their feet. And therefore to the end that he might be seen of all the little low persons on every side throughout all nations of the world, himself afterward climbed up to the wood of the cross standing aloft of a great height. Zacheus than being little and low, not only of stature of his body, 
And he ran before, and climbed into a wild figtree.  but also in humbleness of heart: to the intent he would stand aloft and see jesus being allow on the ground, ran afore, and took up an high place in the way there as jesus was to pass by. And an high standing as good as it had been in a pulpit, he got ready for him in a wild figtree, which is there called a Sycomore (because it bringeth forth figs of the own right kind that other figtrees be of, and by reason thereof is also called a fig of Egypt, and yet in leaf it resembleth the mulberry tree.) A great press of the jews environed jesus round about on every side. The law had gone afore, the prophets also had gone afore, & that present age did both on the one side and the other close him in round about. Yea & yet at this day the nation of the jews do come behind after him: they learn what things jesus did, & what things he taught: and yet can they not see who thatsame is of whom & by whom they ought to hope for salvation. Zacheus renning afore, preventeth this felicity, bearing verily a figure of the gentiles. What is the cause thereof? forsooth because the jew remaineth yet still allow on the ground, & cleaveth to the carnality of the law. And jesus is not seen, but only of such as from the low and base letter of the law do advance up themselves to the loftier sense of the spirit. Down out of this high standing one may well see jesus, who he is, and where he is. Otherwise in case a man remain still beneath amongst the throng, that is to say, if thou have no smatch at all ne savouring of any excellent good thing above the common sort: thou shalt oftentimes hear thesame deceitful saying: lo here is Christ, and lo yonder he is. The pharisees they cry: lo here is jesus. The sadducees, they cry, behold, here he is. The Ebeonites, they cry: behold, he is here. An other pointeth to sum one of the Pharisaical sort, clad in a black frock or cope, and saith: look this way, here is Christ. An other again, showeth towards an other of the Pharisaical sort going in a white weed, and sayeth: behold, here is Christ: an other fellow showing many sundry colours and shapes of vestures, crieth here is Christ, here, here, here. An other showeth to one that eateth nothing but fish, & saith: here is Christ. An other showeth the gelded sort that are forbidden to marry, and saith: here is Christ. O jewish and unbelieving nation. Art thou minded or willing to see Christ? Climme up to the tree on high, and take unto thee the eyes of Zacheus. He is not fain to see the rob of jesus, but he coveteth to see and know his face. And the face of jesus is covered in the holy scriptures. Draw aside the vail, lift up thine understanding to though things which are within it: & thou shalt see jesus, thou shalt see from whence true health and redemption issueth forth unto us. The pharisee, he goeth jetting bolt upright, being in an high conceit of himself, and taking unto himself as his own due right, the praise of righteousness, and taking unto himself the knowledge of the law: and while he thinketh himself as great a man as needeth to be even with the largest, and nigh enough unto Christ even hard at his elbow: he will not vouchsafe but thinketh scorn to use the sure help of the tree: but Zacheus being low in his own eyes, both climmed up to the tree, and seeth that he wisheth to see. 
Math. xxi. Mark. xi.  Yea & peradventure this figtree too was like unto that same other figtree, which the lord accursed, because that by the fresh greenness of the leaves, it made one that were hungry believe that he should find fruit upon it, where as in deed it had none: yet it was now time that after the figures of the law, and after the holy sayings of the prophets, it should bring forth the fruit of evangelical godliness. This was thatsame figtree, which the Lord commanded to be cut up by the root, unless, when dung were laid about the rote thereof, it would leave to be still barren, and it was nigh barren in deed, 
Luke. xiii.  had not zacheus climmed up & stand upon it. That same stem of the judaical figtree, brought forth gross, unsavoury, and unripe people: but after that zacheus had climbed up the tree, that is to say, assoon as the people of the Gentiles was graffed in: now begun it to bring forth fruit, such as the Lord jesus loveth. Of the jews he was many hundred years looked for: at last he came unto them, he walked to and fro daily in company with them, and yet was not known among them. The people of the Gentiles had no more but heard of the fame and report of jesus: and being enkiendled with love to know the same jesus, whom the jews hanged upon the tree, they ran before the jews in ferventness of faith: and acknowelaging their own unrighteousness, low as they were, contemned the letter of the law, contemned the ceremonies and figures (which the jews even yet at this day embrace for the very true substance of the things selves,) and through evangelical faith they see jesus passing by in his Apostles, and acknowledge him, and thereby deserve to have jesus cum to them to be their jest, and of his own offer to sojourn in their house, forasmuch as the unbelief of the jews had expulsed and banished him away from them. All this while doth little zacheus sit still in the tree with ready eyes looking for jesus that was yet coming a good pretty way of, and was not yet thoroughly taught by what mark he might know jesus, saving only that he was in a perfit hope and trust of the thing which he earnestly wished and desired. But when the people came to the sycomore tree, zacheus peradventure was a matter of laughter, and a good sport to a great many, forasmuch as being a wealthy rich man, and in the office of customer, he stood aloft in a tree to be a gazer upon one man and no more. For he coveted not to know any other man saving only jesus. 
when jesus came to the place: he looked up.  Than jesus being delighted with the notable fainnesse of the man, which fainnesse he showed by his very fact, by his countenance, and by his earnest looking with his eyes: albeit jesus had espied him afore too, yet to show unto the jews an exsaumple of prompt believing, he cast up his eyes on high, and saw zacheus. And look for no less at all times than some notable benefit of salvation, as often as jesus doth vouchsafe to look upon any person. For his eyes have a medicinable kind of charming. The other sought no more but only to see him: but in vain doth such a party see jesus, whom jesus doth not again vouchsafe to behold with his eyes. Advance thyself up from low and vile things: and jesus will look up unto thee. The looking of jesus upon any man hath a portion of good likelihood to come: but a matter and token of greater bliss it is to hear jesus voice. For where zacheus did no more ne none other but behold jesus, the Lord of his own mere motion, said unto him, 
Zacheus come down at once.  calling him even by his name too, as a man known unto him: zacheus come thou down quickly, for this day must I sojourn in thy house. We have heard how the Lord hath oftentimes gone to gardeners to men's houses when he hath been desired: but we have not at any time heard that ever he did of his own mind come in and make himself a jest with any man when he was not bidden. Yea and so to do is of all men for the most part, taken for a point of homely courtesy, but the Lord had beholden the affection and heart of the man within, who set so much by having a sight of him, as he passed by. He would have assayed somewhat ferther had not his own privy acknowledge of his unworthiness been a let thereof. Thus did he think in his own mind: Blissed are these that have had the hap to cleave unto such an one, and whose hap it is to behold his face daily in presence with him, and whose chance it is to hear his voice standing hard by him. The jews and none others have so much good hap. I am a Publican. It is even with the largest for such an one as I am, to have had a sight of him as he passed by. There had come no word out of his mouth to bid jesus to his house, but such an heart was an exceeding courteous bidder of a jest: and the Lord jesus loveth well to be bidden after such a sort. Such an one, as upon acknowelageing of his own weakness in his conscience, dareth not be so bold as to crave the thing which he wisheth, and in his heart would fain have, such an one doth obtain more, than another that biddeth jesus to his house, as though he would bind jesus unto him, for doing him such a pleasure. Peter never came nearer unto Christ, then when he said: Go out away from me master, 
Luke. v. Luke. seven. Math. viii.  for I am a fellow that am a sinner. That other man also was a piththie and an earnest bidder of jesus, which said unto him: Master, I am not a man worthy that thou shouldest entre under the roof of my house: For jesus was now already in the said parties house (which was a certain Centurion) when his young fellow was made whole, though jesus body came not there. For there is jesus, wheresoever is health and recovery. And here jesus thirsted the redemption of mankind, and therefore he biddeth Zacheus to come down quickly. For now was it time that redemption which was to pass away from the jews, should be transposed and put over to the congregation of the Gentiles: for there must jesus sojourn and abide until the consummation and very last end or closing up of all times to come, because he might not be suffered to abide among the jews. From an high he had stand watching for jesus through faith: he came down to the office and duty of godly devotion: 
And he came down hastily.  for it is not enough to vieu jesus & to gaze upon him, as often as he needeth a place of sojourning: and thereof hath jesus need, as often as the neighbour hath need. And what doth Zacheus hereupon not a word doth he give to answer (for earnest affection of the heart doth often use to take away a man's speaking) but he doth as he is bidden without making any tarriance, down cometh he quickly. For it is not convenient to tarry, whensoever jesus calleth us. The jews were called, and they make their excuses: but Zacheus being very forward and full of rejoicing, entreteyned jesus in his house. O raiserable synagogue that it was, which lost a jest of jesus: and O happy house of the church that it is, which through her good promptness did provoke jesus the author and giver of all heavenly bliss to come unto it. Well thus now thou seest the original begynnyg of the church being gathered together of the gentiles. Now consider well a saumple and pattern of the jewish envy. The people, when they saw jesus so much inclined towards the favour of the Publican, that of his own voluntary motion he had bid himself as a jest into his house: made a murmuring because he had gone to sojourn with a fellow that was a sinner. 
He is goen to tarry with a man that is a sinner.  O righteousness foul stained and odious before god, which could rather mind to disdain, then to be healed: & could rather mind to grudge at the neighbour, then to let the same have any part with it. To a fellow (ꝙ they) that is a sinner: and as though it were not the principal sin of all other, to have envy at the neighbour, and as though such an one may be an honest man, which grudgeth that his brother should be in the state of grace. Why standeth thou without the doors of the congregation, thou envious jew? It is open for the to enter in also, if thou wilt. That in case thou refuse so to do, yet hath jesus determined to abide in zacheus house. The Gentiles are not a little proud of such a jest, whom they had never looked for. And so much the better welcome it is, because it hath so happened, not only without any their deserving, but also contrary to their expectation. And even as murmuring was made now at this present against jesus: so was there a great murmuring made afterward against Peter, for Cornelius the Centurion, when it was said unto him: 
Acts. x.  wherefore hast thou gone in unto men uncircumcised? but what is here done all this while? Zacheus contemning the murmuring of the people judaical, standeth before jesus, maketh suit also to be taken into the numbered of his disciples, showing thereby how far he had grown and proceeded forward. 
behold lord half of my goods I give to the poor.  For he sayeth unto jesus: behold O Lord, I give away half of my goods among the poor, and in case I have defrauded any man of a ferthing, I here promise to give him four times as much again for it. Hearest thou this thou Pharisee? Zacheus maketh no rehearsal of his oblations or sleaghing of beasts in sacrifice, not choice of meats, not fastings, 
Luke. xviii  not holidays, not solemnysing of sabbaths, not washings: he maketh no vaunts ne braggues of his vesture, or of his sect of religion: but he bringeth with him the works of charity. In these points, the sinner is better than the just persons, and the Publican passeth such as glory of their own holiness. For the said Pharisee being a setter forth of his own manifold good deeds, he gave but only the tenth part of his goods to the poor: this man gave the one half, and gave it not of his polling gains: but if any penny hath been gotten with falsehood, he restored the same with thincrease of four times double so much again. And moreover of his goods that he had justly and truly come by, 
Luke. xi. Mat. xxiii.  he gave the one moiety in charity unto the needy. O the course of things marvelously turned in and out. What was withinforth in the Pharisees, the same was replete with ravin and guile: and of Zacheus we have an upright true dealing man and a liberal, whereas he is a man not only rich but also a Publican, yea and an head man of this trade, whereby he was so much the more abhorred among the jews. But the Lord passeth not of men's titles or styles: he beholdeth the mind of the man and esteemeth him by his deeds, yea of such deeds (I say) as do proceed forth of faith and charity. 
Luke. xviii  Neither did Zacheus speak the premises on himself in the way of making any vaunt or boast, in sort as the foresaid Pharisee did, being as a trump of his own righteousness, and a scorner of the Publican. Zacheus doth not set his own righteousness before another party's righteousness: but as a man both a sinner and a Publican he openeth in plain words without dissimulation, that he had an earnest mind and desire to the exercise of righteousness, yea even before he had any sight of jesus, of whom he is desirous to be instructed whether he did well, or no: and what was further to be done for the getting of everlasting life. For so was it expedient that these words of Zacheus should be heard of the envious jews, and should be allowed of Christ in the hearing of the same jews. For it was not possible for him more pithily and effectually to lay unto the jews their polling fashions, their avarice, and their catching of other men's goods: who did not only give out nothing of their own unto the neighbour being in need, but also under the colour of godliness defrauded the parents of the succour due unto them at their children's hands. jesus therefore turning to the murmuring jews, said: This I plainly affirm unto you, that health is come to this house this present day, forasmuch as the same also pertaineth to Abraham, as being father unto it, in whom is all your glorying that he is the first founder of your generation. For whatsoever person doth in faith, in sincerity of life, and in godly devotion resemble Abraham, the same is the son of Abraham and free partaker of the blessing in old time promised unto Abraham. The stock of this man being of an other blood from the stock of Abraham, 
This day is health happened unto this house.  is no let unto him, nor his sort and trade of life having heretofore been passed over in sinfulness, but whatsoever person converting and emending from his former life doth embrace the doctrine of the gospel, whosoever following the steps of Abraham, doth ensue true righteousness, the same is the child and true heir unto Abraham. For of such will not the son of man think disdain, who came into the world for the very purpose, to seek that was goen a straygh, and to save that was lost. Such sinners as this, are more acceptable unto God, than these that swell in a false persuasion of righteousness.  As they heard these things, he added thereto a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should shortly appear. He said therefore: A certain noble man went into a far country to receive him a kingdom and to come again. And he called his ten servants and delivered them ten pound saying unto them: occupy ye till I come. But his citizens hated him, and sent a message after him saying: We will not have this man to reign over us. And it came to pass, that when he had received his kingdom, he returned, and commanded these servants to be called unto him (to whom he had given the money) to we●e how much every man had done. Than came the first, saying: Lord, thy pound hath gained ten pound. And he said unto him: well, thou good servant, because thou hast been faithful in a very little thing, have thou authority over ten cities. And another came saying: Lord, thy pound hath made five pound. And to the same he said: be thou ruler also over five cities. And another came, saying: Lord, behold here is thy pound, which I have kept in a napkin, for I feared thee, because thou art a straight man, thou takest up, that thou laidest not down, and reapest that thou didst not sow. He sayeth unto him: Of thine own mouth will I judge thee, thou evil servant. Knowest thou that I am a straight man, taking up that I laid not down, and reaping that I did not sow? And wherefore gavest not thou my money into the bank, and at my coming I might have required mine own with vantage? And he said unto them that stood by: take from him that pound, and give it to him that hath ten pound. And they said unto him: Lord he hath ten pound. For I say unto you, that unto every one which hath, shallbe given, and he shall have abundance: and from him that hath not, shallbe taken away even that which he hath. Moreover those mine enemies, (which would not that I should reign over them) bring hither, and sleagh them before me. 
By this talk jesus did declare that from hensfoorth none ought to glory in the observing of the law, but whatsoever good quality or gift of grace had happened unto any man by the bounteous liberality of god, the same should be wholly employed to such end, that we may draw very many men to grace and salvation thereby. For with such kind of gains is God most specially delighted, who had sent his own son for this purpose, that freely forgiving their sins he might join all the nations of the world unto him. And in deed some there were among the disciples which thought, that as soon as he were once come to jerusalem, which he began now to draw somewhat near unto, the kingdom of heaven would immediately appear, of which he had so many times made mention: wherein their imagination ran upon some kingdom like to a worldly reign, whereas Christ meant of a reign of the spirit evangelical, by mean whereof, the tyranny of sins is oppressed and trodden under foot. And that kingdom certes consisteth not in puissance of armed soldiers, in weapon, or in force of hands, but in faith and trust in god, but in beneficial goodness towards the neighbour, but in mercifulness towards offenders, but in sincere and liberal dispensing of the word of God. But as for the majesty of this kingdom, which shall honourably reward the godly with immortal glory, and shall adjudge the wiekedde unto endless torments, he declared that it should not straightways be showed forth, but should be made open and manifest at the due time being to us unknown. And ferther that we should in the mean season by all means and ways employ our earnest diligence, that the good gift or quality that every body hath, he should first remember to be the lords money, to whom we are debtors for all that we have: & that the money which we have so received, ought uprightly and faithfully to be distributed abroad to the gains and profit of the same Lord: not that he hath need of any manner thing, but because that of his charity and love towards mankind, he thirsteth the redeeming & salvation of all creatures, and thinketh himself increased with a great advantage and gain, if one man emend by another from viciousness, and be converted from vice to the earnest exercise of godly devotion, whereby he may have what to reward in both parties, aswell the one that helpeth with doing benefit, as also the other which hath been helped. For there is nothing that we may in this behalf take into our own possession either of praise o●els of thanke. We are servants every one of us, and of bounden duty own our best labour and service.  
All the stock of the money is his every whit of it, yea and owene● he is of us ourselves too: we must no more but labour every man to the best of his power, to increase the lords substance. As touching the reward, let us leave the arbitrement there of to the Lord, who will at his convenient time most largely reward our prompt will, and our faithful endeavouring. The discourse of the parable is this here ensuing.  
A certain man of nobility and great power, 
A certain noble man went into a far country.  took a voyage into a far country to recover the possession of a realm into his hands again, which an other had through tyranny usurped and prevented the possession of afore, and that done to return home again. But this great man before he entered his journey, called together certain of his servants which he had, to the numbered of ten, and delivered ten pounds unto them, in sort, that there was an equal division of this stock of money indifferently among them all: and therewithal gave them in commission. This money (saith he) I deliver unto you, not to consume it wastefully or to keep it idle in your hands, but that it may increase by the trade of occupying, and to the end that being returned home again, I may find my substance well increased at home. And all things thus set in order at home, he went forth on his voyage.  
And so it was that the inhabitants of the city which he was ruler and governor of, 
we will not have this man too reign oue● us.  hated him. Whereupon as soon as he was gone forth on his journey, they begoone to treacte of a change, attempting such a matter, that while he were in recovering his other kingdom, he should be expulsed out of that that he had than already in possession. Upon this they sent ambassadors unto him being now a good way onward on his journey, to make relation unto him, that his subjects were of such mind, that from henceforth they would no longer have him to their king, and that therefore he should not make the labour any more to return home again to them from whence he had taken that present voyage. But so it befell that when he had recovered into his possession the other kingdom, for which he had taken the said voyage, he returned home again to his own realm: and commanded his servants to be called before him, to whom he had tofore delivered the stock of ten pounds, that the audite and accounts duly made, he might know how much every of them had gotten of clear gains. The first came forth, who being demanded of his account, said: My lord; thy pound is enprowed to the sum of ten pounds.  
Whose industry and fidelity his lord much praising, 
Lord● th● pound hath gayved ten pound.  answered: well said my good servant, forasmuch as when my substance was such as might have lain in a narrow room, thou hast in a little sum of money declared thyself faithful, trusty and loving toward thy master: now that my substance is enlarged, it is reason and conscience, that thou be partaker of my welthyer state.  
Take thou unto thee the rule of ten cities. After this servant, cometh the second, who being required his account, said: My Lord, thy pound which thou deliveredst me for a stock to occupy, hath increased five pounds to thy behoove. This man's industry also, though inferior to the other, yet his lord did very well commend: and according to the rate of thine industry (sayeth he) be thou also a ruler over five cities. When the residue also upon their account and reckoning made and given up, had been rewarded with some dignity every one according to their rate more or less: at last came a servant even one alone the most slothful lusk of all that ever were, and of the worst honesty to be put in trust or credit. Who, when his master required his straight account, made him this answer. My lord, behold here I bring you again the pound which ye put me in trust withal. I have kept it ever sense that time hitherto safely laid up in a clout, because ye should have it again safe and sound as it was. I have so well avoided to be a wasteful spender of it, that I have not so much as once touched it with my hands. And so thought I better to do, then to come in hazard or peril, lest if mine occupying had ill framed, I should have had business with you. For I was afraid of you, as one not ignorant what a rigorous cruel man ye are, and covetous of lucre, in so much that ye will not only give nothing of your own: but also will take away from thence where ye laid nothing at all, and will gather in harvest, from such places, where ye never sowed grain. Than the lord not only offended with the slothfulness of his servant, but also for that he laid his own fault on the conditions of his master: 
Of thine own mouth I judge the thou evil servant. etc.  being thoroughly out of patience, he said: Thou slothful servant, and untrusty fellow, yea and moreover a false accuser of thy master, thou hast given sentence against thine own head. Thou knowest (thou sayest,) that I am a rigorous cruel man, and covetous of lucre, taking up money from thence where I laid down none, and reaping there where I sowed nothing at all. And yet thatsame very point ought to have quickened the to some activity in best yr●yng thee to have delivered forth my money to the keepers of the bank. For I would doubtless have comen, and would have straightly required it together with the increase of entresse, because I had for such a purpose put it into thy hands, that it should increase through thee. At these words of the lord, when the unprofitable servant held his peace and had not a word to speak, the lord said to the others that stood by. Take ye a way the pound from him, and give it unto him that hath the ten pounds. The other servants marveling thereat, said: my lord, what needeth to give him here any more? he is rich and wealthy enough. For he hath ten pound. Than said the Lord: It forceth not to you what he hath: So have I thought it good: and so doth it stand with reason and equity in this reckoning, that whose hath with his faithful industry increased his masters substance, 
Unto every one which hath shallbe ge●●.  my bounteous goodness must unto such an one give some further surplusage, to the end he may still have more and more abundance. Contrariwise, whoso hath by reason of his slothfulness gotten himself no gains at all, such an one's need shall my liberality so little help, that even the very same that he hath too, shallbe taken away from him. The stock was mine, and the gains and increase thereof due to me: your parts it was, to perform your due labour. Now I bountifully give unto you both the stock, and also the increase of the same. Thus far the Lord jesus did by a dark and mystical form of speaking teach his disciples: that in the busy trade of preaching the gospel, every man ought to show himself faithful and industrious even to the uttermost, and as for their reward to look for, at the second coming of the lord, at what time he shall now appear mighty and high after that the kingdom of the church shallbe recovered into his hands and delivered up to his father. For at the first, jesus was known but in jewry only, he seemed to be but a little king or duke of one city and no more, when the deivyll reigned without redress throughout all the universal nations of the world, as in a royalme that was an other man's and none of his. And the same jesus coveting to recover into his own possession again through preaching the gospel, that Satan had by tyranny entered upon, left the land of the jews, and took a voyage into heaven: but not till he had first diligently instructed his disciples to the trade of occupying in the affairs of the gospel, which his disciples he put in trust with the dispensation of the word of God contained in the gospel, as a certain stock to play the occupiers withal, whereof great gains might grow unto the lord being right covetous of such manner increase: and he put them in trust that they should draw unto the kingdom of the gospel whomsoever they might, Publicans, harlots, soldiers, Greeks, Romans, Scythians, frenchmen, Gothians, Sarmatians, and all others. And that this they should do until the lords return, who will come again in the end of this world, to distribute unto every one everlasting rewards for their deeds. And come again will he not, unless he shall first have subdued the world to the dominion and empire of the gospel, and all the nations of the whole world to join together into one church and congregation. But while he earnestly goeth about this by mean of his disciples: the jews, (among whom alone and no more, God hitherto seemed for to reign, by reason of their knowledge of the law and of the authority and being in the right trade of religion:) being his subjects, of whom and among whom he was borne, whereas they ought specially above all others to have loved him, and by all manner means to stick to him in recovering his kingdom: did not only do him no help at all, but also were a let against him, crying before the chief justice and judge: We have no king but Ceasar. And the self same thing did they again afterward, plainly denouncing unto the Apostles and commanding them to make no more mention from that time furthewarde of the name of jesus. Moses they were willing to have to their king: Christ would they none of. For they hated him, because he contraryed their naughty lusts and appetites. We see even yet still at this day too, after what sort the nation of the jews have withdrawn themselves from the kingdom of the gospel, and with how stiff and stubborn hatefulness they have conspired against him, unto whom is given by his father all power in heaven and in earth. We will not have this man (say they) to reign over us: and while they will in no wise serve Christ, they are as bond slaves unto all the tyrants of this world: they are bond servants to Satan a most merciless tyrant: and where they see here & there in every place throughout the whole world, the Christians to rejoice in the freedom of the spirit: they do yet still hold fast with their teeth the unsavoury lettre, to whom they are bound, like unto men assigned and appointed to the glebe or turf.  
But (the said jews in vain crying against him,) the kingdom of the church is recovered and established: in geatting and establishing whereof, as many as shall have done their faithful travail, shall be crowned with glory and honour in the kingdom of heaven, according to the quantity or rate of the fruit, which they have brought in the lords vinyeard. But now the jews being obstinately unbelieving, what reward shall they have? Even that thing also did the Lord declare in the residue of the same parable at the latter end. For after that he had punished the untrusty servant, he said moreover: yea and those subjects of mine, in nation my countrymen, but in heart enemies, which by a seditious ambassade sent unto me, prayed me that I should no more come to be their king, ne to reign over them, bring ye them hither that they may be put to death even here in my sight, and be punished of me for their rebellion. This punishment is death everlasting, which a bydethe all such as obey not the gospel and glad tidings of the son of God. For at that time shall they worthily find him unpossible to be appeased, forasmuch as they now obstinately contemned him being mild and full of mercy.  ¶ And when he had thus spoken, he proceeded forth taking his journey, to go up to Jerusalem. And it fortuned when he was come nigh to Bethphage and Bethanie, beside the mount which is called Olivete, he sent two of his diciples, saying: go ye into the town which is over against you: into the which as soon as ye are come, ye shall find an Ass' colt tied, whereon yet never man sat, loose him, and bring him hither. And if any man ask you, why do ye loose him? Thus shall ye say unto him: the Lord hath need thereof. They that were sent, went their way, and found even as he had said unto them: And as they were a loocing the col●e, the owners thereof said unto them: Why loose ye the colt? And they said: for the lord hath need of him: and they brought him to jesus, and cast their raiment on the colt, and set jesus thereon. And as he went, they spread their clothes on the way. And when he was now come nigh to the going down of the mount Oliuete, the whole multitude of the disciples began to rejoice, and to praise God with a loud voice, for all the miracles that they had seen, saying: blessed be the king that cometh in the name of the Lord, peace in heaven, and glory in the highest. 
The lord when he had spoken the premises, went forth on towards Jerusalem, where he should afterward accomplish thatsame excellent sacrifice for the redemption of mankind, and out of the beacon place of the cross, he should (like a covetous & an ambitious king) pluck all things unto himself. For although there have every where been many in times passed, and many hereafter shall be, which will cry by their very deeds, we will not have this man to be king over us: yet is there no nation so far distant or out of the way from the jews, from whence he shall not pluck a very great number unto him. Wherefore he doth eftsoons beat into their heads in fact, that he had afore represented in zacheus: which thing he did anon after in a longer parable express more at large. For the lord doth in the mean while procure the same thing, which he procured many times afore also: which was, that it might be clear and evident unto all creatures, that whatsoever he should afterward suffer, he did of his own accord willingly & wittingly suffer it, & otherwise that he was of power to do whatsoever his will was to do. And now forasmuch as he had determined by the mean of the most extreme worldly shame & fall that might be, to recover into his possession the highest glory possible among men, and the disciples being not yet fully apt ne able to receive the understanding of this mystery, did look for some matter (whatsoever it was) of great royalty, and a thing of some high enterprise to the estimation of the world at the lords hands: It pleased him afore his death for a little season, to flatter or rather to mock their affections, and also to mock the glory of this world▪ showing how vain it is and how slippie to trust to, seeing that after so great tokens of joyful receiving of him, after so many cryings and shouts made in his honour, after so much earnest favour of the people, death on the cross did immediately follow in the neck thereof. When jesus therefore was come to the mount which is called Olivete, near unto two little towns situate in the side of the same mount, from whence Jerusalem was now afore them within sight: he sent out two of his disciples on an errand. Go your ways (sayeth he) to the little town that ye see yonder foreryght against you, at the entering whereof ye shall see a young colt of an Ass standing tied without the doors, unbroken as yet for any man to ride on, on whom hath never any man sitten: untie him and bring him to me. That if any body shall be against it, and demand: wherefore do ye untie the colt: Ye shall thus answer him: the lord hath need of him. The disciples departed, they found the colt tied, they address to loose him. And in the while were there certain persons present who asked, as ye would say, being against their doing, why do ye loose the colt? They (as they had tofore been commanded) made answer: The Lord hath need of him. The name of the lord being o●s heard, they suffered the colt to beled away. Than brought they him unto jesus. And when they saw that the lord was minded to mount upon him, (the like whereof for all that he had never tofore that time used to do:) the disciples because he should not upon the bare ridge of the colt sit to much uneasily, 
And as he went, they spread their clothes on the way.  cast their robes abroad upon the beasts back. And now jesus sitting on the colts back, & going onward, some spread abroad their garments even on the very way, partly for to do him honour, and partly lest the colt being unbroken, and also unshod, should hurt his hooves with stumbling at the stones. And when they were now come to the foot of the hill, & were going directly towards the city of Jerusalem, a certain wonderful affection suddenly took the hearts of all the people, of whom some had come in the train of jesus, and some had come forth of Jerusalem to meet him. For every body who could do best strawed the way that the lord went on, with the branches of trees every where broken of, & both with great joy & also with loud voices they began to laud god for all his benfites & miracles which they had seen & heard wrought by jesus. There souned on every side the voices of people rejoicing at his coming, as it had been to God coming in triumph, 
Blessed be the king that cometh in the name of the lord.  and of men crying in honour of him: Osanna in the highest: Blessed be he that cometh in the name of the Lord, peace in heaven, and glory in the highest. This was the voice of the multitude of all sorts, and especially of young folks, who as it had been by a certain inspiration of God, the envy and grudging of the Phariseis contemned, did in the open face of the world give testimony unto the lord jesus.  ¶ And some of the Phariseis of the company said unto him: Master, rebuke thy disciples. He said unto them: I tell you, that if these hold their peace, than shall the stones cry. 
But there were in the same multitude certain Phariseis, whom thissame crying out to Christ in welcumming him, did much agrieve: because the same did outwardly show as though they would have all the world to know, that some thing there was in jesus (whatsoever it was,) above the rate of a man. And among these Phariseis some there were that warned jesus, that himself with his own mouth by his authority, should restrain these same ungodly shouts of the multitude, proceeding of a certain unmeasurable favour of the people towards their master, and therefore unpleasant even to the lord self, who did not use to acknowledge such high praises. Master (say the Phariseis) rebuke thy disciple 〈◊〉 jesus never went about to still the devout profession of the plain meaning people, but by a byword cheeked the blindness of the Phariseis, who were not ashamed to attribute unto Beelzebub the prince of devils such things as jesus highly well did and wrought. But he made answer again. With what face should I suppress them that worthily sing glory unto god, and with devout voices now singing the same which was many a long day since spoken by the prophets? 
If these hold their peace, than shall the stones cry.  Thus much I say unto you for a certainty: God so much willeth this his laud not to be undeclared, that in case men would altogether hold their peace, the very stones here would cry it out. And truly harder than the stones be those, which being with so many benefits, with so many miracles provoked, can not yet be moved in their hearts to speak in the advancement of God's glory. Than with such pomp as this, triumphant like, and with such a train about him, did the lord jesus go unto Jerusalem. For such a little taste of this worlds glory it liked him to take, before he would take the cross upon him: and this professing of his godhead did he parforce wring out of the same nation, by which he should anon after be most cruelly done to death, to th'end the jews might be condemned by their own sentence: for that they had crucified their Messiah and saviour. But now in this story of these gests, there is hidden and comprised no small point of mystery. The she Ass that was the dame, was standing, & the colt also was standing which was the Ass' fool. The dame had already been wont to be riden on, as being of long continuance enured to wear the yoke of the law, signifying doubtless the nation of the jews. The colt being the fool of this she Ass, (for redemption took the first beginning of the jews,) the colt (I say) betokening the people of the Gentiles, was yet unbroken, neither at any time charged with the yoke of the law, nor yet through evangelical obedience carrying jesus as a sitter on his back. Both beasts were tied: for on the one side the Synagogue lived in bondage under the carnality of the law, not atteygning to the freedom of the spirit: and the Gentiles on the other side were entangled with the decrees of the philosophers, & subject to the worshipping of Idols and deivilles. They had at that season owners indifferent aswell of the one as of the other; yea & such masters not a few. For in the people's aswell of the jews as also of the Gentiles, a great meinie were bound to covetise, to Lechery, to ambition, to envy, and to many other both filthy and also merciless masters. Than two Apostles do at the lords commandment untie them, that is to weet, Peter the teacher of circumcision, that is to say, of the jews, and Paul the teacher of the Gentiles, when through evangelical faith, and baptism they forgive both the one and the other all the transgressions of their former life, so that being now loosed they may from hensfurth be worthy to have jesus a sitter on them. For this power gave he unto his disciples, not only among the jews but also among the Gentiles, that whatsoever they loosed in earth, the same should be loo●ed in heaven too. And what marvel if the other former owners can not let the untying of them: seeing that they which do untie them, do untie them by the commandment of that same newer master, whose will no creature can resist? This new master hath need of such manner beasts, and on the back of such once doth he rejoice to sit as do simply obey without any fraud, or drawing back: such as with good heart and mind do take upon them the sweet yoke of evangelical doctrine: such as will not be skittish ne prancing against the sytter on them: such as with a quiet and gentle soft pace do bear and glorify the Lord jesus in their bodies, until they come even full into the holy city & temple of the lord: I mean not that same city the common murderer of prophets: but that other heavenly city, which knoweth not what rebellion doth mean. worldly princes love fierce stiering coursers, foaled even purposely for wars, and well broken and taught thereafter: the lord jesus loveth such manner Asses, as will meekly and stilly carry their meek master, and will not cast him when he sitteth on them. This fashion of carrying, do the halt princes of this world laugh at: the philosophers with their disdainful looks do laugh at: the Phariseis swelling in pride do laugh at: and think themselves fortunate that they carry the devil on their backs, the roughest sytter possible and the most unfavourable: that they live in bondage of so many most merciless masters, whereas to serve this one master Christ is an heaven. There is nothing in more happy and blessed case then these little and simple ones, after they be once loosed from bondage, and after they have once received jesus upon their back. After worldly estimation, the ignorants, the simple sort, and such as can no skill of fraud or falsehood, appear to be of the Assishe kind: but they have the lord to their director, who will not let them straygh out of the way: who not only vouchesalueth to sit on their backs, but also to have his habitation in their hearts, which he governeth with his own spirit. And the beasts were bare until than: but the Apostles do cover them all over with their robes, that is, with their doctrine, and with examples of holy conversation preparing them for jesus to geatte up upon, which jesus what he once did after the flesh, the same he never ceassethe to do after the spiritual sense. The way was rough: but the same way do the disciples make sure enough to go upon by spreading their garments abroad upon it: that is, showing the way of godly conversation to be easy, in case a man going by the examples of the holy, submit himself to be under the lord jesus. Than go they upon branches of palms, and upon green leaves of trees, that is, by the memory of the mattirs, the virgins, and the confessors, continually bearing flowers, and keeping their fresh greenness. For what a great number of good examples doth on every side offer themselves unto such as are entered in the way of godly devotion? Great store of such examples do the very books of the jews minister even to the Gentiles also. And these show tokens of gladness in this colts behalf, whosoever they be that acknowleage Christ for their lord and owner. Neither do there want Phariseis at this day too, ne never shall want or fail, in whom the glory of christ shall cause heart burning and envy. For they had lieffer have it cried unto themselves: Osanna in the highest, lauded be he, which cometh in the name of the lord: whereas they come not in the lords name, but in their own. But the jews even at this day keeping silence of the glory of Christ which they have envy at, the stones unceassauntly cry it out being now become the children of Abraham. Here do the people of Jerusalem cry, away with him, away with him, do him on the cross: Irish men, Scots, english men, French men, Sarmacians, Germans cry: landed be he that cometh in the name of the lord. Such people as while they set their hearts on advancing their own glory, do labour to derken the glory of Christ, and those which for the respect of their own private commodity do suppress and deprave or corrupt the sincerity of holy Scripture: while they desire to have their own greatness set out in men's talk, and the glory of Christ to be left unspoken: all such veraylye play the parts of those Phariseis which attempted to stop the mouths of the children of the hebrews, which children God had inspired to sing forth the glory of his name and of his son, whom he had given a saviour unto the world. Yea, and this point also hath some wholesome signification in it, that there is first a steep coming down from the mount of Olivete, and than afterward an even and smooth way over a plain, and anon again an other going up unto the mount of Zion, (for upon this mount of Zion was the temple of the Lord builded.) Except the former mount had oil whereby the light of faith might be nourished and maintained, there could be no coming down from the affiance of the law, by which the jews swell in pride, nor from trusting in philosophy, by which the Gentiles think themselves jolly fellows. For the first step and degree of growing forward in goodness, is through faith. But than must we approach the house of the cheek (for Bethphage is so much to say in the Syrians tongue.) For this is the cheek, not that puffethe up in haultenesse of mind or look, but that is ready to come forth with the confession of our offences committed against God. Neither must we be far from Bethanie, which is called the house of obedience. For all creatures are not obedient unto the gospel. But yet here-hence cometh the beginning of health. After the downehyll, the way lieth over a plain, being on every side strawen with the branches of good examples, until we eftsoons come to the rising up of the hill towards the mount of Zion, which is called the tooring hill, or peak, or high beacon place, or watching tour from whence to see a far of. For this is verily that same high top of virtue, out of which, as it were out of an high peak or beacon place, although things are a great way beneath looked down upon, and contemned, of which this world maketh great moustre and show, as if they were high things above the moon. And the mind being now drawing well towards heaven, beholdeth such things as are everlasting, and the which do surmount the coumpasse of all man's reason.  ¶ And When he was come near, he beheld the city, and wept on it, saying: If thou hadst known those things which belong unto thy peace, even in this thy day thou wouldst take heed. But now are they hid from thine eyes. For the days shall come to thee, that thy enemies also shall cast a ●antie about thee, and compass thee round, and keep thee on every side, and make thee even with the ground, and thy children which are in thee. And they shall not leave in thee one stone upon an other, because thou knowest not the time of thy visitation. 
And when the lord jesus was now come so far onward, that Jerusalem was somewhat near, and was full in fight afore him: viewing and beholding the same city, portly and gorgeous of buildings, flourishing, in men, in richesse, and in opinion of holiness and devotion towards God, proud of their state that the world was in at that present day, and void of all thought and care, by reason they knew not of th'extreme distress and misery that was to come upon them: he being earnestly moved with compassion wept, and with words suddenly brasting out without any such talk afore going, as it were one sighing and sobbing for sorrow, he much lamented the destruction of the same city, and spoke to this effect ensuing. If thou also didst now, as well as I do, know this day of thine, in which is offered unto thee peace and remission of thy great sins past: thou wouldst earnestly set thy mind to embrace that is offered.  
Forsooth this is thy day, in which thou art occasioned to emendemente, and in which the goodness of God provoketh thee to repentance: and doth provoke thee with the highest and uttermost degree of bounteous goodness, and with so high a degree of goodness, that there can be no more done to it. The mercifulness of God so often times despised of thee, vouchsalueth after a certain new manner to visit thee, to the end thou mayeste at lestewise by this mean weaxe mild and reformable. There will come an other day, not of thine, but of the Romans, and of god's vengeance, at which thou wilt be plagued for all thy great transgressions, 
But now are they hidden from thine eyes etc.  which thou hast had more mind to heap more upon more, then to lament or be sorry for that is paste. But now thou neither knowest thine own day, ne forescest that other day to come which shall not be thine: because both the one and the other is hidden from thine eyes, which are in thee almost utterly blinded with the drunkenness of thy flourishing wealthy state that thou art in at this present. Thou neither hast any remembrance of the eivils' past, which thou hast done: ne foreseest things to come, which hang over thy head, nor acknowlagest the priest goodness of God towards thee, which goodness of god because thou dost yet still most obstinately set at nought, O thou city unpossible to be recured, and a common murderer of all such as bring unto thee any word of thy salvation or redemption, there shall come straungyers of an other land against thee which shall bring utter destruction and ruin upon thee. It will be thy lot to refuse and put from the thy Messiah, and in his stead to choose Ceasar unto thy king. Thou shalt therefore find and feel thy kings coming unto thee with a far other furniture and provision, than thy king doth now come unto thee, being a bringer of health, and a paceable quiet king. Thou wilt not now receive him that cometh to give health and safeguard: 
Thy enemies shall cast a bank about thee, & coumpare the round etc.  and ere long shalt thou of force be compelled to receive that shall come to give the utter confusion. For the princes of Rome, whom thou hadst preferred before thine own king, shall come as enemies in stead of kings with bends of men well armed and appointed for war: and first of all they shall environ thee round about with trenches, so that there shall be no way open to escape out, than shall they on every side encoumpace thee with men and artillery, & shall with a most straight siege oppress thee, and finally, all thissame thy gay building with temple and all, 
And they shall not leave in the one stone slading on. etc.  they shall cast down as low as the ground. And not satisfied withal this same, they shall with an universal slaughter destruie thy children, of whom thou art now proud, and dost semblably set them in a pride and a pomp by thy gorgeous royalty, and all thissame glory of thine they shall in such sort wipe away from the root and foundation, that they shall not leave so much as one stone standing fast mortised on an other, to the end there shall no sign of thee remain, ne yet any hope of reedyfying thee again in time to come. These things in deed shall be miserable to behold, but they shall chance by thine own desert, because that being so often times occasioned, long & many years gone by sundry prophets, and now also by john, & by thy Messiah, 
Because the knowest not the time of thy visitation.  thou dost obstinately despise the mercy of God. Thou shalt therefore f●le the time of vengeance, which wouldst not know the time of thy visitation. Even thou too aswell as others (if thou hadst would) mightest have embraced thy redemption being offered. Now at leastwise thou shalt by thy confusion, be an wholesome example unto others, that they may not in like manner despise the goodness of God, when it provoke the them to take better ways.  ¶ And he went into the temple, and began to cast out them that sold therein, and them that bought, saying unto them: It is written: My house is the house of prayer, but ye have made it a den of thieves. 
jesus after he had spoken the premises, came to Jerusalem, and entered into the temple, 
And he cast out them that sold therein, & them that bought: Esay. lvi.  and drove out therhence such as were buying and selling there, saying: God sayeth in the scriptures: This same my house hath been dedicated, not for the trade of buying and selling, but for praying: but ye have turned it into a den of thieves, spoiling all strangers that come, and by your wicked lying in await, procuring your own lucre, with the loss & damage of others. By this fact the lord jesus declared, how great destruction those persons do bring into the church, who under the pretence and colour of godly devotion apply their minds altogether to filthy lucre: who under the title of devout worshipping of God, do attend their own profit, not feeding their flock, but taking away all the sweet from them, and with their unpure doctrine sleaghing the souls, whom their duties were with pure doctrine to bring unto life.  ¶ And be taught daily in the temple. But the priests and the scribes and the chief of the people went about to destroy him, and could not find what to do. For all the people stack by him when they heard him. 
This done, the Lord, as one being now fully possessed in his own kingdom, taught day by day in the temple, the uncurable malice of the Phariseis openly despised. But those which were highest in dignity among the priests, and also the scribes, and the ringleders of the people, being nettled therewithal and stiered to wrath, sought some occasion to cast away our saviour. They lacked no malicious minds, but there appeared no hope of bringing their will to effect: They had heard the shoutynges of the people in the honour of jesus, they saw in the temple also the whole universal multitude of the people to depend altogether of his sayings: so great was aswell the effectual pith, as also the grace of god's word. Their cold and feeble doctrine concerning washings, concerning the corbone, that is, their treasoury of the church, concerning the true tithing of mints and rue, stood against men's stomachs even like sour wine after that the people had once tasted the new must of evangelical hertinesse. On this behalf they were afeard lest their authority should abate, they feared decaying of their gains, they feared lest their kingdom should have a fall. And as for the thing which at that time befell according to the literal discourse of the story, the same doth often times happen after the moral sense also, whensoever, and as often as they which sit in the top castle or high chair of religion, and which be persons notorious in the profession of teaching the doctrine of holy scripture, do fall in conspiracy with the secular princes against jesus. It such a time great is the destruction that hangeth over the people. And this thing so cometh to pass, as often as the authority of the priests and of the doctoures or open professors of divinity, doth flatter the kings and monarchs of this world, & as often as the same doctors say, Amen, to the wilful affections and appetites of the said worldly princes with their authority, whereas their parts had been with wholesome and frank monitions to tell the princes of their faults, to restreygne and bridle the power of the same, and when the monarchs again on their parties do with their treasures and possessions underprop the others, and make themselves as bucklers for the perverse desires of the bishops and the divines, that is to weet, for their covetise, their ambition, and their tyranny. And albeit neither of these both doth commonly love the others: yet by wicked collusion they diligently aid, and maintain either others forward to the suppressing and destruiing of the truth of God's word. And truly the pernicious conspiring of such, causeth more mischief and casting away of men in the world now, than the conspiracy of the bishops, scribes, pharisees, and headmen of the people, did at those days among the jews.   

¶ The twenty Chapter.  ¶ And it fortuned in one of those days, as he ●aught the people in the temple and preached the gospel: the high priests and the scribes came together with the elders, & spoke unto him, saying: Tell us by what authority doest thou these things? Either who is he that gave thee this authority? jesus answered and said unto them: I also will ask you one thing, and answer me. The baptism of john, was it from heaven, or of men? And they thought within themselves, saying: if we say from heaven, he will say: Why than believe ye him not? But if we say, of men, all the people will stone us. For they be persuaded that john is a prophet. And they answered, that they could not tell whence it was. And jesus said unto them: neither tell I you by what authority I do these things. 
AN occasion therefore is sought, that although their faynesse to put Christ to death was ungodly, yet they might afore men seem to do it of an earnest zeal and favour to righteousness. It befell therefore upon a certain day, that as jesus was ●eaching the people in the temple, and was still diligently repeating unto them the news gladsome, & to be wished for, of everlasting salvation, the said high pryestes together with the scribes, the pharisees and the chief men of the lattee being in a confederacy, did assemble together in a cluster, to the end they might at leastwise by their authority bridle jesus from the teaching of his holy doctrine. They ●ould not condemn his wonderful acts to be nought, which he had in so great a number wrought in presence and sight of the people. They were not able to confound his doctrine, forasmuch as it was altogether consonant and agreeable with the law, and with the will of God. Upon this ground therefore do they devise their slaundreous quarrel against him, that this authority to be a teacher of the people, he had taken upon him of himself, where he ought to have received it a● their hands: wherein their drift was none other, but either to take over unto themselves the glory which was due unto God, or else thereupon to frame some surmuised querelle of moving a sedition to charge Christ withal, in that he called the people together, and kept them about him without the public authority of the princes. They go therefore altogether into the temple to jesus, saying: If thy will be that we also should believe in thee, tell us by what authority thou doest all thissame that thou dost. Thou dost baptize, 
Tell us by what authority doest thou these ●●●nges?  thou dost preach, thou healest folks on the Sabbath days, thou reacheste in the temple, thou gatherest disciples about thee, thou callest people from their home and business and kepeste them with thee. Thou art a man to us unknown: and as for public authority or power haste thou none at all. Therefore who is it that hath given thee this authority? But jesus very well perceiving this question to have proceeded from a wi●ked thought in them, that is to weet, of a purpose to lay some surmuised matter unto him, and not to learn: went not about to teach them, but damped their malice with an other question again, as if a body should drive out one nail with an other out of a board. For they had had john the baptist in very great estimation, and had come very thick unto him, when he baptized. And he said: john also had gathered disciples unto him, and he also preached to great multitudes of people in sundry places of the wilderness, 
The baptism of john was it from heaven or of men?  and about ●●●ime jordane, the kingdom of god to approach, he boldly and frankly declared the damnable vices of all persons indifferently, and provoked them to repentance. And yet had not john neither any authority given him of the priests, the Phariseis and the chief men of the laity: but he had come forth out of the wilderness as a man but newly come up of late, being inspired and sent of God according to the prophecy of isaiah. But the question of these headmen being put forth as a bayre to take him in a trip, meant none other conclusion ne purpose, but this. In case Christ had answered thatsame authority to had been given him of God, they would have accused him of blasphemy, in that he being but a man, took upon him that he had familiar talk or conversation with God. And as for the bishops, the Phariseis, and the scribes, he had had no such authority given him by them. It remained than by the conclusion of their argument, that the power which he took upon him was seditious, and comen of the instinete of Satan. For they were very stiff in this poyn●te, that all power & authority of God was by due succession come unto them, and none others, and that nothing was devoutly or godly executed, which were not executed and done by authority of them. And yet all the while being blinded with hatred, they had no remembrance how they had highly regarded john tofore doing things semblable without any authority of all of men, yea in so much that they would in any wise hold an argument that john was the messias, saving that john wrought no miracles. And yet for this behalf of working miracles, they ought so much the less to have jangled for murmoured against Christ. No nor this point neither came not to their mind, that God of long continuance afore times had given this kind of power, when he spoke by his prophets: The authority of the Prophets, they received and allowed: but the thing foreshowed by the prophets, they would not receive. The lord therefore being minded to defeacte the malicious policy, and the loutish false packing of them, shaped them an answer in this mannyer: Before that I make any answer unto your demand, I on my party also will demand a certain question of you, which ye will be able quickly to despetche with a word. And as soon as ye shall have despetched that, than will I make answer unto your question that ye now demand of me. Tell me this: The baptism that john ministered unto the people, whether was it from heaven, or else from men? And by whose authority did he baptize, whether receiving it from heaven by the power of God, or else receiving it at your hands? The perverse conscience of the jews had at once a smell and feeling of this forked question: (which the sophisters call an horned question, because that to whether of both parties a body shall make a direct answer, 
If we say from heaven etc.  he shall run on the sharp point of the horn, that is to say, shall incur inconvenience and be taken in his answer.) If they had minded to answer the very truth of the matter, the words of the truth was a plain and a ready tale to be spoken: but they smell themselves to be laid for by the same policy, and train, wherewith they laid a bait for him. hereupon go they to a wily counsel together among themselves. For none there is a more busy piece of work, than the framing of a countrefaycte matter: and commonly one fraud halethan other at his ●ayle, and one guile draweth an other after him. Therefore they lay their heads together thus conferring among themselves: what answer shall we make to this doubtful question? If we shall say, that john's authority came immediately from heaven, he will straight way hit us in the forehead with it, and will say: 
Why than believe ye him not?  Why than did ye not give credit to him, when he testyfyed of me? He plainly confessed himself to be inferior to me, and unworthy to bear my shoes after me. He openly confessed himself to be an earthly man and to speak earthily things, and being a base slender person to speak base matters, and that I being issued from heaven was above all creatures. How do ye receive his authority, as a thing proceeding from God, and do openly in the face of the world find slaundreous cavillations at mine authority, of which he gave plain testimony? That if on the other side, we shall avouch that john did nothing by the authority of God, 
But if we say of men. etc.  but of an human spirit only, all the universal people will upon us with stones, because it is a thing rooted in the hearts of them all full and whole, that john was a Prophet, 
And they answered. etc.  and that he wrought by the inspiration of God whatever he wrought. They had no care to answer truth, but to answer that might best serve to their purpose. So do false doctoures answer, not the thing that scripture teacheth, but taking such sense thereout by their interpretation, as maketh to their affections. In case they should have answered truth, their authority among the people stood in great hazard, if they had answered false, they feared their lives. They stood in great fear of men, whereas they cast of from them the fear of God. Whereupon they answered, that they could not tell. There was none other hole but this alone left open for them to escape out at: 
Neither tell I you, by what authority I do these things.  but when they had gotten such an evasion, they do all under one semblably deliver the lord from answering to their question. For he said unto them: Because ye find such evasions and starting holes, and will not answer that ye know well enough: nor I neither will not tell you, by what authority I do these things which ye see: albeit ye are not ignorant of this thing neither, which ye now demand.  ¶ Than began he to put forth to the people this parable: A certain man planted a vineyard and let it forth to husbandmen, and went himself into a strange country for a great season. And when the time was come, he sent a servant to the husband men that they should give him of the fruit of the vineyard. And they beat him & sent him away empty. And again he sent yet an other servant, and him they did beat & entreacted him shamefully, and sent him away empty. And a gain he sent the third also, & him they wounded, and cast him out. Then said the Lord of the vineyard: What shall I do? I will send my dear son, peradventure they will stand in awe of him, when they see him. But when the housebandmen saw him, they thought within themselves, saying: this is the heir: come let us kill him, that the inheritance may be ours. And they cast him out of the vinyeard, and killed him. What shall the Lord of the vineyard therefore do unto them? he shall come and destroy these housebandemen, and shall let out his vinyeard to other. 
The priests, the Phariseis, the Scribes, and the headmen of the laity being thus confuted, the Lord by an by brought in a parable, which might lay plainly before their eyes their uncurable malice worthy of damnation, who having been so many ways provoked of god to amendment, had still grown evermore to worse and worse, running in contempt of the law, strieking the Prophets, and putting them to death, and intending no less than afterwards to put to death the son of god also, being the extreme remedy of all evils, 
Math. xxi. Mathe. ●ii. A certain man planted a vinyeard. etc.  yea and to put him afterward again to more affliction in the Apostles and martyrs. The tenor of the paraple is this. A certain man (ꝙ jesus) planted a vineyard, which he was singularly in love withal, doing all that might possibly be done, that he might at length have some fruit of the same. For he hedged it diligently round about, & builded a tower within it, for watching and keeping of it, he digged out a gutter to receive the wine when it were pressed, and he set furthermore a wine press in it. And when it was thus well furnished with all things appertaining, he put it forth to the hands of housebandemen, that they should do all requisite housebandry unto it, and gather the fruit thereof at time convenient. This done, he taketh a voyage into a far country, & continued a great long season absent from home. This same verayly is the vinyeard of the Lord Sabaoth, which the same lord transposed & removed out of Egypt, and set in the land of beheaste: he hedged it about with the precinct of the law: he protected it with watching and keeping of it his own self in proper person: he beautified it with a goodly temple: he added moreover in it priests, judges, captains, and teachers: he omitted nothing that to the ordreing or dressing thereof might appertain. And this vinyeard being thus furnished to the point devise, when it had been a long season looked for, that it should bring forth good grapes, did yet nevertheless through the default of the housebandemen bring forth wild grapes. The lord all this while, who in deed is no where not present, yet seemed unto them to be absent far of, because his conversation was in heaven. Therefore when it was a time due and seasonable for the people of Israel at last to bring forth fruit according for such the bountiful goodness of God towards them: the master of the vinyeard sent a servant of his, that is to say one prophet or an other, unto the housebandmen, that is, to the princes, to the priests, & to the Scribes, (who were the bearers of all the swaigh and stroke,) that they should render and yield unto him, part of such fruit as had grown up in the vinyeard. 
And they beat him & sent him away empti  The housebandemennes, who had tilled and used the vineyard to the behoove of themselves, and not of the Lord, first pumbled the servant about the ears, and beat him, and than thrust him out by the shoulders, and sent him home again empty. For to whom of the Prophets hath not cruelty been showed? But so great was the lords ientlenesse and patience, that although he were with an act of great despy●e provoked to indignation, yet did he show none extremity ne rigour towards the housebandmennes: but he sent an other servant to assay whether he could call them home again to do their duty as beecomed them. But they handled the second messagyer with no more ientlenesse ne favour than they had used the other afore. For when they had sore coiled him, and had reviled him with much despyteous language, they sent him also empty home to his Lord: empty (I say) of the fruit which he looked for, but laden with his back burden of wrong & of ill handleing. For whither should they go, but to the Lord, who said? The redress be left to me, and I shall acquit it. The patience of the Lord, though it were after this extreme sort eftsoons incensed to wrath: yet did he not for all this step forth to do vengeance neither, but sent yet the third servant. And him too did the housebandemen sore wound, & so send him home again to his master empty. For the goodness of their Lord, which provoked them to repentance, did encence their malice, yea worse than it was afore. And though all the despite wherewith they had grievously handled the servants that were sent, did of good cause touch the master that had sent them, & though they ought now of good right to have been punished, which being so often occasioned to goodness had evermore grown forward to heinous deeds of mischief, every one act worse than an other: yet did the Lord of his exceeding great mercifulness, make yet a further delay of his stroke and vengeance therefore, as one that was more desirous to try the uttermost remedy possible, then to show or execute any rigour upon the husbandmen. And thus he cast with himself in his mind. What may I do to bring these wieked housbandemen of mine, to a better mind again, through whose default the fruit of my vinyeard doth now of a long continuance perish unto me? I have sent so many servants, it is not one whit the better emended. The thing which only is yet behind, that will I do. 
I will send my dear son, etc.   
I will send my only son, whom I love tenderly. They which set my servants at naught, yet peradventure when they shall see my son, though they will not love him, yet certes they will bear some reverence unto him, and will wurshippe me myself in him. Naughty persons are wont now & than at leastwise for very shame, to be bridled from a deed of mischief which they would else do. This devise therefore, that is, with the hasarding of his own son to seek the saving and recovery of his housbandemen, liked the most merciful Lord, as a Lord being right desirous to save men, and most slow to strike. 
This is the heir, come let us kill him.  The son being obedient to his father, went.  
The husbandmen, when they saw the son, they did not only not reverence him, but also with wieked stomachs turned themselves full and whole to the devices, and purposes of most extreme madness, saying among themselves: Hitherto have we shaken of the servants that have come to us, thissame is the son and the heir who intendeth one day to avenge the despite done by us unto his father. Leatte us kill him, and so shall we recover the inheritance of this vinyeard for our own behoufes, stoutly setting the Lord at naught. This deivelyshe devise was well liked among them being confederate altogether, and so they cast the son out of the vinyeard, and slew him. When the Lord jesus had with this process plainly showed to the pryestes, to the Scribes, and to the chief rulers, their very own conscience, who even at that present hour with all their endeavour attempted the same that within a little while afterward they committed in fact and deed, (leading jesus forth, and crucifying him without the city:) turning himself unto them asked this question of them. The matter going thus, what shall the Lord of the vinyeard do unto such housebandemennes? When they eftsoons use their evasions to avoid making of an answer, the Lord said moreover. The Lord himself will come, and will send a shameful end to those housebandemennes, who could not be won with any gentle favour, and those same persons utterly destroyed by death, he will set forth his vinyeard to other housebandemen. By this saying did the Lord signify, that the religion of the jews, should even by the root be abolished, and the fruit of the gospel be transposed and removed unto the Gentiles by the ministry of the Apostles.  When they heard this▪ they said: God forbid. And he beheld them, and said: what is this than that is written? The stone that the builders refused, the same is become the head of the corner, whosoever doth stumble upon that stone, shallbe broken: but on whomsoever it falleth, it will grind him to powder. And the high priests and the Scribes the same hour went about to lay hands on him, and they feared the people, for they perceived that he had spoken this similitude against them. 
But the Phariseis (as men that could in no wise away with the hearing of this) answered: God forbid, it shall not be so. For they well perceived all this parable to had been told against them: and where they could very well away with the deiulishe purpose and devise to kill jesus, yet do they utterly detest and abhor the just vengeance of God due for such a wicked purpose. But jesus purposely to show that the very same thing which they denied had been foresayed of the Prophets, that it would so fortune, cast an earnest eye upon them, and (as ye would say) speaking unto their conscience, 
The stone that the builders refused. etc.  said: If ye give not credit to my parable, what is it than that ye read in the Psalms? That same stone which the builders cast aside and would none of, is become the head stone of the corner: whosoever shall light on that stone to stumble on it, shall be all to crushed, and again on whom the same stone shall fall him shall it grind to powder. Christ sygnifyethe himself to be the celestial stone, sent of god, whom the jews refused, building up their Synagogue without Christ: but God made him the corner stone which knitteth together and closethe up both the walls into one, and coupleth two sundry peoples into one church and congregation through evangelical faith without the ceremonies of the law. And this stone is a most sure buckler and defence against all the assaults of the world and of Satan unto all such, as believing on him, do cleave fast unto him, and do rest or staygh on him.  
But he is sound and unresistible unto such as will rebel against him. For none there is so great a power of this world, but that it is all to crushed if it stumble on this stone. And certes stumble he doth at him, whosoever resisteth him and casteth him of. Now on the other side, driven to ponder shall that person be, on whom that stone shall light in his falling. And certes on such doth it light, whom after they have been a great long time suffered, the stroke of God at last falleth suddenly upon, ere they be aware or think on it. For one and the same stone, is life to those that rest thereon, and damnation to such as are enemies unto it. These parables of the Lords declaring, set the hearts of the headmen, of the priests, and of the Scribes in such an eager rage, that they were minded even there presentelye to have laid hands on him, but the dread of the people did at that time streygne them from that wieked villainy, among whom they saw jesus to be had in very great price. For knowing themselves naught in their own conscience, they had smelled the parable which was told, to touch and hit them as right as any thing, and yet had the parable been told to such intent as they might by the understanding thereof be called back again from their most deiulishe purpose which they had intended. But now are they made the more crabbed and fierce unto doing of mischief, by the self-same thing, where by they ought to have been clean discouraged and driven from their malice.  ¶ And they watched him, and sent forth spies which should fain themselves righteous men, to take him in his words, and to deliver him unto the power & authority of the deputy. And they asked him saying: Master, we know that thou sayest and teachest right, neither considerest thou the outward appearance of any man; but teachest the way of God truly. Is it lawful for us to give tribute unto Ceasar, or no? He perceived their craftiness, & said unto them: why tempt ye me? Show me a penny. Whose image and superscription hath it? They answered and said, Caesar's. And he said unto them: give than unto Ceasar, the things which belong unto Ceasar, and to God the things that pertain unto God. And they could not reprove his saying before the people: and they marveled at his answer, and held their peace. 
Therefore being now departed, (by reason of standing in dread of the people) from doing the heinous act in the open face of the world, which in their evil hearts they had already done, after they had once so determined: they go about the bringing of it to effect by privy trains of undermining him: being even somuch the more ungracious, that they join fraud unto their malice: like as a more mischievous creature is he that sleagheth privily with poison, than one that killeth with a sword. Now hear thou, o Theophilus, the wiles & trains of the wicked priests, whose desire was for this cause to have jesus for ever destroyed, that is to say, to have the truth evangelical utterly oppressed, because that by the same verity of the gospel was taken away from them the farming of the vinyeard, the proper owning and possession whereof they had promised unto themselves both perpetual forever, & also to come to them by title & succession of inheritance. They hide their anger showing no manner countenance thereof, 
They sent forth spies which should feign themselves righteous men etc.  and watch all occasions possible to put him to death. They colourably send forth certain counterfeit persons, who should feign theimselfes to be just & righteous afore God (& nothing is there in the world more pestilent or deadly then is counterfeit righteousness) to the end they should out of his words hunt out one point or other, whereof he might be detected before the Emperor of Rome's deputies, & before the lieutenant Pilate, who at that present season was the high rewier in jewry in Caesar's behalf: and this did they, to th'intent and purpose that all the grudge, and querele of this fact might be laid over from themselves to the others, as though he had been put to death by the sentence and judgement of Caesar's officers, and that they on their parties as men unculpable might appear to have kept their hands from effusion of blood. But the more they go about by wordly subtlety to hide it, so much do they more and more notoriously bewray their incomparable malice. The said disguising masking esquires therefore of the bishops do set upon jesus, & assail him with such kind of words as here ensue. 
Master we know that thou sayest and teachest right. etc.  Master we have throughly seen thy perfect upryghtenesse: thou tellest thy mind plainly without any fear or dissimulation, and teachest every thing after the right sort, neither is there with thee any such respect or acception of persons, that thou wilt tell me a lie for the favour of any man, be he of never so much power and authority: but thou hast evermore only God and none else before thine eyes. What is acceptable to him and standing with his pleasure, the same doest thou plainly and without any fear teach. Teil thou unto us therefore what thy very opinion and mind is in a matter about which there is much controversy and variance among no small number of us: whether is it a thing standing with god's pleasure and contentation, 
Is it lawful for us to give tribute unto Ceasar?  that we give tribute unto Ceasar, or is it not? jesus than who had a perfect understanding of these smooth and sweet honey words meaning fraud and deceit towards him, and knowing very well to what end this snareful baited question was meant, which was, that in case he had answered according as their very hope was he would, that it were not standing with God's contentation that a people being consecrated unto God, should be in subjection, and should pay tribute to an ungodly prince and an idolater, (which opinion the Pharisees allowed, though they durst not openly speak it:) they would eftsoons have procured and addressed out some counterfeicte persons, which should have detected him of high treason before Pilate (being the emperors lieutenant:) he did by evangelical policy in such wise defeat their malicious deceiptefulnesse, that he did both take away from them the occasion which was sought to do him harm, and also put them in remembrance what their duty was to do, which thing undoubtedly no man should leave undone without assured peril & jeopardy of his life. For Christ was not come for any such purpose, as to teach how much was to be paid unto Emperors, or to Emperors deputies: but what was due of the spiritual substance to be paid unto god, who is the Lord of all things. Why come ye to tempt me (sayeth he?)▪ Show me a piece of your silver coin. For he knoweth not the image of Ceasar, forasmuch as he had nothing in earth. When the piece of coin was showed him in his hand, he demanded whose phisyonomye it was, 
give unto Ceasar the things which belong unto Ceasar.  and whose title or poysee was written about it. For this is a thing too, that a true Christian doth not know. But they who knew it (that is men wedded to the world) said: Caesar's phisionomye and pryente it is.  
Than ꝙ jesus by-and-by: than render and pay ye unto Ceasar, if any thing belongeth to his right. For I force nothing what the princes of this world do require by their exactions. But this is yet a greater point of your charge, and more requisite to the purpose, that ye tender unto God, that ye oughe unto him: know ye therefore the image of him stricken and coined in your hearts, acknowledge ye his title and poisee. All the soul is due to him every whit of it, and ought not to be in bondage to any other person, then to him, who created both the body and the soul too. And bearing (as it doth) the image of God, wherefore is it paid for tribute to the devil? The subtle awaiters to have taken him in a trip, marvel at so wary and circumspect an answer. For the evangelical simplicity hath a politic cast of it own too. Yet this notwithstanding, they would not acknowledge the heavenly wisdom of God in him, but sorrowed because there was nothing which they could reprove in all his talk.  ¶ Then came to him certain of the saducees which deny that there is any resurrection, and they asked him, saying: Master, Moses wrote unto us, if any man's brother die having a wife, and he die without children, that then his brother should take his wife, & raise up seed unto his brother. There were therefore seven brethren, & the first took a wife, and died without children. And the second took her, and he died childless. And the third took her, and likewise the residue of the seven, and left no children behind them, and died. Last of all the woman died also. Now in the resurrection, whose wife of them shall she be? For seven had her to wife. jesus answered and said unto them: The children of this world mary wives, and are married, but they which shallbe counted worthy of that world and the resurrection from the dead, do not marry wives neither are married nor yet cannot die any more. For they are equal unto the angels, and are the sons of God, in somuch as they are children of the resurrection. And that the dead shall rise again, Moses also showed besides the bush, when he calleth the lord the God of Abraham, and the God of Isaac, and the God of jacob. For he is not a God of dead, but of living. For all live unto him. Than certain of the Phariseis answered and said: Master, thou haste well said. And after that durst they not ask him any question at all. 
When the said parties were departed from him, there came unto him of the sect of the Sadducees, who under a false title of righteousness made much high solemnity of theimselfes, in like manner as the Phariseis had their name of excellency in outward appearance to the sight of men, wherein they thought theimselfes far to surmount and pass the other sects.  
And the sect of the Sadducees hath this one property by theimselfes, 
The Sadducees, deny that there is any resurrection  that they do not believe any arising again of the bodies to be after this life, neither any part of man to remain after death, ne that there be any Angels. These Sadducees propone to the Lord such a question as followeth. Master, such manner a law hath there been given to us by Moses, that in case any man, after he hath married a wife, shallbe deceased without children: the brother of the party so deceased, shall mary the widow left by him: and succeeding in the place of his brother, shall raise succession and issue unto his brother of the same woman's body. So than it fortuned, that there were seven brethren of whom the first married a wife, and died without issue. The next eldest brother took her that was left to wife, and died himself likewise having had no children by her. next after him succeeded the third brother into wedlock, according to the course of his age, who on his party also died without children. And short tale to make, in semblable manner was this woman married unto every one of them until the seventh, and all had her, and yet made she never an one of them a father, ne brought him forth any child. In process of time died the woman too. Now than at the general resurrection, which of the seven brethren shall recover the possession of this woman to his wife? For once married she was to every one of them, and she can not be common to them all, ne to any more husbands than one. By this toy having in it neither time nor reason, the Sadducees supposed that the opinion of the Phariseis might be wiped clean away, which Phariseis did stiefflye hold argument, that the souls do remain after the bodies be dead, yea and furthermore that the bodies of the dead shall one day return to life again.  
Now because these men's apposing of him contained in it more foolishness, than malice, jesus vouchsafed to instruct them, saying: ye are in a wrong opinion in that ye imagine the like state of things to be in the life to come, as ye see in this present world here. The children of this world, which world is never without successive alteration of some dying every day, and othersome daily coming into the world, do remediless seek out and procure wives for their sons, and do set out their daughters in marriage to housebandes, for mankind cannot by any other possible means be continued in progeneration of issue. And therefore matrimony among them is not a thing of blissfulness, but of necessity. But those persons to whose lot such bliss shall fall, that they may be reputed worthy the resurrection of the just, and worthy thatsame world, which knoweth no mortality, such neither shall procure wives for their sons, nor shall give their daughters to husbands in marriage. For what need shall there be of marriage or a carnal copulation, when no body shall now die? For they have now already succeassed any longer to be carnal, and to be subject to the incommodityes of this world, but have now received a body that shall never die, and shall now from henceforth none otherwise live then the Angels do live, among whom there is no marriage ne use of wedlock because there is no necessity of dying.  
Here in this world they that of mortal parents are borne mortal, do by the use of matrimony, make provision and means for continuing the succession of mankind: But those others being now by the virtue of the spirit new borne again, and made the sons of God living for ever without end, shall feel no miss of matrimony, because they shall not know death, as being now through resurrection restored unto life immortal. And because this same doubtful question had been proponed of the Sadducees purposely to mock the arising again of the dead, because they believed not that the souls do remain alive after the death of the body: jesus vouchsafed to instruct their ignorant hearts concerning this case too, by authority of holy scripture, which holy scripture in deed they did not disallow, but yet they did read the same not having their minds on it to mark it as they should do. Ueraily (saith he) to be a thing possible enough, that the dead may arise again, and that the souls do not die together with the bodies, even Moses himself doth teach you to be true, whose authority, forasmuch as ye do in other matters acknowledge, ye ought not in this case to reject. For Moses hath written, that God spoke unto him after this manner out of the bush, which he had seen in red flaming fire to burn without any consuming or wasting. I am the God of thy father, the God of Abraham, the God of Isaac, the God of jacob. etc. Now were Abraham, Isaac, and jacob, at that time already buried in grave: That if according to your opinion, every one which dieth, dieth for altogether, and dieth never to be recovered again: how doth god call himself god of them that be none such? For seeing that God is the very true living god himself, or rather (more truly to speak) is very life self: it is a thing unconvenient, that he should call himself the God of such as by mean of death are utterly perished and gone for ever. But they are not so gone, 
For he is not a god of dead but of living.  forasmuch as the chieffer part of them remaineth alive, that is to were, the soul, being the part whereby our life is in us. In other living creatures besides man, death is an uttre perishing for ever: for in them aswell the body falleth altogether down as soon as it is destitute of life, as also the soul, which in them is nought else but a certain harmony, and proportionate agreeing together of the qualities and humours of the body, which as soon as thatsame temperature is dissolved, vanisheth away immediately as a thing of nothing. But in man death is nothing else, but a plucking of the soul in soondre from the body, so that the better part of the two that are in us remaineth still uncorrupted, and the body only is for a season not utterly perished neither, but as ye would say, putrefied. And the same body to be restored again by the power of god at the resurrection, ought not to seem any marvel unto you, forasmuch as ye daily see of a dry grain of sede caste away into the earth, and there putrefied, a new and a live tree to spring up, which lay hidden in a little small and dead sel●e grain now buried in the ground. Therefore such as are dead, to you ward are dead in deed, forasmuch as ye are not able to revive them again: but every one of them, yea even they that are dead also do live to godward, in whose hand it is, whensoever his will shall be, to restore the souls that have been plucked away, every one to their own bodies again. When the saducees at these sayings held their peace not having a word to speak: certain scribes allowed the talk of jesus, because that concerning this case, the pharisees and the Scribes did consent in opinion against the sect of the Sadducees. notwithstanding like as the opinion of the Phariseis and scribes was in this behalf righter than the opinion of the Sadducees: so were their hearts more replete with mischief and ungraciousness. For in such a place doth there less part of malice remain, where there resteth more of gross ignorance and default of learning. 
And after the durst they not ask him any question at all.  Thus after that jesus had in vain been tempted and proved of sundry sects of the jews, (for he had afore this time answered the Phariseis to their question concerning the greatest precept of the law,) and not one of them all had had such speed as he would in that that he had attempted: no man durst adventure any more to be busy or to begin with him in demanding of any questions.  ¶ And he said unto them: How say they that Christ is David's son? And david himself saith in the book of the Psalms: The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy foot stool. David therefore calleth him Lord, and how is he than his son? 
jesus therefore of his own motion when they were gathered together in a plump, did bid them answer him who would, to a question that he would demand, not being a question full of baits to take them in trips, but a question that concerned their soul health. He demanded whose son the scripture did pronounce that Messiah should be▪ They being not ignorant that it had by prophecy been foresaid, that Messiah should in time coming Bee borne of the lineage of David, made answer without any stops or staighes: David's son. To this jesus said: But David being inspired with the holy ghost, 
Psal. cx.  speaketh of Messiah after this manner in the Psalms: The Lord said unto my Lord, sit thou on my right hand, until I make thine enemies thy foot stool. How agreeth it, that David▪ should call him Lord whom he acknowelageth and taketh for his son? For the son is inferior to the father: and more reason it were, that the son should in the way of honour and reverence call the father Lord, then contrary wise. This question could not one of them all soil, and for that present jesus thought it sufficient (as ye would say) by a mystical riedell to have given them a little intimation or inkling of his nature of Godhead, by the which nature of his Godhead he was superior unto all the Patriarches, forasmuch as he was equal unto God the father, albeit even after his human nature also he excelled all creatures. And they reputed the memory of David to be holy and precious: but him whom David acknowelaged both for his son, and also for his Lord: him they cast of, not through ignorance of the law, but of a judgement being blinded with perverse and corrupt affections.  Than in the audience of all the people, he said unto his disciples. Beware of the Scribes, which will go in long clothing, and love greetings in the markets, and the highest seats in the Synagogues and the chief rooms at feasts, which devour widows houses feigning l●ng prayers: the same shall receive great damnation. 
Forasmuch therefore as the malice of this generation was past all hope of grace, and not curable by any salves that could be: it remained, that the simple and unlettered multitude of the people should have good warning given them that they might not be trained in and deceived by coulouring and crafty conveyance of the others, who whereas they were void of all religion or true devotion, yet did they countrefeicte the highest godliness possible, having eye to none other mark, but only to their own glory and lucre, and for that same only cause murmuring and prating all manner ways possible, against the glory of God, and against the health of their neighbours. For there be none more deadly enemies of true godliness, 
He said unto his disciples  than such as by countrefaicting of holy conversation purchase unto theimselfes' authority, and bearing theimselfes bold on the same, do withdraw the simple people from true godliness. This kind of maskers are fore taken with two diseases in especial, that is, with ambition which altogether inclineth to tyranny, and with covetise insatiable. And such men did jesus (as it were) plainly peince out unto his disciples, & that did he all the people being within audience of it, to the end the said Phariseis and Scribes might be shunned, forasmuch as they would not be reformed: & that they might have no longer time to deceive, seeing they would in no wise emend. And this was not any such point as to backbite or take away any men's good name and fame, but to make a good sure way for the safeguard and preserving of the simple innocent people. Now listen thou sweet Theophilus, with what colours the Lord pe●neteth them out, that thou mayest eschew them, when they be known unto thee. Beware ye of the Scribes (saith he) such as ye do now often times see to assail me with guile and subtlety. They profess the perfect knowledge of the law, & do obstinately resist the mind of the law. They have God in their mouth, but they are open adversaries to the glory of God. They protest in words, to be earnest travelers for the people's behoove and profit, whereas they countrefaict all things that ever they do for respect of their own commodities. Th●● make great fleeing outwardly from the company of sinners, yea, and in case they light on the company of such by any casual chance, they purge theimselfes by much washings: but theimselfes on their own parties do withinfoorth altogether swim in vices much more detestable, that is to we●e, in desire of vainglory, in high solemnity of look and countenance & in envy, but most specially of all in avirice, which to do is no less than plain worshipping of idols. And because they understand and perceive the people to be must chief moved with such things as may be seen with the bodily eyes: they do with such kinds of iugleynges, 
And love greetings in the marketies.  hunt and seek to gait authority among the simple souls. They do (as ye would say) set out themselves to sale, by their newefound disguised vesture, having a great pride and felicity to be ie●tyng up & down where they may be seen in their authentical robes of auncyentenesse reaching down to the hard ground: and with their countenances framed to a gravity, they are often & much present in the high streets and in places of great resort of people, to the intent they may there have much crouching and douking made unto them, & that they may be hailled and greeted by the name of worshipful masters. In the synagogues also and in places where much company is sitting together, they look and seek to have the highest seats, and at feasts when they shall sit down to meat, they have a great appetite to begin the table, because they would seem great and jolly fellows in the eyes of men, whereas before the face of God they are accursed and detestable. And yet might they seem to be no more but vainglorious and foolish, 
Which devour widows houses feigning long prayers.  if they made no ferther seeking nor suing but for the swift blasts of bruit and fame of the people, and the vanishing smoke of haillinges and greetings. Nay, there is nothing more full of catching and polling then they are. They occupy not the trade of usury, lending out their money for increase or gains: they are not collectors ne receivers of tribute whereby to poll and piele the common people, but they have casts and sleights more ungracious than the crafty trade of such is. The simpler sort of people which may easily be beguiled, do they hunt to take for a pray: they seek to catch widows such as are wealthy and rich, and destitute of the aid of husbands, which might defend them. The sex of womankind is apt to be deceived by fraud, and a godly act it is in appearance, to be helpers of such as are destitute. Such simple widows therefore do they easily flock and lou●e, through countrefaicting of holiness. Ueraye much gravity do they pretend in their countenance, they be honoured of every body, their very habit doth on every side cry them to be men of holy conversation, and they use besides this to be a long while together in prayers, yea and that shall be done in the open streets where every body may bear record. Thesame thing was done of john also and of the old ancient prophets, but it was done in secret, where none might behold it but God. But these fellows do not pray, but hunt. What marvel than, if silly widows be deceived by so many ways of colourable dealing? But when they have once crept in, to get their heads within the said widows doors, they devour their houses, and piele and poll the silly women whom their parts had been to defend and save, and what ought to have been given out in alms to the behoof of the poor, that do they wholly convert to their own lucre. Such manner men were the Scribes at those days and the Phariseis, who without end both in word and deed, made resistance against the gospel. Albeit there be even at this present day too, and ever will be Scribes: who while they set all their mind and study upon their own profits, do not only both speak and work against the commodities of the people, but also be resist the glory of jesus, and that they do under a false pretence of religion, by their weeds, by their titles, and by their long prayers, hunting for to gait an opinion of holiness in the sight of the common people: which common people doth not yet well understand in what things true religion doth consist. But now, what shall the disciples of Christ do against such Scribes and Phariseis, forasmuch as the true disciples of Christ can no manner skill of harming any body as men endued with the simpleness of very doves. Forsooth they shall in this case use also the subtlety of the serpent. If being duly told of their ill doings they do not emend, their company must be shunned, seeing they are uncurable, and the simple are to be warned that they beware of the same sect lying in await for them, And as for the said Scribes and Phariseis, their due punishment abideth them. For when they shall come to the seat of judgement, before thatsame judge, who judgeth not by such things as are seen with the eyes of the body, but by the privy affections of the hearts: at that hour shall such be adjudged to more grievous torments, 
The same shall receive greater damnation  than those, which are to the open sight of the world and unfeignedly full of heinous enormities being persons so much the less culpable, because they show their disease openly and hide it not.   

The xxi Chapter.  As he beheld, he saw the rich men, which cast in their offreinges into the treasury. He saw also a certain poor widow, which cast in thither two mites. And he said: of a truth I say unto you: that this poor widow hath put in more than they al. For they all have of their surperfluitie added unto the offreinges of God: but she of her penury hath cast in all the substance that she had. 
ANd to the intent the Lord jesus would the more diepelye enpriente the foresaid matter in the hearts of the people, which was, that men are not esteemed in the sight of God by things visible but by sincerity of the heart, and also might check the covetise of the Scribes, of the Phariseis, and of the priests, who brought the people in an earnest belief, and in especial silly fond women that were widows, (if they were wealthy & rich, or else not,) that it was the highest poynete of holiness that could be, if they did contribute a verai great portion of their best substance into the corbone▪ that is, their church treasury of jewels and offreynges, the poverty in the mean while overpassed, yea and many times their children & parents too: as he was sitting in the ●emple, he cast up his eyes unto thatsame place, which is called Eazophilacium (that is to say) the jewelhouse or ●extrye, or treasury, in the which the jewels of the temple were kept. The priests would in any wise have this money reputed so holy, that where the law had specially commanded that the parents should be honoured, their doctrine was, that the father ought rather to be least unholpen, than the corbon not to be increased, whereas that money yet nevertheless through the default and abusion of the priests, was now already a great part of it turned to the maintenance of the sensual excessive living of the same priests only. So when many rich and wealthy persons had cast many things into the treasury, and had much countenance and signs of allowing them for casting in such money made unto them by the priests and Phariseis, 
He saw all so a certain poor widow, which cast in thither two mites.  as God's creatures for their so doing: there came thither a certain silly poor widow who cast in two mites or little brass pens of money, as much as came to a ferthing. And when no earthly creature at all would once make any sign of commending her, because she gave but a little: yet was it jesus pleasure that the godly devotion of this woman should be known to the people. For he said: This widow seemeth by the judgement of men to have put a very small portion into the treasury, but the same woman by the judgement of God, hath cast in more than those other rich persons, which have very largely done. 
This poor widow hath put in more than they all.  For they are liberal of the superfluity which they have at home: but this poor widow upon an earnest zeal and devotion of doing her duty unto God, hath given of her penury, whereas she had full great need to have kept it still, and all the substance which she had at home, she hath now cast into the treasury. In the sight of God therefore, who hath not an eye to the quantity of the thing, but to the heart of the giver, she gave a more bounteous offering, than the others which gave a great deal more in quantity. Thus jesus by every occasion withdrew his disciples from putting affiance or trust in things that may be seen (whereunto the jews did attribute over much) unto the earnest exercise of evangelical devotion and godliness, which consisteth in the sincere affection of the heart.  ¶ And unto some that spoke of the temple, how it was garnished with goodly stones and jewels, he said: The days will come, in the which (of those things which ye see) there shall not be left one stone upon an other, that shall not be thrown down. And they asked him, saying: Master, when shall these things be, and what sign will there be, when such things come to pass? And he said take ●ede that ye ●ee not deceived. For many shall come in my name, and say that they are Christ, and the time draweth near. Follow ye not them therefore. But when ye hear of wars and seditions, be not afraid. For those things must first come to pass, but the end followeth not by-and-by. Than said he unto them: Nation shall arise against nation and kingdom against kingdom, & great earth quakes shallbe in all places, and hunger, & pestilence and fearful things. And great signs shall there be from heaven. 
Now so it was, that the jews had an especial glory in their temple of Jerusalem, the which because it was exceeding curiously builded, and also enriched with many high and precious jewels, was visited with great religion, not only of all the jews, but also of aliens & men of other strange nations. And now was the time come, that the religion of the same material temple with the sacrifices and oblations to the same belonging should cease, and the temple of man's heart being consecrated with the holy ghost should be prepared for God, in which there should most acceptable sacrifices be daily offered unto him, not of bruit beasts, but of godly prayers, and thanks giving. For the pure heart, yea even of every poor body, is a more portelye and gorgeous temple to God, then was the said most sumptuous temple of jerusalem, which had been so many years in edifying. Chastity, humility, & charity or pertryche love towards all men, been ornaments a great deal more precious in the sight of God, then that other marble pillours, the garnishing of ivory, the tymbrewoorke of cedret●e, the gold, the silver, and the precious stones, whereof the priests and Phariseis made so much great pride and show. And so, when certain persons made a poyncting and a showing to jesus, towards the wonderful building of the temple, which was edified with the most pure stone that could be, and the same stone both poolished & keruen with great workmanship of masonry, and was ferther more with many jewels gay & richly beseen, he answered: prepare ye unto God a ghostly temple, which neither oldness may eat up with rotting, neither any tempest may overthrow, nor fire may burn up, 
There shall not be left one stone upon an other  ne any power of man may destruie or cast down: For the time shall shortly come when all these things which ye do now make so much marveling and gazing at, as things worthy and meet for God, shall be thrown down even to the foundation, yea in so much, that there shall not so much as one stone be left standing upon an other, but that it shall be destroyed. The disciples this hearing, & conjecturing even of those very words, that the kingdom of heaven was now not far of, which kingdom they supposed and imagined should come with a great change & turning upside down of the world: being greedy men to know the time when these things should come, do say unto the Lord: Master, all this same that thou speakest of casting down of the temple, and of the utter destruing of the city of Jerusalem, what day or when shall it cumme to pass, or by what sign may we be able to know the said time to be already come? But jesus whose will is to have his disciples evermore in a readiness against all assaults of evil misadventures, did by his doubtful and entrieked communication, set their minds in suspense & perplexity, making a medley of many sundry matters together, concerning afflictions which they should afterward abide for preaching the gospel, concerning the beating down and the miserable plague of the city of Jerusalem, and concerning the end of the world, the hour and time whereof it was his pleasure to have unknown to all creatures, to the intent they should continually evermore be in a readiness. The disciples minds ran altogether upon a kingdom: But the Lord was more willing to have them know the thing that did more nerelye touch them, and to know those other matters the very speaking and mentioning whereof, their hearts utterly abhorred, because they were as yet but weak and frail men. For they had better fancy and will to hear words pleasant to the ear of wordly comfort and solace, then to hear things concerning the comfort of the soul health. The foresaid blessed reign will one day surely come, and at his due time will it come, but the care and charge thereof, it is most expedient to put in the hands of God, and to let him alone withal, our parts it is in the mean time so to behave ourselves, that we may not seem unworthy of that kingdom. For there is no coming to the glory of the same reign, but by mean of sundry afflictions. 
See that ye be not deceived.  Against such afflictions it behoveth our hearts to be well armed: jesus therefore said: Out of all doubts come I will, and displeigh the majesty of the reign evangelical. But see ye that ye be not seduced, embracing an other Christ in stead of me: For before the prefixed time at which I will come, 
For many shall come i● my name, and say that they are christ.  there will come many which will usurp my name unto them, and will boldly avouch of themselves and say: I am Christ. The time is at hand: Be not ye any thing moved with the words of such: & in case they shall call you any whether, go not ye after them. Ueraily when ye shall hear all the world to be in a garboil of seditions & of wars, many persons shall play the prophets, and shall allege the end of the world to approach. But be not ye any thing feared with such rumours, as though the last day be even than by-and-by at hand. For in deed such things as these shall fortune, but the end of the world cometh not even straight way in the neck thereof. For these shall be nothing else but certain preaumbles of the said extreme distress which shall be to the evil sort an vttre casting away, and to the good it shallbe an examination or trial, & a purifying of them. As when the body is towards the point of dying the signs & tokens thereof be strong diseases having come up & grown in the same bodies, through an unnatural distemperature of the humours, so shall these terrible commocions and hurleyburley foreshow the end of the world, which hurleyburley man's self doth procure unto himself by reason that he is infected with inordinate lusts & affections. Through man's perverseness shall the very nature of things be shaken out of all due order & course, detesting (as it were) the malice of man, & strongly ensourgeing for the redress & avengement of their vngra●●●usnesse. 
Nation shall arise against nation, and kingdom against kingdom.  With great uproars & garboil shall there be arisinges of nation against nation & royalme against royalme. And whereas there is nothing more distresseful than war, yet doth man purchase & wilfully procure this pernicious confusion unto himself through ambition, through folly, through covetise, through hatred, and through other like corrupt affections. Yea & verai nature self shall over & besides the premises, cause many sore yearthquakes in many sundry places, in sort as though the world took high scorn & disdain, for that it were forced to bear men being such ungodly & wicked creatures. There shall moreover come great pestilences which by their infection shall waste away & consume a mighty great numbered of people in sort as though the air were armed & weaponed to do vengeance upon the civil sort, whereas it was for this purpose first ordained & set for man's use, that with it wholesome breath it should both give & nourish life unto all creatures furthermore through penury of the fruits of the earth there shall come faminne, in case as if the earth should say that she would not give food unto her children being so wicked agaysnt God, 
And great signs shall there be from heaven.  to whom even the dumb elements also do their bounden service & duty. The sea also shallbe thoroughly moved with strange & unwont rages of tumbleing and tossing whereas the same too had aforetimes been accustomed to serve to the use of man. Yea & besides all the premises, the very sky and heaven shall show woondreful signs testifying the wrath of God. For the sun shallbe turned to darkness, the moon into 〈◊〉, blazing stars shall in strange likeness show theimselfes & other unnatural wonders shall appear being uncouth & worthy to be marveled 〈◊〉. But like as a man's body▪ doth not straight way pass out of the world when it is strieken with extreme great sicknesses, and yet nevertheless the same or 〈◊〉 like diseases ever now & than coming unto him & taking him again, 〈◊〉 declare that the time of his death is not far of: right so when the world 〈◊〉 with such manner evils, as aforesaid, be ratleed an shaken together, thesame evils shall give a great signification & tokening of the world drooping now apa●● towards his last date, and fast growing towards decay and ruin.  But before all these things, they shall lay hands on you, and persecute you: delivering you up to the Synagogues and into priesons, and shall bring you unto kings & rulers for my name's sake. And this shall chance you for a testimonial. Be at a suit point therefore in your hearts, not to study before what ye shall answer: For I will give you a mouth and wisdom, where against all your adversaries shall not be able to speak or to resist. 
But ere this same woeful distress shall thus cease upon all the world at once, there shall exceeding great perverseness of men come afore, which shall provoke the goodness of god to wrath. For when ye shall preach my name through which they may be saved, they shall lay hands upon you, and shall persecute you with all kind of doing ill or mischief unto you, they shall hale you and pull you unto their counsel houses of assembly, as though ye were culpable & malefactors. They shall furthermore cast you in prison: they shall attain, and condemn you at the benches of kings and rulers, not for any your transgression, but for your great and high well doing, that is to weet, for the professing of my name, which name of mine they shall labour by all means and ways to abolish, where they might by the same freely attain everlasting salvation. And this shall chance unto you, that your conscience may be approved, and also that their malice may well be perceived to be justly condemned. 
For a testimonial.  But as for you boldly trusting on my sure defence, and your own innocency, there is no cause why ye should fear the judgement seats, ne yet why ye should carefully devise or record with yourselves, how ye being as ye are, men of no knowledge shall plead your own cause in the consistory or court of estates and princes. Neither is there any cause why for you to bring in any rhetorycian, patron, or man of law, to be your attorney. I mine own self will as an invincible patron and advocate stand by you through my spirit, who shall minister unto you, both tongue & wisdom, such as all your adversaries shall not be of power to resist ne to gainsay, be they never so cruel or eloquent and well spoken in worldly wisdom  Moreover ye shallbe betrayed of your fathers and mothers, and brethren, and kinsfolk, & friends, and some of you shall they put to death. And hated shall ye be of all men for my names ●ake, & there shall not one hea●e of your head perish. Possess your souls by 〈◊〉. 
And all this same shall ye suffer not only at the hands of men unknown and of strangers, but also at the hands of them which are knit and joined unto you in nearness of blood, and with the straight bands of friendship. The father shall persecute the son: the brother shall wrap the brother in affliction: the cousin shall appeach and accuse the cousin, one friend shall bring an other into the law. Yea and some there shall be of you whom they shall for hatred of me pursue unto death, and shall slay you. So eager and grievous hatred shall all the whole world conceive against you for the profession of my name. And therefore whatsoever thing they shall enterprise to do against you, the same will I take as done in despite of me: wherefore there is nothing for you to think or devise of avengeing your wrongs.  
It is I that shall have displeasure done me, it is I that shall be slain in you. It shallbe my deed both to provide well enough for you, & also to take vengeance on their malice. And though that storms of persecution at the hands of men shall never somuch feed and satisfy their cruelness against you, there is no cause why for you to fear, the case so standing, that I am your protector and defender. 
And there shall not one hear of your head perish.  For I will not so do, that any one hear of your head shall perish, much less will I leave you in the briars destitute of my succour. Neither have ye any eye to wordly assurance or defence, armies, weapon, engiens: by your only sufferance shall ye defend your lives. Myscarrye be can not, that is slain for the profession of my name. Ye shall not perish before your day. For I will not give unto the violence of men so much of their own will. Yea and such an one shall in very true deed have saved his soul, whoso shall constauntely take death for my cause.  And when ye see jerusalem besieged with an host, than be ye sure that the desolation of the same is nigh. Than let them which are in jewrie fly to the mountains. And let them which are in the mids of it, depart out. And let not them that are in other countries, entre therein. For these are the days of vengeance, that all things which are written may be fulfilled. 
As for this same rich and wealthy city, of which the jews at this present take an high pride, and in which they think themselves to be kings fellows: shall be even from the foundation destroyed by the Gentiles.  
Therefore when ye shall see Jerusalem to be round about beset with siege, than understand ye the plain destruction thereof to be at hand, and that there is no more to be done, but for every body to save themselves by speedy fleeing awa●e. For every body most commonly useth in wars to flatter himself with the hope of victory. But beware ye that this hope beguile none of you: but whoso shall at that time be in the marches of jewrye: leate him privily steal away & convey himself into the mountains and desert places where no way ne path lieth. And such folks as shall then be inhabited in the very heart of jewrye, leate them remove their dwelling to some other place. And whomsoever of them, this extreme distress shall soodaynlye take in any foreign countries or regions, leate not such recoil into jewrye, leate them esteem all things as clean forsaken, and no more a do but every man save his own life. For these things shall not come to pass through casual commotions of mortal men, 
For these are days of vengeance.  but the vengeance of god having been now a long time provoked through the obstinate malice of man, shall by the instrument of other foreign nations, scourge and plague this nation being now many a long day a continual rebeller against God. And that all this shall come to pass, the prophets have many hundred years since prophesied, and especially Daniel. 
Davi. nineteen. ●  And avoided or chosen can it not be but that it must come to pass, whatsoever thing the scripture hath foreshowed shall fortune. For Scripture never faileth, as being a thing written by the enstincte of the spirit of God. And yet shall not woeful extremity therefore chance, because the prophets have prophesied that so it shall be, but it hath therefore been prophesied, because god foresaw the obstinate wickedness of man, which would afterward provoke the vengeance of god to light upon it. And surely it shall be no less than an huge storm of evils because a long and an obstinate ma●●●iousnesse of this nation hath gone afore, which nation having been so many ways provoked to emendemente, hath nevertheless continually proceeded forward to worse and worse.  ¶ But woe unto them that be with child, and to them that give such in those days: for there shallbe great trouble in the land, & wrath over all this people. And they shall fall through the edge of the sword, and shallbe led away captive into all nations. And jerusalem shallbe trodden down of the Gentiles, until the time of the Gentiles be fulfilled. 
Now this tempest shall enwrap all sorts of people together, aswell the offenders as the innocentes. But somewhat the less unhappy shall they be whom the said storm of all these misadventures, when it groweth fast upon the world, shall find priest and ready appointed to flee. But woe unto women with child, and givers of suck: because the same being charged with a burden which neither by their good wills they would, nor though they would, they shallbe able to lay down from them, shall not be light enough to run away. Neither shall there be any hope of escaping harmless, saving only in fleeing. 
For there shallbe great trouble in the land.  For it shall not be an affliction or plague of the common rate: but the sharp vengeance of God shall suddenly take this region, & this people, being now by the space of many hundred years continually rebellious. For their cities shall be turned upside down, and theimselfes shall be either slain or else taken captive to be dispurpled & scattered abroad, and the course of things turned a contrary way, they shallbe bond servants and slaves unto the nations of the Gentiles, whom hitherto as people of abomination they have detested, 
And Jerusalem shall be trodden down of the Gentiles.  and they shall be bound to oughe thanks to the same gentiles for thissame very poyncte, that there be any remains at all left unslain of so wieked a nation as the said jews are. Yea and this city here of Hierusasalem also being aswell in wealthiness of richesse, as also in opinion of true perfect religion gaily beseen, together with the temple & all (the sure building whereof they flattre theimselfes & promise shall perpetually endure unto them never to decay,) shall be trodden under feet by the Gentiles, until those same times shallbe completed during the which god will suffer the nation of the jews to be oppressed and afflicted of the Gentiles being uncircumcised, 
Until the time of the Gentiles be fulfilled.  until the said jews being chastised with long adversities, mai● at the last emend, & join together with the Gentiles into the fellowship and brotherhood of professing the gospel. For the same thing shall so come to pass before the last day of the world shall come.  ¶ And there shallbe signs in the sun, & in the Moon, and in the ●●e●res, & in the earth. The people shallbe at their wits end through despair. The sea, & the water shall roar, and men's hearts shall fail them for fear, and for looking after those things which shall come on the earth. For the powers of heaven shall move. And then shall they see the son of man come in a cloud with power and great glory. When these things begin to come to pass, than look up, and lift up your heads, for your redemption draweth high. 
And as for the approaching of the same last day many signs shall wonderfully declare it before it come. For a drefull day shall the said day be, especially to such persons as despise my time being quiet, and with benefits provoking them of mine own offer to a better mind. And therefore shall the very elements of the world, as ye would say, tremble & quake against the coming of the said day. Thatsame bright shining Sun being the fountain of light, having been accustomed to make all things look with a merry there and countenance, shall with sudden darkness cover his face. No nor the Moon neither shall not have her entrechaungeable course of giving light unto you. The slertes being rid with blood shall descend down from the sky upon the earth: also a sore perplexity of minds, & an earnest desperation of things shall suddenly come upon all nations, by reason that the sea shall boil and swell still more and more, and the surges thereof make a doulrull roaring noise afar of. These monstrous tokens and such others many, which shall on every side show forth themselves out of all parties of the world, shall declare the terrible stroke of god to grow fast on, & therefore shall the people of the world consume and pine away, and shallbe as people in an other world for the fear and continual expectation of the things which shall anon after come upon the whole universal world. For the whole nature of things shallbe shaken together out of all order: and not the earth only and the sea shallbe clean altered, but also the said most sound and massy bodies of the world above shallbe altogether moved, whereas the same have evermore until that time been untouched and free from the alteration of the elements, and have used only to give their influence, 
And thou shall they see the son of man come in a cloud with power  and to be workers upon the things that lie under them, and not to feel any power of the interior elements entrechaungeably working or showing any effects upon them again. Such persons as have now here in this world, despised and bidden away with the son of man being patient, mild & beneficial, shall than at that hour see the same coming on high in a cloud with a great power, and with most high glory. Now when ye shall see the premises come to pass, lift up your eyes, and lift up your heads unto thatsame city of the heavenvly jerusalem: for than shall the kingdom of God be nigh at hand, in which there shall now be none affliction of evils, but perpetual quietness, & endless felicity. And the things aforesayed shallbe most undoubted tokens of the last day to be at hand.  And he showed them a similitude: behold the figtree, and all the trees when they shoote-forth their buds, ye see and know of your own selves that summer is than nigh at hand. So likewise ye also (when ye see these things come to pass) be sure that the kingdom of god is nigh. Ueraily I sat unto you: this generation shall not pass, till all be fulfilled. Heaven and earth shall pass▪ but my words shall not pass. 
And the Lord added a similitude thereto: Take ye an example of the trees which do by assured tokens give men acknowledge afore hand of the fruit to follow. For ye see the figtree and others when they shootefoorth their buds & leaves, and by your very own reason ye understand that summer is almost come, and ye begin to hope to have fruit: Right so even ye at what time ye shall see the foresaid signs & profres towards the change of the world, conceive ye an undoubted hope of the kingdom of god now to be showed forth, and that the evil shall no longer have power to do any care to the good. But the wieked sort shall suffer endless torments: & the godly shall have fruition of joys eternal. If ye have already seen come to pass all that ever hath hitherto been foreshowed unto you by the prophets and by me, believe ye without all doubts that these things also which I have foresaid unto you shall semblably ensue and come to effect. This word I avouch unto you on warauntise: that the time of man here in this world shall not pass away before the these things every one shall fortune. There is nothing more stable or more likely to endure, then is the sky and the earth, and yet shall both the sky and the earth sooner vanish away, than my words pass without taking due effect.  ¶ Take deed to yourselves, lest at any time your hearts be overcomed with surfa●●ting and drunkenness and cares of this life, and so the day come upon you unwares. For as a snare shall it come on all them that dwell on the face of y● whole earth. Watch ye therefore continually, and pray that ye may escape all these things that shall come, & that ye may stand before the son of man. 
Being therefore adcertained that this dreadful time will come, prepare yourselves against the coming of the same, that it come not upon you suddenly as ye lie slugging. And that shall ye easily do, if ye shall beware that your hearts be not overcharged with excess of meats and with drunkenness, and with the other pensive cares of this present life: but rather so live ye, 
For as a snare shall it come. &.  as though the said day would come within an hour, and be as men not loving any thing in this world, but being with your whole hearts and minds bend unto things heavenly. So shall it come to pass, that the said day shall not unawares take you ere it be looked for. For unto others, who do so live, as though the time that we speak of should never come, the day shall so come as a snare or a trap set by privy stealth of some body lying in a wait to take an other: and shall catch all creatures, as many as have not their hearts and eyes lift up to heaven, but dwell upon the face of the earth, where we have no permanent abiding, but are in haste on our way towards the same eternal dwelling place. 
Watch ye therefore continually and pray.  And such persons certes while they are occupied about other matters, shall feel theimselfes taken, before that they shall foresee the snare. And to the intent the like case may not chance unto you, flee ye all sluggyshenesse, lie ye not still sleeping in the sensual pleasures or cares of this world, but keep yourself still waking and watching in the earnest exercise of heavenly things: praying continually that God will vouchsafe to take you in the number of them, that may escape these so great perils, and that ye may stand upright before the judge that can not be avoided, that is to weet, the son of man, who like as he doth now with great favour provoke all people to repentance, so shall he at that time with great severity judge both the quick and the dead. Leate no man think him sure enough by his own aid. No creature shall be able to abide this judgement, unless he be fenced aforehand with the favour of God. But the same favour shall be with none saving such as do in the mean time with all possible zeal and exercise, go about to show theimselfes worthy to have it. For it shall at that time be over late for such persons with pietious moan and lamentation to call for his mercy, as do now in this world abuse his patient forbearing.  In the day time he taught in the temple, and at night he went out, and abode in the mount that is called Olivete. And all the people came in the morning to him into the temple, for to hear him. 
And now when the time of his death approached, jesus did by example of himself give us a lesson, that at such times principally men ought to apply godly studies & exercises, when the last day of the life draweth nigh. For what the said last day, of which jesus had now foreshowed so many things, shallbe unto the world: the same thing is the day of his own death unto every body particularly. The Lord therefore did in the day seasons ministre ●eachyng to do good unto those, of whom he know that he should be put to death: & as soon as night came he went thence into the mount of Olivete, to the en●ent he might the more quietly give himself to prayer, wherein he made uncessant intercession for the redemption of the world, giving a verai small portion of time to sleep. And as soon as the day br●ke again, the people would customably resort unto him in the temple, to hear him teaching.   

The xxii Chapter.  ¶ The feast of sweet bread drew nigh, which is called Easter, and the high priests and scribes sought how they might kill him, for they feared the people: Than entered Satan into judas, whose surname was Iscarioth, which was of the numbered of the twelve, & he went his way and commoned with the high priests and officers, how he might betray him to them. And they were glad, and promised to give him money. And he consented, & sought opportunity to betray him unto them, when the people were away. 
THe more that the people depended of the lords mouth and sayings, so much the more and more incensed were the priests, the scribes and the pharisees, being confederate with the headmen of the lay fee, to put jesus to death. And now did also the time draw near, in which it had been tofore decreed, and was most expedient that the same host should be killed in sacrifice for the redemption of all mankind. For unto the conveyance of this determination, there was specially chosen out and deputed a day of the most high solemnity of all others, among the jews, which they call the feast of sweet bread, (because that as long as the days of the same feast lasted, it was to the jews a thing against all gods forbade to eat any leavened bread,) & the same day was also called Phase, (which in the Syrians tongue is as much to say, as a passage, or passing over, so named of a lamb of one year old, with whose blood the highest parts of the posts were anoyncted, because the Angel of the Lord should pass them over when he should be a destruyer of all such as had not this mark on their doors.) And such a day was nothing to the pay or to the mind of the priests and the scribes, who would much li●ffer have had his death closely handled and half stolen without any such high business or open a do, 
And 〈…〉 priests 〈◊〉 scribes, 〈◊〉.  and as like as might be to the common manner of doing execution upon other common malefactors. But jesus pleasure was to have his death openly known to the world, and to be solemnly done, and in every behalf to agree with the figures of the old testament, and with the holy sayings of the prophets. For this was that holy lamb not knowing any spot of sin, with whose flesh the true Israelites are daily refreashed throughout all the whole world, universal: with whose most holy blood we being thoroughly cleansed, have been conveyed from damnation, and have been delivered from the tyranny of sin, and going daily ferther and further away from Egypt, we do make haste towards thatsame heavenly land most plenteously flowing with all kind of bliss, abstaining in the mean time from the leavened bread, and living in the simplicity and sincerity of the spirit evangelical. So than such a day was specially chosen of God to that same true sacrifice, where as it nothing pleased the pharisees that it should so be. For he suffered death, not at the arbitrement or pleasure of the jews, but at the pleasure of his father and himself, at such time as he would, in such place as he would, and in such manner as he would himself. For nothing was there in this matter either done unadvisedly or else by casualty. The malice of the Phariseis, almost every other day working death unto the Lord, had no power before this time against him, because that although they lacked no perverse will, yet there was not any power given them from God to accomplish the thing which they had purposed. And yet nevertheless they do in such sort confer and miengle their counsels together, as though they had been habie by their own supportation and power to bring their will to effect. 
For they feared the people.  For the malice of the pharisees and the priests being incensed many ways, ticled and itched to lay hands on jesus, & to bring him to his death. But the fear of the people was a let thereunto: whom they saw brought in love and favour towards him through showing many miracles and benefits, and to depend altogether of his mouth. In which behalf great peril there was, lest if they had attempted to lay hands on him in presence of the multitude, 
than entered Satan into judas.  he should by some sedition suddenly arising, be taken by force and violence out of their hands, and all their labour prove to a matter in vain, for asmuch as jesus, when he were once escaped their fingers, would for the time to come see and provide well enough for himself. They did not all this while remember, that he had so many times afore safe and sound without any harm at all escaped out of the hands of the furious raging multitude. The day also being nothing fit for the purpose of doing such a thing, was not all of the most to their contentation, aswell for the high solemnity of the feast self, as also for the great resort of people to the same feast. But yet a fit occasion being by an other mean offered, when they hoped for nothing less, and the same occasion meeting even just with their wieked will, despeched the scruple of the festival day. For Satan, who had tempted jesus tofore by his very own self, persecuting the same jesus yet still by his ministers & instruments, had possessed the heart of judas Iscarioth, who was one of those twelve specially chosen out of all the rest, whom jesus had tofore named Apostles. And as for this judas the only covetise of money which daily came through his hands, persuaded him to this fury, that of his own motion he went to the head priests and rulers (for the priests also aswell as other rulers, had men of arms about them, but not for any such purpose given them) treacting and commoning with them about the betraying of jesus into their hands. For he knew them to be bu●sie in counsel among theimselfes about such a matter. And no servant there was a more meie man to betray jesus, than such an one as in title and profession was most familiar with him, & in affection of heart an enemy. judas had no ill opinion of the Lord, nor had ever received any displeasure at his hand, wherefore he should have cause to bear him any malice or ill wil 
And they were glad.  But the pestilent corruption of avarice had him fast by the stomach. The priests, they were glad men, that they had such a player come to play the first pageant of this play. The counsel of judas liked them, agreement was made for the price which he of a surety required but even very slendre, because the case should be answerable to the prophecy. They promised him money, and he promised them his service the best that he could do. In the mean time he sought an occasion, whereby to deliver jesus unto them, when he should be in some solitary place sequestered from company (which was the thing that they desired) to the intent no sedition might arise through the favourers of him. And judas was well acquainted with all places where the lord used to be solitary.  Than came the day of swetebreade, when of necessity passover must be offered. And he sent Peter and john, saying: Go and prepare us the passover, that we may eat. They said unto him. Where wilt thou that we prepare? And he said unto them: Behold, when ye enter into the city, there shall a man meet you, bearing a pitcher of water, him follow into the same house that he entereth in, and ye shall say unto the good man of the house: The master saith unto thee: where is the jest chamber, where I shall eat passover with my disciples? And he shall show you a great parlour paved. There make ready. And they went and found as he had said unto them, and they made ready the passover. 
And now was the day of sweet bread come, the highest holy day that the jews had, in which according to the prescription of the law, the lamb was to be slain, 
Than came the day of swetebread.  which the jews call Phase, of passing over, (as I have already said.) But the true Phase was the lord jesus that lamb most pure, than to be slain in sacrifice for redemption of the world, according to the eternal determination of his father. Therefore because jesus would the more diepely inprint in the hearts of his disciples the memory of his death, and would make it plain and open unto them, that he suffered all these things both knowing of it afore, and also willingly: his mind was so, that in the last supper that ever he had to make with them, he would by mystical tokens make among them a representation of the thing, which he should the next day following execute and accomplish upon the cross, because he was not ignorant how greatly they would afterward be dismayed by his death. He therefore preventeth the time, while their minds were not yet past taking of good counsel and advertisement. The doing of this matter he committed to two of his chief beloved Apostles, Peter and john. Go ye twain (sayeth he) and prepare for all us the paschal lamb, that we may eat it altogether. Thou hearest now in these words the beginning of the church and the end of the Synagogue. 
where wilt thou that we prepare.  Now forbecause jesus, though he were the Lord & creator of all things, yet had no house of his proper own, nor of any certainty to point upon, the said two disciples demanded where his will and pleasure was to have the paschal supper made ready for him. So great strangers forsooth and so unacquainted were the disciples with in the city, that they scarcely had any perfit knowledge of any house therein. For even very such aught the true disciples of Christ to be in this world. Than jesus, to the intent he would show, that no part of all the things that were forthwith to follow was to him unknown, said unto them: Behold as soon as ye shall be entered into the city, there shall a man come towards you carrying a pitcher full of water. Follow the same fellow even to the house that he shall enter into. And there shall ye say to the good man of the house: The master hath willed us to say unto thee in his behalf, where is the parlour, wherein I may eat the paschal lamb with my disciples? 
The Master saith to thee. etc.  The party shall by-and-by know the title of master, even as an other did one day acknowledge thee calling of me, Lord, at what time ye untied the Ass' colt. This party shall without any delay, show you a great wide parlour with a board already covered and all things prepared for a repast there to be taken in it: and there make ye the paschal lamb ready for me. Now consider me this point, o friend Theophilus, an host of none acquaintance it is, that findeth Christ the parlour to sup in: and a bearer of water is that leader unto the house where Christ keepeth the solemnity of his pasche. For by mean of baptism, and by the doctrine of god's word, is the entering into the church: the lively water of god's word doth cleanse, and the water also of the sacrament doth cleanse. The good man of the house hath no name expressed, because the church of Christ is everywhere, springing first up of dark and low beginnings, but spreading itself ferther & further abroad from day to day into the whole universal world. 
And they went. etc.  And because the beginning of all health and salvation is faith, the disciples believe the lord, and are obediently ruled by him. They depart into the city, they find him that was carrying the pitcher of water, they follow the same as he goeth before and leadeth the way. They declared to the good man of the house such message as they had been commanded. He showeth them a great large dining parlour. For wide & large it must needs be which is able to receive all the nations of the world. For the jews Synagogue is but a place of narrow room. And far from earthly things must such people be sequestered, as are disposed to eat the meat celestial. Here in this place than do the disciples prepare the supper, verily executing the office of pastors.  And when the hour was come, he sat down, and the twelve Apostles with him. And he said unto them. I have inwardly desired to eat this passover with you, before that I suffer, for I say unto you, henceforth I will not eat of it any more, until it be fulfilled in the kingdom of god. And he took the cup, & gave thanks, and said: Take this and divide it among you, for I say unto you, I will not drink of the fruit of the vine, until the kingdom of god be come. And he took bread, & when he had given thanks, he broke it, and gave unto them, saying: This is my body, which is given for you. This do in the remembrance of me. Likewise also when he had supped, he took the cup, saying: This cup is the new testament in my blood, which is shed for you. Yet behold, the hand of him that betrayeth me, is with me on the table, and truly the son of man goeth, as it is appointed. But woe unto that man by whom he is betrayed. And they began to inquire among themselves, which of them it was, that should do it. 
And when it was now supper time, jesus came thither, and sat down to eat with his twelve specially chosen disciples, because the residue were not yet able to receive the deep hidden mystery, which his pleasure was that it should by mean of his Apostles be made common unto such as were once already entered in the mystical rules and profession of the gospel. Than as soon as meat and drink was set before them on the table, the lord to the intent he might deeply enprient in the minds of his Apostles, that he would suffer the death of the cross, not for any necessity at all to himself ward, but only for the love of redeeming mankind, said unto them: With great and earnest desire have I desired to eat this pascal lamb with you before my death, 
Henceforth I will not eat of it any more. etc.  the time whereof I rejoice to be now come, because I thirst the redemption of man. For this word I assure you of, from this time forthward, I will not eat this pasche with you according to the literal ordinance and prescription of the law: but an other pasche of more perfection shall after the spirit be accomplished in the kingdom of god. This lamb here which is every year once solemnly killed of the jews, comprised a figure of my death. Now is the true thing self come in place, and the shadow shall cease: ye shall from henceforth solemnize unto me a ghostly and an effectual passover, the eating whereof shall make you immortal. 
And he teke the cup & gave thanks.  So after that they had every one tasted of the lambs flesh, jesus took the cup in his hand, and gave thanks unto his father: & than giving the first assay of the cup, and holding it forth unto them, he said unto his disciples: Take ye and divide ye this amongst you. And take ye this for a true word of my mouth: I will not from henceforth drink of the fruit of the vynetree for the necessity of the flesh, but the kingdom of God shall immediately be present. Every one of these things which the law hath had outward and carnal, shall be spiritually showed and ministered. And thus far is an end of the figures of the law. Immediately hereupon the lord jesus intending by a mystical figure or token to consecrate to his servants a new testament, took bread, and after thanks giving to his father, he broke it with his own hands, and delivered it unto the disciples, saying: This is my body, which is betrayed unto death for you. My death shall not be done any more than this once. 
This do in the remembrance of me.  For this only one sacrifice of my death, is sufficient for the sins of all ages and times, aswell passed as to come. But ye shall oftentimes renew unto yourselves the memory of my tender love towards you, doing the like among yourselves, that ye now see done of me. For this shall be an high and holy sign of a band and league made between me and you. Than as soon as supper was done, he took the cup also, and reaching it forth to them he said: This is the new testament consecrated not with the blood of a calf or a goat, but with mine own blood, which is poured forth for the redeeming and saving of you: ye have now the highest token and pledge that can be of mine entire love towards you.  
And in deed there ought to be a like love in you towards me again: but yet there is one here at the table amongst you, who will betray me into the hands of them which seek me unto death. Neither is all this done by casualty: but it is so prefixed by the determination of God, 
Woe unto that man by whom he is betrayed.  it is so foreshowed by the prophets, that the son of man should by such a process, redeem mankind. indeed a good necessary point of service it is, that he doth herein towards the universal redemption of man: but yet because he doth it of a wicked mind, the same thing shall in conclusion turn to his damnation, the which shall be the instrument of salvation to others. The determination of god doth not draw him to this deivelishe act, but he is led thereunto of his own inordinate covetise. 
And they began to inquire among themselves. etc.  This saying of jesus sore dismayed all their hearts, and cast them in a great passion: and they begun to ask and search among themselves who it should be of whom jesus had spoken. Not one of them knew himself culpable in his conscience besides judas Iscarioth only: and yet durst not one of them trust his own self in the matter. notwithstanding jesus bewrayed not his betrayer, but oftentimes pricked his conscience, to th'intent he should emend. And he knew well enough that judas would nevertheless continue still in his madness, teaching us therewhyle to use the most favour possible towards sinners, forasmuch as we cannot be sure, whether the same parties may one day come to themselves again or not.  And there was a strife among them, which of them should seem to be the greatest: And he said unto them: The kings of nations reign over them: and they that have authority upon them, are called gracious Lords. But ye shall not be so. But he that is greatest among you, shallbe as younger: and he that is chief shallbe as he that doth ministre. For whether is greater, he that sitteth at meat, or he that serveth? Is it not he that sitteth at meat? But I am among you as he that ministereth, ye are they which have abidden with me in my temptations. And I appoint unto you a kingdom, as my father hath appointed unto me: that ye may eat and drink at my table in my kingdom, and sit on seats, judging the twelve tribes of Israel. 
Now because the Lord jesus had in the supper time made mention of the kingdom of god, there eftsoons befell a contention among the disciples being yet weak, and having yet still in some behalf a smatch of the flesh, which of them should after the lords death have the primacy and supremity in the kingdom of God. 
The kings of nations reign over them. etc.  For in holding forth the bread and the cup unto them, he seemed to make them all equal one with another, saying: divide ye this among you. But jesus although he had at sundry times afore also called them back from such affection, yet being now very near towards his death, he repeateth the same, and beareth it into their heads, saying: Do not ye imagine any such like thing in the kingdom of heaven, as ye see in worldly kingdoms. It is a far other sort of reigning: for it standeth by benefits and not by force of arms: it is kept and defended by spiritual fence, and not by violence: it is dilated and enlarged in circuit by persuasion of words, and not by forcible compulsion. For the princes of this world do exercise a lordly power over such people as they have the government and rule of (for they do not use persuasion of words to make them love honest ways, but they fear them from evil doings by terror of punishment:) and of their subjects, they require to have honour and reverence done unto them, though they be not worthy thereof. Yea and the nearer they draw to the point of tyranny, so much the more obedience and subjection do they require to have of their commons: and all the while are they honoured of the same people with titles and styles of estate and royalty. They have names and styles given them to be called princes, fathers to their country, saviours and defenders, and consuls, because by their power they keep their inferiors under subjection. Of this sort forsooth is the reygning of the heathen nations. But among you, whom I frame and break to the kingdom of the gospel, 
But ye shall not so be.  there shall be a far other trade. The greater that every one shallbe among you, so much the less shall take unto him of violent power, or of glory. For he shall not have an eye to oppress or overtrede his inferiors with the good gifts and qualities which he hath received of god, but how to do his inferiors good thereby, and how to relieve them: neither shall he take the laud and praise unto himself, but refer the same entirely unto god. And yet I speak not this, as though there shall not be any order in this kingdom, but because that he which is chosen to the pre-eminence of being a guide unto others towards godliness, shall so greatly serve the commodities of all persons, 
But he that is greatest among you. etc.  that he may seem to be a minister and a servant rather than an head. He shall make no seeking ne suit for favour: but his good heart and mind being moste quick and ready to do good unto all persons, shall deserve justly to have it. And as for his authority, his perfection of living shall maintain it and not his proud disdeynefull look, or stately port and countenance.  
And let it not grieve truly to perform and show the same humility among yourselves, which I have thoroughly showed unto you, whereas of my due right I might have taken unto me the state of lordly power and dominion. For consider and pondre ye this in your minds, whether of the two seemeth the greater man, he that serveth at the table, or else he that sitteth at the table & is served: doth not he that sitteth seem the greater man? Not for that whosoever sitteth down, 
For whether is greater. etc.  is in deed the greater man: but he rather which entertaineth others with making them a feast, is even for this very respect the greater of dignity, because he doth good to many. And yet such an one for courtesy and good manners sake when the others whom he hath called to his feast do sit at the table, goeth about the house from place to place careful and diligent to see that no person lack any thing in the feast, and so the carefulness of him alone provideth for the satisfying and well being of all the company. And have not I used myself like such an one among you? Have not I in such sort been conversant among you, as though I were the servant of you all, ministering to you of that that was mine own, and taking care myself alone for you all? How much more ought ye to be far from all tyranny and ambition, which in condition and state are all equal one with an other, which ministre unto others of my things, and not of your own, and which have one master equally indifferent unto you all? 
But I a●● among you etc.  Ye have received the same high and holy caution or token and pledge of evangelical concord, that with what entire love I have embraced you, with the same love ye should embrace one another, among yourselves. And where reigneth ambition, there cannot concord be at any sure stay. In the mean time honour must be willingly deserved, but not usurped or taken as a thing of duty and right. For the princes of this world, although they do their office rightly, yet because they require homage and fealty of their subjects therefore, they shall not have any reward at all for it before god. But as for ye, putting away all care as touching your reward, let your minds be only upon your office and duty, it shallbe mine office to provide for you, as touching your dignity. If ye shallbe true followers of my humility, ye shall also be partakers of my glory: if ye shallbe fellows with me in taking such part of afflictions as I do, 
Ye are they which have abiden with me intemptations.  them shall ye also have such part of immortality in heaven as I have. And hitherto have ye persisted & continued with me in mine afflictions, by which afflictions it hath pleased my heavenvly father to have mine obedience thoroughly tried and approved. Neither lowness of degree, nor poverty, not the travails of this life, not the obloquy of men, not the Phariseis laying await for you, not the threatening of men of power, hath dissevered you from coumpaniing and living with me, whereas others have fallen away from me, whereas others have not had the bold spirit to profess themselves disciples of mine. That if ye shall still persist in the same mind that ye have hitherto had, and shall not irk in the mean time to follow my humility, to the end ye may the better profit all persons: I again on my part shall bring to pass, that ye shall an other day be partakers of the glory of my kingdom. For it hath so pleased my father, that this shallbe the way to the kingdom of heaven. And the same have I heretofore opened unto you, & will do again through my death. 
That ye may eat and drink at mytable.  By mean of lowness my father shall exalt me to the glory of a kingdom: & by temporal afflictions, to joys everlasting. And like as there is a kingdom prepared for me of my father, because I in the mean while according to his will, do behave and use myself as a minister, and not as a Lord: even so will I, after that I am exalted to the dignity of my kingdom, prepare the fellowship of the same kingdom for you that follow my steps, in such wise that ye, which have not sought for honour here in this world, 
And alencon senates▪ etc.  but have behaved yourselves as ministers and servants unto all others, diligently dispensing the doctrine of the gospel, shall sit with me at my table in my kingdom, not now as ministers, but as the honourable children of god. And where ye are now for my sake reputed among the jews for persons most abject: ye shall at that hour sit as head men of dignity upon twelve thrones, judging the twelve tribes of Israel. For at that day shall the vasenesse of such people appear, as at this present seem to sit on high bench in this world: & so shall your highness, who seem at this day to be the outcasts of the world. Thus much did the lord jesus speak under a figure, qualifying and tempering his words to the rawness of his disciples, which rawness be suffered for these causes to remain a long season in them: partly because he would in us the more effectually pluck out such worldly affections as the disciples were at that time subject unto, & partly because we should learn with great patience & favour to suffer the weakness & frailty of other folks, until they may grow to things of more perfection.  And the Lord said: Simon▪ Simon, behold. Satan hath desired to lift you as it were wheat. But I have prayed for thee, that thy faith fail not. And when thou art converted, strength thy brethren. And he said unto him. Lord I am ready to go with thee into prison, & to death. And he said: I tell thee Peter: the cock shall not crow this day, till thou hast thrice denied that thou knowest me. 
There was no more remaining but for him to arm the minds of his disciples against the tempest even than approaching, and to root out of their hearts the putting of their trust and confidence in themselves. For the sudden storms of afflictions doth to no persons so over give an overthrow, then to such as have a confidence and boldness in their own strength. But such persons as utterly mistrusting their own assuredness, that is to say, all worldly aid and maintenance of man, do wholly depend of god's defence and help: such & none others are able to stand sure against all the uproars & tumultuous businesses of this present world: So than turned he his tale unto Peter, to the intent he might by example of Peter, train and correct them all. For he knew Peter to be of a more quick and priest spirit than the others, and to be one that put very much confidence in himself, of a tender good affection certes, but yet human and worldly. For he had not yet received thatsame holy spirit of god, 
Behold, satan hath desired to ●y●t you.  being the bounteous giver of all virtue. He therefore said: Simon, Simon, behold, Satan hath earnestly desired to have you all, that he might winnow and sift you as they do wheat, of a purpose to blow you in soondre if he might. And he would so have done in deed, in case ye had been or should be left to your own frailty: but I have heartily prayed my father for thee Peter, that although thy faith will be somewhat wavering, yet it may not fail clean away. The first example hereof it hath pleased him to show upon thee which trustest very much on thyself, 
And when thou art converted. etc.  to the end that being come to thyself again after thy fall, thou mayest by example of thyself confirm thy brethren when they shall through the same frailty be fallen, to the end they may every one of them understand, that no man may possibly of his own strength be an able match against the malice of Satan, unless he be stayed with my aid and maintenance. Peter when he heard these words, trusting yet still in his own strength, answereth. Lord, what falling a way from thee, or what conversion dost thou tell me of? 
I am ready to go with thee into prison. etc.  Nay, thou shalt perceive and find me a constant man in faith, and unpossible to be overcomed. And like as I have not hitherto at any time forsaken thee, so will I not forsake thee at any time hereafter neither: insomuch that I am ready to put myself in extreme danger of my life with thee, whether it be to go into prison, yea or to death either. This saying of Peter proceeding truly out of a good & a plain meaning heart, but yet not even thoroughly known unto himself: 
I tell thee Peter. etc.  the lord immediately repressed with this answer▪ what sayest thou Peter? Art thou he that wilt go into prison, & to death with me? Nay I tell thee another contrary tale aforehand. For it will so come to pass, that thou wilt thrice reneague me, & wilt swear thou knowest me not, even this present night before the cock crow twice: so great shall the storm of affliction be upon thee.  And he said unto th●: when I sent you without wallet or scrip, & shoes, lacked ye any thing? And they said, no. Thou said he unto them: but now he that hath a wallet, let him take it up, and likewise his scrip: and he that hath no sword, let him sell his coat, and buy one. For I say unto you, that yet the same which is written must be performed in me: even among the wicked was he reputed. For those things which are written of me, have an end. And they said: Lord, behold, here are two swords. And he said unto them, it is enough. 
After that he had plucked out of their hearts, the putting of their affiance and trust in themselves: he eftsoons beateth into their heads, the thing that he had oftentimes tofore taught them, which was, that they should not defend theimselfes with worldly defence, against the violence of evil people, because that a minister of the heavenly doctrine of the gospel ought to be free from the vile cares of this life: 
When I sent you without wallet. etc.  ne ought not with any other armour or weapon to be appointed against all the assaults of the wicked sort, then with the sword of the spirit, which is the word of god. At what time I sent you (ꝙ he) for a proof & assay to preach among the jews how the kingdom of god approached, 
Lacked ye any thing?  and sent you so unfurnished of all provision, that ye had not so much as purses about you to put any money in, nor so much as a poor scrip to keep any meat in against an other time of hunger, no nor yet shoes for saving of your feet: yet did ye want any thing? They answered, that they had wanted nothing. 
But now he that hath a wallet let him take it up. etc.  Than jesus to the intent he would utterly pluck up by the root out of their stomachs all desire of avenging, beguileth them for a while with the deckenesse of his words: but he suffereth them for this purpose to ren●e in a wrong opinion, because he would the more surely & the more effectually pluck out of their minds all affection of avenging any quarrels. For he knew that they should be enkiendled to an earnest will of defending and reskewing him, when they should see armed soldiers with such great stir and ru●felyng to invade and fall upon their master whom they very earnestly loved, though nevertheless it was as yet after the affectionate sort of human love and worldly. Which humane affection & love if he had not evidently chastised, we would have thought it to be lawful to defend ourselves with weapon against the violence of wicked persons, and to put away force with force. But now seeing that Peter was shent because that he drew his sword against a devilish and heinous company for his masters cause, being a man most innocent▪ what cause may there than be from hensfoorth, why a Christian body should put away wrong with wrong? And thus said the Lord: At the first preaching of the gospel ye went light & unfurnished of any provision for your living. But yet through my supportation & sure defence ye wanted nothing. And that was enough, when there was no sore storm near towards you. But from henceforth ye must prepare your hearts to hardy matters. For the more extreme & sore the storm of persecution shallbe, so much the lighter is it meet that ye be from all earthly lets and encoumbraunces. Now is there a great battle towards, and ye shall have need of a sword. Wherefore if any man percase hath a pouch or a scrip, let him take it up, that he may buy him a sword. That in case he have not these things the which in deed may be cast away from you, and which ye have lacked without any incommodity unto you: let him sell his coat and buy him a sword. It is needful for a body to come to this battle, very light of carriage, nor armed with any other thing than with a sword. The matter will sure come to extremes. For they will not only lay violent hands on me, but also it must needs be performed that Esai long agone prophesied should become of me: 
Esay. iiii. Even among the wicked was he reputed.  And even among the wicked was he reputed. If it be a sore and a grievous matter to be killed, how much sorer a thing is it to suffer such shameful execution and peines of death as all men speak evil of, yea and the same to suffer among heinous malefactors? And yet this chance also is the son of man sure to have. For now the time is even at hand, that whatsoever hath been foresaid by the prophets concerning me, must be accomplished. The Apostles whereas they understood not the mystery of these sayings, and deemed that the lord had said it to put them in remembrance to have a sword in readiness to put of from them some violence being toward, 
Lord, behold, here are two swords.  answered plainly without meaning any fraud: Master behold, there be two swords here already: supposing in very deed, that in any wise they should need swords, but fearing lest that two swords would not be enough for that fight. They showed their good heart and affection to fight for the lords sake, whom they knew was able enough of his own power to supply, if their defence and strength wanted any thing, like as he had afore that time multiplied the five loaves & two fishes to make them suffice many thousands of people. In this so gross an affection, did jesus at that present leave his disciples, to the intent (as I have said) that their weakness might be an instruction for us unto perfit patience in suffering tribulation. He therefore answered: It is enough. This did they take as a thing so spoken, as though the first fray might be borne of with the two swords, which they had then ready, whereas Christ's meaning was of a ghostly fight against the world and the devil: in which fight, the victory cometh of an heart being lightened and discharged from all earthly desires, and armed with the only sword of heavenly doctrine. And the said victory consisteth in the undefeasable scripture of the old and new testament, so that a man may understand two swords, but the same swords, delivered forth by one spirit.  And he came out, & went (as he was wont) to mount Olivere. And the disciples followed him. And when he came to the place, he said unto them: pray lest ye fall into temptation. And he got himself from them, about a stones cast, and kneeled down and prayed, saying: Father if thou wilt, remove this cup from me. Nevertheless, not my will, but thine be fulfilled. And there appeared an angel unto him from heaven, coumforting him. And he was in an agony, & prayed the longer. And his sweat was like drops of blood, trickling down to the ground. 
And because men of arms when they shall entre a fight, are wont against a bickering with their enemy approaching near them, to refresh their bodies, and to pluck up their hearts: the Lord being minded to show unto his servants, what thing it was that might most principally strengthen them against such joining in battle when it is toward: went forth of jerusalem, and according to his accustomed usage, went to mount Oliuete, his disciples accoumpanying him. And when they were cum to the privy place where his wont was to pray, he said unto them. To the intent and purpose that ye may be able manfully to stand against the tempest that hangeth over you, watch ye, and pray ye, lest if the same come soodaynely upon you as ye lie slugging and idle, it may take you in the trap ere ye be aware, and so may overcome you. The Lord when he had thus much spoken, withdrew himself from their company to the mountenaunce in manner of a stones cast, to pray solitarily for all creatures, like as he should afterward in his own sole person suffer death for all creatures.  
But like as his death did not profit idle persons, so must not his prayer neither be available, but unto such as have diligent and earnest mind to pray for themselves too. 
Father if thou wilt. etc.  And to give us a lesson that the heart is to be submitted as often as we address to speak & talk with God: He prayed his father on his knees bowed down to the ground, saying: Father if it be thy will, 
Nevertheless not my will but thine be fulfilled.  remove this same cup away from me. I feel the human nature which I have taken, to abhor from death: but in this behalf let the redemption of man overcome▪ and let that be done, which thy will being unmutable, hath determined, and not the thing which the weakness of this body doth give advise or motion unto. Our Lord knew what the will of his father: was, and on his own party he covered to drink the cup of death for the redemption of the world, and he laid upon himself the affection of his body, and studied to prescribe unto his servants a form and trade of praying. 
And there appeared unto him an angel from heaven comforting him  For this manner of praying were very fit for a martyr a little before the time of his martyrdom: Thy will be done, and not mine. Whether thy will be to have me live or to die. And this fearful trembling of our nature, Christ took upon himself, because he would take it away from his. But to the intent he would teach us that at such times we should have priest help ready at the lords hand, when we had wholly committed ourselves to the will of god, whether it be to life or death, there appeared unto him an angel down from heaven strengthening him. As he was cast in great agony & pangs for our behoove, so was he for our behoove cumforted and strengthened by the angel.  
After all this there took him a certain extreme agony and trouble of mind, such as for the most part is wont to chance unto men when they have death even before their eyes, and behold it in their minds. And this passion is commonly wont to be more grievous than very death self. Neither did jesus disdain to take this torment of mind also for our cause, who refused not for our cause to hang on the cross, teaching us in the mean time, to what succours we ought to take our refuge, 
And his sweat was like drops of blood.  as often as thatsame quaking fear shall take our infirmity and cease upon it. For lying down prostrate upon the ground he prayed yet more earnestly. Forsooth hereof dependeth the whole hope of our victory. And verify to the intent we should be the more steadfast in time of suffering pain and torment: so great trouble of mind took Christ, that drops of blood tricled down to the earth from all his body over.  And when he arose up from prayer and was cum to his disciples, he found them sleeping for heaviness, and said unto them: why sleep ye? Rise and pray, lest ye fall into temptation. 
Assoon as he arose again from praying & stood upright, he returned unto his disciples, and found them sleeping for sorrow and heaviness. Thatsame was not any surfaict that had made them so heavy, but the weakness of nature: it was grievous dolour of the mind that had caused their sleep: but whoso will in such a battle go away a conqueror, must fight against this weakness, with the lusty strength of the spirit. jesus therefore chideth his disciples, and eftsoons calleth them up to pray, saying: why do ye in so great danger and jeopardy give yourselves to sleep? Arise ye and pray, lest the tempest growing fast towards, do oppress you and overwhelm you, even as ye lie slugging: for the hour is even now very near at hand.  While he yet spoke, behold, there came a company, and he that was called judas (one of the twelve) went before them, and pressed nigh unto jesus, to kiss him. But jesus said unto him. judas, betrayest thou the son of man with a kiss? when they which were about him, saw what would follow, they said unto him: Lord, shall we smite with the sword. And one of them smote a servant of the high priest, and stroke of his right ear: jesus answered & said: suffer ye thus far forth. And when he had touched his ear, he healed him. 
The Lord jesus had not yet ended these words, and even now already appeared in sight a rabble of ungracious soldiers, whom the priests & Phariseis being more ungracious than they, had purposely sent for to attach jesus. And that honest man judas, who had but even a little before been a follower of Christ, and a companion with him at his table, and now become the guide of a devilish band of soldiers, came afore them a good preatye way between, but he had given them a token before (for so to do is a thing commonly used in wars) that to whomsoever he should give a kiss, him should they well weet to be jesus. And when he had cum somewhat near unto jesus even ready now to kiss him as he had been wont to do, the lord according to his accustomed mildness, refused not the traiters kiss neither, but yet eftsoons pricked his conscience, to th'intent that being moved at leastwise with so great patience & favour of the lord, he might have amended. judas (saith he) art thou a betrayer of the son of man with a kiss? 
judas beetraiest thou the son of man with a kiss?  judas by that word well understood that his heart was not hidden from God: He knew the innocency of the Lord: he was so many times with such mildness of the Lord, as never the like was heard, so provoked to change from his wicked intent and purpose: even a very flint stone might have been suppled therewith, had not Satan altogether possessed his whole heart with the disease and corruption of covetise. And truly the develishnesse of judas was cause of damnation to himself alone and no more. But such persons as do now in these times with semblable guile betray the verity evangelical unto the princes of this world, are causers of a more grievous confusion, & are worthy of greater punishment, then unhappy judas overlate taking repentance of his fact, did execute upon himself. Immediately upon the kiss given, the company of the harnessed men came running unto jesus to lay hands upon him, and they were such as for none other purpose had a mind and will to know jesus, but that they might take him. But happy are those folks who labour to know the evangelcail word of God, of a purpose to be followers of jesus. Than the other disciples seeing such violence to be attempted & intended towards their master, love ministered such boldness of heart unto them, that they said to the Lord: Lord wilt thou that we stricken with the sword? 
Lord shall we smiteth the sword's  They had fresh in remembrance, what the lord had tofore said unto them of buying of a sword: but because they had seen in him perpetual mildness never failling, they doubted whether he would suffer them to occupy any swords.  
But Peter, who loved the lord more fervently than the others, and who had above all the rest made a voluntary promise of hardy and stout acts, never tarried for the lords answer, but stroke with the sword at one of the chief priests servants, which first enterprised to lay hand on jesus, as one that expressed or resembled the cruelty of his master. But the mildness of the lord moderating the stroke, 
And stroke of his right ear.  Peter no more but cut of the fellows right ear. Happy are those persons that ever they were horn whose ear that hath hitherto hearkened to the wicked priests and to the carnal law, is cut of: and being restored and set on again of Christ, doth how hearken to such things as are material to everlasting salvation. The ear cut of was a wound more subject to the obloquy and ill speaking of the people, than it was dangerous for the life or body: but yet nevertheless a wound uncurable, because the gristle of the earepiece being once cut in two, cannot close ne grow together again. But jesus to whom no wound is uncurable, after he had chidden Peter, for that contrary to the evangelical mildness, but remembering still the old law, 
Suffer ye thus far, forth. etc.  he had begun to fight with the sword, restored unto Malchus his ear, and set it on again so that there appeared no sign of any wound that ever had been there. For the soldiers and servants did least offence of all, whose mere folly served the turn of the priests, the Phariseis, and the Scribes malice. Peter should rather have bestowed his fierce anger upon them, had it not so pleased God, that evangelical victory should consist in patient suffreing.  Than said jesus to the high priests and rulers of the temple and the elders which were come to him: Ye be come out as unto a thief, with swords, and staves. When I was daily with you in the temple, you stretched forth no hands against me. But this is even your very hour, and the power of darkness. Than took they him, and led him, and brought him to the high priests house. 
Than jesus to declare that he willingly suffered all things, turning himself to the cumpaignye, whom the priests and Scribes had sent, said unto them: what chance is befallen, that ye now armed and weaponed with swords and clubs, have issued forth of the city by night, and do thus come running hither as it were in form of open war, to vanquish a common robber defending himself with the sword and making resistance? Whereas I have been daily with you in the temple, ready to come to for every body that would, 
But this is even your verai hour the power of darkness  and a naked man, without any weapon, no creature laid any hands upon me. Truly ye had than even the same will that ye now have: but his will was than a let unto you, whom no creature is able to resist. For the time in which I was determined to suffer, was not yet come. But this is your time, the night time: and this is the power of darkness permitted of God. The Lord jesus immediately when he had thus said, without making any strongleing or resistance, willingly offered himself to be bound with cords. The coumpainye as soon as they had him fast, brought him into the house of Cayphas, who at that time was the chief head of the priests, that is to say, of the most naughtiest portion of all the whole people of the jews. Into the inner court of this Caiphas palace, had gathered themselves together the convocation of the priests, the Scribes, the pharisees, and the head rulers of the people, and also there had gathered into the same place, the other multitude, which either of a fear or of affection, or of being deceived with a wrong opinion, were as instruments of the foresaid companies malice.  But Peter followed a far of. And when they had kiendled a fire in the mids of the palace, and were set down together, Peter also sate-downe among them. But when one of the wenches beheld him, as he sat by the fire, (and looked upon him) she said: this same fellow also was with him. And he denied him, saying: woman, I know him not. And after a little while, an other saw him, and said: thou art also of them. And Petur said: man I am not. And about the space of an hour after another, affirmed, saying: Uerailye this fellow was with him also, for he is of Galilee. And Petur said: Man I wot not what thou sayest. And immediately while he yet spoke, the cock crew. And the Lord turned back, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, before the cock crow, thou shalt deny me thrice. And Peter went out and wept bitterly. 
In the mean time the disciples being strieken with fear, had run away one to one place and another to another place. But Peter, (who had nothing prosperously played the man in his masters behalf in making a fray with Malchus, but yet nevertheless had not utterly put away all hope that the matter should recover and do well enough) followed after jesus a good way behind. He also took a good heart to him, and adventured in the dark to enter into the hall of the bishop's palace, 
Peter also sat down among them:  and to make one among the press of the other servants, as a man unknown to any body there. And being a fire made of coals in the mids of the palace court, because the night time was cold, amongst the other servants sitting by the fire to warm them, Peter also sat amongst the more, and warmed himself by the coals, whom when a certain wench of the house had espied sitting in such fashion, that his face was even full in the light of the fire, beholding him somewhat steadily, she knew him by sight of old, and because she would declare herself to be of her masters sort she cried out by an by in the hearing of all the other coumpaynye: yea and this fellow too was with him that is taken. This was not a thing done by casual chance: but so it pleased the dispensation of God, though th'intent the confidence which Peter had in himself, might the better be calmed and damped, who whereas he had tofore made such a royal promise unto the lord, that he would not shrink to go with him even to very death too, did now at the word of a peluishe woman reneague his master. For Petur being feared with this saying of a woman, answered desperately, as if his heart had been in his hele clean gone. 
And he denied him saying: woman I know him not.  Thou woman I have none acquaintance with him. And by that means did Peter for the first plounge escape. But within a while cometh the like danger again. For one of the servants eftsoons begun to know him meetly perfectly, and said unto him: yea and thou too art one of the number of them whose master and Captain we have taken. Peter being eftsoons by reason of these words as one half out of the world for fear, said. Thou man, I am none of them: and swore that he knew not jesus. Thus escaped he once more, by forswearing himself, And yet did it not all this while come in his mind what the Lord had told him before, and what promise himself had made to the Lord. All this while was jesus in examination afore th● wicked counsel, and was stricken with buffets contrary to the manner and order of judgements, or courts of justice, Peter beholding it a good way of, and looking still what end the matter was like to have. But much about the space of an hour after, a certain other fellow of the servants, being cousin to him, whose ear Peter had strieken of, beholding Peter well knew him, and said: I promise you, this fellow also was with jesus in the herbare. And when he said it was not so, the other said moreover: The thing to be true that I say, even his very own tongue doth declare. For he is one of Galilee borne. There Peter being altogether cast in an extreme fear, 
And Peter said: man, I wot not what thou sayest. etc.  begun to swear nay to the matter, and to bid the devil take him, if he did so much as understand of what jesus, of what herbare, or of what fellows of Galilee it was, that the servant spoke. So far had he utterly forgotten himself, who should afterward be one of the chief of the congregation. In the mean season while Peter reneagueth, while he sweareth nay, while he curseth himself, while he giveth himself body and soul to the devil, the cock crew the second time, which was the token that the Lord had given him: and yet did he not thereby neither come to himself again.  
Neither was he like to have made any end of straying out of the right way, had not the Lord through the mids of the wicked coumpaynye there, 
And the lord turned back and looked upon Peter.  turned his eyes upon Peter, and had earnestly beheld him. Peter being touched with the looking of his master upon him, remembered the words which the lord had a little before said unto him: Before the cock crow twice this night, thou shalt thrice reneague and deny me: and being suddenly touched with earnest sorrow, he conveyed hymsefe forth of the doors, and wept bitterly. What thing Peter did, the same would the other disciples also have done if like necessity had come in ure: But in the only person of Peter it pleased jesus to teach all others, that no man trust in himself, ne that no man miengle or associate himself in the compayny of evil persons: It was night. Love was weaxed stone cold in him: He was warming himself by the fire of wicked folks, he was sitting in coumpayny amongst a deivilishe sort, in the house of Cayphas the bishop, whereas himself should afterward be a bishop, but much unlike to Cayphas. But there in bishop Cayphas house what ungracious deeds of mischief is there that are not done? There was a conspiracy made for the death of jesus, by the priests, the pharisees, the Scribes, and the elders of the people. From thence were sent forth harnessed men against him: there is he bound: there is he scourged: there hath he his face covered: there is he scorned: there is he accused. There doth Peter commit perjury: there doth he accurse himself: a great and grievous crime unless frailty excused it. For Peter offended not of a prepensed malice as judas had done, but through heaviness of heart wherewith he was astoned. For he had not come thither of a purpose to reneague jesus, but only that he might behold th'end of the judgement, whereas he was not yet sufficiently confirmed to die with Christ. For the time was not yet come. Therefore how many soever have fallen into any grievous crime, let them pray the lord jesus that he will vouchsafe to turn his eyes upon them: and than shall they straightways acknowledge in themselves from what state, into what ease they are fallen.  
Let them withdraw themselves from ungracious coumpayny, and let them wash away their fault with tears, testifying their heart to be converted and changed.  And the men that took jesus, mocked him, and smote him: and when they had blyndefolded him they struck him on the face, and asked him, saying: arede, who is it that smote thee? And many other things despitefully said they against him. 
In the mean season was all thatsame night passed over and spent in mocks and scorns against jesus. For the fellows that had apprehended jesus scorned him, giving him both reproachful words and strokes thereto. And because they had heard say that the people had him in reverence as a prophet, they blyndefolde his eyes, and so buffeted him on the face, saying: Arede now and tell by the spirit of prophecy, what man hath given the any blows. With many other words of mockage and reproach did that wicked company continue railing on jesus the fountain of all glory, so that none of us ought to take grievously to be reviled or railed at for the word of the gospel, or to suffer affliction and evil turns at the hands of such persons, as serve the minds of unreligious bishops, as do things to fulfil the appetite of cloaked Phariseis, as do things to satisfy the fancy of foolish princes.  And as soon as it was day, the elders of the people and the high priests and Scribes, came together, and led him into their counsel, saying: art thou very Christ? tell us. And he said unto them: if I tell you, ye will not believe. And if I ask you, ye will not answer me, nor let me go: Hereafter shall the son of man sit on the right hand of the power of God. Then said they all: art thou then the son of god? He said: ye say that I am. And they said: what need we any further witness? For we ourselves have heard of his own mouth. 
Now assoon as the fair daylyght was once come, the chief of the priests, the Scribes, and the head rulers of the people, pretending now to sit and keep court in due form of judgement, assemble together to a great number. And when they had summoned jesus personally to appear in their court, they demanded many questions of him, hunting for one point or other out of his words, which they might there openly lay to his charge. The crime wherewith to charge him is but even than in seeking, when they be already set in judgement, and his death being determinately appointed upon, they look about and devise by what title or colour some cause of death may be laid unto him. 
Art thou very christ? tell us.  Whereupon thus speak they unto him: If thou be thatsame Christ whom according to the godly sayings of the prophets we look for, tell it us plainly. But jesus knowing them to move such questions not of any purpose to learn the truth, but to hunt for some matter of false accusation against him, thus made answer unto them: If I shall tell you what I am, ye will not give credit unto me: and in case I should question with you by the testimonies of the scriptures, 
If I tell you, ye will not believe.  what manner of man it was promised that Messiah should be, and whether the same tokens do justly agree in my person, ye will not answer according to your consciences, as men that have not any earnest desire to learn that is true, nor yet to teach it. Neither will ye upon any such cause or consideration acquit and discharge me, if I shall declare mine innocency unto you. For ye do not by your opposing and examining me, mean either upon knowledge of the truth to discharge me if I be innocent, or to condemn me being found guilty, (as in lawful judgements is commonly ufed to be done) but for this intent that the thing which ye have determined to do, ye may seem to do by some title and colour of justice. Therefore will not I tell you the thing which though ye know, yet ye will not know: but an other thing will I tell you, which ye shall one day find to be true. The son of man, who at this present moment by reason of the weakness of his human nature, 
Hereafter shall the son of man sit. etc.  and of his humility, is not agnized and knowlaged of you being proud and haut minded men, shall in time to come be above earth on high, sitting on the right hand of God's Majesty. These words did jesus speak, to th'intent that forasmuch as they had more mind and will to put jesus to death because he was in form of humility, by whom they might have been saved, then to embrace him: they should have knowledge that they should an other day see him a judge & a punisher of their ungodliness, whom being a saviour promised and so many hundred years looked for, they would not now acknowledge. Such a word seemed unto them all a meet and sufficient occasion to lay some false accusation against him, in case he would no more but openly take upon him that he was the son of god. Whereupon they say: Why then art thou thatsame son of God, 
Art thou then the son of god?  of whom the foretellynges of the prophets do make mention? To this question doth jesus in such wise temper his answer, that he neither would deny himself to be that he was, nor give unto them any occasion or matter falsely to lay to his charge, nor yet as touching himself show any spice or point of arrogancy. For the Lord had more mind each where by his acts and deeds to declare his divine nature of godhead that was in him, 
Ye say I am.  then in words to profess it, or take it upon him. He therefore in this wise shaped his answer: Ye say that I am: after an humble and lowly sort giving a by knowledge, that the thing which they demanded in manner & form of a question, as a thing doubtful, might with as few words as they used, by only altering the manner of pronunciation, be spoken in a plain affirmation that so it was. But they judging this same to be a cause sufficient enough wherefore to accuse him of blasphemy, (than the which crime there was none other among the jews more worthy death) said: Why do we yet still require witness? 
What node we any further witness?  we our own selves have heard a manifest blasphemy out of his mouth. Upon this verdict did all the whole coumpainy quickly agree, as men that had afore decreed by any title (whatsoever it were) to put jesus to death.   

The xxiii Chapter.  And the whole multitude of them arose, and led him unto pilate. And they began to accuse him, saying: We found this fellow perverting the people, and forbidding to pay tribute to Ceasar: and saying, that he is Christ and a king. And Pilate opposed him, saying: art thou the king of jews? He answered him and said: thou sayest it. Than said Pilate to the high priests and the people: I find no fault in this man. And they were the more fierce, saying: He moveth the people, teaching throughout all jewry and begun at Galilee even to this place. 
When they had found out a cause (as to theimselues appeared) fit enough to put him to death: it remained that they might remove also the envy and displeasure of his death from themselves, and lay it on others. Whereupon they thought it best to shift him over from themselves into Pilate the lieutenauntes' hands, to be arraigned before him, to the intent he might seem to had been put to death, not by the jews but by the Gentiles.  
Wherefore all the counsel with the multitude also whom they had drawn to the partaking of their wicked deed, arise up altogether and bring jesus to Pilate the Lord precedent and lieutenant of jewry. For he, though he were no jew himself, yet was an head officer there under the Emperor. And here first of all the jews do deliver to the Gentiles and alienate from themselves their Messiah being sent of God to them. The Gentiles receive him and worship him when he was commended and betaken to them. The Lord was already condemned by a forejudgement in the counsel of the jews, with whom, any pretence or colour were it never so slender did suffice, as with men that with raging madness thirsted the death of the innocent. But because at the bench of a pagan and heathen judge, there was more equity in ministering of justice, then in the court of the jews, it was necessary to have forged witnesses, which should lay many and great crimes to his charge: 
We found this fellow perverting the people. etc.  who alone of all creatures was clear from all crime. The beginning of their accusation was of this sort. We found and took this fellow with the manner, as he was subverting our nation. For he forbade that any tribute should be paid to the Emperor: and in all his talk he hath avouched himself to be Messiah the king. These two crimes they thought they had gaily well devised, and that the same crimes should exceeding greatly move the mind of the Lord deputy, for that aswell the one as the other of them, comprised a spice of high treason against Cesar. So naughtily do these most shameless crafty forgers of lies assault the verity evangelical. For what can be devised more shameless than such lies as these? jesus afore that time, when a piece of coin was showed unto him, had made answer in this manner. give and pay ye unto Cesar, such things as belong unto Cesar, and to god, such things as belong unto god. And to be made a king, whereas it had afore been willingly offered him by the jews of their own motion, he would none of it, but fled and ran away from them to avoydeit. And as for being the Messiah he had also in very facts & deeds afore that time declared himself to be the same. Wherefore, if he had affirmed and avouched himself to be the Messiah, yet ought not they to have laid that matter to his charge as a crime, except they had first openly proved that such things as the Prophets had foresayed concerning Messiah did not agree ne serve to be spoken of him. The hope that they had to put him to a foil and an overthrow, was in the great number of such a multitude being conspired together against him, and in that jesus whom they had accused, was altogether destitute and fredeles, and finally the judge being as they supposed a man of no godliness at all. Pilate, although he was a worshipper of idols, yet being a man of much more equity and conscience than the priests of the jews, winked at the first article of the accusation, which concerned, that tribute ought not to be paid unto Ceasar, and made as though he herd it not: partly because he smelled and well apperceived that it was but a forged matter, and partly because it was no new thing for that point to be reasoned and disputed of among the jews, for so much as all the whole sect of the Phariseis, thought that a people peculiarly and specially chosen, and dedicated unto God, ought not to pay any tribute to heathen nations. But of the article concerning to be a king, 
And Pilate opposed him saying: Art thou the king of the Iewes●  he questioned with jesus, in whom he saw no spyece ne likelihood of any worldly reigning or of being a king: he was but one sole person, his apparel, his countenance, all the behaviour of his body, showed all tokens of humility and simpleness. Wherefore the precedent, when he had heard the accusers, took him apart and asked him whether he were the king of jews. Than jesus answered: so thou sayest. For the lord did evermore so moderate his answers, that both he might approve his innocency, and yet not labour to escape from condemnation and judgement, forasmuch as he was determined to die. He was the king of jews, and that point it was not congruent for him to say nay unto: but an other kind of reign and kingdom it was that he went about to recover to himself and his father. After the divine nature of his Godhead he was the king of all things, of which divine nature Pilate suspected ne thought no such thing at all in him: and as touching the reign and kingdom evangelical, the said Pilate had no understanding, forasmuch as he was a man ignorant of the law and of the Prophets, saving that he had heard, that there was looked for of the jews, one Messiah their king whatsoever he was, he could not tell whom: the which rumour he being a man nothing at all superstitious, passed not much upon. Therefore although he understood not the answer of jesus, yet being not ignorant of the jews malice, and gathering the soberness and humility of jesus even by his very countenance: he came forth to the bishops of the jews and the multitude being there gathered in a cloister together. 
Than said Pilate. etc. I find no fault in him  I have (said he) examined this party of such faults as have been laid to his charge, and I find none offence in him. But they as men knowing in their own consciences what and how they had done: where they were not able with evident profess to convince him, and to get the overhand of him, they set out the throat, and made an open outcry against him, linking together crimes upon crimes, and lies upon lies as thick as could be. Nay ferther more (say they) a seditious fellow he is, he thoroughly moveth and persuadeth the people all jewrye over with his doctrine, beginning at Galilee and so all the way even till he was come to this very city. This same forsooth is the special crime and fault that is alleged and laid against evangelical verity, that it maketh commotions and seditions in the people, when it is the devilish sort of men that insourgeth and raiseth garboil against the verity, which they deadly hate and cannot abide. Such tumultuous garboil is not of right to be imputed to the true preachers of the gospel, but to the uncurable malice of such persons as have more desire to have the wholesome truth utterly oppressed and overwhelmed, then to lay apart the disease of their malicious hearts. For none otherwise doth the doctrine of the gospel trouble the people, but as a medicine of physic doth grudge or stir the body. For except there be first a stiering and a roumbleing in the body, it must needs wholly perish altogether.  When Pi●ate heard mention of Galilee, he asked whether the man were of Galilee. And as soon as he knew that he belonged unto Herodes jurisdiction, he sent him to Herode, which was also at Jerusalem at that time. And when Herode saw jesus, he was exceeding glad. For he was desirous to see him of a long season, because he had heard many things of him, and he trusted to have seen sum miracles done by him. Than he questioned with him many words. But he answered him nothing. The high Priests and Scribes stood forth, and accused him straightly. And Herode with his men of war, despised him. And when he had mocked him, he arrayed him in white clothing, and sent him again to pilate. And the same day pilate and Herode were made friends together. For before they were at variance. 
This accusation forasmuch as it moved pilate but a little or nothing, for he saw that the whole matter was done by a conspiracy of the chief rulers and certain others of the people, which were consenters and helpers forward to the malice of the same head men to say as they said, he was very desirous and earnest to remove both the prisoner and also his accusers, to the examination and trial of an other judge, to the end that in case he might not be able to deliver jesus, yet at leastwise himself, for his part, might be rid and despeched of the cause. He quickly took an occasion of this one little word, Galilee, of the which country Herode was tetrarch or prince. He therefore demanded whether jesus was one of Galilee, it was answered that he was a Galilean, because amongst the common people he was believed to be a Nazarite, 
He sent him to Herode. etc.  for he had been brought up there in his childhood and had afterward led most part of his years there. Therefore as soon as pilate perceived▪ that to sit in judgement upon the prisoner did belong unto Herode, he shiefted him over to Herode, who at that time (as it chanced) was at Jerusalem, 
When Herode saw jesus, he was exceeding glad.  howbeit all this whole matter too was wrought and done by the dispensation of the wisdom and ordinance of God, to th'end that the Lord jesus might bring with him a testimony of his innocency from all the benches, and courts of justice there: and that the malice of the bishops, Scribes, and chief headmen might be the better manifested unto the world. Herode, when he saw that jesus was brought unto him, was glad of that sight. For the man had of long time been with child to have a sight of jesus, of whom he had heard so many things. And he verily trusted that it would now come to pass, 
Than he questioned with him.  that jesus would before his face show some miracle, such as he had heard very many to had been wrought in other places by him. Wherefore he questioned with jesus of many things, as one desirous to gait out many things out of jesus: not to the end himself might be made the better man thereby, but to satisfy his own curious fancy that he had to know things. For none other things it were that he inquired of jesus, but such as he would have asked of some Magian, (that is to say) some cunning man that had a sight in the privities of Philosophy, and in the mystical conclusions of nature: but jesus, who was not come to serve the fancy & lust of a wicked prince, but to procure health unto all creatures, made him none answer at all, 
But he answered him nothing.  teaching us in the mean season, that sometime the word of god is not to be uttered when it is evident that the persons are unworthy & unmeet to hear it. But the bishops all this while, and the scribes follow their matter earnestly and call upon it, and do eagrely lay to his charge afore Herode, as men very fore fearing that jesus, who was than arraigned, might by some means escape. But yet Herode although he were a wicked king, yet was he nothing at all moved with these accusations, as one that well apperceived all that ever was done or intended, to had arisen and proceeded of envy. But thinking it sufficient to despise him of whom he was despised, he clothed jesus in the way of mockage in a white garment (for that was than the guise and manner of going of kings and Emperors) and so sent him back again to Pilate. 
And Herode with his men of war despised him. etc.  This reproach had the lord taken at Herodes hands being a prince of a gross wit and brain, and of his armed guard, being like men, like master, according to the proverb. For among men of such a sort, a fellow that can go or dance on a rope, or else one that hath the feat to play a juggling cast, shall sooner have praise and thank, than a sincere preacher of the gospel. For such persons have no mind ne will, but either to have pleasure and delectation showed them, or else to learn such things as may serve to the maintenance of their tyranny. Yet not withstanding in the mean time, Herodes civility did condemn the wickedness of the Bishops and the Scribes, and did quit jesus also, seeing he condemned him not to death being accused afore him, and making no answer to the offences which were laid to his charge. It was in the mean time a thing highly to the contentation of Herode, that Pilate showed him so much honour as to send jesus unto him to have a sight of: Whereupon from that time forwards, amity and friendship grew between Herode and Pilate, whereas before there had been variance between them. But a wicked and ungodly friendship it is, that is made by the injury of the truth evangelical.  ¶ And Pilate called together the high priests and the rulers, and the people, and said unto them: ye have brought this man unto me, as one that perverteth the people. And behold, I examine him before you, and find no fault in this man of those things whereof ye accuse him: no nor yet Herode. For I sent you unto him, and lo, nothing worthy of death is done unto him. I will therefore chasten him, and let him loose: For of necessity, he must have let one loose unto them at the feast: And all the people cried at once, saying: away with him, and deliver us Barrabas (which for a certain insurrection made in the city, and for a murdre, was cast in prison.) Pilate spoke again to them, willing to let jesus loose. But they cried, saying: Crucify him, Crucify him: he said unto them the third time: what evil hath he done? I find no cause of death in him. I will therefore chasten him and let him go. And they cried with loud voices: requiring that he might be crucified. And the voices of them, and of the high priests prevailed. And Pilate gave sentence, that it should be as they required. And he let loose unto them, him that for an insurrection and murdre was casts into prison, whom they had desired, and he delivered to them jesus, to do with him what they would. 
When Pilate saw that ●he prisoner was sent back again from Herode, and that his purpose had not come to such effect as he had assayed to bring it, he began of a judge to become a spokesman for jesus: and calling together the bishops, the Scribes, the chief men, and the commons that came at their tails: he spoke after this sort to them. Ye have here of your own minds brought this man before me, as one that withdraweth your people from the obedience of the Emperor and of your laws, and I here in your presence have done what I can to bolt out the truth of him with examining and asking diverse questions of him: neither do I find him culpable in any of these crimes which ye accuse him of. The self-same thing hath come to pass with Herode the which can judge better in these mattiers than I, forasmuch as he is a man skilled in your laws. In consideration whereof also I did put over this matter to be judged and tried in his court, who if he had found him guilty, would not have let him escape. Now because he hath not found in him any offence worthy of death, he being contented with a light punishment, hath no more but given the man a mock, as one verily ●ui●ing him from all danger of death. Wherefore it is best, that we also follow the equity of Herode. I will chastise the man with some lesser punishment than death, and so let him go. This did the lord presidente, trusting that the furious rage of the jews would assuage when they had seen jesus put to so many reproaches, and so scourged. When pilate could do no good this way neither, but saw the madness of the jews to be the more set on fire thereby: he devised also an other cast how to deliver jesus. It was a custom every year once amongst the jews, that the lord Precedent (because of their high solemnity of that feastful day, which was than at hand) should let go by his pardon and release unto the jews one of their offenders, whom they would ask. Therefore the precedent preventing their asking, put it to their choice whether of the two they would have pardoned and realeassed unto them, 
Away with him, & deliver us Barrabas. etc.  jesus, or else Barabas. This Barabas was a great robber, and a notable fellow by reason of his mischievous deeds, in that he had stiered up a sedition in the city, and had slain one of the tounsemen and had for that offence been cast into prison. And because the lieutenant right well knew him to be a fellow, whom all the whole city hated, he trusted that it would have come to pass, that they would sooner have suffered jesus to be let go, who had done much good to many people, than this man which was a distourber of the public peace & tranquillity: But the bishops and their adherentes were in such a rage that they desired to have Barabas released unto them, and jesus to be hanged upon the cross, the which kind of death, like as it was most grievous because of the long pain, so was it accounted also most shameful at that time. So ferfurthe did the jews leave no kind of cruelness unministered to jesus. But it pleased the wisdom of God, that jesus the fountain and autour of all glory, should be had in so great contempt, that a seditious murdreer should be preferred before him, because we should not despair if we at any time for the name and doctrine of Christ, be despised of such as love this world. When pilate perceived that he could do no good this way neither, he moved them yet once again proving if he could by any means mitigate their stomachs and deliver jesus being innocent. 
But they cried, saying: Crucify him Crucify him.  But they being eftsoons the more stiered to wrath, sing this furious song▪ Crucify him, Crucify him. Yet did not Pilate so give place to their clamour and crying neither: but attempted the third time to pacify them, saying I am a judge, I have no title at all against innocentes neither can I put a man to death in whom I can find no crime death worthy. And what hath this man committed or offended why he should die? 
I find i● 〈…〉  I have straightly examined him, and no cause can I find in him to be punished with death. If there be any small offence, I will thus much do for your minds sakes: I will punish him, & give him a sharp rebuke, and so let him go. But they frowardly still made a striving against this equity of the judge, not with proofs, 
And they cried with loud voices etc. that he might be crucified.  but with furious & mad outcries, requiring that jesus might be crucified, and Barrabas let go. And when the precedent had assayed all possible ways and means, and perceived that they cried out still more and more, he called for water to wash his hands, and testifying the innocency of jesus, and condemning the froward maliciousness of the jews, he gave sentence of death against jesus, not after his own mind, but after the wilful arbitrement of the jews, who would needs have jesus put to death, being the author of life and health, and released unto them Barrabas a seditious murderer, whom they preferred before jesus. And as for jesus, he delivered unto them to do such execution upon him, as themselves would.  And as they led him away, they caught one Simon of Cyrene coming out of the field and on him laid they the cross, that he might bear it after jesus. And there followed him a great company of people, and of women which bewailed and lamented him. But jesus turned back unto them, and said: Ye daughters of jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days will come, in the which they shall say: happy are the barren and the wombs that never bore, and the paps that never gave suck. Than shall they begin to say to the mountains: fall on us, and to the hills, cover us. For if they do this in a green tree, what shallbe done in the dry? 
After that they had used all kind of opprobriousnes and villainy against him, to satisfy their hatred, they clothed him again with his own garments, to the intent he should the better be known of the people, and brought him forth towards the place of execution, bearing his own cross himself as the manner there was. And as they were going thitherward they met by chance with one Simon a man of Cyrene as he was coming from his farm. And upon him, whether he would or would not, they laid the lords cross, to the intent that jesus might go before, and he bear his cross after him: not to the intent to spare jesus, or to show him any favour: but that they might with the more speedy dispeche accomplish the thing that they went about. But in the mean time by god's providence there was a figure procured of the church to be afterwards gathered of the Gentiles, which did willingly embrace the cross of jesus, and followed the steps of his feet. There followed jesus also a great multitude of the people, both men and women, which while the priests & Scribes rejoiced, 
Ye daughters of Jerusalem weep not for me but weep for yourselfes.  did on their parts make much wailing and lamentation for the death of the innocent. For nothing else it was that they being poor folks and men of peace could do against the wicked conspiracy of the great men. But jesus, who would not have his death to be a thing of lamentation, but of glory: neither would have it to be bewailed, but worshipped, (as the which he took upon him willingly for the redemption of all the whole world) willed them to refrain their uncomely lamenting, although it proceeded and came of a godly affection. Ye daughters of jerusalem (saith he) bewail not me, but bewail your own cause and your children's, for the death of an innocent is not to be lamented, but the confusion of them is to be lamented, who for their heinous wicked acts shall both here be punished with piteous plagues & afflictions: and afterward also be adjudged to peines everlasting. For so miserable distress and extremity doth there hang over this region: that men shall call those women happy, which never bore any children, and the wombs happy which never brought forth fruit, & the paps happy which never gave suck. For the natural kindness of the mothers is more grieved with their children's troubles, than with their own. Now they rejoice as though they had done some noble great act: but than, when the time of god's vengeance shall come, there shall so great fear of mischiefs which be at hand, come in their minds, that they shall say to the mountains, overwhelm us: & to the hills, cover us: for if they do this in a green tree, what shall be done in a dry and withered tree? By this dark sentence the Lord did testify his incomparable innocency, that he alone of all men was not corrupt with any rottonnesse of vice or of inordinate desires: but altogether flourishing & continually budding with all kind of virtues. That if their malice did show such example of cruelness against a man altogether faultless: what punishment ought they to have which being wholly corrupted with naughty affections, could by no means be brought to any honesty?  And there were two evil doers led with him to be slain. And after that they were come to the place (which is called calvary) there they crucified him and the civil doers, one on the right hand and the other on the left. Than said jesus: father forgive them, for they wot not what they do: And they parted his raiment, and cast lots. And the people stood and beheld. And the rulers mocked him with them, saying: he saved other men leate him save himself, if he be very Christ the chosen of God. 
With this pomp did our prince & king go forth towards his triumph. There were also led to execution with him two other offenders which were condemned with him, but not for the same matter. And this thing was also a matter procured by the jews to the intent they might bring him in the more slander and infamy among the comen people, in that he was matched with such companions. 
And there were two ill doers led with him to be slain.  There was also pieked out thereunto a place, which by reason of continual execution of offenders, was a place of slaundreous name, and of mortal blood spilling, named of the thing self, Golgotha, because it was white with the skulls & bones of folks that had been there put to death. In such a place than was jesus crucified in the mids betwixt two thieves as though he had been as deep in as they, and partaker of their offence, forasmuch, as he was partaker of their punishment. But whatsoever thing the malice of the jews could devise to the shame and reproach of the Lord jesus, all that did he turn to his own glory and to our health. For he that being innocent doth of his own will submit himself to save men, unto the more worldly shame he humbleth himself, somuch the more glory doth he deserve both afore God and afore man also. Thus did it please the wisdom of God, to th'end he might by this so notable an example, pluck down our pride which desire to have laud and commendation of men, yea for our evil deeds too. Now jesus being on height, and lifted up into that watch tower or beacon place out of the which he would call all things home unto himself, willing to show a most perfect example of patience incomparable, whereas being innocent, and one that had so many ways done good, he had so many harms & peines, so many kinds of open worldly shame, so many mocks & scorns ministered unto him, where also hanging on the cross (which thing doth make even very mourdreers to be pietied) they gave him such bittur words of reviling, as it were more grievous for a man to abide, then to suffer death, yet is he so far from avengeing himself, and so far from railing on them again, that he prayed his father for the same persons at whose hands he was ungodly and shamefully handled: Father (sayeth he) forgive them, for they know not what they do. Thissame verayly was that holy prayer of our bishop on the aultare of the cross, offering up once for ever in sacrifice the paschal lamb for the redemption and health of the whole world. Neither was his prayer without condign effect. For many of the same persons, which through ignorance were doers in nailing the Lord on the cross, when they afterward knew the truth by mean of the Apostles preaching, professed the name of him that had been crucified. Howbeit the malice of the Phariseis also was not altogether without ignorance: but that was such gross ignorance, as doth not deliver ne discharge them from offence. For they might have lacked that ignorance and error, if inordinate affections and desires, which they were led by as bondseruauntes, had not letted them. But even among these some there were, which did of a like mind or zeal persecute the Lord, as Paul did persecute the church of God. Here if thou consider (most gentle Theophilus) the most perfit innocency of jesus, the most great goodness of the same jesus, towards all creatures, the most high virtues of his mind, in which beyond comparison he excelled all others: and again on the contrary part, if thou set before thine eyes and behold, the hatred, the railing the reproaches, the guiles, the trains, the accusations, and the kind of death that the wiekednesse of the jews put him unto: and shouldest hear him upon the very cross in the mids of their reviling words praying his father not to take vengeance, but to forgive the weorkers and doers of so heinous a deed: shall not such an one seem unto thee to be a very shameless person, which professing himself a disciple of Christ, will go about to be avenged of a sinner, seeing he is a sinner himself, yea although he have with a great injury and displeasure been occasioned and provoked thereunto? Than how far do such persons unnaturally swerver from this example of Christ, as for a light word of reproach will draw their swords, ready to thrust it in their neighbour's heart? how far also from this example of Christ are such persons as not digesting a tenanting word any thing stubbornly or proudly spoken against them, do shake whole cities, whole kingdoms, with pestilent bloody wars, and enforce whole nations to the wilful effusion and spilling of one an others blood? But let not us once move our eyes from this example: let us behold and follow our king Christ, subdueing upon the cross all the power of the tyrant Satan, and vanquishing all the puissance of this world, and triumphing of all powers as many as advance themselves against the truth of the gospel, which truth it behoveth not any otherwise to get the victory, ne any otherwise to triumph, then under the standard of her own prince which is Christ. Let us behold our bishop Christ with an effectual sacrifice pourgeing and putting away the sins of all the world, of all nations and of all times both past and to come, and suffreing punishment in his own body for all men, so that the thing which he freely offreeth unto us, we will with sincere faith receive and accept, as men acknowledging our unrighteousness and embracing his unspeakable goodness towards us. Whither dost thou turn thy face away thou unhappy and miserable sinner? Our Lord crieth, father forgive them, and thou being fallen in despair of thyself, dost thou either address to hang thyself as judas did, or else art thou an heaper of sins upon sins? There is no cause why thou shouldest from hencefurth fear the power of Satan: Christ hath gotten the victory of him: and to thy behoove hath he gotten the victory. From on high upon the tree of the cross, where he may be seen of all nations, he lovingly biddeth us come unto him. The three angles or arms of the cross do a far of call lovingly aswell unto Asia, and Europe, as also to Africa: and biddeth them come to the partaking of everlasting health. jesus furthermore hanged naked upon the cross, because he would not have any thing of this worlds, forasmuch as he was in executing an heavenly sacrifice: teaching us by a very right example of a true matter in deed, how pure affections, and how clear from the desire of all worldly things, evangelical bishops ought to have. In the mean time the soldiers that crucified him (as though he should not have risen again) casting lots, did part and divide the lords clothes amongst themselves. 
And they parted his raiment. etc.  For this was in manner of a reward for their wicked service. It was jesus will and pleasure, that this being as a spoil taken from him, should remain with the soldiers: but with us, being professors of his name, he would no point of any carnality of his to remain, to th'intent we should now love him in spirit. So even at this present day also his clothes be with us, like as he doth daily hang upon the cross to us and for our behoove. For all things of his, are ours: but the same must be according to the spirit. In this wise therefore the priests, the Scribes, the Phariseis, and the chief of the people together with the soldiers which had done the execution of crucifying jesus, do scorn him hanging on the cross as one being brought to confusion, and as a man destitute of all hope, casting him in the teeth that whereas the report had gone that he had helped many an one with his miracles, he was now not able to save himself. He hath saved others (say they) now let him be a saviour to himself, 
He saved other men, let him save himself. etc.  at least wise in case he be thatsame Christ, that he hath boasted himself to be, and in case he be thatsame dearly beloved and chosen son of God, whom he hath in his talk avouched that he is. Such words as these, did the chief rulers cast out against him in hearing of the people, that was wont to wondre at the miracles of Christ, to th'intent they might turn the minds of the said people away from him. Yea and furthermore they do by their words drown and utterly wipe away from him all his authority every whit of it, proving and (as it were) convincing by the matter self and case as it stood, that he was neither the Messiah, neither the son of God, whom he had openly taken upon himself to be, except he would come down from the cross. But the health and safeguard of the world did not consist in coming down: but in his continuing and thoroughly enduring to the end. And the same enduring to the end was of more weight and force with jesus, than the opprobrious and reviling words of the chief headmen.  ¶ The soldiers also mocked him, and came and offered him vinegar, and said: if thou be the king of the jews, save thyself. And a superscription was written over him with letters of Greek, and Latin, and Hebrew: this is the king of the jews. And one of the civil doers which were hanged, railed on him, saying: If thou be Christ, save thy self and us. But the other answered and rebuked him, saying: Fearest thou not God, seeing thou art in the same damnation? We are righteously punished, for we receive according to our deeds, but this man hath done nothing amiss. And he say unto jesus: Lord remember me, when thou comest into thy kingdom. And jesus said unto him: verily I say unto thee, to day shalt thou be with me in paradise. 
But the soldiers, a gross kind of men, and partly ignorant of the jewish religion, and partly despisers of it, scorned jesus because it was reported that he had challenged to be king over the jews: moved thereto doubtless by the example of the chief of the jews nation. And the same soldiers reaching up vinegar unto him in the way of mockage, said: If thou be that same king of the jews, show thy power quickly and deliver thyself from this danger. But jesus in all the premises showed a most perfect example of mildness and patience, holding his peace at all their opprobrious words. There was also a superscription or poisee written on the top of the cross directly over his head, in Greek, in Latin, and Hebrew letters, that it might the better be read of all nations. 
And a superscription was written over him.  This is the king of the jews. And this also was verily thought and believed to have been done for a mock. And yet was not all this enough neither. The one of the malefactors that hanged hard by jesus side, railed against him from the cross that he hanged on, saying: If thou be thatsame Christ the saviour of the world, now save thyself and us also. But the other these hanging likewise on his cross, considering the marvelous great meekness of jesus, blamed and rebuked his fellow which suffered the same pains of hanging that himself did (because they had both committed one offence,) saying: Thou, if thou have in thee no reverence towards men, ne no shame of the world, at leastwise thou oughtest to fear god, for speaking such opprobrious words upon one that must here die, 
But the other answered, and rebuked him saying. etc.  especially seeing that thyself dost suffer the same punishment. Even thatsame one thing alone ought to have staighed and bridled thee from railing, although he were an equal offender with us. Now a great diversity there is between his case and ours. We suffer punishment for our offences, he dieth an innocent, and double inhumanity it is, to rail both upon one that must die, and also upon an innocent. This testimony did the these on the cross give unto jesus, that his innocency might on every side be testified. And the same these immediately turning himself to jesus, said: Lord remember me when thou comest to thy kingdom. A marvelous faith of this thief, which when he saw jesus hanging on the cross, and at the point of dying, himself also assured to die on the same place, 
And jesus said: to day shalt thou be with me in paradise.  yet asked health of jesus as of a king. Now jesus who was both dumb and deaf at all reviling words, is not deaf nor dumb to a man asking help with assured faith and trust in him. I make thee sure of this (sayeth Christ) this present day shalt thou be with me in paradise: boubtlesse promising him to have rest and refreashing immediately as soon as this punishment that he was than suffreing, were over past. How happy a thing it is to be evermore joined with Christ, who in all places and times saveth men, if evangelical faith be present.  ¶ And it was about the sixth hour. And there was darkness over all the earth, until the ninth hour, and the son was darkened. And the vail of the temple did rent, even through the mids. And when jesus had cried with a loud voice▪ he said: Father into thy hands I commend my spirit. And when he thus had said: he gave up the ghost. When the Centurion saw what had happened, he glorified God, saying: Uerayly, this was a righteous man. And all the people that came together to that sight, and saw the things which had happened, smote their breasts and returned. And all his acquaintance, and the women that followed him from Galilee, stood a far of beholding these things. 
And now it was well nigh the sixth hour of the day, that is to say, even much about noontide (for so do the jews reckon:) from this hour of noontide, at which time of the day the sun is wont to be most hot and to shine most brightest of all: there came suddenly a great darkness over all thatsame country about Jerusalem, and so continued till the ninth hour, that is to say, till three of the clock afternoon. For the sun detesting and abhorring such great iniquity of men, did hide his face at such time as he should be put to death, who was the light of the world. The earth also did quake, stones broke a soondre, and every part of nature trembled at so horrible a deed of cruelty. furthermore the vail of the temple, which parted the inner holy place (which they called Sanctum sanctorum) from the other part of the temple, rented quite a soondre in two parts, no man stiering it, showing openly that the shadows and ceremonies of the jews, should now cease, after that this sacrifice was once accomplished, which alone was sufficient to purge and cleanse the sins of all times both past and to come. But jesus, when he had with a loud cry said: Father, I commend my spirit into thy hands: yielded up the ghost. So that it might be evident to all men, that he did not faint as others are wont to do, the strength of their bodies by little & little consuming away, but that by-and-by after a strong stretch or cry, and after words distinctly pronounced, he willingly, (as ye would say, 
When the Centurion saw. etc. the glorified God. etc. ) and of his own accord gave up the ghost. This thing did the Centurion well apperceive and mark, who purposely stood hard by the cross, that no man should take them down alive from the tree. And of this man also had jesus a testimony of his innocency, for he glorified God, that he had showed so great power in him, and said: verily this man was righteous: openly condemning the unrighteousness of the jews. For whosoever pronounceth him an innocent that is condemned, maketh him an offender that hath condemned the same. All the other company of them, who (as the common guise is) had come to see the execution (& in deed a great many more than would else have come, partly the favour, and partly the hatred of jesus, had drawn thither) when they had seen the things which had fortuned, returned home knocking their breasts, partly for sorrow that a man so innocent and a doer of such good deeds had been so ungodly entreated: and partly for fear of the stroke and vengeance of God, which they knowing themselves culpable in their own conscience, did of the strange tokens that they had seen, mistrust and dame to hang over them. For the same man whom in his life time they had seen of low and poor degree, and a man none other like but to be contemned: the same do they see even at his dying hour, a man of great power, insomuch that all the elements of this world were shaken and disordered ●ut of their course. Here eftsoons, o Theophilus, mark thou one other po●●●● that there was at all times more grace found in the Gentiles, then in the jews, who took unto them the laud of devotion towards God, and of holy conversation above all others. The Centurion glorifieth God: the jews do no more but fear his stroke, 
And all his acquaintance and the women that followed him from Galilee etc.  being made afeard with things of woondre, whereas with so many benefits they could not possibly be won. furthermore they that were of jesus kindred, or familiar with him in his life time, stood a far of beholding what was done, and durst not for fear come nearer. Amongst these were also the women, which, for desire and good will to minister things necessary to him & to his disciples, had followed him from Galilee, as witnesses and beholders of those things which were doen. And the same being now destitute of all hope, did nothing else but mourn and make lamentation for him.  And behold, there was a man named joseph, a consellor. And he was a good man and a just; the same had not consented to the counsel and deed of them, which was of Aramathia a city of the jews, which same also waited for the kingdom of God. He went unto Pilate and begged the body of jesus, and took it down, and wrapped it in a linen cloth, and laid it in a sepulchre that was hewn in stone, wherein never man before had been laid. 
It being therefore by many evident tokens assuredly well to be seen and known, that the lord was undoubtedly dead, lest any man might find some point of cavillation, either that he was not a very natural man in deed, or else that he was not verily dead: behold, there cometh in a man of his own free offer, by whom the lords burial might be executed and accomplished, which burial jesus pleasure was should be cleanly and honourable. His life had been mild and low without bearing any part, his death had been a thing of much effect, his burial was magnificent, and his resurrection glorious. So than even at the very hour, even as God would, cometh in willingly of his own free offer, a certain man named joseph, borne in Aramathia a city of jewry, a good man and a just, and one of the numbered of them that looked for the kingdom of God. This man, although he were one of the chief men of that nation (for he was a noble senator & a ruler) yet had he never consented to the counsel and deeds of the priests, the scribes, and the head men of the people, although for fear of their power which hated jesus, he durst not openly profess or acknowledge the good will and zeal of his heart towards jesus. For as yet they had not given unto them boldness, by the holy ghost, that all things despised, they might have the power openly to profess the name of jesus. The other disciples therefore being driven away for fear, only joseph together with Nicodemus, dareth take in hand the office of burying the Lord: whether it were because the favour of men towards them that be good, doth after the death of the same increase more & more: or else because the said joseph judged the envy of the jews against jesus to be now satiate with his death. Wherefore he cometh unto Pilate to whom he was a man well known by reason of his nobility, & asked of him the body of jesus. But Pilate would not give it him before he had perfect knowledge by the Centurion that he was thoroughly dead. Than joseph token the body, and after it was taken down from the cross▪ and enbaumed all over with sweet odoriferous savours, he wound it up in a fine sheet, having in the mean time no hope at all of his resurrection, of the which jesus had briefly in few words, given knowledge but a little afore unto his disciples: but in such wise had he done it, that they the same disciples better remembered it, than believed it. And because they had an opinion that jesus was a good man, and put to death without a cause: they thought to honour the remembrance of him with a magnificent buiriall. Whereupon they laid the corpse in a tomb which stood in a garden plat thereby, hewn out of a whole piece of rocketstone even as it grew, in the which there had been never any body buried before: These things, whereas at that present they seemed to be done by mere chance: were yet altogether done by the providence and ordinance of God, that the jews might not quarrel or make any cavillations, that the tomb having an hole made in it, the body had been taken a way or changed.  And that day was the preparing of the Sabbath, and the Sabbath drew on. The women that followed after, which had cum with him from Galilee, beheld the sepulchre, and how his body was laid. And they returned and prepared sweet odours and ointments: but rested on the Sabbath day, according to the commandment. 
When these things were in doing, it was the day of preparation, that is to say, the eane of that high Sabbath: and it was called with them, , because that upon that day they prepared all things which were necessary the to solemn keeping of the Sabbath day, that should be on the morrow, to the intent they might not be compelled by doing of any bodily labour, to break the rest of the Sabbath day. Now the women which had a far of looked upon jesus on the cross, followed him to his buirial, because they would not be ignorant where the body of jesus was laid, and in what place, or with what manner of ordering it was laid: to the end that they might know it when they should come to it again. These things being diligently vieved and marked, they return home again and prepared spices, odours, and ointments, wherewith they might afterward dress the body of the Lord, although it had been now already soso, as it might be, anointed over with mirth by Nicodemus. But the Godly devotion of the women minded to put some other more precious thing to the lords corpse. But the lord therefore had before suffered an allabastre of precious ointment to be powered upon him, because he would nottary for these women's sweet ointments now at this time, whose devout diligence nevertheless availed to confirm the belief of his resurrection. For when they seek him as dead to be anointed and spiced, they have due acknowledge that he is alive. Now after the sun set of the same day until the eavening of the next day following, they had rested according to the prescription of the law, because it was not standing with Gods precept that they should do any bodily labour on the Sabbath day. Than after the sun was set, they finished that they had begun before in preparing of the ointments and spices. It the self-same time also the Lord kept his Sabbath, resting in his grave, after that he had before on the said day of preparation executed and accomplished the work of our redemption: because we should understand that mankind was restored by the same man, by whom it had been created. He finished the making of the world on the sixth day, and on the seventh day he rested from his work: the same lord finished the redemption of the world on the sixth day (which is the  day:) & rested in the grave. He rested from working (as touching his human body) until the eight day did shine, the which eight day the jews know not, but the Christians do worship. The eight day is the day of immortality: in the which, rest and weariness, work and idleness shall not by course interchangeably the one succeed the other, but they shallbe in everlasting gladness: neither shall the day follow the night and the night the day again by course, but continual and everlasting light shall shine to the eyes of the godly.   

The xxiiii Chapter.  But upon the first day of the sabbaths very early in the morning, they came unto the sepulchre, and brought the sweet odours which they had prepared, and other women with them. And they found'st the stone rolled away from the sepulchre: and they went in but they f●und not the body of the Lord jesus. And it happened, as they were amazed thereat, behold two men stood by them in shining garments. And as they were afraid, and boughed dow● their faces to the earth, they said unto them. Why seek ye the living among the dead? He is not here, but is arisen. Remember how he spoke unto you, when he was yet in Galilee: saying, that the son of man must be delivered into the haundes of sinful men, and be crucified, and the third day arise again. 
THat the silly women rested from doing any work, was a thing given to the solemnity of the Sabbothe. But assoon as it was lawful to return again to working, the diligence of the women bestowed the time in watching after sunnesette about a devout piece of work, but yet a work that as than needed not. For on the day, that was first & next of all following after the Sabbothe, that is to say, on the eight day, when all the Sabbothe day was fully ended, even very early in the first break of day; they make haste unto the grave, carrying with them the spieces and sweet savours which they had purposely prepared, certes, to bestow this same as the last point of honour that ever they should show unto him being now dead, whom they had tenderly loved while he was alive, whereas yet nevertheless, 
And they found the stone rolled away from the sepulchre.  they had no trust nor hope that ever he should arise again to life. Now was the mouth of the sepulchre stopped and shut fast up with a mighty big stone, such an one as might uneath be removed away of a good many of men. There was also a seal set thereon, and that was a thing provided and done by the Phariseis and the Scribes, lest some fellow might privily have stolen away the dead body, and so spread abroad an untrue rumour that he was arisen to life again, in that he could nowhere be found. There were keepers moreover set there of the Lord lieutenants men. Then the women while they carefully look round about how the stone might be rolled aside, they see it soodainlye removed away, 
And they went in.  and a way to come to the sepulchre lying wide open for them. They took hearts to them to enter in, devotion and love towards God had given them boldness even women as they were.  
When they were entered in, they find not the body of the Lord jesus there. When this matter had sore dismayed them, and in manner killed their very hearts, because that when the stone was removed they had conceived a very good hope: and yet on the other side again they were in a great marvel, how it was possible that the grave should be empty, which they had but even by-and-by afore seen shut and sealed up: suddenly there stand hard by them two Angels in form and likeness of two young men, with gladsome and friendly countenance, 
Twoe men stood by them in shining garments etc.  and their garments glittering in manner of clear brightness or lightning. Thissame very lightness and sight of the Angels had been an open semblant of the triumph of an arising again to life. And when the women being thoroughly afraid with this strange sight, cast their countenance, and eyes down upon the ground, and durst not look straight upon the majesty of the vision, being a thing above the reach of man's nature: the said Angels with mild and amiable speaking unto them do ease and recoumforte the hearts of them being astoned with that soodayne fear. O ye women (say the Angels) why do ye seek him in the graves of the dead, which is a livesman? In deed here was he laid when he was dead: but now forasmuch as he is revived again, he is not in grave, where the dead do rest, but he is arisen again from death to life, and walketh a livesman among the living. He had by his own words foreshowed that die he should: he had foreshowed the time & also the kind of his death: but the same had also foreshowed, that he would on the third day return to life again. Ye believe him to be dead, because ye saw it: believe ye also that he is arisen again to life. 
Remember how he spoke unto you. etc.  For he will not in this point deceive you, which on the other part told you truth. Hath sorrow and trouble of mind made you to forget all things that he told you of aforehand? Let it come to your remembrance again how that of all these things which have now been done, he left not any one point unspoken of or untold aforehand when he was yet in Galilee. For he told you afore, that it was so decreed by the wisdom and ordinance of his father, that for the redemption of mankind the son of man should be delivered into the hands of sinners, and that he should be accused, should be beaten, and should be set forth to receive all kinds of mocking & scorning, and finally that being hoighced up upon the cross, he should be put to death: but yet that he the same man should on the third day, return to life again. Call ye the time well unto your knowledge. He was taken down from the cross well towards the eventide of the preparation day, and laid here in this same grave: that day is reckoned for the first day from his death. All the whole Sabbath day he rested in his sepulchre: Now is this the dayspring of the third day, which third day, himself arising together with the same, hath willed to be gladsome and prosperous to all the whole world. After these words spoken, the Angels vanished away from their sight.  ¶ And they remembered his words, and returned from the sepulchre, and told all these things unto those eleven, and to all the remnant. It was Mary Magdalene, & joanna, and Mary Jacobi, and other that were with them, which told these things unto the Apostles. And their words seemed unto them feigned things, neither believed they them. Than arose Petur and ran unto the sepulchre, and looked in, & saw the linen clothes laid by themselves, and departed wondering in himself at that which had happened. 
Than the women through the Angels bringing them in remembrance, do call to memory the Lord jesus words, by the which he had told aforehand unto his disciples, aswell his death as also his resurrection. Whereupon leaving the monument, they make haste to the eleven Apostles, and the other disciples, who for fear of the jews lay in secret places here some and there some gathered together, and had even themselves too, forgotten in manner all things that jesus had told them, and were now in manner in despair: and to them do the women bring news what they had seen and what they had heard of the Angels. The first weoman Eve, being deceived by the serpent, alured her husband Adam to do amiss: these devout women being taught by the Angels, do move and exhort men to promptenesse of believing.  
Therefore because the women kind should not evermore without any end continue in slander and obliqne for death that had issued out of them into men: 
And their words seemed unto them feigned things.  the most gladsome tidings of life restored again, doth therehence proceed, from whence the occasion of death hath first issued. Now the women which brought the first news of the premises unto the Apostles, were Marie Magdalene the systur of Lazarus, joanna the wife of Chusa Herodes agent and factor, Marry the mother of james the younger, which was also called the systur of Mary the lords mother, and many other women which in company of these were wont to go with jesus where ever he went. But for the uncredible mat●er that they brought news of, the women being esteemed to be vessels somewhat frail, found no such regard as to be credited among the Apostles, whom the Lord for such consideration suffered to be the slacker to believe, that the assured truth of his resurrection might by the more evident proofs and tokens be confirmed. Therefore what the said women reported of soodayne seeing of the angels, of the stone in a moment removed from the mouth of the sepulchre, seemed to the Apostles and disciples to be some point of dotage such as reigneth in women, 
Than arose Peter.  because that this sex of woman kind (having the conceit of their imagination somewhat infected and corrupt through the weakness of reason and of good judgement in them) do many times believe themselves to see that they see not, and hear that they hear not. And although they did not believe it to be a matter of truth, that the women reported, yet did their earnest affirming of it, and standing therein, thus much avail, that Peter arising from the place where he sat, ran forth to the monument: and putting his head in, and looking afore him, he findeth not the body, but the pieces of linen in which the body of jesus had been wound up, he seeth lying there aside in a place by themselves. And yet not so neither did he believe that the Lord was arisen again from death to life: (so deep forgetfulness had there taken him, of the things which jesus had said) but away he went from the sepulchre marveling with himself what had befallen, 
And departed w●̄dreyng in himself. etc.  and doubting whether any body had taken away the body out of the monument, and casting many sundry things in his mind, by whom, or of what intent and purpose thatsame point had been done, that the body taken away, he saw the linen pieces left behind, as things laysurely taken of from the body, which could not without some business have been plucked of: and for that he saw the same linen pieces not cast about at adventure here one and there one, but handsomely laid up in their place and order, the kerchief wherewith the head and face of jesus had been covered, being laid by itself apart from the rest.  ¶ And behold, two of them went thatsame day to a town called Emaus, which was from Jerusalem about three score furlongs, and they talked together of all these things that had happened. And it chanced, that while they commoned together, and reasoned, jesus himself drew near and went with them. But their eyes were holden, that they should not know him. And he said unto them: what manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them (whose name was Cleophas) answered and said unto him: Art thou only a stranger in Jerusalem, and hast not known the things which have chanced there in these days? He said unto them: what things? And they said unto him: of jesus of Nazareth which was a Prophet: mighty in deed and word before God, and all the people: and how the high priests, and our rulers delivered him to be condemned to death: and have crucified him. But we trusted that it had been he which should have redeemed Israel. And as touching all these things, to day is even the third day, that they were doen. Yea, and certain women also of our company made us astoned, which came early unto the sepulchre, and found not his body: and came saying, that they had seen a vision of Angels, which said that he was alive. And certain of them which were with us, went to the sepulchre, and found it even so as the women had said, but him they saw not. 
And so it befell, that even the very same day, two of his disciples, unto whom the news had tofore been reported of the sepulchre of jesus, how it was found void without the body in it, 
Two of them went that same day to a town called Emaus.  (although there had no credence been given to their words) the said two disciples leaving the city of Jerusalem went unto a town called Emaus. This Emaus is distant from Jerusalem the mountenance of three score furlongs (of which eight go to a mile, so that it was from Jerusalem to Emaus, seven miles and one half mile after that reckoning.) And in their going on the way they talked together of many sundry matters, as men commonly use to do, namely when any sorrow or pensiveness is in their hearts. For they were men greatly dismayed and cast in heaviness with the lords death, and were even now in a manner at the very point of desperation, and had cast away all hope. But as for their talking was altogether about jesus, and about all the things which they had seen, and which they had heard in these latter days aforegoing. 
While they commoned together. etc.  For they had borne a great love towards him, as one that was a notable man and full of beneficial goodness. And albeit that same gay royal hope of restoring the kingdom of Israel was out of their minds, almost clean forgotten: yet had they a delight with mutual talking the one with the other, to renew the memory of him even dead as he was. For their minds being altogether unquiet and troubled, a certain kind of slumbre (as ye would say) had creeped upon them, so that (as it were in a sleep) they bear a love towards him, whom they could not forget. At last as they were devising and telling between themselves many things of jesus, and talking many matters of him to and fro, the one to the other: behold he was even personally present there with them that they talked of. For jesus who tofore had promised that he would be in the mids between them, wheresoever he should find any two persons talking together of him, did at that time even after the corporal presence of his body also, show the thing which in spirit he never ceaseth to do. 
But their eyes were holden.  So that he joined himself in company with them as a wayfaring man, and offered himself to keep them company on the way, but it was in a likeness to them unknown: not that he had any other body then the verai same which he had before his death, but for that (because it pleased jesus so to have it,) their eye sight had such an impediment, that they could not know him, though they saw him corporally. Happy is that company and blessed of God's hand, as often as two persons have none other talk, ne make none other searching out but of jesus. Happy are they that ever they were borne, to whom jesus vouchesalueth to join himself as a mate or a coumpanion. And as the Lord jesus hath a good fancy to be present with such as talk of him: so doth Satan rejoice to be present among them which use such communications together among them, as may corrupt honest behaviour, as for example, of lechery, of falsehood, of avengeing, of pride, of gains, and lucre, of the slander of the neighbour. But for because these two men did so burn in the love of jesus, 
What manner of communicacions are these that ye have one to an other? etc.  that by reason of humane frailty they doubted of his promises, the Lord for a little season deceiving their iyesyght searcheth out what opinion they had of him: not for that any thing was to him unknown, but because he would remedy their unbelief, for the better confirming of our faith. He therefore sayeth: what talk is all this same that ye two have between you, on the way as ye go, your countenance and mood showing all the while a sorrow and heaviness of heart? For even this thing also doth commonly assuage sorrow, if we may fortune to have any body into whose lap we may pour out the thing that grieveth us. Yea and this one property furthermore hath man's affection, that if a thing be to one very high contentation and delight, he thinketh the same to be unknown to no man, and that every body hath a special care and regard thereof. Much after the rate of this affection doth the one of the disciples answer, 
Art thou only a stranger in Jerusalem? etc.  whose name was Cleophas: It is (sayeth he) a thing very well known to all men as many as inhabit or live at Jerusalem: and seeing that thou comest out of that city aswell as we, how can it be possible, that thou alone (as it were sum newcome stranger,) shouldest be ignorant of these things which have been done there now in these last days, and which no man alive but he knoweth them? Than jesus, as one coveting to learn, where in very deed he was come to teach, answered: What things are these ye speak of? They plainly meaning good faith, up & declare at large unto jesus the sum of all the whole matter, as to a stranger, and one that was ignorant of all that had been done: frankly making open confession, how far they were from having as yet any opinion of jesus, worthy for his wurthinesse: and how they had clean cast away all hope in a manner, of his arising again from death to life. We were talking (say they) & telling the story of one jesus of Nazareth which was an excellent man, and a Prophet, mighty both in word and deed, not only afore God, to whom he was very dear beloved, but also among all the people universal, with whom he had by his miracles and doctrine, and benefits, purchased and gotten most high authority. The high priests and the rulers of our people pursued him to death, before the lieutenant, & in conclusion nailled him on the cross. Now we had conceived a certain marvelous hope of him, 
But we trusted that it had been he which should have redeemed Israel.  that he should have redeemed the people of Israel, as men being utterly in belief that he had been the Messiah which was long agone promised by the Prophets. But his death which was both undoubtedly true, & also full of open worldly shame, hath taken away this hope from us. Ye & there had no small hope been put in our heads, that it would so come to pass, that he would after three days have returned again to life: but whereas he was condemned, crucified, and buried, this very present day, is the third day sense all these things fortuned to be done, and yet do not we see any whit the more of assured hope, saving that certain women of the fraternity of his disciples, have by the reporting of certain strange news, such as never was heard of, made us yea more astouned than we were afore.  

Yea and certain women also of our coūpa●ny made us a●●ouned. etc.  For where these same women went forth before sunrising to the Sepulchre, they say plainly they found not the body there, and affirm moreover that certain Angels appeared unto them, & said that he is alive. And when no man gave credit to their report, certain of our company went also to the grave to prove whether the fond women's tale had any truth in it. And as concerning the grave self they found the matter to go even so as the women had made relation. For they found it open and empty: the pieces of linen also, and the other things which the corpse had cast of, they found within the grave laid up together in one of the corners. But as for himself they found him not any where at all.  And he said unto them: o fools and slow of heart to believe all that the Prophets have spoken. Ought not Christ to have suffered these things, & to enter into his glory? And he began at Moses, and all the Prophets, and interpreted unto them in all scriptures which were written of him. And they drew nigh unto the town, which they went unto. And he made as though he would have gone further. And they constrained him saying: abide with us, for it draweth towards night, and the day is far passed. And he went in to tarry with them. 
When these two disciples had by this tale telling, simply declared how greatly they wavered in their minds, & how little hope they were in of the lords promises: than jesus in deed doth not yet suffer himself to be known, but like some one of jesus disciples better informed & instructed in the matter, chideth their dullness of capacity, & rebuketh their unbelief. O ye hard witted fellows (sayeth he) unapt to be taught to the understanding of scriptures, 
O fools and slow of heart to believe all that the Prophets have spoken.  and of an hard heart & slow to believe so many holy sayings of the Prophets, which they have written of Christ. Why do these things now appear strange unto you, when they be wrought and done already, seeing that the prophecies of the Prophets did so many hundred years past tell aforehand, that they should afterward be done? Why do ye not confer and compare their foretellynges with the things that have now been wrought and executed? do not the scriptures, which have by the inspiration of God been written, teach how that it so pleased the providence of God, that Christ should suffer these things which he hath suffered, and should after such sort by an uncouth conveighaunce restore life by mean of death, & should by mean of the cross recover his kingdom, & through open shame of the world should enter into his glory? 
Ought not Christ to have suffered these things? etc.  This world hath it glory, but it is neither true glory in deed, nor yet perpetual to endure for ever. And such persons as acquire and get the same, they get it by vain petigrewes, titles, richesse, bounteous giving, stately port, ruffleing in the world, yea and many times they get it from men whether they will or no by extort power. But Christ shall by far unlike ways and means recover & win unto him among men, his own glory that he had before the creation of the world: because he will show unto all mortal men, by what pathway they ought stoutly to break a passage unto true glory that shall never die.  

And he begun at Moses.  Where Moses hath of this matter taught so many lessons, where the Prophets have foretold so many things, are ye yet still of so gross a mind and understanding, that ye look for your Messiah to be some captaihn which shall usurp unto himself the kingdom of the world, and entre the possession thereof with chariots, horses, elephants, wild asses, armed hosts of men, with guns, crossbows, ingiens, fire, sword, and blood? Do ye not yet feel the scripture to be spiritual, and the power of Messiah not to consist in garrisons or fortresses, by means of which the princes of this world do either get into their hands, or else enlarge their temporal kingdoms, but contrariwise to consist in virtue and power celestial?  
Why do ye not rather search and try out the scriptures, which have already foreshowed many things of Christ, and confer the same with those things which Christ foreshowed of himself unto his disciples, and the which have come to effect according as he had foreshowed them? By that means it shall come to pass, that neither any thing of all these matters which have of late be fallen, shall seem uncouth or strange: and of the things, which he promised should afterward come, there shall be no matter that ye will conceive mistrust of. After that the Lord had with this little fit of chiding made them more earnest to give better heed & ear to the matter, he declared unto them all the scriptures, which openly foreshowed that the thing should so come to pass in Christ, which had now of late fortuned: showing that there did so many prophecies, figures, & effects of things in fact coming to pass, so justly accord in time together, that it must needs be on the one side a token of a certain exceeding great dullness, not to espy and mark the same, and on the other side of notable mystrustefulnesse not to believe it. And all his process he begun out of Moses and out of the Prophets: 
And ente●preted in all the scriptures which were written of him.  and after that, gathering out of every book of holy scripture some one point or other, which might both enforce the credit of the things, that had tofore already happened, and also purchase credit aforehand to the things which were afterward to come. And all these places of scripture did he in such sort confer one with an other, that the matter appeared clear and evident. Happy were they that ever they were borne, who were thought worthy to hear that heavenly teacher with lively voice expouning the same things at large, which he had afore caused to be written by the Prophets having the instinct of his own holy spirit. I (because I am not sufficient to recite all) will make relation but of a certain number of places gathered out of that same blessed talking of Christ with the said two disciples.  
Which places would God that the jews would at leastwise even now at last give ear unto: and would leave looking for any other Messiah, and would with earnest zeal and affection embrace this man jesus who is given to the world an only saviour and redeemer: whereby they might be saved, and might be made free, if not from the empire of Cesar, yet at leastwise (which is a more blissful thing) from the tyranny of the devil: & that they might with their captain Christ attain the kingdom, not of this world which is frail and transitory, but of heaven, which knoweth none end. As for Moses (said he) the jews do in manner no less than worship as a certain God, because he conducted and brought the people of Israel out of Egypte, and delivered unto them in desert a law through the observing and keeping whereof they should attain deliverance & safeguard, and should come to a land flowing with honey & milk. But this same Moses, what other thing was he, but a certain shadow of Christ to come? For he was not the son of God, but the servant▪ nor he did not in very true deed deliver the people, seeing that they were afterward in bondage under the king of Babylon: nor he was not utterly without sin: no nor never entered in his own person into the land, unto the which he was a guide and captain to the people. And in case he had entered, it had been no great matter, seeing that there be idolaters enhabiting in the self same land even at this present day. All these things being understanded after the flesh, do contain no great matter in them.  
But Christ is thatsame true and right Moses, who by his own proper power doth deliver, not the Hebrews only, but also all the universal nations of the world, as many as do put their affiance in him: all such doth he deliver from the vengeance and stroke of God: he delivereth them from the tyranny of the devil: he delivereth them from the darkness of errors: he delivereth them from the abominable bondage of sins: and when he hath first cleansed them with his own blood, he bringeth them forth into the freedom of the spirit, being to them a perpetual guide and coumpanion also, until he bring them through and past all the daungiers of this present life, unto thatsame heavenly land above, plenteously flowing and running over with all kinds of bliss and felicity. He is the true Moses, who made a law ghostly and evangelical: which law should not teach a corporal righteousness through ceremonies & sacrifices of beasts, but should give true and perfect righteousness through faith and charity. And that such an one should spring up, Moses himself foresayed. For thus speaketh he in the Deuteronomie. 
Deut. xviii. c.  The Lord thy God shall raise up unto thee a Prophet of thine own nation, and of thine own brethren, as he hath done me: him shalt thou hear. And forthwith even in the same Deuteronomie, the Lord confirmeth the promiss of Moses, saying.  

Deut. xviii. d.  I shall raise up unto them a Prophet out of the mids of their brethren, like unto thee, and I shall put my words in his mouth, and he shall speak unto them all the words that I shall command & enjoin him to speak. Ye have here the prophecy of Moses: now compare the thing with the prophecy. There sprang up none after Moses, which hath by any means eagually matched him in authority, saving only jesus Christ, who hath in such wise resembled Moses, that he every way far passed Moses.  
He was the maker of a new testament, but the same testament for ever to endure. And this testament hath he consecrated, not with the blood of a calf, but with his own blood. He was the maker of a new law, but it was such a law, as should bring present health. Moses was but the ministre and servant of God: but this Christ was his son, and came down from heaven, and taught those things which he saw above with his father, as one having within himself a perpetual uncessaunte power to do whatsoever his will is. Moses upon the mountain talked with God in a cloud: Christ hath proceeded and come forth from the brightness of his father. Moses taught and delivered the shadows of things: Christ taught and gave the truth. Moses did in such sort make intercession for the sins of the people, that himself hath need of an other mediator for his own offences: Christ being clear from all sin, purged and cleansed the sins of all ages & times aswell past as to come. Moses fasted forty days: Christ did the same, so that one might at leastwise by that token know him to be the second. Moses. Moses brought the law first down from the mountain: Christ on the mountain taught the perfeccioning of the law, 
mat. v. and Luke. vi.  when he pronounced those strange beatitudes never afore heard of. He taught often times also in the temple, which is set in the mount Zion, which thing was done according to the prophecy of Esai, that sayeth:  
The law shall come out of Zion, & the word of the Lord from Jerusalem. But at what time the law of Moses was made and given, 
Esai. two. a  all things were wholly replete with terrors, for to snibbe & hamper the hardness of heart that reigned in the people: Christ came mild & amiable rather then terrible, convincing them with reason, provoking them with benefits, alluring them with meekness, offering himself to all men, and ready for every man to give them health, and overcumming them with patient suffreaunce. And such manner an one, had the holy sayings of the Prophets afore promised that he should be. For ye have read what Esai hath written.  
I have given him my spirit, 
Esai. xlii.  that he may show forth judgement and equity among the Gentiles. He shall not be an out crier, nor lift up his voice, his voice shall not be heard in the streets. And a bruised reed shall he not break, & the smoking flax shall he not quench: but faithfully and truly shall he give judgement, not be pensive nor careful, that he may restore righteousness unto the earth, and the Gentiles also shall keep his laws. Again, the same Esai in a certain other place maketh Messiah speaking in this manner:  
The spirit of the Lord God is upon me, for the Lord hath anointed me, and hath sent me to preach good tidings unto the poor: 
Esai. lxi.  that I might bind up the wounded hearts: that I might preach deliverance unto the captive, and open the prison to them that are bound: that I might declare the acceptable year of the Lord, and the day of vengeance of our God: that I might comfort all them that are in heaviness: that I might give strength of heart unto them that mourn in Zion: that I might give, I say, beauty in the stead of ashes, joyful oynctement for sighing, pleasant raiment for an heavy mind: Ye have heard what manner one the prophecy promised that he should be, now reckon in your minds whether he came not even such an one as he was promised. What sex, what age, what state high or low, did he remove or put of from his beneficial goodness? not children, not women, not Publicans, not sinners, not harlots.  
What kind of disease did he cry fie upon or turn his face from? not lepres, not men possessed with devils, not persons possessed with bloody flixes, not folks diseased with the palsy. What could be more meek or gentle than this saying which ye have heard spoken of his own mouth? 
Math. xi. ●  Come unto me all ye that labour and are laden, and I shall refresh you: for my yoke is sweet and my burden is light: learn ye of me, that I am meek and low in heart, and ye shall find rest unto your souls. What mother hath ever so loved, so suffered, and so cherished her children as he did his disciples? Besides all this, the law of Moses neither was given to all peoples, nor to all ages: Christ's law like as it is given unto all nations, so that it in no age ne time be changed until th'end of the world. And considre ye in this behalf also how all points do justly agree one with an other. first and foremost how clearly & plainly Hieremy did prophecy unto you afore, that the circumcision of the body shall cease together with the sleaghing of beasts in sacrifice, the solemnizing of sabbaths, the observation of days, the difference of meats, the fasts, the vows, and the residue of ceremonies, which were for a season for this purpose given, that they might be unto the jews as figures of things spiritual. 
Heir. iiii a  Plough your land (saith he) and sow not among the thorns. Be ye circumcised in the Lord, and take ye away the foreskin of your hearts, all ye of juda, and all the enhabitauntes of Jerusalem. 
Hier. xxxi, f  Again in a certain other place the same Prophet sayeth: Behold the days shall come (sayeth the Lord) and I shall make a new league and covenant to the house of Israel, & to the house of juda: not after the tenor of the covenant which I covenanted with your fathers: & forthwith he added a manifest difference between thatsame law being rough and unpossible for any man to bear: (which was not without good cause written in stones, which stones did by their hardness represent the hardness of the jews hearts:) and between the law evangelical, by mean whereof innocency is freely offered through faith. 
Hier. xxxi. f  This shall be the covenant (sayeth he) which I will make with the house of Israel: after those days (sayeth the lord) I shall plant my law in the inward parts of them, and in their hearts will I write the same. And forthwith teacheth he that the shadows also of the law shall cease as soon as the light of the truth is showed forth.  
And from thenceforth shall no man teach his neighbour, nor his brother, saying: Know thou the Lord. For all people shall know me from the least of them to the most (saith the Lord) for I shall have mercy on their iniquity, and I shall never remember their sins any more. And do not ye remember how Christ spoke and did all things agreeable hereunto, when he was yet living? Did he not manifestly denounce and give warning of an end, 
Math. xi. b Luke. ivi. d Ihon. iiii. c  of the law, when he said? The law & the Prophets reigned until john. The jews worshipped God & prayed unto him in the city of Jerusalem. But what said jesus to the Samaritane woman? The hour shall come and it is now already present when ye shall neither in this mountain, nor yet at Jerusalem worship the father, but in spirit shall they worship him.  

Math. xii a Math. two. d Luke. vi. a  Did he not secretly without making any words, begin to abrogate the law, when he healed on the sabbaths, the Phariseis in vain roaring against him? When he spoke in the defence and maintenance of his disciples against the slaundreous quereling of the said Phariseis at what time his disciples plucked the ears of wheat in the corn field on the Sabbath day? 
Math. ix. c. mark. two. e Luke. v. f  when he played the advocate for the same his disciples in a sembleable querele pieked against them by the same Phariseis for that they did not keep their solemn fast? 
mat. viii. a mark. i. d Luke. v. c mat. ix. a mark. two. a Luke. i d. e  But a great deal more, at what time he healed the leper without any ceremonies, and (which thing the law forbiddeth) touched one with his hands after he was condemned of the lepry by the priests: and at what time he did without any remedy of the law, forgive sins unto the man possessed with the dropsy: to the woman sinner that rushed into the Phariseis house unbidden, while they were at dinner, & to many more besides these. For the law had commanded burnt offreynges to be sacrificed for their sins, 
mat. xxvi. a mar. iiiii. Luke. ●ii. f john. xii. a  and that any offence committed, should be purged and cleansed with certain sacrifices and oblations appointed by name. But Christ being a new reforger of the old law, in stead of burnt offreing, did substitute charity. There be (saith he) many sins forgiven her, because she hath loved much. He substituted faith in stead of sacrifice at an other time also, when he said: O son have thou a sure faith and trust, 
math. nineteen. a mar. x. a  thy sins are forgiven thee. Yea, & yet more manifestly also at a certain other season did he show unto you a diversity of both laws, 
Luke. xvi. d Math. v. f Math. v. g  the new, & the old: forbidding divorce, which the law of Moses had by permission granted: also when he forbid swearing, which the former law of Moses had not forbidden: also when he commanded to love the enemies, whereas the old law did permit both to hate the enemy, and also to be avenged on him for any trespass. Did he not once for altogether abrogate & take away all authority from the priests, the Scribes, and the Phariseis, in that they did yet still hold the gross letter of the law fast in their teeth? 
math. xv. v  Let them alone (said he) they are blind, and guides of the blind. And had not the Prophets foreshowed this thing also, that things carnal, should in time coming give place to things spiritual? Do ye not remember what Daniel the Prophet doth write?  
That prevarication (sayeth he) may be at the uttermost, 
Daniel. ix. f  and that sin may have an end, and iniquity may be wiped clean away, and everlasting righteousness may be brought in, and that the vision and the prophecy may be fulfilled, and the holy of holies may be enoyn●ted. When ye hear that the prophecies are consummate and brought to their perfect effect: verily ye do now understand, that such things as are already past and done, ought not any longer to be looked for, as if they were still to come: and when ye hear eternal righteousness, ye understand that the righteousness of the law, which was to endure but for a while, is now abolished.  
When ye hear that Messiah is to be anointed, who is the holy of all holies, and he alone that maketh all things holy, forsooth ye understand, that corporal anointing must cease, & the priesthood of the law together with the oblations and sacrifices of the same to be abrogated. For jesus was never anointed with thatsame holy ointment, which the law did very scrupulously teach for to make, threatening death unto those persons, whosoever had countrefeited or practised the like confection, or had applied the same ●nto any secular uses. For the anointing of the body maketh nothing at all ●o the effect or purpose of the priests, but that it was a sign of the spiritual anointing wherewith Christ was anointed: according as I recited erewhile out of the prophecy:  
The spirit of God is upon me, 
Esai. lxi. a  for the Lord hath anointed me. Whereunto the psalmist David accordeth speaking of Messiah: Therefore the God thy God hath enoyncted thee with the oil of gladness above all thy compiers. 
Psal. xliiii. b math. iii. d mark. i b Luke. iii, d john. i. v  What the Prophet promised, ye saw performed, when jesus was baptized in fluime jordane. For the holy ghost came in a visible likeness, and lighted on the top of his head, and the voice of the father was heard, who had anointed his son with the oil of gladness, above the Prophets and patriarchs, yea and above all mortal creatures, which either in time past have been, or now at this present be, or hereafter shallbe. This heavenly and spiritual anointing hath set an end to the priesthood of Moses instituting, 
Daniel. ix. f  which thing Daniel doth forthwith clearly bring in, saying: And in the mids of the week, hosts & sacrifice shall fail. Neither any other thing it was that God meant, speaking by Esai, as one whose stomach arose and stood against their corporal sacrifices of beasts. What care I for the multitude of your killing of sacrifices (sayeth the Lord?) I am full. The burnt sacrifices of wethers, and the grease of the fat beasts, and the blood of calves, and lambs, and goats, I will none of. Now furthermore Daniel, 
Luke. nineteen. f  did he not manifestly foreshow the destruction & throwing down of the city of Jerusalem together with the Temple thereof? And did not Christ prophecy the same unto his disciples, with weeping eyes, lamenting and bewailing the woeful case and extremity of the same city & people? For it grieved God already being as he is spiritual, and made him weary to inhabit a temple made and built up with the hands of man: He was nothing delighted with the offreynges of beasts slain in sacrifice: He found a miss and a lack of an other city, on which thatsame name Jerusalem might truly light: he miss and wanted an other temple meet for him to dwell in, builded of himself, consecrated and hallowed with his own spirit: other sacrifices & oblations, an other nation circumcised in heart, on whom the name of Israel might truly agree. Now is there nothing of perpetual continuance, that may be seen with bodily eyes: things that are not seen are everlasting, and therefore meet & seemly for God, who is eternity self never to have end. But yet these shadows of things visible were given for a time to the gross and untrained people, to the end they might one day in process of time by these first introductions, grow and proceed forward to things of the mind. But jesus whose stomach stood much against aswell the city, as also the temple, and the nation, and the sacrifices of the old law, doth by the Prophets declare evidently enough what manner things he wished from thenceforth to have in stead of these others now rehearsed. Have ye not read what Esai wrote of the heavenly Jerusalem?  

Esai. i. g  Thou shalt (saith he) from henceforth be called the city of the righteous man, the faithful city. Zion shall be redeemed in judgement, and they shall bring her home again, in righteousness. Ye hear a new building of the city, which is the church or congregation built up of living stones, the corner stone whereof, and the foundation whereof is very Christ himself. And this is the stone whom the prophecy of the mystical Psalm did signify, where it sayeth: 
psal. cxvii. c mat. xxi. a & mar. xii. a & Luke. xx. c  The stone which the builders refused and cast aside, the same is made to be the head stone of the corner.  
And ye have heard Christ himself objecting the testimony of this scripture unto the Phariseis, who attempted and did the best they could to cast aside the stone which God had choose. Yea and of this same stone an other Prophet also maketh mention: 
Esai. xxviii d. and i. Petr. two. b  I shall lay in the foundation of Zion a stone, approved and tried, a corner stone, a stone of price founded in the foundation. And did not the tune of Christ's words when he lived, agree with the words of this prophecy, at what time he proponed a parable of an house builded upon a sound rock of stone, which house no violent blast or rage of winds or waters could be able to pluck out of his place? 
Math. seven. d. and Luke. vi g & Math. xvi.  wherein verily he signified himself to be the foundation of the church, against whom no not the gates of hell are able to prevail, as he did one day freely promise unto his disciple Peter. Solomon builded a temple at Jerusalem, according to the appointment and ordinance of Moses. But like as he being a peaceful king did bear the image and figure of Messiah, who restored a perpetual peace and atonement for ever between God and man: so the said Temple being built up with man's labour, contained the figure of the Temple, whereof Christ himself was the builder, a chief workman, as the Lord many years agone spoke by his Prophet Nathan unto David, 
two. kings. seven. b.  as ye read in the second book of the kings: Thou shalt not be he, that shalt build me an house to dwell in, but I shall raise thy seed after thee, which shall come forth of thy womb, he shall build up an house to my name, and I shall establish his throne even for ever and ever. And verily that the words which spoken by the said Prophet, do not agree to be spoken of Solomon: even this point (though there were nothing else) doth plainly prove and convince, because in salomon's throne even now at this present day there sit strange borne aliens, and all the whole people of the jews shall shortly be dispersed and scattered abroad into all nations of the world.  
The said house which Solomon built in Jerusalem, was a busy thing, with slaughter of beasts, with fumigations, with washings, and very troubleous with perfumes. But this house which Christ hath builded, is made acceptable through faith invisible, & this house knoweth no end. For the Prophet in the same place afore alleged speaketh in this manner: And faithful shall thy house be, and thy kingdom even for ever, before my face, and thy throne or seat shallbe firmly established for ever.  
These promises are the vainest of the world, and the most full of lies, 
two. king. vii.c.  if they be taken (according as the letter runneth) to concern Solomon, or David either. For David, he deadly foiled his kingdom with adultery coupled with murdre: and Solomon was through the carnal love of women plucked away from God, and drawn even unto idolatry.  
Consider ye now, in what sort the words of Nathan do agree with the words of Esai: Thou shalt (saith Esai) be called the city of the righteous man, 
Esai. i. g  and the faithful city. And of all men that ever were, there hath been none besides only Christ alone, who might be called purely righteous, not only free from all corruption or infection of sin, but also such an one, that by and through him, all men are justified and made righteous. And what doth Christ require of his servants, but faith?  
And for the same consideration did he call his church, which cannot skill of the works of the law, the faithful city, wholly altogether staighing and trusting on him alone. When ye hear that this city shallbe redeemed in judgement, ye see the confidence and trusting on the ceremonies of the law to be taken away. For God judgeth not man of his works, but of his faith, not of meat or drink, not of the garment, or of solitary quiet living, but of the godliness of mind. And the judgement is this: that such persons as shall believe in Christ, shall through the death the same Christ, who suffered peines and torments for all creatures, be redeemed from their sins, and shallbe justified through his righteousness, if they follow & go the steps of their head and captain. Ye hear now and know the spiritual city and temple, which cannot be showed ne pointed unto with men's fingers, as neither the king and workemanselfe can be pointed unto, according to the lesson here following which himself taught, when he was hear living: when they shall say: 
mat. xxiiii b  Behold here is Christ, behold yonder he is: believe ye them not. The jews glory in the mount of Zion, which beareth the temple: But after this there shallbe a ghostly Zion bearing up the minds and souls of them that believe, 
Mar. xiii. b Luke. xvii c  from the covetous desire of things earthly, to the study of things celestial, of which the Prophet Esai prophesied unto you, saying: And there shallbe in the last days an hill prepared, 
Esai. two. a  the house of the lord, in the top of mountains, & it shall be lifted up above all hills. And all nations shall flow unto him, there shall many people's go, and shall say: Come ye, let us climb up to the mountain of the lord, & to the house of the God of jacob, and he shall teach us his ways, & we shall walk in his paths: for forth of Zion shall the law come, and the word of the lord forth of Jerusalem. David also doth oft-times make mention of this spiritual mount: 
psal. cxxiiii.  They that trust in the Lord as the mount of Zion, shall not be moved for ever, which dwelleth in Jerusalem. And of this material temple, of which the jews are now proud, how it shall shortly be cast down, even Christ also prophesied. Your house (saith he) shallbe left desert & waste unto you. And that the self-same thing should even so come to pass, 
Luke. nineteen. & xxi.  God had before that time threatened unto Solomon, as ye read in the third book of the kings. 
three king. ix b.  And the temple which I have pointed & marked out to my name, I shall cast out from my sight, & Israel shallbe into a proverb & into a common talking stock to all peoples, & this house shall be into an example. Every body that passeth by it shall be astoned for woondres, and shall hiss at it, and shall say: wherefore hath the Lord thus done to this same land and to this same house? And they shall answer: Because they have forsaken the Lord their God. For this is thatsame house, the provoker, with whom God doth by his Prophets so often times chide and bralle, and which so far forth fell from their God, that his only son they hoighced up & nailed on the cross. Yea and moreover in stead of a people carnal and stiff-necked, the Prophet doth promise a people peaceable, & obedient even unto death. For in manner following doth Esai speak: and they shall forge their sword into plugh shares, & their spears into scythes and sickles. One nation shall not lift up the sword against an other nation, 
Esai. two. a  neither shall they any further forth be exercised to fighting in battle. Ye house of jacob, come ye, and let us walk in the light of our God. Are not these words consonant and agreeable to the words of Christ in which he promised, that he would of the very stones rei●e up children unto Abraham? and when he called himself the light of the world, whom whoso followed should not walk in darkness? when he cast at them this saying of the Prophet Esai? 
Ihon. viii d   
This people honoureth me with their lips, but their heart is far from me. 
Esai. xxix. a  And as for a new people he promiseth unto himself by the Prophet Oseas, a people not making vaunts and braggues of their works, but acknowlageing the mercy of God. And it shall be in a place, where it shall be said unto them: Ye are none of my people: it shallbe said unto them, the children of the living God: And again: And I shall have mercy on the same people, which was destitute of mercy: signifying the people of the Gentiles, who whereas it hath hitherto served idols shall shortly receive the doctrine of the gospel, which the jews hath refused & forsaken, of whom the psalmist David also hath prophesied tofore: 
Psal. xvii  A people, whom I knew not, hath served me, in hearing of the ear hath it obeyed me. Did not the words of Christ agree with this prophecy, 
john. x.c.  when he said? I have other sheep too, which are not of this fold, even them also must I needs bring home. Forsooth the priesthood and the kingdom restored and made new again, doth make all things new. And as for a new priest the holy writ of the Prophets had promised aforehand. For the mystical psalm runneth in manner and form following: The Lord hath sworn and it shall not forthink him: thou art a priest for evermore after the order of Melchisedec. Melchisedec being both a priest and a king, 
Psal. cix. a  the priest of the highest god (for he was not instituted by the law,) and the king of Salem, (that is to say, the king of peace) signified Christ, who neither hath had beginning, ne never shall have ending. Thissame Christ, not through the blood of calves or of goats, but through his own blood entereth into the high holy place, to make intercession for the sins of all the whole world. And this sacrifice he executed in the altar of the cross offering himself a most pure sacrifice unto God the father. Such a priest certes had god long agone promised unto Helias when he was ready to die: 
i. king. two. g  I shall (sayeth he) raise up unto myself a faithful priest, who shall do after mine own heart, and after mine own mind, and I shall build up unto him, a faithful house, and he shall walk before mine anointed people all days for ever. And verily this is even the verai same thing which Christ himself hath promised unto you: 
mat. xxvii. a john. xxiiii d.  I am with you even until the consummation of the world. Now in stead of the bloody slaughter of beasts which the priests of Moses law did use, 
Psal. xlix. 6  what kind of sacrifice shall succeed, the prophet hath not left unspoken. For the psalmist by inspiration sayeth thus: Sacrifice thou unto God, the sacrifice of laud, and pay thy vows unto the highest: call on me in the day of tribulation, and I will deliver thee, and thou shalt glorify me. And again in the same place. 
Psal. xlix.  Whoso offreeth me thanks and praise, honoureth me, and to him that ordreeth his conversation right, will I show the salvation of God. And in another place: 
Psal. iii. a  Sacrifice ye the sacrifice of righteousness, and trust ye in the Lord. Ye have here now heard a threefold manner of sacrifice, that is to weet, the sacrifice of prayers or vows, (whereof Christ hath thus taught you: Whatsoever ye shall ask my father in my name, he will give it unto you: 
john. xiiii. b. ) the sacrifice of laud and praise, (which it is evident enough that he solemnly executed and accomplished, many times rendering thanks unto his father:) and the sacrifice of righteousness, which giveth and performeth the strength and power of life to the innocent, and the serviceable attendance of charity towards the needy. And of this righteousness did he in proper person show unto you a perfect example, spending his own soul and life for his sheep, being found only and alone among men, in whom no fraud ne guile was. He taught this thing also out of the prophets words, saying thus: Go ye, and learn what these words of the Prophet do mean. Mercy will I have, 
Osee. vi. ●  and not sacrifice: In the spiritual temple than, under the most highest priest Christ, there shall not now be given distribution of raw meat out of the flesh of calves, of goats, or of sheep: but of the precious body and blood of jesus Christ, which he hath once for all offered, to th'end that it may all times, be spiritually taken of his anointed, renewing unto themselves after a certain manner, the death of their head & king by that thankful commemoration. Forsooth this is the host, which shall shortly be offered all the world over by the priests, whom God hath anointed: of which sacrifice Malachias spoke afore in the spirit of Prophecy: 
Malach. i. c  I have no will in you (saith the Lord of hosts,) and gift will I none take of your hand. For from the arising of the sun, unto the going down, my name is great in all nations, and in every place there is sacrificed and offered unto me a clean oblation. And this was it, which was foretold to Hely the priest also, that it should come to pass, that whosoever should come into the new temple, should say: Let me go, I beseech thee, to one side of the priesthood, that I may eat a morsel. This is the same sacrifice which Christ in Estur supper gave unto his disciples, 
mat, xxvi, c and mark xiiii▪ c, and Luke, xxii. b, and i, Corinth, xi, c,  putting forth bread unto them, which he said to be his body, and giving them the cup, which he said to be the cup of his blood, by which his blood he consecrated unto them a new testament, that is to say, a band and league of petition never to die ne decay. All these things if ye two have not seen on your own parties, yet at leastwise ye might have heard it of his twelve special Apostles, by mean of whom he hath willed all that hath been wrought and done, to come to the knowledge of all creatures. Like as christ coming from heaven, hath turned all carnal things into ghostly, the city, the temple, the priesthood, the sacrifices: so would he also his kingdom to be new. And for the same cause did he much use to call it the kingdom of heaven, because ye should not look for any such manner thing as ye see many in the kingdom of the world. For although he were the Lord of all, yea even before he came down into the earth: yet was there a ghostly kingdom, which because he would recover unto his father, he became obedient to the same, unto the death of the cross. For by that means hath he overcomed and vanquished his adversary: that way hath he delivered his people and made them free: by that means hath he recovered, enlarged, and established his kingdom unto his father. And in deed the Prophet promised Messiah by the title of a king and a captain: but he assigneth a double coming of him: the former (which yourselves have seen) humble and peaceable. For he came to heal, and not to strike in the way of vengeance. But he shall come in the end of the world with majesty, guarded and encoumpaced round about with many thousands of Angels to judge the quick and dead.  
And now in this time, because he hath come low and mild, many have taken slander of conscience, insomuch that even those same twelve also, (whom he had out of all the company specially chosen out as most faithful and trusty unto him,) being strieken in a dread, have fled every man his way for fear, yea and one hath reneagued him too, saying that he never knew him. But if ye would diligently compare the writing of the Prophets with the things which ye have seen wrought and done, there should be no cause why ye should be offended or slandered: 
zacha, ix, b,  but there is cause why ye should acknowledge him, who came such an one as he was promised to come. Consider ye what Zacharie sayeth: Behold, thy king shall come unto the righteous, and a saviour, being himself in form of a poor man, mounting upon an ass, and upon a colt the foal of a she ass. He that so came, came not to make battle, but to destroy the battles of the world which are made and kept under Satan's banners. For the Prophet bringeth in byanby after: And I shall scattre sundry ways abroad, the cart from Ephraim, and the horse from Jerusalem, and the bow of battle shall be destroyed, and he shall speak peace to the nations and his power shall be from sea to sea.  
Ye saw him entre the city of Jerusalem with this pomp, partly to mock the kingdoms of this world, and partly because he would put you in good remembrance of the prophecy: 
Esai. ix: b  And now mark ye well this point, whether Esai did promise him of any other sort. For every violent taking of booties and forcible ruffleing, and garment imbrued with blood, shall be for burning, & the meat of fire. For a little one is borne to us, & a son is given to us, & princely power is set upon his shoulder, and his name shall be called the marvelous, a Counsaillour, the God of strength, the father of the world to come, the Prince of peace: his empire shallbe multiplied, & there shallbe no end of peace: He shall sit upon the seat of David, and upon his kingdom that he may conserve the same, and make it strong in judgement and righteousness. When ye hear a kingdom and princely power set upon his shoulder: do ye not manifestly hear the kingdom of the cross, which cross Christ did bear to vanquish the powers of the air? when ye hear, the prince of peace, forsooth, ye understand a king alluring with benefits and not compelling with violence ne with fear: when ye hear the father of the world to come, ye see one much unlike to the princes of this world. Neither doth he describe him a man of any other sort, where he speaketh of him in a certain other place. 
Esai. xi. ●  And he shall strike with the rod of his mouth, and with the spirit of his lips shall he sleagh the wicked: & righteousness, shallbe the girdle of his loignes, & faith the belt of his reins. The wolf shall dwell with the lamb, the leopard shall lie down hard by with the goat, & all the rest that followeth much dessonaunt and contrarious from the armour and battles of worldly princes. 
Psaml. two. a  Now hearken ye, what himself saith of himself in the mystical psalm of David. As for I, am constituted of him a king upon Zion his holy hill, preaching the precept of him: did he not in these words manifestly express the kingdom of the word evangelical? Certes this is the sword, whereof an other psalm maketh mention. Be thou girt with thy sword upon thy thigh, 
psal. xliiii. a  o thou most mightiest: with thy beatutie & fairness intend thou, prosperously proceed & reign thou, for thy verity, & meekness, and righteousness. And who hath heard that a king hath in the beauty of his body prosperously gone forward, or else to have gotten himself a kingdom with meekness? But this was the grace of the word of God, by which ye have seen jesus allure and draw unto him great multitudes of people: this was the truth against which the Phariseis did so many times in vain attempt to wrestle and strive. This manner a sword it was, which he at the time when he should die, advertised his Apostles to get them, of which he had afore also spoken, allegeing that he was not come into the earth to send peace, but the sword. Such like ones also are the arrows of the mighty being sharp, 
Math. x. a  with which he goreth the inordinate lusts & desires of men, with the which he killeth the covetous man, and raiseth the beneficial bounteous man, with the which he sleagheth the idolatre, & raiseth up the professor of evangelical godliness, with which he killeth the fierce man, and the man of vengeance, and raiseth up the meek and the merciful, with which he overthroweth the proud man, & setteth up the humble. Will ye understand the kingdom, what sort and nature it is of? See ye what manner ministers and enlargers of his dominion and jurisdiction he chose out for the nonce: Poor fellows, men of low degree, men of no learning ne knowledge, but even of the bare mother wit, and tongue, ne with any treasure, ne weapon, nor victayles, ne with any strength or maintenance of this world, furnished or armed against the capacious malice of the Phariseis, against the power of princes, against the pride of the philosophers, that is to say, of the great school men. And by these captains shall he outwarre and subdue all the universal kingdoms of the world, with none other complete harness, then with the helms of salvation, which is the right understanding of holy scripture: with the buckler of faith, by virtue whereof (God being their protector) they shallbe in perfect safeguard against all assaults of the wicked people: with the jacke or haberion made of the righteousness of all the virtues evangelical: with the belt of chastity, & with shoes of the gospels making, which is an heart pure from all earthly affections: but most specially above all things, with the sword of the spirit, which is the word of God. So was it thought good unto God, that by mean of his sons weakness he would show his power: by preaching which should be accounted worldly foolishness, he would declare his wisdom: & through the worldly shame of the cross, he would renown his glory. In these things consisteth the kingdom evangelical, in the mean while until the majesty of Christ shall in the end of the world show forth itself, his low degree laid away: & the blissful state of the godly sort shall also show itself not stained or defoiled with any afflictions. And yet this outward baseness containeth a ghostly strength of the spirit both effectual & apt to cast down all buildings, that lift up themselves to stand against the glory of God. Have ye ever seen any thing more gentle or patient than Christ was? have ye seen any thing more low or base in worldly acceptation, any thing more poorer, more meek, more fellowlike with the people, & more ferther removed from all likeness of a kingdom? And yet what thing could there be more regal or kinglike, then with a word to cast out wicked spirits, with a word speaking to calm the winds & the surges of the seas, with touching to heal folks that were infect with lepry, & with mere bidding to put away all kinds of diseases? How many times escaped he harmless through the thickest of the jews working death unto him? He suffered himself to be taken: but at the voice of him the armed soldiers fell down flat on the ground. He died on the cross, but what thing could be of more power than this death, which made all the elements of the world to shake, which caused the sun to lose his light, and to be full of darkness, which cut stones in soondre, which opened graves, which raised the dead bodies out of the same? There could be nothing more low or base to the worldeward than was his nativity: but yet even in his nativity also there did straight way at the first hour appear tokens more than one of his high majesty, which he than did & would not be acknown of. He is borne of a tender young virgin, but it is by the operation of God's holy spirit. He was laid down in an ox manger: but the Angels sing glory to God in the highest. He lieth crying being an infant in the cradle place, but Herode being a king trembleth for fear, and the Magians worship him on their knees. These things being as yet known not to very many, shall in time to come be preached throughout all the universal world. And with such like sure fences shall he appoint and furnish his Apostles also. That if ye shall here after read the scriptures and mark them well, & shall confer them with the things which ye have seen and heard: ye cannot doubt but that he is the same Christ, which was promised, the priest, the king, and the saviour of all the world, after whom there is none other to be looked for. Reckon, I pray you, and consider in your minds all his whole age, which ye have partly with your own eyes seen, and partly ye might have known of his kynsfolkes and familiars: and ye shall not find any one point, that hath not been both signified and marked out by figures, & also foretold by the Prophets. He was promised out of the stock of David, and out of the tribe of juda, and out of the town of Bethleem. As touching the place where he should be borne, see ye whether Micheas did darkly prophecy, 
michea. v. a  or else plainly. And thou Bethleem Effrata, a little one thou art in the thousands of juda. Out of the shall one come for the which shall be unto me a ruler in Israel: and his coming forth is without beginning from the days of eternity. And that this should so come to pass, the Scribes & the Phariseis understood before they were done, 
Math. two. a  who when Herode demanded the question of them, made answer at once, that Messiah should be borne in the city of Bethleem. And evident it is, that jesus was borne in this city through the occasion of the survey and tax which Cesar caused to be made. 
Luke. two. a  The cause & matter self was through Herodes cruelty made known to the world. And once ye know, that he was commonly reputed not for a Bethleemite, but for a Nazarean and a man of Galilee, because he was brought up in Nazareth until the time of full man's state, and lived there a good number of years with his foster-father joseph, 
mat. xxvii. d. Luke. xxiii d. Ihou. nineteen. d  & his mother Mary: in so much that the poisee of his cross had the intitulation of jesus the Nazarean. Neither was this point unspoken of by the Prophets neither, who now and than note him and call him by the name of holy, and of the holy of holies, because he was singularly consecrated to the Lord, not only after the law, which indifferently appertained to the first borne of man sex (according whereunto jesus also was brought by his parents unto the temple, and there consecrated unto the Lord:) but also above all mortal creatures by a certain special prerogative, which no man had but he. This Nazarean did jacob see, being a man in manner altogether blind in the eyes of the body, but very sharp and quick of sight in the eyes of his faith, at what time he blessed joseph, who bore the figure of Christ.  
And they shall be (sayeth he) in the head of joseph, 
Goe xlix. d  and in the top of the crown of the Nazarean that was separate from his brethren. For whatsoever thing the law of Moses doth after the flesh appoint or enjoin for consecrating of the Nazareans, the same is after a spiritual understanding fulfilled in Christ. And God to David thus speaketh in the psalms:  
Of the fruit of thy womb will I set upon thy seat. 
Psal. cxxxi b. Esai. xi. ●  And again elsewhere the prophet Esai before David's time. There shall a rod issue forth of the root of jesse, and a flower shall ascend out of his root, & the lords spirit shall rest upon him. And well known it is the Mary was of the tribe of juda, & of the house of David, neither was that thing hidden or unknown to the Phariseis, who, when jesus himself before he suffered death asked of them, whose son Messiah should be, 
mat. xxii. d mat. xii. d Luke. xx. g Esai. seven  made answer without any study or tarrying: the son of David. The Prophet had foresayed that he should be borne of a virgin. For thus did Esai prophecy. For this cause shall the Lord himself give unto you a sign. Behold a virgin shall conceive and shall bring forth a son: and his name shall be called Emanuel. Daniel foretold the self-same thing more covertly, 
Daniel. two. a  when he exponed what was mente by the stone that was cut of from the hill without hands, which broke all to pieces and into powder, thatsame prodigious image made of gold, silver, brass, iron, & clay: and within a short while it grew into a great mountain, which with his largeness filled and possessed all the kingdoms of the world. For Christ being without man's help borne of the virgin Mary, shall grind, and crush to powder all the kingdoms of the world, and shall with his doctrine possess all the world. verily ezechiel being inspired did perceive the same tofore, at what time he described the Este gate of the temple, through which the Majesty of the Lord entered in. Of which gate he speaketh in this manner: ‡ This gate shall be still shut, & shall not be opened, & there shall not a man pass through it: because the Lord God of Israel hath come in thereat, else shall it be shut still. The prince himself shall come through it, etc. When ye hear the Temple of the Lord, ye know well enough to be meant thereby the womb of Mary consecrated by the holy ghost. When ye hear the Este gate, do ye not know the meaning of it to be the enclosure and tabernacle of the virginly chastity, which neither any mortal man entreing unto it, ne the son of God either entering in, or coming forth of it hath violated or defoiled? Certes this same is the Este gate, out of which proceeded & issued the light that should lighten all the world universal. And this mystery although it be not yet published abroad among the jews, yet is it not unknown unto those, that have had familiar conversation of living with Mary the mother of jesus, and with joseph her spouse. For the said joseph was taken and used as a most true & undoubted witness of this privy mystery, which at his due time shall be famously spread and spoken of throughout the world universal: how that a virgin without any like example afore going sense the world first begun, by the breathing of the holy ghost upon her, brought forth a babe, which was partaker of the divine nature of the godhead, & of the human nature of man both at once. That if it appear to you or seem a thing uncredible that God should be borne of a creature mortal: consider ye what the Prophet Baruch did prophecy of the son, whom God, taking piety and compassion on mankind, did even for the very purpose send into the earth, that unto the straighing wandreers and to the blinded he should show the way of health and salvation.  

Batuch. iii  Thissame is our God (sayeth he) & there shall be none other esteemed besides him. This is he that hath found all the way of discipline, & hath ●aught it unto jacob his babe, & to Israel his beloved. After this, he hath been seen in earth, and hath lived among men. And as for Daniel doth also show the time of his birth, 
Dani. ix.  accounting it by sevens or sevenfoldes of weeks and years, if a man will any thing curiously search and try it out. But long and many a day before him, the patriarch jacob, being nowe● ere the time of his departing out of this world, and endued with the spirit of prophecy to show things to come, prophesied in this manner:  

Gene. xlix.  The sceptre shall not be taken away from juda, & a guide from the thigh of him, until he come which must be sent, and he shall be the expectation of the heathen. Now all the region of the jews, were in subjection to the Emperors of Rome. jewrye had Herode to their king being an alien, or outlandish man borne. That thing did evidently convince and prove that Messiah should now come, if a body had searched the prophecies. And where he added: 
Math. two. a  And he shall be the expectation of the heathen: albeit this poignet shall in time to come be more clear and manifest, yet did even than at the very time of his nativity appear. For immediately upon the deliverance of the virgin, there come renning thither by the guiding and leading of a star, three Magians, or sage philosophers with presents to worship the new king, and to do homage unto him. And even this same very point, that it should so be, had not the voice of the prophets left unspoken neither. For thus sayeth Esai: 
Esai. xii.  Before he have the acknowledge to refuse that is evil, and to choose that is good, he shall take the spoils of Samaria and Damascus against the king of the Assyrians. For while he being yet a young babe and an infant draweth three Magians unto him by the leading and guiding of a star, and of idolaters maketh them worshippers of the king of kings: did he not take the spoils of Samaria, which country had an evil name for worshipping and serving of idols?  
For Damascus was in old time reputed for a part of Arabia before that by the dividing and partition of the countries of Syria, it was assigned to be a part of Syrophenicia. And in deed the east parties have much abundance of sweet odouriferous savours and spieces: whereof the Magians of their richesse brought forth frankincense, and mirth, and gold: whereof the prophecy failed not to make mention neither. For thus speaketh Esai. 
Esai. lx.  Al they of Saba shall come bringing gold and frankincense, and showing forth laud unto the Lord. The prophecy also of the Psalm maketh mention of the same where it sayeth: 
Psa. lxxi. a Math. two. c  There shall be given unto him of the gold of Arabia. And again in another place: The kings of the Arabians and of Saba shall bring presents. For in those regions and parties, the chief rule and governance is commonly in the hands of the Magians, that is to say, the saiges, or the wise men of knowledge. And forsooth by the name of the king of the Assyrians, was signified the wieked king Herode, who at the springing up of Messiah, when it was told him, was fore out of quiet in his mind and defeated of his purpose by the Magians. Thereupon followed the murdreing of the infants within all the limits and bounds of Beethleem, which thing the prophecies did not leave unspoken neither. For thus did Hieremie sing. The voice of heaviness, 
Heir. xxxi.  weeping, and lamentation was heard on high: even of Rachel mourning for her children, and she would not be comforted▪ because they were away. For so did he express the lamenting of the mother's bewailing the boucherly murdrement of their young sucking babes. And the place he did half darkly and mystically express by the name of Rachel, whose sepulchre is not far of from Bethleem. Than was he secretly conveyed into Egipte by the warning of an Angel: and was brought home again from thence by the warning of the same angel. And had not the prophecy of Oseas showed that same afore? 
Mat. two. b Oiee. xi. a Mat. iii. b Mark. i. b Luke. iii. d john. i. c  Out of Egipte have I called my son. Now before he begun to take in hand the office of preaching appointed unto him by his father, did not his foregoer john openly testify that he should come immediately furthwithal, and when he came in deed, showed him to the people of the jews with his finger? And had not Esai clearly prophesied afore that so it should be? 
Esai. xl. a  The voice of a crier in wilderness, prepare ye the way of the Lord: make ye the paths of our God straight in wilderness. I wysse ye saw john preaching in wilderness, ye heard him acknowelaging this prophecy being forespoken of himself. No nor the prophecy lest not his baptism unspoken of neither. Now where he begun his preaching not in Jerusalem, but in Galilee, did not Esai prophecy clearly enough thereof afore? saying: The land of Zabulon and the land of Neptalim, 
Esai ix.  (where through the sea way goeth over jordane into the land of Galilee:) the people which sat in darkness have seen a great light. And them that dwell in the land of the shadow of death, upon them hath the light shined: and it is well known that Capernaum, (where jesus first dwelled when he entered the office of preaching) standeth in the marchesse of Zabulon and Neptalim, and that it is a ettie situate on the shores side of the sea. Neither was there any strangeness or cloaking made of the kind of doctrine, which he oftentimes used among the people, 
Psal. lxxvii a.  enwrapping his mind and sentence in the mystical darkness of parables. For thus runneth the discourse of the Psalm Azaph: In parables shall I open my mouth, I shall speak propositions from the beginning. And furthermore that people there should be which should cry out against his doctrine, and withstand the same, as men sinistrely interpreting and slaundreing aswell all his sayings as doings, 
Esai. vi.  Esai prophesied saying: Ye shall hear in deed, but ye shall not understand, ye shall plainly see, and not perceive. Harden thou the heart of this people, stop their ears, and shut their eyes, that they see not with their eyes, hear not with their ears, 
Esai. liii.  and understand not with their hearts, and convert and be healed. And such people doth he find fault withal in an other place also: Lord, who hath given credence unto the thing which we have heard? And furthermore as touching the miracles which ye have seen him showing, had not the holy sayings of the Prophets plainly told thereof afore? doth not Esai thus speak? 
Esai. liii.  He only hath taken on him our infirmities, and hath borne our peines. For what kind of sore or evil hath he not driven away from persons being in woeful case and miserable? Thesame Esai in an other place also speaketh, yea, more openly and plainly, of the self same thing in this manner.  
Say unto them that are fearful: Be of good cheer, and fear not. Behold▪ your God cometh to take vengeance, 
Esai. xxxv  and ye shall see the reward that God giveth. God cometh his own self, and will deliver you. Than shall the eyes of the blind be lightened, and the ears of the deaf be opened. Than shall the lame man leap as an heart, and the dumb man's tongue shall give thanks. Have ye not with your own eyes seen jesus do all the premises, yea and greater things than those also? ye heard him when he acknowelaged this same prophecy as a thing written and spoken of himself, at what time certain disciples of john being sent unto jesus demanded him, whether he were the Messiah that was looked for, or else it were an other that was to be looked for, and he answered and said: Go your ways, bear word again to john of the things which ye have heard and seen. The blind see, the halt go, 
Luke. seven, a  the lepers are cleansed, the deaf hear, the dead arise again, and to the poor is the glad tidings preached. And that the chief rulers of the synagogue would be with these benefits yet still worse and worse incensed, did not Esai after a goodly sort peinte out, under the parable of a vineyard, which being with exceeding many points of diligent cure and good housebanding occasioned to bring forth good fruit, did not answer the expectation of his tiler?  

Esai. v. b  I looked (saith he) that it should have brought forth grapes: and it hath brought forth wild grapes: I looked that it should have done judgement, and behold wickedness: & that it should have done righteousness, & behold crying and misery. 
Mat. xxi. d Mar. xii. a Luke. xx. b  And doth not the parable justly agree with the same sentence of prophecy, which ye have heard of jesus himself, concerning a vineyard enclosed and fenced with a tour, and furnished with a wine press and a gutter, which vineyard nevertheless through default of the housebandmen yielded not condign fruit to the Lord and owner? Thesame thing also was noted by thatsame figtree, which would not begin to be fruitful, 
Mat. xxi. b Luke. xiii. b  no not than neither, when much dounging and cherishing had been done to it. Neither was there any thing else mente by the parable of the seed that was cast upon ill ground. He found the same self fault else where also in the Prophets: 
Mat. xiii. b Mar. iiii. a Luke. viii a Esai. lxv.  I have all the day long evermore holden out my hands to an unfaithful people, that go not the rightway, but after their own imaginations: to a people that is ever defying me to my face. The men of power had envy at his virtue, and slaundreously surmuised those miracles to be wrought by the supportation of Beelzebub. 
Mat. xxvi. Mar. xiiii. Luke. xxii. john. xviii zachar. ix  But the weakness of his body, the meanness of his degree, and the afflictions which he suffered, was a matter of offence and slander of conscience to the weak, though they were no evil men. For when he was taken of the jews, even those same twelve specially chosen Apostles fled and ran every man his way. See ye whether the Prophet Zachary left even this point unspoken of too. 
psal. lxxxvi.  I shall strike the shepherd (saith he) & the sheep of the flock shallbe scattered abroad. Whereunto accordeth the song of the eighty seventh psalm. 
Mat. xxvi. Mar. xiiii c Luke. xxii. f joh. xviii. c  Thou hast put away mine acquaintance far from me, and made me to be abhorred of them. For did not Petur with a detestation forswear his master, and the other Apostles ready to do the same, if like peril had bloustreously come upon them? And that this would so come to pass, Christ had foresaid to Petur before it came to pass in deed. He was betrayed by judas, who was one of the numbered of the twelve. Consider ye whether the prophetical psalm did not foretell of the also. 
Psal. cxiiii  For if mine enemy (saith he) had spoken ill of me, I would verily have patiently borne it, and if he that hated me, had spoken great things upon me, I would peradventure have hidden myself from him. But thou a man of mine own mind, my guide & my familiar. Now if ye have learned the Christ, when judas coming of purpose to betray the lord unto the soldiers by mean of a deceitful kiss, did thus speak unto him: 
Math. xxvi. Luke. xxii. e  Friend for what purpose art thou come? Betrayest thou the son of man with a kiss? Did he not manifestly lay unto him in his very teeth the saying of the prophet? he calleth him a guide, because this judas seemed in manner as one made a ruler over the Apostles, because he had the charge of doing all affairs abroad committed unto him. Again an other psalm speaketh yet more clearly: 
Psal. xl. ●  For the man of my peace in whom I have trusted, who eat my loans hath magnified supplanting over me. And see I pray you, how the words of Christ which he spoke to his disciples of the betrayer at his last supper with them, do justly agree with this prophecy: 
Psalm. xxxvii.  He that eateth bread with me (saith Christ) shall lift us his foot sole against me. another psalm again saith: My friends and my next neighbours have approached near, and have stand against me. 
Psal. liv Psal xxxvii  Yea and an other psalm yet again: his words are suppled above honey, and they be very darts. And is it not a word softer than honey, to say hail master being spoken with a kiss giving? And was it not a dart infected with deadly poison, to say: Thatsame is he, hold ye him fast? Thus might ye have heard of his Apostles, or in case ye have not yet heard it, ye may yet learn it in time to come. judas demanded of covenant of the bishops, & the chief rulers, the sum of thirty pens or denaries of silver, with which deadly sum of money there was forthwithall a piece of ground bought for the burial of poor folks. And both these points did the Prophet forespeak of in his prophecy. As concerning the price that he was sold for, thus did one of the Prophets say: And they took thirty plates the price of him that was valued, 
Zachar. xi  whom they bought of the children of Israel, & gave them for the potter's field. These things thus executed, judas overlate repenting him of his fact, hung himself, diminishing thereby the numbered of the twelve chosen, & making a room for an other to be supplied into the order of the Apostles. 
Psal. cviii.  Neither was this unspoken of by the Prophets. For thus saith the process of the mystical psalm: Let their abiding be made to lie waste & let there not be he that dwelleth in it, and his shepeherdship let an other body take. And as for the devilish convocation for the putting of jesus to death, which was solemnly kept in the house of Caiphas being the highest bishop, by the Scribes, the Phariseis, the rulers of the people, & the commons being sworn to the same: mark ye whether the same point also hath not been written & declared by the prophecy of the psalm, which saith: Why do the heathen so furiously rage together? 
Psalm. two  & why do the people imagine vain things? The kings of the earth stand up, & the rulers take council together against the Lord, & against his enoincted. Ye hear the naming of the heathen, & ye know that jesus was crucified by pilate's servants of his crew: ye hear the word, peoples, & ye know that the multitude of all ●ortes of the jews, cried, crucify him, crucify him: ye hear the name of kings, & ye know the Pilate was the ruler & governor of jewry in Caesar's behalf, by whose sentence jesus was condemned: ye hear this word, the rulers of the earth, & ye understand the headmen of the people of jewry, who not understanding the law spiritual, sought earthly things: & while they will in no wise be pulled from the same, they put the king of heaven to death. Yea & Esai also doth fore threaten the same. Woe unto the souls of them (sayeth he) for they have thought an exceeding naughty thought against themselves, saying: let us tie up the tighteous man for he is not for our purpose. He was brought to judgement as a man accused and to be arraigned. 
Esai. iiii. c  Yea and that thing also did Esai tell afore. The Lord standeth to be judged, & he standeth to judge the people's: the Lord shall come into judgement with the elders of his people, & the rulers of the same. jesus was judged in the house of Caiphas by the chief priests, 
Luke. xxii  Scribes, & Phariseis, & the chief rulers of the people. Eftsons condemned he was by the crying & clamour of the people at the bench of the lieutenant, when they cried: Away with him, away with him: nail him on the cross. But while the Lord is judged, they are judged themselves, in the their detestable iniquity is by all manner ways & means bewrayed. Pilate gave & pronounced sentence of judgement against & upon them, when he said: I am free & innocent from the blood of this same righteous man, choose you. And themselves gave sentence of judgement against themselves, when they cried. His blood be upon us, 
Mat. xx●ii  and upon our children. Hieremie also much lamenteth their deiulishe working against Christ. Lord (saith he) thou hast seen the iniquity of them against me, 
●re●. iii. f  judge thou my judgement. Thou hast seen all their furious raging, all their thoughts against me, thou haste heard all their reprochefulnesse O Lord, all their thoughts against me, their lips arising against me, & studying against me all the day, their sitting down, and their arising again have I seen. Doth he not in these words clearly (as it were in a plain picture) set forth the priests and the head men of the people consulting together how they might put jesus to death, hunting for false testimonies whereby they might oppress him being innocent laying blasphemy unto his charge, condemning him by judgement before they had matter to him, sitting upon him as judges, arising again when they had judged him, because they would accuse him before the lieutenant? A mischievous sitting down, and a more mischievous arising up again. And that not any kind of death at adventure might satisfy their hatred, but there was specially chosen such a kind of death as was both most shameful and also most hardest, Hieremie witnesseth bearing the person of Christ. 
Hierem. xi.  This, o Lord, have I learned of thee, and I do understand it, for thou hast showed me their imaginations. But I am as a meek lamb, that is carried away to be slain, not knowing that they had devised such counsels against me, saying: we will destruie his meat with wood, and drieve him out of the land of the living, that his name shall never more be thought upon. For the devise and purpose of the Phariseis was this: that the name of jesus after he were accused, condemned, hanged between two notorious malefactors, should either be utterly for ever abolished, or else should be reputed among names execrable and detestable. Now ferther call ye unto your remembrance that Christ told you all this matter before his death, how he should be betrayed and delivered into the hands of the Gentiles, that he should be refused of men and cast of, that he should be scorned, that he should be scourged, that he should be crucified, all ye know by your own eye, that no point hereof was unadvisedly done or by blind chance of casualty. The jews did before the presence of Annas and Caiphas by mean of false witness, 
ma● xiiii. g mat xxvi. c. Luk. xxii. g  lay unto him the crime of blasphemy, than which there is none other crime more heinous. And this matter was marked out and figured in joseph, whom his brethren conspiring together through envy did accuse of a very naughty crime. Before the judges jesus answered either nothing at all, or else very few words, when there was no spark ne spot of any crime in him, for he had determined with himself to die for the redemption of the world. Think ye hardly that this was a thing done by blind chance, 
Gen. xxxvii  if Esai did not tell of it afore. He was offered up because he would and he opened not his mouth: as a sheep shall he be led to be put to death▪ and shall keep silence as a lamb before one that sheareth him, and he shall not open his mouth. And see how justly the prophecy of the Psalm agreeth with Esai. As for me▪ I was like a deaf man, 
Psal. lviii.  and heard not, and as one that is dumb, which doth not open his mouth. I became even as a man that heareth not, and in whose mouth are no reproufes. For in thee, o Lord have I put my trust. For now was the full time come, that he should willingly offer himself to all open shame of the world, as one that should show unto his fellows a perfect example of patient suffreaunce: bound he was, strieken & beaten he was, both with blows and buffets, scourged he was, and all to spetten in the face. He had a weed of purple done on his back in the way of mocking and scorning him, and crowned he was with a crown of thorns, and being contemned of Herode, he was in the way of putting him to worldly shame, sent back again to Pilate in a white vesture, 
Luke. xxiii.  in a miserable likeness and piteous to behold was he brought forth to the people, and Barrabas was preferred before him to be pardoned and to escape. Now forasmuch as he willingly suffered all these things for the redemption of the world, according to the foresayings of the Prophets, it ought not to have bred desperation in you, but rather have given you the more hope. Doth not Hieremie lament and bewail these things, where he sayeth? The verai breath of our mouth even the enoyncted Lord himself was taken in their net, 
Tren. iiii.  of whom we say: under his shadow we shallbe preserved among the heathen. Hear ye again the same prophet lamenting: He shall hold out his cheek (sayeth Hieremie) unto him that strieketh him: he shall be filled with words of revilying. In the assembly or convocation of the jews, he was stricken with a blow of the bishop's servant. Of pilate's men he was stricken with blows and buffets and with a reed: and yet made he no resistance. Now hear the prophecy of the Psalm: Upon my back (sayeth he) the sinners have ploughed, 
Psal cxxvii  they have made long furrows of their iniquity. And the song of holy isaiah is much according to the same. The Lord god (sayeth he) hath opened my ear, 
Esai. l.  therefore can I not say nay, nor withdraw myself: but I offer my back unto the smiters, and my cheeks to the nippers: I turn not my face from men rebuking me and spitting upon me. Now when ye read the prophecy of the same prophet in an other place, do ye not think your selves to see verai christ himself, scourged, spetted on, crowned with thorns, covered with a garment, and brought forth in presence to the people of the jews in the way of mockage and scorn? For he writeth in manner following: He hath neither beauty ne favour, when we shall look upon him, there shallbe no fairness: we shall have no lust unto him. He is despised and abhorred of men, 
Esai. liii.  he is such a man as is full of sorrow, and as hath good experience of infirmities. We have reckoned him so vile, that we hid our faces from him, yea he was despised, and therefore we regarded him not. Howbeit he only hath taken on him our infirmity, and hath borne our pains, yet we did judge him, as though he were plagued and cast down of god, and punished, whereas notwithstanding he was wounded for our offences, and smitten for our wickedness. For the chastisement of our peace was laid upon him, & with his striepes are we healed. 
Psalm. xxi.  Therefore thus speaketh he of himself in the mystical psalm: As for me I am a wourme, and not a man, the verai scorn of men, and the outcast of the people. Neither hath the mystical scriptures kept silence of his crown of thorn. For unto the first man Adam it was said: Cursed is the earth in thy work. When thou shalt till it, thorn and briars shall it cause to bud to thee. Thesame that the earth was to the former Adam, 
Gene. iii.  the same thing was the jewish people unto the second Adam. For thatsame earth being so many sundry ways tilled, provoked and occasioned with so many benefits to bring forth good fruit: it brought forth thorns unto their tiler.  
Now Christ was the spouse of the church or holy congregation, as ye heard john also testify, and the son of the Synagogue, being a murdreer of her own flesh and blood. Therefore in the mystical wedding song the father calleth forth all men to this cruel sight of the spouse being crowned with thorns. 
Balletes. two  Go ye forth, O ye daughters of Zion, and behold king Solomon in the crown wherewith his mother crowned him in the day of the gladness of his heart. Forsooth thatsame was an earnest and effectual lover, which washed his spouse in his own blood, and knit her unto him with a band and knot unpossible to be undone. And this was thatsame day of espousal, which he had with so great desire desired, so that to him being so earnestly in love, all delay and tarriance seemed long. When the lieutenant left nothing undone that he might do to quit jesus, & to let him go, the chief men of the jews together with the people, cried with murdreing and raging voices out aloud: 
Luke. xxii.  Away with him, away with him, crucify him, crucify him. 
Hierem. xii  And see how Hieremie left not that thing unmencioned, speaking in the person of Christ: I have forsaken mine own dwelling place, and have left mine heritage. My life also that I love so well have I given into the hands of mine enemies: Mine heritage is become to me, as a Lion in the wood: it cried out upon me. But whatsoever thing was done unto him in the way of open shame, 
Luke. xxii.  that shall he turn into his glory. Herode sent him back again to Pilate clad in a vesture of white: & the people of the Gentiles shall in time coming embrace him for their priest. The crew of soldiers did upon his back a rob of purple: they gave him moreover a reed in stead of a sceptre: they set on his head a crown made of thorns: God's people shall acknowledge, and shall on their knees worship their king, even of such a fashion overcumming and trioumphing. Herode and Pilate play and dally together, casting jesus as a bowl or a ball to and fro between them. But in the mean time they are made friends whereas they were tofore at discord and variance by mutual hatred: and even in their very so doing, did they no less than ratify jesus to be a reconciler and pacifier of all things which are in heaven, and which are in earth. Whereof job prophesied in this manner. The Lord reconcileth the hearts of the princes of the earth. Now eftsoons renew ye all thatsame sight unto yourselves by casting it in your mind, thatsame sight (I say) which now this last day ye saw with your eyes, that is to weet, jesus going out to the place of execution, & bearing his cross upon his own shoulders. Had he not given tokeninges that it should so be, when he did many times say among his disciples and the people?  
Whoso doth not take up his cross and follow me, 
Math. x. d. Mar. viii d  is not worthy of me. Forsooth this same was the sceptre of the king of jews, that is to say, of all men confessing the thing which Esai long and many a day agonne, saw upon his shoulders, 
Esai. ix. v Gen. xxii. v  when he said: And his kingdom upon his shoulder. A figure thereof did Isaac represent so many hundred years past, when he bore a faggot of wood upon his shoulder for himself to be slain as a burnt sacrifice. But Isaac is safe unto us, a ram only was slain, that is to say, the material body of jesus, which only could die, but yet so die, that it should within a very little time arise to life again. 
Math. xx. d Mar. xii. a Luke. xx. v  And slain he was without the precinete of the city: and that the thing should so be, Christ himself had signified tofore by the parable of the housbandemen or farmers, which after they had cast the son out of the vineyard, slew him. But long afore did Moses signify the same thing, who as ye read in the book that is entitled Leviticus, commanded the calf that was slain in sacrifice for the sins of the people, to be carried forth without the precinct of the tents, 
Levit. seven.  & there to be burnt. And taking it in an allegory, (that is to say by the meaning, and not by the words,) was not jesus burned up without the precinct of Jerusalem, in that he being enkiendled with the unestimable fire of charity & love towards mankind, 
Nun. xxi.  offered himself up altogether? When ye saw jesus hanging of a great height upon the tree of the cross, did not thatsame mystical serpent come to your mind, whom Moses did in old time hang upon a stake, which should be a safeguard unto all that were stoungen with serpents, if they did earnestly and steadily cast their eyes upon the same? The eye of a man is faith. And whosoever shall earnestly cast this eye upon jesus crucified, shall immediately be safe: Yea & this very thing also did Moses foreshow that it should be, that the jews beholding Christ hanging on the cross, who by his death gave life unto all creatures, yet nevertheless would not believe in him. 
Deut xxviii  For in this manner speaketh he in the Deuteronomie. And thy life shall hang before thine eyes, and thou shalt fear both day and night, & shalt have no trust in thy life. Ye saw him hanging between two thieves, and do ye not acknowledge the prophecy, 
Esai. liii. v Math. xx. v Luke. xxii d Amos. viii.  that said? And with the wicked was he reputed. Ye saw the darkness of night suddenly overcast in the mids of the day time from the sixth hour until the ninth: Christ himself said and affirmed himself to be the light of the world, and gave knowledge that the night drew near at what time he should be done to death out of this world. And did not Amos clearly prophecy this matter? And it shallbe in that day (saith the Lord) the sun shall go down in the noontide, and I will make the earth to be all overcast with darkness in the day of light. Neither did Zacharie hold his peace concerning this matter, when he said: And it shall be in that day, there shallbe no light, but cold and frost, and it shallbe one day which is known to the Lord. Not day nor night in their due time, in the eventide shall the light be. It was a day known to the Lord which day the jews knew not by the marks thereof. 
Zach xiiii. v  day was it not, because that about the hour of noontyde arose darkness: night was it not, because that after the ninth hour light came again. Than cold and frost there was in the hearts of the disciples when they fled every man his way, and despaired, in the number of whom was Petur: who furthermore abjured the Lord (that is to say, swore that he knew him not, nor had nought to do with him, nor nought would he meddle with him,) while being thoroughly taken with cold he taketh warmth and heat by the coals of wicked jews. Confer ye now the things that were done while Christ was hanging on the cross. When he thirsted, there was reached up unto him wine mixed with myrrh, and vyneagre withal: even like as when he should be hoighced upon the cross, they offered him wine mixed with myrrh. And did not the prophecy of the Psalm tell plainly hereof afore, 
Psal. lxviii  where it sayeth? They gave me gall for my meat, and in my thirst they gave me drink of vinegar. Ye heard the Phariseis and the rulers like conquerors speaking proudly against him as he hanged on the cross, 
Luke. xxiii.  and among other reviling words laying this also against him. He said he was the son of God, he putteth his whole trust and confidence in the Lord, let him now deliver him if he will have him. See ye now how lustily the prophecy of the Psalm did not only foreshow the very thing: but also did speak even the verai words of those wicked persons, 
Psal. xxii.  where it sayeth: But as for me, I am a wourme and no man: a very scorn of men and the outcast of the people. All they that see me, laugh me to scorn▪ they shoot out their lips, and shake their head, saying: he trusted in God that he would deliver him: let him deliver him if he will have him. Ye saw the lamb, 
Luke. xxiii.  of which Esai prophesied, not once opening his lips, but holding his peace at all opprobrious words, yea and moreover praying heartily for the causers and workers of his death, when he cried. Father forgive them, for they know not what they do. Now look ye whether the psalm did not fore tell this thing too? 
Psal. cviii.  They spoke against me with guileful roungues, they coumpaced me round about with words of hatred, and assailed me without cause. In stead of that they should have loved me, they railed against me, and as for me I did pray. Ye saw him fastened to the cross with nailles, and hang naked, his body stretched every way to the uttermost. Hear ye now a clear and plain prophecy of the same. They pierced my hands and my feet, and they told all my bones. 
Psal. xxi.  Ye saw the soldiers parting amongst them the garments of jesus when he was crucified. And this point also followeth the prophecy of the same Psalm in this manner. They parted my garments among them, and cast lots upon my vesture: his other garments they parted amongst them: for his coat that was a whole piece in itself, because it had no seams that it might be unriept, they drew lots. When he was even at the point to yield up the ghost, ye heard him say with a strong voice: Father I commend my spirit into thy hands, 
Psal, thirty. v  declaring the prophecy of the psalm to had spoken afore of his death. Ye saw the two thieves legs broken in sodre: and that jesus legs were not broken, because he would by this sign also declare himself to be the true paschal Lamb, whose blood hath made free and hath delivered from everlasting death all persons that believe in him, of whom there was a commandment given in the book entitled Exodus: Ye shall not break any bone of him.  
Ye might also have marked this point that he overcame the strength of the world and Satan with the contrary: with simplicity he mastered craftiness, with meekness he overcame fierceness, with humility he had the overhand of pomp and glory, with courteous behaviour he subdued pride, and in like manner with the weakness of body he conquered the power of Satan. For what thing is more weak or feeble than a man dying, and yet what great strength this weakness had, ye saw. Ye beheld and saw the sun overcaste with darkness the earth to be cast in a quaking, stones to braced one piece from another, 
Psalm. cv.  graves to open, the vail of the temple to be cut in soondre. These things verily declared that his special great strength, wherewith he thoroughly subdued the devil, and the world, was preastly and readily showed forth at the hour of his death.  
And this thing also had the mystical Psalm foreshowed, 
Abacuc. iii  where it said: Tell ye in the nations, God hath reigned from the tree. And this thing did not the Prophet Abacuc leave unspoken: His brightness (sayeth he) shall be as the light: horns in his hands: there is his strength hidden: death shall go before his face: and the devil shall go out before his feet. Ye hear the horns or peakes of the cross, the feebleness whereof beguiled the prince of this world. For the lord jesus had there privily hidden his heavenly virtue and strength, to th'end that he might oppress the devil: he led death in a triumph, he made Satan to be openly known what he was, and made him an open show: and his verai self before he should die, 
john. seven. c  foretold that this thing should so be, in that he said: When I shallbe exalted up from the earth, I will draw all things unto myself. 
Deu. xxxiii.  And the self-same thing did Moses signify being near the time of his death, although by derker words of a mystical sense. For when he blessed the tribes every one by itself, and it was come to joseph (who bore the figure of Christ) he said: As of a first borne ox is the beauty of him, and his horns as the horns of the beast Rhinoceros, with them shall he fan the nations even unto the ends of the earth. So hath it been thought good to the wisdom of God: that Christ should subdue the universal world through the horns or angles of the cross. Neither did the Prophets leave his buiriall unspoken of neither. For Hieremie representing the person of Christ writeth in this manner: My life fell down into the lake and they put a stone upon me. For ye know that he was buried in a sepulchre of stone, 
Luke. xxiii Mat. xxii d Mark. xv d john. nineteen g  and that the mouth of the monument was shut with a mighty great stone, because no body should take away his corpse. On the preparing day well towards eventide he was laid in his grave: there did he rest all the Sabbath, that is to say, when the work of man's redemption was now finished, and completed. Consider ye whether the prophecy did not foreshow even of this same thing also: From the sight of iniquity (saith the prophecy) was the righteous taken away, & his place shall be in peace. Moreover until the time of his death, he suffered himself to be touched of the wieked: after his death he would not be handled ne touched of no body but of his friends. Neither did he from that time forthward show himself to be seen, but only to his friends. And of this matter had the ancient prophecy of jacob the patriarch, given a dark signification and tokening, who, when he should die, prophesied in this manner of juda. Nay I should rather say of Christ: Thou layest a long as a lion, who shall raise him up? furthermore like as it was his will to die, 
Gene. xlix.  and to be buried, so that it should not come to pass that he should rot in his sepulchre, but that after tarrying a very short time, he should arise to life again, was it not a thing openly foreshowed of the prophets? doth not the holy ghost speak after this manner in the fifteenth psalm? Thou shalt not leave my soul in hell, nor shalt suffer thy holy one to see corruption. No spieces, no sweet balms do give this gift, that a dead carcase shall never putrefy, forasmuch as continuance of time doth forweare the verai spices self, which time consumeth even the monuments, though they be of marble stone, but this gift doth resurrection give, which giveth immortality, but all the whole figure of this matter did not jonas the prophet many years sense plainly present? The tempest was imputed unto him, 
jonas. i v.  and to intent lest all the company should perish, he was headlong toumbled into the sea, to th'end that by the loss of him being but one man, the tempest might be allayed, whereas otherwise it threatened death unto all the company. Christ died for the saving of all creatures, to the end that he alone might purge away the sins of all the people. jonas was swallowed up of a whale, and out of the bealye of the same whale was he rendered again on the third day after, otherwise then all folks looked for: Christ was laid in his grave, wherhence he promised that he would come forth on the third day. For unto the jews requiring a sign from heaven, he promised the sign of jonas the prophet, 
Mat. xii. c. Mark. viii. Luke. xi. d john. vi. d.  and that himself would after the example of the same jonas, come forth on the third day out of the caves of the earth. And how many times did he repeat this thing to drive it into the disciples minds, that he should die, and return again to life on the third day? And that thing had Oseas the prophet told long afore, who said: After two days shall he revive us, 
O see. vi. a  on the third day shall he raise us again to life. Forasmuch therefore as ye have hitherto seen all things agree together, the figures of the law, the foresayings of the prophets, the foretellinges of Christ himself, and finally the end of things as they have from time to time followed and come to pass: how happeneth that ye now, as men being half in a sloumbre or a dream, are unbelievers, and do not rather of things already pas●e, conjecture things afterward to ensue? He told you afore, that betrayed he should be and delivered to the Gentiles, that he should be bound, scourged, scorned, and crucified.  
Not one jot of all these things but it hath come to pass. All the premises ye have seen, and do believe them: but even he the verai same man, told also afore that on the third day he would arise to life again, and that he would by the space of a certain of days, show himself not unto the world, but unto his disciples. Wherefore than do ye not credit those women which report themselves to have been adcertayned by the Angels, that he was arisen to life again? Doth the frailty and feebleness of his body deceased, so greatly offend you that ye now fall into utter despair, as though all thatsame noble promises of his were utterly extinct and dead, concerning his kingdom, concerning the power of heaven and earth to be delivered unto the son, concerning his ascending up into heaven, and his returning from hence unto his father, concerning his sitting at the right hand of his father, of extending and spreading the gospel throughout all the nations of the world, concerning his glorious coming a little before the end of the world, concerning the immortality of the holy, concerning the everlasting pains and torments of the wicked? Na● weet ye well, that death it was which opened the way and entrance into the majesty of all these things. Even as ye have seen him dying and buried, so shall ye see him returned to life again, so shall ye see him ascending up into heaven. Ye shall receive the spirit of God: ye shall see the celestial power of god show forth itself in men of low degree, and of no learning ne knowledge worldly: ye shall see the light of the gospel by mean of the same persons in a little time to spread over all the world with his ●adiaunt beams. And that same jesus, who hath here b●n set at nought, spetted at, and had in derision, the same jesus shall all the world worship, as equal with God the father, and an equal partner with him in his kingdom. Finally all mankind without exception, shall see him in the majesty of his father encoumpaced with coumpanies of Angels, judging the quick and the dead. And it hath pleased him that the coming of thatsame day should be uncertain to all creatures. In the mean season his will was that his servants should care for nothing but the kingdom of the gospel.  
And all the premises have been foreshowed by the prophets: they have been marked and appointed out by figures of Moses law: they have been a great portion of them, already performed: neither ought there any man to doubt but that all things shall in their due times be presently showed. These words of the Lord jesus mouth, not only strieking the ears of the said two disciples, but also piercing and thoroughly sinking into their hearts, did so possess them, that neither they felt the travail of the way, nor took any marks of his face while he spoke, nor yet remembered to think with themselves in their minds, who is this same that hath the holy scriptures, and all the doctrine and life of jesus so prompt at his finger's ends, and the which doth in such wise hold us still, & moveth the verai bottom of our heart roote● with talk of such efficacy and pith? This man did we never see among the disciples, and yet doth nothing escape him, but he knoweth it. They did no more but cast a fancy of love unto him half in a dream, and had a great delight to learn jesus of jesus self. For never is he with better luck or success learned, then when himself vouchesalueth to teach himself unto us.  
Their journey being with this & other like communication well overpassed, they did now draw near to the little town called Emaus. Than jesus, because he would the more enkiendle their desirefulnesse, fembled & made countenance as though he would not make any tarriance at Emaus, but made as though he had yet somewhat ferther way to go, for the others, as men fallen in despatre had forsaken Jerusalem, and were in returning home into their own country where they were borne, whereas such persons as have truly believed in Christ, have here in this world no permanent city, but do by continual journeying make haste unto thatsame other city celestial. But the said two disciples, because they could not be plucked away from such a jolly talking companion on the way, they pray him, they beseech him for God's sake, they make all possible instant request unto him, yea and in conclusion both with desiring which would not have any nay, & also with taking and holding him fast by the cloak and vesture that he went in, whereas he refused so to do, they compel him without choice or remedy to take lodging with them that night, now calling him by the name, master, not that they knew him to be jesus: but because that by his marvelous talk they conjectured him to be no common wayfaring man. And this said they unto him: Master, thou haste hitherto showed thyself a sweet and friendly coumpanion on the way, now show thyself also a like jest unto us. Why wouldst thou commit thyself to going of a further journey? The eventide now draweth fast on, and the sun draweth well towards setting in the west. Of very good cause do they hate the night, as many as love jesus: and yet ought not such people to fear the night of this world, as have jesus to their coumpanion. And jesus loveth to be prayed to do the thing, which he doth with glad will? partly to the intent he may give his gifts to persons ientilly deserving it, and worthy of it: and partly to teach us a lesson, that a benefit or good turn is to be put in the lap, and will he nill he, to be done to the neighbour being in necessity. For some persons do in such sort offer a good turn to the neighbour, as though they were in fear, lest the party, to whom it is offered▪ would not refuse it: and they give it with such a countenance, that they seem to give it against their stomachs. jesus hereupon entered the town, and vouchsafed to use their courteous entreteinment.  ¶ And it came to pass, as he sat at meat with them, he took bread, and blessed it, and broke, and gave to them And their eyes were opened, and they knew him: & he vanished out of their sight. And they said between themselves: did not our hearts burn within us▪ while he talked with us by the way, and opened to us the scriptures? And they arose up the same hour and returned again to Jerusalem, and found the eleven gathered together, and them that were with them, saying: the Lord is risen in deed, and hath appeared to Simon. And they told what things were done in the way, and how they knew him, in breaking of bread. 
The said two disciples being glad men of so great and noble a jest, wha● they had ministered unto him all manner of things which are wont to be ministered to geastes that are welcome to ones house: they also laid a table and made ready for supper, and as appertained for men of their slender haviour, they set thereon for him such poor part as they had. The fare was competent & mean without any excess: but above all things their countenances that they set thereon, were good and friendly, & answerable to their most sincere hearts. And now that jesus was set at the table with them, 
As he sat at meat h● took bread and blessed it. etc.  he took bread, he blessed it, and broke it, and than reached it forth to them. And because they knew this guise to be as a thing peculiarly used of Christ, and no man else, that he would before meat give thanks unto the father, and than afterward he would break it with his own hands, and so distribute it among his disciples: These two disciples (as it had been) suddenly awakened out of sleep, begun both at once to think in their minds upon jesus. 
And their eyes were opened. etc.  And immediately the impediment that had hitherto been thereof, being now taken away, they knew by that mark that it was very jesus in deed. And while that a certain sudden kind of being amazed entered into their hearts, jesus vanished away out of their sight. For after the time of his death forthward he did but a little at once and after a sparing fashion show himself in presence: either for that the infirmity of mortal men was not able to abide the majesty of his body being returned to life again: or else because they might by little and little enure themselves to lack the sight of his body, which was verai shortly after to be had away from them to the end they should now love him after the spirit. furthermore they have perfect marks to know jesus, but in the house, which is the church or holy congregation: they have no sure marks of him, but when himself reacheth forth unto them the bread of the word evangelical. For he it is that openeth the eyes wherewith jesus is by sure marks and tokens known. On the way had he broken and given them thatsame bread after a mystical sort, when he opened the scriptures unto them. And the thing that he had there done after the spirit, he did afterward renew by a corporal and bodily token. And when jesus was in body goen, they did now better see him, then at such time when he was in body present with them. Their eyes were holden, because they believed not. Now when he is absent, they see him with the eyes of their faith. After the departure of jesus away from them, 
And they said between themselves: did not our hearts burn within us?  they cease not to talk of jesus between themselves, saying: how happened, that it was so late ere we knew jesus? A certain kind of sleep possessed our minds: the blessing of the bread, the breaking and the giving of it unto us, was the first thing that did shake away the same sleep: but had we not been as men half a sleep, we might of his very talking with us even aswell have conjectured that himself was jesus, in that he did with such a long process so marvelously tell us so many things of jesus. When he did in talking familiarly with us on the way, expone unto us out of the scriptures the mystical dark speakings of the figures and prophecies: did not we feel a certain wonderful ferventness of heart, such as the talk of the Scribes and the Phariseis doth not engender the like in the hearts of the hearers? But even of such like sort as this, are the lord jesus words wont to be unto such folks as hear them with a simplicity. His words or sermons would prick the conscience, it would move the minds with affections, it would ravish, it would burn, it would inflame, and it would leave certain sparkles and stings or priccles behind it in the hearts of the audience. And when they had both the one to the other confessed plainly that they had both of like sort been strieken in their hearts, & did not now any thing doubt but that he was very jesus self returned again to life: they straight way left Emaus although the day did now grow fast away, & with great speed they got them back again to Jerusalem, to th'intent that they might make the other disciples also partakers of so great a joy, and that by mutual conferring one with another, the faith of all the company might be confirmed. For the lord hath a great desire to have the benefits of his free gift in such wise to be spread ferther and further abroad among men: that through their mutual doing of good one to another, aswell charity may grow among them, as also good deserts may increase in them, which God may reward. They were slow when they left Jerusalem, because jesus being one that kept talk with them, beguiled them of feeling any weariness of the way, and plucked out of their minds, all desire of being in their hosterie. But the greediness aswell of bearing tidings back again of that that had happened, as also of knowing again on the other side what had befallen to the others, made them as light as though they had had wings on their feet, when they returned back again to Jerusalem. When they were come thither, 
And found the eleven gathered together.  they found the eleven Apostles: (for now had judas been abated from the number of the twelve.) And with these eleven there were many disciples more present: who not tarrying until these two had reported all their tale, leaping of their own motion for joy, made relation to the same, that after the uncertain hope, which the women had first of all creatures made unto them of the lords arising again from death to life: there was present knowledge come that he was arisen in very true deed. For (they said) he had appeared unto Simon Peter. The words of this Peter, because he was of a principal estimation among the Apostles, had more credit with the disciples, than the words of women afore. For it pleased the lord jesus to cumforte this Peter first, and to confirm him with his presence, whom he knew besides the evil of unbelief which was in the rest also aswell as in him, to be grieved with the privy knowledge in his conscience of forswearing his master. The two disciples aforesaid being glad men of these news, do semblably on their part also make relation, 
And they told what things had been done on the way.  how when they were on the way going towards Emaus, there came a certain man being of none acquaintance with them, and joined himself together with them in company, in the likeness of a wayfaring man, who by taking an occasion had told and recited many things of jesus: repeating out of the books of Moses & of the Prophets, whatsoever thing had been foreshowed concerning jesus, and also reciting what had fortuned, and what was afterward to happen: and how they had no knowledge of him by any token till at last by the peculiar and special custom that he had evermore tofore used to bliss, to break, and to give bread unto them.  ¶ As they thus spoke, jesus himself stood in the midst of them, and sayeth unto them: Peace be unto you. It is I, fear ye not. But they were abashed and afraid, and supposed that they had seen a spirit. And he said unto them: why are ye troubled, and why do thoughts arise in your hearts? Behold, my hands and my feet, that it is even I myself. Handle me and see, for a spirit hath no flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them: have ye here any meat? And they offered him a piece of a broiled fish, and of an honey comb. And he took it, and did eat before them. 
While they with such holy talks as these, do on both party's comfort and glad themselves, some of them believing, and some yet still doubting: the Lord jesus suddenly entered in, when the doors were all shut, and was not seen coming thither, but suddenly was standing even in the mids among them. For in such like sort do the angels soodainly appear visible, when themselves will, and again soodainly vanishing away when them liketh. And as good spirits wha● they appear, are accustomed with friendly and amiable speaking unto men to take all fear out of them, to the intent that the weakness of man's nature may not be any thing dismayed or troubled: right so the Lord because he showed himself visible both suddenly coming in, and also in the eventide being now we●ed verai dark, he speaketh unto them with an amiable salutation, saying: Peace be unto you. It is I, fear ye not. This speaking although it ought of good cause to put away all fear: 
And he said unto them: peace be unto you. etc.  yet nevertheless so great was the weakness of some of the disciples, that having their heart at their verai mouth for fear, they did not believe that it was jesus, but supposed themselves to see some spirit.  
They had seen him not long afore dead and buiryed, they saw him not to had entered at the door, but to had appeared suddenly. Wherefore it could in no wise sink in their hearts, that it was jesus body that they saw, but some spirit. For the common people report such manner fables, how that the ghosts of dead folks do oftentimes appear to such as they will, and to represent to mortal men's eyes a certain likeness of verai natural bodies, and yet not to have any material and very body in deed.  
Among these was Thomas, who unto the disciples reporting that they had seen the Lord, had said plainly that he would never believe it, except by putting his fingers into his side, he had searched all the prientes and holes of the nailles and of the spear. jesus therefore to show an undoubtable truth unto them all, that both he was alive, and also bare about with him a very real body in deed, and not any other body than the same which he had carried tofore, said unto them: Why do ye yet fear me, as the sight of a ghost, seeing that ye plainly behold me with your eyes, and know my favour of old, and seeing that ye hear my voice, being acquainted and familiar unto you, & yet nevertheless do thoughts of unbelief & mystrusting arise yet still in your hearts, 
A spirit hath no flesh and bones, as ye see me have  even such like as are wont to come commonly in men's minds? Satisfy ye every one of your senses: view and behold you my hands & my feet: they have manifest prientes of the nails: touch & handle ye my side, it hath the gash of the spear, feel ye my body & come nearer me with your eyes, & leave ye suspecting of any spirit. For a ghost hath neither flesh nor bones as ye see that I have. That I entered in hither the doors being shut, that when my will is I am seen, and when my will is I am invisible: it is not any blinding of men's eyes by any sleight, but the gift of the body being now made immortal. And even such like shall your body also be, after the resurrection. When the lord had by such words as these taken away the fear from them, and had put them in a comfort: he showed forth unto them his hands and his feet to be viewed: he opened his side that they might handle the manifest dientes of the wounds.  
For it was the lords pleasure to reserve the same, to the intent that by those evident tokens he might then among his disciples perfectly avouch the truth of his human body, and also that he may in time to come at the last day of judgement enbraide to the jews their unbelief according to the prophecy, which sayeth: They shall see in whom they have pierced and made holes. Now whereas some there were yet still, which did not plainly believe it to be the same body that they had seen dead, but were in case that a certain inebriation (as ye would say) of drounkenship or gladness did so hold their minds, that they did neither perfectly believe their own eyes, nor their ears, nor their hands (for oft times we be afeard to believe the thing which we do rather than our lives wish to be true, 
He said unto th● have ye here any meat?  as men fearing lest we should cast ourselves into some fools paradise, or false joy whereof to be anon after deprived again:) jesus vouchesaluing with all tokens of evidence to be a Physician to their unbelief, because there should no spice of the like mistrustfulness remain in us, said: Have ye any thing here that may be eaten? For none there is a more undoubted token or proof of a man to be alive, then if the same take meat. And therefore jesus willed meat to be given to the damosel, 
Math. ix. Mark. u.c. Luke. viii. john. xi.  when she was called again to life, & semblably also unto Lazarus: not that we shall feel any hunger after that we be raised again to immortality: but because he would (as that present time required) confirm and make evident unto his disciples, the verity of his human body. There were present at that time in the same place a good number of his disciples, and yet was there but very small provision of viandrye. Therefore that that they had, they bring forth, which was a morsel of fish that had been bruiled, and a honey comb. Than jesus in the sight of them all eat part of the things which were set before him.  And he said unto them: These are the words which I spoke unto you while I was yet with you, that all must needs be fulfilled which were written of me in the law of Moses, and in the Prophets, and in the Psalms. Than opened he their wits, that they might understand the scriptures, and said unto them. Thus it is written, and thus it behoved Christ to suffer, and to arise again from death the third day, and that repentance and remission of sins should be preached in his name among all nations, and must begin at Jerusalem. And ye are witnesses of these things. And behold, I will send the promiss of my father upon you. But tarry ye in the city of Jerusalem until ye be endowed with power from on high. 
And when he had now made all their senses perfectly to believe that he was no sight of any ghost, but a verai and a living man, even the same, whom they had tofore seen both living and also dying: he taketh recourse unto the holy scriptures, whereunto there ought credit to be given, although the senses of man should never so much cry against it. Ye ought not (sayeth he) to marvel at the things which ye see to have been doen. The scripture cannot lie forasmuch as it hath been written by the inspiration of the holy ghost. Whatsoever thing hath hitherto, been done, the same had been foreshowed and prefigurate afore in the books of Moses, in the prophets, and in the psalms. For even I am very he, whom the figures of Moses law did signify: I am the man, of whom the holy prophets promised so many things: and it is I, whose first springing up, whose progression or going forward, and whose consummacion, the mystical psalms do describe: And with no less truth shall all the rest of things also be performed, which have in the same scriptures been foreshowed concerning my returning into heaven, concerning the spirit of God to be sent: who, after that this body of mine shallbe taken away from you, shall make you the more steadfast concerning the gospel to be spread throughout the whole universal world, and concerning the last end of this world. These are the things which I did so many times labour to beat into your heads, when having yet a mortal body subject unto death, I lived conversant among you, being also mortal. At that time had not the premises settled in your hearts: now can ye not any longer doubt when ye see my sayings to agree with the mystical scriptures, and the coming to pass or sequel of things to agree with them both. Hitherto (as the time hath required) I have tendrelye borne with the weakness of your flesh, and I have with gross proofs laid the truth of matters before you. From henceforth grow ye forward to a spiritual understanding of the scriptures. There shall ye from henceforth see me, there shall ye hear me. And because the mystical books are not understanded, except God open our mind and reason, jesus opened unto them, the eyes of their heart that they might read, believe, and understand, that was written in the scripture. 
Than opened he their wits that they might understand the scriptures. etc.  For no man doth understand scripture, but he that doth believe it. In this order (said jesus) it hath seemed good unto my father to restore mankind. And the thing which he had decreed, hath been set forth by his inspiration in books of holy scripture. The self same thing hath been foreshowed by me before it was done: neither was it possible that it should any otherwise come to pass, because the determinations of God are immutable, and the holy scriptures can as little skill to lie, as the self spirit of God, by whole instinct they have been written. By death, and by open shame of the cross, the way did lie unto glory: it was necessary that I should arise again to life on the third day, to the end ye might know yourselves to have a Lord and an advocate being a livesman, and one that from hensfoorth shall die no more. And the same your advocate being admitted into heaven, shall from thence send unto you the spirit of god. 
And that repentance: & remission of sins should be preached ●● his name.  Than must ye in the name of jesus Christ preach repentance of the life past, and the remission of all sins without the keeping of Moses law. Thesame remission of sins shall be given to all people through evangelical faith only. I have suffered the peines in the behalf of all creatures: let them no more but believe, and they shall attain the state of innocency. And these things must be preached, not only to the jews, but also to all nations of the world: but yet provided always, that ye begin first with Jerusalem. In jewrye was I borne, & there have I wrought miracles: at Jerusalem have I taught, and suffered death. Among this people shall ye find hearts by means and ways now already prepared unto faith. 
And behold I will send the promise of my father▪ upon you.  Unto these people shall ye renew the memory of the things which ye have seen an herd. My doctrine which I first received of my father, and than taught unto you, ye shall pour out again into them. The world will gainsay and withstand your testimony, like as it did unceassauntly cry out against me. But I (as I have heretofore said) will from my father send unto you the spirit, which he long agone promised by the prophets, that he would send, 
johel. two. g Psal. iiii. d  when he spoke by the mouth of johel. And it shall be: I shall hereafter pour out my spirit upon all flesh: and your sons and your daughters shall prophecy: which spirit holy David also did wish for, when he said: 
But tarry ye in the city of Jerusalem until. etc.  Send thou forth thy spirit, and they shall be created: and thou shalt renew the face of the earth. Thatsame spirit shall make you strong & invincible against all terrors to be showed of this world. Thesame spirit shall moreover give you eloquence which no creature shall be able to gainsay: he shall also give you power to work miracles, in sort that your testimony concerning me shall be a thing of condign pith and efficacy. Ye in the mean time until than, be ye in perfect quiet and rest with yourselves, and being congregated together in one coumpainie, remain ye in this city of Jerusalem, beginning there the concord and unity of the church that shall spring, up: and exhort ye one another with holy communications, devoutly praying, and giving thanks unto God, until thatsame spirit come from above, who shall instruct and arm you with power and strength celestial.  ¶ And he led them out into Bethanie, and lift up his hands, and blessed them. And it came to pass, as he blessed them he departed from them, and was carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy, and were continually in the temple praising and lauding God. 

And lift up his hands and blessed them.  hereupon after that jesus had by sundry evident proofs confirmed the verity of his resurrection: he led his disciples into Bethanie, and being even now ready to depart from hence into heaven, he lift up his hands and blessed them, representing even in this very point also th'example of the patriarchs and of Moses. And in the same instant, while he wisheth well unto his disciples, he was lifted up from the earth, and in sight of them all was carried up into heaven. Than the disciples falling prostrate on the ground worshipped the Lord, looking after him with their eyes as long as they might. But much more did they look after him with their hearts, after that his body was taken away from their eyes. The premises thus executed and done, they returned to Jerusalem, according as the Lord had enjoined them, and return they did with great joy. For now had faith shaken of from them all sorrow and heaviness: and assured hope of the promises did give them cheerfulness. In the mean season they were much and often in the temple, 
And were continually in the temple, praising & lauding god.  as men even than already offreing evangelical sacrifices, praising and magnifying the bounteous goodness of god towards mankind, and rendering thanks unto him, for that he had decreed freely to give such high benefits unto mortal men, through his son.    
FINIS.   


To the most virtuous Lady and most gracious Queen Katherine late wife to the most noble king Henry the eight of most famous memory deceased, Nicolas Udall your highness most humble servant wisheth health, and all prosperity in Christ.  
WHen I consider, most gracious Queen Katerine, the great number of noble women in this our time and country of England, not only given to the study of humane sciences and of strange tongues, but also so throughly expert in holy scriptures, that they are able to compare with the best writers aswell in endicting and penning of godly and fruitful treatises to the instruction and edifying of whole realms in the knowledge of god, as also in translating good books out of Latin or Greek into English for the use and commodity of such as are rude and ignorant of the said tongues, I cannot but think and esteem the famous learned antiquity so far behind these times, that there cannot justly be made any comparison between them. Cornelia a noble matron of Rome through long conversation and continuance with her learned husband, was in the process of time so well learned & so eloquent, that hirself was the chief & principal instructrice and bringer up of her two sons Caius Gracchus, and Tiberius Gracchus in all their learning, and made the same at length so fine, that they yet to this day remain registered in the number of the absolute and perfect Orators of old time. We read of one Amesia in Rome a woman so well spoken & so fine of tongue, that being on a time indicted and arraigned of a grievous offence, she so wittily, so pithily, and which such grace made answer for hirself: that all the whole bench & Court than present, judged her, for the mere respect of her eloquence and wit in that present peril and jeopardy there showed, worthy by their whole consents & sentences, to be quit and discharged of the law for that crime. Hortensia the daughter of Quintus Hortensius, & brought up continually from her cradle and tender infancy in the house and company of such a noble Orator, came at length so near to the perfect eloquence of her father, that she was able in public hearing to make orations, and the same of so piththye a sort, that where the noble women of Rome were on a time sore taxed to depart with their gold, & jewels toward certain necessary charges of that common weal: Hortensia came before the commissioners to speak in the behalf of the matrons, & with her exquisite talk obtained a mitigation almost of the whole tax which the sessours had afore agreed upon, and appointed unto the women to contribute.  
These examples of eloquence in women, like as they are but very few in number, so are they things of no such high excellency to be marveled at. For what great matter of woondre is it that among so many thousands three or four should be found able to speak before a judge in open audience: or what strange case is it to be reputed, if some one or two women have been found witty or learned in the Latin tongue being their own native language which every carter and handicrafts man than spoke, though not all thing so finely as the learned men and Orators did? what high matter of praise and commendation is it, if a few women being either wines or daughters to excellent fine Latin men, could in continuance of a great many years speak Latin well▪ yet are these women specially chronicled in histories as notable, yea and singular examples worthy perpetual fame and memory for their wit, learning, and eloquence. After these heathens, Hiereme in his Epistles writeth special high praises and commendations of Eustochium the mother, Paula the daughter, and Blesilla the daughter's daughter: of which every one were passing well seen not only in holy scriptures, but also in Latin, Greek and Hebrew: which tongues they learned exactly in a very short time, & excelled in the same. The like testimony he giveth of Marcelia a very noble woman in Rome, whom he reporteth to had in his time so well profited in the knowledge of holy scriptures, that after his departure from Rome, if there were any doubtful question or any point of difficulty concerning scripture: all folks would resort to her as to a judge able and also sufficient to decise any matter of controversy or ambiguity that happened among them. But this knowleage extended no ferther then to the private edifying of their own selves with a very few others, and the same in such places where Latin was their mother tongue and their native language. But now in this gracious and bliss full time of knowledge, in which it hath pleased almighty god to reveal and show abroad the light of his most holy gospel: what a number is there of noble women (especially here in this realm of England,) yea and how many in the years of tender virginity, not only aswell seen and as familiarly traded in the Latin and Greek tongues, as in their own mother language: but also both in all kinds of profane literature, and liberal arts, exactly studied and exercised, and in the holy scriptures and Theology so ripe, that they are able aptly, cunningly, and with much grace either to endicte or translate into the vulgar tongue for the public instruction and edifying of the unlearned multitude. Neither is it now any strange thing to hear gentle women in stead of most vain communication about the moon shining in the water, to use grave and substantial talk in Greek or Latin with their husbands of godly matters. It is now no news in England to see young damysels in nobles houses and in the Courts of princes, in stead of cards and other instruments of idle trifleing, to have continually in their hands either Psalms, Omelies, and other devout meditations, or else Paul's epistles, or some book of holy Scripture matters, and as familiarly both to read or reason thereof in Greek, Latin, French, or Italian, as in English. It is now a common thing to see young virgins so nouzeled and trained in the study of letters, that they willingly set all other vain pastimes at nought for learnings sake. It is now no news at all to see Queens and Ladies of most high estate and progeny, in stead of Courtly dalliance, to embrace virtuous exercises of reading and writing, & with most earnest study both early and late to apply themselves to the acquiring of knowledge, aswell in all other liberal arts and disciplines, as also most specially of God and his most holy word, whereunto all christian folks, (of what estate or degree so ever they be,) ought to the uttermost of their possible powers, most principally and most earnestly themselves to give & dedicate. But what a great cause of public rejoicing (o lord) may it be, that in this time of Christ's harneste, every good body most busily applying the work of his vocation towards the inning of the lords corn, some by instructing the youth, some by teaching schools, some by preaching to their simple flocks, some by godly inducing of their families, some by writing good and godly treatises for the edifying of such as are willing to read, and some by translating good books out of strange tongues into our vulgar language for the help of the unlearned: the most noble women of blood and estate royal, are no less diligent travaillours than the best, (in any of the above named offices meet for their sex,) ne take any manner scorn or disdain in the labour of drawing this harvest home, to be joined as y●kefelowes with inferior persons of most low degree and condition. How happy art thou, o England, for whose behoove and edifying in Christ, Queens and Princesses spare not ne cease with all earnest endeavour and sedulitee to spend their time, their wits, their substance, and also their bodies? And in this behalf like as to your highness, most noble Queen Katerine, aswell for composing and setting forth many goodly psalms and diverse other contemplative meditations, as also for causing these paraphrases of the most famous clerk and most godly writer Erasmus of Roterodom to be translated into our vulgar language, England can never be able to render thanks sufficient: so may it never be able (as her deserts require) enough to praise & magnify the most noble, the most virtuous, the most witty, and the most studious Lady Mary's Grace, daughter of the late most puissant and most victorious King Henry the eight of most famous memory, and most dearly beloved systur to the king our sovereign lord that now is, it may never be able (I say) enough to praise and magnify her Grace for taking such great study, pain and travail, in translating this paraphrase of the said Erasmus upon the gospel of john at your highness special contemplation, as a numbered of right well learned men would both have made courtesy at, and also would have brought to worse frame in the doing. O how greatly may we all glory in such a pierlesse flower of virginity as her Grace is? who in the mids of Courtly delices, and emiddes the enticements of worldly vanities, hath by her own choice and election so virtuously, and so fruictefully passed her tender youth, that to the public comfort and gladfull rejoicing which at her birth she brought to all England: she doth now also confer unto the same the unestimable benefit of furthering both us and our posterity in the knowledge of God's word, and to the more clear understanding of Christ's gospel. O royal exercise in deed of virginly education. O unestimable and precious fruit of maidenly studies. O noble success of princely spending the time, especially in a woman. O zeal of provoking God's glory worthy immortality of fame and renown. For what could be a more manifest argument of minding the public benefit of her country, what could be a more evident proof of her will and desire to do good to her father's most dear beloved subjects, what could be a more plain declaration of her most constant purpose to promote God's word, and the free grace of his gospel? then so effectually to prosecute the work of translating which she had begun, that when she had with over painful study and labour of writing, cast her weak body in a grievous and long sickness, yet to the intent the diligent English people should not be defrauded of the benefit intended and meant unto them: she committed the same work to Master Frauncisce Malet doctor in the faculty of divinity with all celeritee and expedition to be finished and made complete. That in case the kings majesties most royal commandment by his most godly injunctions expressed, declared, and published, (that the said Paraphrases should within certain months be set forth to the Curates and people of this Realm of England) had not so prevented her grace, but that she might eftsoons have put her file to the poolishing thereof: where it is now already very absolute and perfect, it would then among the rude and homely doings of me and such, as I am, none otherwise have glyttered, then cloth of gold enpowdred among patches of canuesse, or Pearls and Diamoundes among peoblestones. But in the mean time, to what learned man may not the sedulitee of such a noble princess be a spur and provocation to employ the talent of his learning and knowledge to the public use and commodity of his country? To whom may not this most notable example of so virtuous a Lady, be an occasion to shake of all sluggishness, and to yield unto the common weal of England some condign fruit of his study and learning? To what idle loiterer may not this most excellent act of a kings daughter and the same a kings sistur be a shame, and reproach of negligence? To what persons (be they never so ignorant or unlearned) may not this most earnest zeal of a princess of such high estate, be an effectual provocation and encouraging to have good mind and will to read, hear, and embrace this devout and catholic Paraphrase so plainly and sensibly translated, and so graciously by her offered, and (as ye would say) put in all folks hands to be made familiar unto them? Beseeching therefore almighty god that it may in the hearts of all good English people take no less place, ne work any other effect of godly knowledge and innocent living, than your highness in procuring these translations, and the said Lady Mary's grace on her party also have meant it: I shall sembleablye be a continual petitioner to his divine majesty, long years to preserve both your estates: you, to the procuring of many such good translations for the edifying of simple people in Christ's discipline, and her to the doing of many like acts for the public utility of us all, whereby ye may both of you atteygne in this world condign fame and renown with perpetual memory among men, and after this life a crown of immortal glory and bliss in heaven eternally there to reign with Christ and his holy Angels. Amen.   

To the most renowned Prince Ferdinando Archeduke of Austriege, and brother to Charles the fift, the Emperor of the Romans. Erasmus of Roterodam wisheth health.  
THe last year, most gracious prince Ferdinando, I took on hand to write a paraphrase upon the gospel of saint Mathewe, more at the urgent request of the most reverend Lord Mathewe, Cardinal of Hedune, then of mine own mind, partly because the great excellency of the work by a certain reverent fear withdrew my mind from meddling therewithal, partly also forasmuch as there was besides this, many and sundry difficulties, the which might abash my weakness (which did acknowledge his own in ability) from meddling with a treatise so far above my power, so that me thought I was utterly dispatched of allsuche kind of writing: yet all this notwithstanding I am compelled (I cannot tell how) after the same sort to declare the gospel of saint john, partly by the success of my former bold enterprise partly by the authority of certain noble personages, whose desire, if I should not satisfy, I might be thought very unkind, and wicked also if I should disobey their commandments: yet was it not unknown unto me how much more full of godly majesty this present gospel was, the which for the most part doth travail in the declaration of such secret mysteries, as unto the nature of God doth appertain, and the wonderful copulation of the said nature unto ours by his incarnation. For what is he that can by very imagination, comprise how that God the father, being without beginning, doth continually beget God the son? in to whom the begetter doth so wholly power out himself, that yet thereby he is nothing diminished, of whom also the said son is after such wise borne, that yet thereby he is nothing secluded: again how that from them both, the holy ghost doth so proceed, that there continueth a perfect copulation of one nature amongst them, without any confusion of the distinct propriety in persons? Who can by wit attain to know by what conjunction the omnipotent and unspeakable nature by incarnation, did couple man's nature unto his: so that the self-same which evermore had been very God of the living God begotten, was also very man borne of the virgin Marie. In the declaration of such matters, in the which oftentimes, the bare transposing of one word is an heinous offence, what liberty can a Paraphrase have? Above all this I did perceive that I must go, if I did prosecute my purpose, overplaces encumbered with many and sundry difficulties: hedged and diched, parted and divided with floods, and gulfs, over the which it should not be possible to pass by reason of thickets, and standing moats. For there is none of all the gospels that hath either more, or more hard questions to be solved, either in whom more vehement study hath been bestowed of the old and excellent authors: finally in whose exposition the interpreters do more vary and descent, the which verily I do not think meet to be imputed to their dullness or lack of learning, but either to the obscurity of the style or else to the diffusenes of things contained therein. There were besides these, other peculiar difficulties in the said matter, because that all the words which the Evangelist doth attribute unto Christ, are intricate with enigmatical questions, the which if a man should express in wise of a paraphrase, such things won't agree with their answer, that did not perceive to what purpose Christ did speak so. For many things be spoken of Christ, after such a sort, that he knew well that they neither could, neither would he that they should be perceived until the conclusion of the thing did declare his saying: Furthermore in asmuch as it is the office of a Paraphrase to express that thing that is briefly spoken, and in few words couched, with more copy & plenty of words, I could not observe the due measure of time. For where as it is read that our lord did keep his maundy upon the night time with his disciples, & at the said time to have washed their feet, yet after the same maundy he had so long communication with his disciples, that it may be thought a wonder that he had time to speak so many words, namely saying that the words of the other Evangelists do declare that many other things also were both said and doene by him the same night: wherefore dew measure in time could not be observed of me, which should declare at large all the said things with more copy & plenty of words. finally this Evangelist hath a certain peculiar kind of style of his own. For he doth knit his style as though it were ring & ring joined & linked together sumtime with contrary membres, sumtime with like, sumtime with one self thing sundry times repeated, so that a paraphrase is not able to express such pleasant elegance of his style: I mean such places as this: In principio erat verbum, & verbum erat apud deum, & deus erat verbum. In the beginning was the word, and the word was with God: & God was the word. In these iii places word after word, & God after God is pleasantly repeated. And byan by repeating again the beginning, he concludeth the sentence. Hoc erat in principio apud Deum. Thesame was in the beginning with God: & again: Omnia per ipsum facta sunt, & sine ipso factum est nihil. All things were made by the same, & without the same was nothing made that was made. Quod factum est in ipso vita erat, & vita erat fux hominum, & sux in tenebris sucet, & tenebre came non comprehenderint. In him was the life, & the life was the light of men, and the light shineth in darkness, and the darkness did not comprehend it. In these it doth appear how that every member of the sentence doth alway repeat the former, so that the end of the former beginneth the latter: & such a like thing may be perceived here, as the Greek Echo is wont to represent: but as touching these things, something have I spoken in the arguments of the evangelists gospels and Epistles. This peculiar grace and elegancy of speech, I perceived well could have no place in my paraphrase. Therefore although I did perceive these and many other like difficulties, yet I took upon me this busy piece of work, seeing that so many and noble men did by their exhortation, encourage me thereto, & by authority enforce me: specially because the good success of my former duty and obedience, rather than any presumption, did bolden me to the same. For I had not only good success forasmuch as the gentle reader for my travail and pains doth thank me, but also forasmuch as Charles (of all emperors that for this eight hundredth years hath reigned in this world, both of most puissance, if we behold his large dominion, and also the most virtuous, if we consider besides his other very imperial qualities, his fervent affection and zeal towards religion and godliness) hath this my pains (for unto him I did dedicate it) not only by countenance and words, but also by letters both full honourably and lovingly written, certified me that it was most thankfully accepted of his grace, where upon me thought it convenient that seeing Matthew was to the Emperor Charles dedicate and presented: john should be unto Ferdinando, the other and second Charles, dedicate. And plainly good hope doth greatly comfort my mind, promising me that it shall come to pass, that like as my former labour by Charles good favour did well proceed, & had good success, so shall this my present endeavour by the gracious favour of Ferdinando, proceed & have lucky success. These be two names in our time most fortunate, a couple of brethren in these days most lucky. Neither is it to be doubted, think I, but that the favour of God will prosperously set forth the godly purpose of such so godly disposed princes. For a man may (as I think) have a good opinion in them, in whom being yet of tender age, the excellent fruit of virtue doth satisfy the great expectation the which (if I might so call it) the blading tendre age did put us in comfort of. For in your very chyldage, there appeared in you a certain strange and marvelous towardness of such prudency, moderation, meekness, integrity, devotion and godliness that every man did hope that your grace would be a wonderful excellent prince in every condition perfit and absolute. And now as touching the public hope, that all the whole world hath conceived of you, like as hitherto you have not frustrated it, so have you brought to pass that now when you be come to the age of more discretion, it doth appear that you will not only content and fulfil the said hope and expectation, but also the desire of all men to the uttermost. My little treatise of a Christian Prince, such as it was, for many days a go when ye were a young man, you caused all studious persons to like, in asmuch as ye did vouchsafe to read it. And this present work dedicate unto your grace's name, you shall likewise cause to be liked, seeing that of all young men in our time you be the flower, and for many fold considerations unto all the world most dearly beloved, neither shall ye so do either to advance your glory and renown, either to procure me any benefit or commodity, for neither your noble estate, neither such a sober and moderate nature doth covet or look for the praise or commendation of man, neither my mind or fantasy doth seek any thing else, than the favour of Christ, but that those for whose furtherance these pains were taken (and for all men in general is my pain bestowed) more plentifully might have commodity thereby. For such as be of thieir own nature commendable, have then especial● profit and singular commodity, when they overcome all malice, and be thought worthy the favour and commendation of all men. To this present purpose may your grace much help, if you declare this my present work compiled by my pain and study, for to have been not rejected of your grace's majesty. For it is not to be feared, I trust, lest your graces wisdom give credence unto them▪ the which peradventure will say when they shall understand a paraphrase upon the gospel to be dedicated unto prince Ferdinando, what should a lay prince and a young man do with the gospel? And will make cavillation & say that I give frogs wine, as the Greek proverb speaketh. As though it were to be thought that only such do present princes with meet gifts, that which bring unto them books written in barbarous tongue, containing matters of hunting, keeping of dogs, and horses, of engines for war, yea & mafortune of dicing & carding. verily I am in a contrary opinion: for I deem that where the evangelical and heavenly philosophy is thought to be to all, of the highest, lowest, and middle estate, wonderful profitable, yet it is to none more necessary, then to the supreme heads & powers of the world. For the more weight, charge, & burden, that they sustain, the more dangerous the storm is, that appertaineth unto them for to calm and assuage, the more manifold occasions they have whereby good wits well inclined by nature, and well instructed by education, may be marred and corrupted, so much the more it is seeming that they should be instructed and armed more diligently than the rest, with the most godly and infallible precepts of holy doctrine: for such cannot offend without the great damage of the whole world. It is the peculiar office of the prelate's to nourish the people with plentiful and abundant food of the evangelical doctrine. For the which cause they be called pastors and herds in scripture. I grant all these to be true. Yet the poet Homer of the most commendable christian authors is commended, & not unworthily, because he calleth a king, a herd over his people: how much more than it is meet that this name & title agree with every christian prince? A prince doth not preach & teach the gospel, but he doth observe, practice, & fulfil it, & yet doth he after a sort teach it, whosoever doth keep & observe it. But how can he fulfil it if he know it not? how shall he know it, except by diligent and frequent reading he peruse it, except with a great study he profoundly print it in his memory? whom behoveth more steadfastly to believe that the celestial king is governor of this world, unto whom nothing is unknown, whose eyes no man can deceive, whose power no man can resist, who shall judge every man according to his merits, than the supreme powers, which by reason of their power do dread no man, and can if they list easily deceive whom they list: which if they trespass any thing, be not cited to appear at any mortal man's consistory, but be commended also oft-times for their misdeeds? In whose minds ought it to be more deeply graven that after this present life (whereof the kings themselves have no assurance, no not asmuch as of an hour and which no man can enjoy long) there is to come another life, that never shall have end: in the which indifferently without respect of estate, or dignity, (saving that the straiter judgement shallbe to them, straighter account shall they make, that which in this world hath surmounted other in room office, and authority) every man shall by the sentence of the most righteous & just judge (whose judgement no man shall escape) reap the crop of that, which he hath sown in this present life, neither shall any escape but that either for his good deeds he shall receive the crown of eternal glory and bliss, or else for his offences be committed to everlasting fire: in whose minds (I say) is it more necessary this thing to be deeply infixed, then theirs, whom all kind of prosperity and flattery of man, doth provoke both to set their affiance in things present, & to forget what is hereafter to come? In whose memory is it requisite more deeply to be printed, that Christ hath plainly threatenned us in these words, (woe be to the rich, & the high powers of this world, which hath their comfort in this world) than in theirs which have plenty, and store of all such things, whereby man's mind is corrupt & degenerate? In whose ears is it more convenient diligently to be beat that every man ought warily to bestow his talon which the lord hath committed unto him, in the way of usury, for the lords advantage, and will call every man to make account thereof, then theirs which by reason of their power committed unto them by God, may at their pleasure, either profit most, or disprofit most in this world? Who ought more, assuredly to believe that all men be they never so puissant & in high authority, can of themselves do nothing, & that all things that be good & commendable, do come of God, of whom all things ought to be desired, that may by christian petition lawfully be desired, and that unto him the whole glory and praise of all that we prosperously do in our affairs ought only to be attributed and ascribed, than they whom the world doth commend and magnify by reason they have such things as Christ taught should be despised? whom because of certain vain and fantastical apparent shadows of things that seem commendable, the base sort doth in manner regard and worship as gods? who ought more thoroughly be persuaded, that sternnes is hated of God, that injury ought not to be revenged by injury, that nothing is more commendable than peace nothing more acceptable to God then meekness & clemency, than such whom so much business daily doth provoke to unquietness, to war, & revenging of displeasures? In whose mind ought it more deeply be printed, that neither for desire of life, neither fear of death, it is lawful to serve from honesty that in this present life no man ought to look for to be rewarded for his merits & deserts, seeing that in the next world no man shall be defrauded of his dew reward, then in the minds of princes, whom so many provocations, so much troublesome business, so many occasions doth oft and many times entice & allure to dishonesty? verily such a mind upon which the general felicity or misery of the whole world doth depend, aught with weighty & profound persuasions of philosophy be armed: whereby it may uprightly & nothing shrinking, persever against all policies and engines of this world: but such doctrine which doth so poise the mind that it be not tossed by the waves and surges of fortune, and worldly business, no otherwise then the balans doth stay the ships in time of tempest, can neither more conveniently, neither of more certain verity, neither yet of more efficacy and power be collected out of any other work, than the gospel of God. If the profane princes, for as much as they must commonly travail in worldly affairs, & maintenance of public tranquillity and rest, cannot always observe such things as they perceive, and judge to be most convenient to be kept & observed yet at the least if the evangelical doctrine be profoundly rooted in them, they shall be able to do this, that forasmuch as lieth in them to do, they shall alway endeavour themselves to approach nigh unto the performance of Christ's precepts, & little or nothing serve from their mark. This thing as we desire that it may appear in all such as be governors of this world, so most gracious Prince Ferdinando, we greatly hope to see it in you, whom we have known from your childeage hitherto, to have been marvelously given to the reading of the gospel for you were not wont, while the priest is at service, to spend your time either in superstitious kind of prayers, either unfruitfuliangling as the most part of nobility doth, but to open the testament, & reverently to see what the epistle & gospel of that day doth instruct & exhort you to do. Neither do we doubt but that this example of your childage, you have much increased by increase of age. Neither do we mistrust but that in time to come in every place, many other will follow this your example. For like as an infection of vice taken at the example of men of estate, doth speedily creep unto many: even so the example of virtue, if it have his beginning of renowned persons, will soon be well liked of all men. In what estimation the word of God was had in old time, may evidently appear by those rites and ceremonies as yet be used in the church, left unto us of old antiquity. The book is adorned truly with gold, ivory, & precious stones, reserved & laid up devoutly amongst the jewels. It is not brought forth ne carried in without great reverence. The gospeler desirethe licence of him that doth execute, that he may read and pronounce it. After that, there is caused an holy perfume by censing of frankincense, of stacten, the dropping of myrrha, of myrrha itself, and of the powder of the herb galbanum. The forehead and breast hath the sign of the cross made upon them, glory is given to the lord down to the ground, every man ariseth and standeth bolt upright, the heads be bar●, the ears attentive, the eyes full of reverence. At the name of jesus as oft as it is mentioned, the knees be bowed down to the ground, after all this with great reverence he holdeth the book before his breast, and carrieth it about, every man doth kiss it, and at the last it is reverently laid up amongst the relics. What other thing doth these ceremonies mean, or put us in remembrance of, than that nothing aught of christian men to be more regarded, more dearly beloved, more reverently handled, than that celestial doctrine, which Christ hath preached unto all persons: the which for so many hundredth years ago, the consent of the whole world hath allowed, the which against this world, and the prince thereof, maketh us to prevail? but like as worthly the vain and misordered devotion of the jews is reproved, which jews do great reverence unto the book of their law the old testament, in laying pure and clean clothes under it, kneeling down to it, and worshipping it, not once touching it, but with clean and undefiled hands, (where as such things as their law doth chief teach them, they wickedly contemn and despise) so it is to be perceived of us, that we be not as undevout in keeping and fulfilling the gospel, as we be superstitious and scrupulous observers of the rites and ceremonies. For what doth it avail to have the book adorned with ivory, silver, gold, and silk, if our living be polluted and infected with such vice as the gospel doth so straightly forbid? if our soul be decked with no virtue according to the gospel? what can the book avail us borne before our heart, if the doctrine of it be not in our heart and mind? what service doth the perfume and odour caused by censing, if that his doctrine be contemned, if our living have a daily pestilent saver? what the better be we to bow down our neck to the book, if our lusts obstinately and with stiff necks repine at his precepts? what doth it profit and avail us to rise up, and to stand bare headed, if all our whole life be such that it declare openly that we despise the doctrine of the gospel? how dare ye be so bold as to kiss the book that the gospel is in, the which being subject to lechery, to avarice, to ambition, to sensuality, and ire, do defile and dishonest the admonitions of the gospel? how dare he kiss the book that teacheth nothing but peace, but meekness, and charity, the which despising Christ's doctrine is wholly consumed with envy, replenished with hatred, boileth in anger, inflamed with desire to be revenged, furious and mad against his neighbour, the which also (so his mind may be satisfied) forceth not by wood battle to set all the world by the ears together? how dare he be so impudent as to embrace and wurshippe this holy book, the which in all kind of living and conversation is utterly given and married unto this world, which as a mortal enemy, the doctrine of the gospel doth detestate and abhor? with clean hands and very reverently we use to touch the holy book of the gospel, and with filthy minds do we despise the precepts of the gospel: why do we not rather lay than to our heart? why do we not kiss them with mind and pure affection? why do we not here boewe down our necks; Certain there be that hath hanging about their neck, and cariethe about with them a part of S. john's gospel, as a remedy against diseases, and such other heavy misfortunes. Why do not we rather bear about with us the doctrine of the gospel in our mind, the which may remedy all disease of sin and vice? I do not discommend any ceremonies, I do not rail upon the devotion of the simple people: but plainly▪ than will th●se said things profit us, if we put in practise that thing which the visible signs putteth us in remembrance of. If we be true christian men, that is to say, if we unfeignedly profess the doctrine of the gospel, let us inwardly in our minds practise all such things as in those signs is outwardly represented unto us. I have heard say that it is a fashion in some places that the prince shall all the gospel time stand holding a naked sword in his hand, the rest laying their hands upon the hilts. How shall he defend the gospel with the sword, whose mind doth hate the gospel, which is wholly affectionate unto the vanities of this world, in whose opinion nothing is less regarded than the excellent precious pearl of the gospel, of whom nothing is more hated, then that which Christ taught only to be coveted? He that pouleth the people, that oppresseth the poor, that by war defaceth all both good and bad, he that is the occasion of many fold calamities, for whose vain glory so much man's blood is shed, doth he, I say, draw his sword to defend Christ's gospel withal: let him first be made at one with the gospel, let him cut away his vicious and naughty appetites out of his mind with the sword of the gospel, and then if he list, let him draw his sword against the enemies of the gospel. But these things have I spoken, most renowned Prince, in the way of advertisement, without reproach of any person. I open the matter only. I reprehend no person: and the more boldly unto your grace I write thus, because no kind of suspicion at all, of any such fault or enormitee, can be suspected to be in you. There be none, bishops except that of congruence ought to live more after the gospel than Princes. But they oftentimes by simplicity under an assemblaunce of devotion be deceived. For by the persuasion of such which be thought the perfit professors of religion, they oft-times esteem it a point of great perfection, if they daily say over their prayers the which they call their matins, if they see a mass every day once. The which things as in a lay prince and a young man also, I grant is a certain token & sign of a well disposed mind, yet be there many other things that which do more straightly appertain to a christian princes office than these. For if he foresee that no storm of war arise, that the public liberty be not diminished ne violated, that the poor commonalty be not compelled to famish, that no naughty officers be made and permitted, in my opinion he shall do a more acceptable service to God, then if he should say these praieres▪ vi. years together. Yet do I commend the said things if that which is more principal be coupled and joined thereto. But and if a prince do suppose that he lacketh no portion of godly perfection, putting his confidence in the observation of those things, setting a part such things which do peculiarly appertain unto a kings office and duty, plainly that is the confusion of all religion, that is the subversion of the common wealth: and they that give such council do neither give profitable nor wholesome council for the prince, neither yet for his subjects. It is a good deed to hear service, if they be pure that do it: but how can I come in pure life unto the sacrifice done in remembrance of the true and highest prince, the which for to redeem his servants bestowed his own life, if through my fury, my vain glory, and negligence, so many thousand men be either vexed or utterly perish? I think it not needful to show that for the most part princes be never at more leisure, neither less careful, then when they be at divine service. What great thing is it, if a prince say those prayers at an hour prescribed therefore, which cannot have sufficient time and leisure to order and disposeth affairs of a common wealth? A prince shall pray enough at full, if he say daily and recite from his heart, the notable prayer of the wise king Solomon. Lord give me wisdom and knowledge how to behave myself unto thy people. Or the other prayer much like unto the same, the which the wise man, as I remember, reciteth in the book of wisdom. give me wisdom which is ever about thy seat, that she may be with me, and labour with me, that I may know what is acceptable in thy sight, for she knoweth and understandeth all things, and she shall lead me soberly in my works, and preserve me in her power: So shall my works be acceptable, and then shall I govern thy people righteously, & be worthy to sit in my father's seat: who can have knowledge of thy understanding and meaning, except thou give wisdom, and send thy holy ghost from above, that the ways of them which are upon earth, may be reformed, that men may learn the things that are pleasant unto thee? This wisdom that this most wise young man desireth to have, may a man chief find in the holy scripture, if a man list unfeignedly and with a godly curiosity seek to have it. Otherwise, how is it come to pass that christian men's behaviour and manners partly be decayed into a conversation worse than the Gentiles or Ethnics were, partly degenerated into a certain judaical superstition, but by reason that the doctrine of the gospel hath not been had in regard? notwithstanding to say the very truth, in all times there hath been ever sum, of whom the gospel hath been had in due honour and reverence, yet nevertheless for this four hundred years past, the lively heat and fervency thereof, hath been greatly abated with the most part. Wherefore the more we ought to the uttermost of our power, endeavour ourself that every man for his part do revive this same sparkle of heavenly fire again, the which the eternal verity jesus Christ our Lord hath sent down into the earth, wishing nothing else but that it may be fervently kindled, and in great circuit to spread itself abroad, and be set all on fire. In this our time when man's conditions be so corrupted and of so great dissensions in opinions, whereby at this hour all things be confounded & out of order, whither shall we rather flee to have redress, then as S. Hilary doth well admonish us, unto the most pure fountain and well spring of holy scripture, whereof the most pure and underfiled part be the gospels. Neither ought the gospel to be misliked of the supreme powers for this cause, as though it did as sum say, cause such to be seditious and disobedient, whose part and duty is to be obedient unto their princes: nay it rather profiteth princes in this point, insomuch as it doth teach them to execute the true offices of princes, and not to be tyrants, and causeth the people more gladly to obey every good prince, and more quietly to tolerate and bear with the bad. Finally the gospel is not to be blamed, if any man do not use all of the best, that thing which of his nature is most excellent, and the very best. It is called the gospel of peace: reconciling god and us to unity, and secondly coupling mutual love and amity between each of us together. If any man stumble at this stone, let him blame himself and not the gospel. There is no power that man hath, no policy, no conspiracy or conjuration together, that is able to ●anquishe & oppress the verity of the gospel, which most mightily setteth forth itself, when it is most grievously persecuted. But as touching these matters I fear me I have heretofore spoken enough and to much. Now that this paraphrase may with the more fruit be red, after I have spoken a word or two of the evangelists intent and purpose, I will make an end. After that the life and doctrine of our Lord jesus Christ by th'apostles preaching and the other Evangelists writings was spread at large over all the world, the Evangelist S. john whom Christ so notably loved, after all the other took on hand to write this present gospel, not so much for th'intent to compile the history of the gospel, as to make rehearsal of certain things omitted by the other evangelists, because they seemed not unworthy to be known: But the especial cause why that he wrote this gospel, men suppose was to set forth & confirm the godhead of Christ against the heresy, which even in those days (as evil weeds amongst good corn) begun to spring, and namely against the heresy of the Cerinthians, and Ebeonites, the which beside other erroneous doctrine, preached that Christ was nothing else but man only: neither that he was in any wise before he was borne of the virgin Marie. Now it was very necessary that the world should know and believe Christ to be both very god, & very man: of which two, the former article doth principally help to inflame the love of man toward him: for the better we know a thing, with the better will we do love it: secondarily it doth cause us to have more fervent courage to follow the steps of him. For who will attempt to follow & counterfeit that thing which is done of an angel by a vision & appearance only & not in very deed? furthermore like as it is hard to observe the things which he commandeth, even so the things be exceeding excellent that he promiseth: it was therefore requisite also, that his godhead should not be unknown, to th'intent that we might have confidence that he undoubtedly would help his servants whom he after such sort did love, neither will defraud them of his promise, that which is able with a beck to do what him list. The evangelists that wrote before S. john, made in manner no mention of the divinity of Christ. For I think this to be the wisdom which s. Paul used to speak amongst the perfect, amongst the rest professing himself to know nothing else but jesus Christ & him to be crucified. Mafortune as then the time did not suffer so inexplycable a mystery to be put in writing to all men's knowledge, lest it should be had in derision of the wicked, because they could neither believe it, neither understand it. For in other matters also the old ancient auctors as oft as they make mention of heavenvly things, do use to speak both very seldom and very reverently thereof, being more copious in such things as do more profit and appertain to godly living. The Apostle S. john was constrained therefore by the undiscrete boldness of the heretics, more plainly & evidently to affirm both the natures to be in Christ, like as by the bold presumption of the Arians, the catholic fathers were enforced more precisely to discuss certain things as touching the same matters where as they would rather not have meddled with the definition of such matters, which both doth greatly pass the capacity of man's wits, and cannot be determined without great danger and peril. But as for this matter not without consideration it was reserved for S. john so well beloved of Christ, and so well worthy, whom as he that is the well of all wisdom did love above the rest more fervently, so is it to be believed that the same did more plentifully reveal and open certain secrets and mysteries unto him (if I may so call him) his so well beloved darling. Him therefore so dearly beloved of Christ, let us all profoundly and groundly understand, that we for our part may be the lovers of Christ. Well of this one thing and no more, I will put the reader to acknowledge, that in this present Paraphrase I follow the mind of most allowed old authors, but not in every place, neither in every thing: for they themselves do often descent among themselves, yet do I always sincerely and faithfully, declare and bring forth that, the which me thinketh is the most true sense & meaning, for as much as I did perceive that the old auctors contending against the opinion of heretics, have wrested some places something violently to their purpose, yet it is not my mind that any man give more credence to this my Paraphrase, than he would give to a commentary, if I had written one upon it, notwithstanding a Paraphrase is a kind of a commentary. As for allegories in the which I perceive the old auctors to have been very scrupulously and superstitiously diligent, have I not meddled withal, but very seldom, neither more copiously than me thought convenient. Farewell redoubted prince, & with all your endeavour, favour and set forth the glory of the gospel, so almighty Christ of his part graciously assist you in all your desires.  
Yeven at Basile, the year of our Lord. M.D.xxiii. the .v. day of Ianuarye.   

¶ Saint john's life Written by Saint Jerome.  
IOhn the Apostle whom jesus loved tied well, being the son of Zebedeus, and james the Apostles brother, whom after the lords death Herode had beheaded, wrote his gospel last of all the rest, being desired thereto by the bishops of Asia, both against Cerinthus, and divers other Heretics, but principally against the opinion of the Ebeonites, which even than arose, which Ebeonites avouch that Christ was not before Marie: by reason whereof he was enforced to show even his divine nativity. They say that besides this, there was an other cause of his writing, because that when he had red the volumes of Matthew, Mark, and Luke, he well allowed the text of the story, and affirmed that they had said the truth, but had only made their stor● of one years acts, in which after the imprisonment of john, Christ suffered. Wherefore omitting that years acts, which were sufficiently entreated of all three, he showed such things as were done before john was imprisoned. Which thing may evidently appear to such, as shall diligently read the volumes of the four gospels: the which thing also doth take away the disagreeing that seemeth to be between john and the rest. He wrote besides the premises one Epistle, which beginneth thus. That which was from the beginning, which we have heard, which we have seen with our eyes, etc. The other two which begin. The elder to the well-beloved Lady and her children. etc. And the elder to the best beloved Caius, whom I love in the truth. etc., are affirmed to have been written of john the priest, whose several tomb is at this day to be seen at Ephesus, and many suppose that there are two memorials of this same john the Evangelist, of which matter we will entreat, after we shall by order come to the life of Papias his scholar. In the fowertenth year than, at what time Domicianus after Nero stirred up the second persecution. John being banished into the Isle of Pathmos, wrote the revelation, which is entitled the apocalypsis, which justine the martyr, and Hireneus do make commentaries upon. But after Domician was stain, and all his acts revoked by the Senate, because of his over much cruelty, he returned to Ephesus, in the time of prince Nerua: and continuing there until the time of the Emperor Trajan, he instituted and governed all the churches of Asia, and there continued till he was impotent for age. He died the three score and eight year after the passion of the Lord jesus, and was buried a little beside the same City.   

The paraphrase of Erasmus upon the gospel of saint john.  

¶ The first Chapter.  
BEcause the nature of God doth pass beyond measure the weakness of man's wit, although in other things it be right good and of quick sight, yet that divine nature can neither be perceived with our senses, as it is in deed, ne conceived in mind, imagined nor expressed with words. And although in things create, certain appearance of godly power, wisdom, and goodness is showed, and so it cometh to pass that the similitudes brought forth of those things, which we do somewhat perceive with our senses and wit, may bring us into sum small and shadowelyke knowledge of incomprehensible things, that we may behold them as it were in a dream and a cloud, yet that not withstanding no similitude may be taken out of any things create, whether ye behold the Angels, the workmanship of the heavens, or else these inferior bodies, which although they be familiar to our senses, nevertheless we cannot fully perceive them: no similitude I say, can be brought forth of any of these foresaid things, which may in all points agree to the reason and nature of those things, of the which for to attain the acknowledge, those comparisons are brought in place. Therefore it behoveth man to apply all the study of his mind to this, that he may rather love the goodness of God, then marvel at, or comprehend his highness, which neither Cherubin or Seraphin doth fully attain to. And although God cannot but be marvelous in all his works, yet he had rather be beloved of us for his goodness, then to be marveled at for his excellency. But the more full knowledge of the divine nature is reserved in the world to come for them, which have purged the eyes of their heart here, through godliness of innocent life. No man knoweth the father as he is in deed but the son, and such as the son will manifest him unto. Therefore to search the knowledge of God's nature with man's reason, is presumptuous boldness: to speak of those things that cannot be expressed with words, is madness, to give judgement thereof, is wickedness. If we have grace in the mean while to behold any part thereof, it is more truly comprehended with pure faith, then with the help of man's wisdom. And in the mean time it is enough for to attain eternal salvation, to believe those things of God, which he did openly set forth of himself in holy scripture, by men chosen for that purpose, which were inspired with his spirit: and such things as he himself afterward being conversant in earth, opened to his disciples: and last of all hath vouchsafed to declare manifestly by the holy ghost to the same disciples chosen for that intent. To believe these things simply and truly, is christian wisdom, to reverence these things with a pure heart, is true religion: By these things to go forward unto the meditation of an heavenly life, is godliness: to continue and persever in these things, is victory: to have had the victory by these things, is the whole sum of felicity. But for man to search of godly causes with man's reasons ferther than things, is a certain perilous and wicked boldness. And although it seemed to be enoughy that was both truly preached and set forth in writing of the other Evangelists, which declaring in order the nativity of jesus Christ as concerning his manhood, life, & death, did affirm him to have the true nature of man: and furthermore by declaring his sermons, rehearsing his miracles, and resurrection from death, did so declare his godly nature as that time required: speaking nothing all that while of his divine nativity, by the which he was borne by an unspeakable way of his father without beginning: and refreyninge also to call him manifestly by the name of God, to th'intent that neither the truth should be hidden from those that were godly disposed and easy to be taught, neither occasion should be given to the weak and untaught jews to go back from the doctrine of the gospel, which had utterly persuaded themselves by the tradition of their elders, and also out of Moses' holy books, that the name of God could not be rightfully attributed but only to God the father, whom they had always worshipped. And besides that also lest the gentiles, which did worship innumerable gods, yea gods made of men, should have taken occasion to continue in their perverse error, if they had perceived that in the gospel the name of god had been made common to many, which thing the ●ares of the jews not able to receive this mystery (as thinking that name to be approiprate but to one) at the first could by no means have borne. And the mind of the Gentiles being brought up in the opinion of many gods, could not at the first be perfeictly taught, that there were three divided in propriety of persons, of the which three every one was very God: and yet three was but one God▪ by the occasion of one godly nature, which was common to all three equally. Yet thus it hath pleased God that to th'intent the faith of the gospel should be the more established he, would have it declared to mankind by little and little, as should best serve the time and man's capacity. So the nation of the jews did worship God the father devoutly many hundred years, being ignorant both of the son & the holy ghost. And the son of God himself when he was herein yerthe averay man, and (as we can witness) did hunger, thirst, sleep, sorrow, weep, was displeased, & had compassion, long suffered to be reputed for none other but man, yea even of his own disciples. Also after his resurrection he would have them ignorant in some things. In so much that by the holy ghost he did not open all things to them, but those things only, which helped forward the persuasion and belief of the evangelical doctrine and salvation of mankind. For considering that the nature of godly things is in comprehensible, yea to the highest wits of men or Angels, and the profession of the gospel pertainethe indifferently to all men, the heavenly father hath opened unto us so much of godly things by his son, as he hath willed to be sufficient for the obtaining of our salvation. Therefore it cometh of a certain perilous presumption to affirm any thing of the godly nature more than that which either Christ himself, or the holy ghost have opened unto us.  ¶ In the beginning was the word, and the word was with God▪ and God was the word. 
But because in these days, as the wheat of god's word hath grown in the hearts of good folks, so also the cockle of the wieked hath overgrown, whose cursed presumption hath burst out so far, that some hath not been afraid to take from jesus Christ his manhood, bringing in stead of man, a vain vision & similitude of man: Some contrariwise would take from him his godhead, falsely saying that his beginning was but then, when he was borne of the virgin Mary: because they being blinded with earthly affections, could not attain the mystery of God's counsel, how very God took upon him to be very man, that one person should be both, that in the mean while nothing should be withdrawn from the immutable nature of god, and yet the perfectness of his manhood should still remain. I shall therefore set forth sum things more plainly in the gospel, so much as the spirit of Christ hath vouchsafed to open unto me, and asmuch as he had thought sufficient to obtain salvation by, thorough the faith of the gospel. But as I began to say, forasmuch as there is nothing any where amongs all the things that ever God made, whereof we may make comparison which can thoroughly agree with the truth of the godhead, I must (though improprely) use the terms of things that our understanding is acquainted with, to th'intent that I may give some knowledge to other, of things which passeth all men's understanding and utterance. Therefore as holy scripture calleth God that most excellent mind, which mind is both greater & better than all things that can be imagined: even so it calleth his only son, the word of that mind. For although the son be not the same that the father is, yet he is so very like the father, that a man may see the one in the other, that is to say, the father in the son, and the son in the father. But the resemblance of the father, & the son, which in man's generation is many ways unperfit, is most perfect in God the father and his son. And there is nothing which doth more fully and evidently express the very secrecy of the mind, than the true declaring of it by word, for that is the very looking glass of the mind, which cannot be seen with bodily eyes. And if we covet to have any man know the will of our mind, that thing is brought to pass by no means more certainly or quickly, then by speech: which being fetched out of the inward privities of the mind conveiethe by a certain secret efficacy, the mind of the speaker into the mind, of the hearer, through the ears of the hearer. Neither is there any thing amongs men more effectual to stir up every motion of their minds, then to utter it by speaking. For & if we have authority, we may shortly appoint with our word what we will have done. Therefore he is called the son, because being equal in all other things with his father, he is distinct●, and differeth in only propriety of person. He is called the word, because god, which in his own proper nature can no ways be comprehended, would be known to us by him: neither was his pleasure to be known for any other cause, but to th'intent we might attain everlasting felicity by the knowledge of him. This birth is not temporal or during but for a time, ne yet this word is like to man's word. There is no corporal thing in God, nothing that passeth with time, or can be contained in place, neither is there in him any thing at all subject to beginning, proceeding, age, or any mutability, he is alway one, whole, and altogether in himself, and the son is continually begotten of him even such an one as he is himself: eternal, of him that is eternal, almighty, of him that is almighty, most good of him that is best: in conclusion God of God: neither later in time, nor inferior to his father: the everlasting word of the everlasting mind, by the which the father speaketh to himself all ways as it were by a secret thought, yea before the world was made, being known to no body, but only to himself and his son. He did evermore & shall beget the son in himself, and in like wise did evermore bring forth his almighty word, he had no need of any thing that is create, to whose felicity nothing can be added: but of his natural goodness he hath made this whole engine of the world, and set therein evangelical minds, and mankind as in the mean between angels & beasts, to thintent he might gather of things wonderfully create, and also of himself, the power, the love, and goodness of the makir thereof. And as if there were a great mighty king, whatsoever he commanded to be done should be done by and by: even so the very almighty father hath made all things by his son and word. And first by this way he showed forth his word by whom he would be known, as though he had spoken unto us himself. And being so known by the wonderfulness ●f his most fair workmanship, might wind himself into our inward motions. Therefore they do err and go very far from the truth, which think the word of god to be so after him in time, from whom it proceedeth, as amongs us the mind goeth before the speech. And so they also which take the word of God (by the which God the father hath made all things,) to be numbered amongs things create. But their error is more rude & gross, which do suppose the son and word of God than to have begun and never before, when he was borne bodily of the virgin Mary. What thing soever is create hath his beginning in time, but the son of God was twice borne, once of his father before time, or rather with out time, very God of him that is verily God: Again he was borne of the virgin Mary in time appointed thereto eternally of the everlasting father, 
The word was with god. etc.  very man of mankind. For it hath pleased God after this sort to bring forth again to us his word, that is to say his son, to th'intent he might be known after a more plain way, or more familiarly. That person therefore is wicked which maketh argument that jesus Christ was nothing else but man, or that contendethe him to have been create amongs other creatures. 
An accident is a thing that may be or not be without corruption of the wherein it is, as for example: one may take away the whightnes of a wall yet the substance doth still remain.  The father did be get him that was both his son and his word, & yet all one, after sundry ways, once in time, as touching his manhood, and alway without all time, as touching his godhead. For before there was this universal creation of things, both earthly and heavenly, the eternal word was already with the everlasting father. And this word did so proceed from the father, that yet it remained still with the father. He was of such an inseparable nature with the father, that by propriety of person he was with the father: And yet he did not cleave to the father, as the accident doth to the substance: But he was god of god, he was god in God, and he was God with God, by reason that they both had but one divine nature common to both. They twain were so both one that nothing made difference between them saving only the propriety of person of the father and the son, of the speaker and the word that was spoken: like as he was the only beegotten son of his only father, so he was the only word of the said father, being thereof the only speaker.  ¶ The same was in the beginning with god: all things were by it, and without it was made nothing that was made. 
And albeit this word was God, being almighty of him that was almighty, yet differing in propriety of person, not by unlikeness of nature, he was with god the father, not brought forth in time, but before all times: so always proceeding from the fatherly mind, that nevertheless he never departed from the same. Neither was he create of the father, but the father made all things that be create both visible & invisible, 
All things were by it. etc.  by this his word, being likewise eternal as he is himself. By the same word he governeth all things, & by the same he hath restored all things, not using it as an instrument or minister, but as a son, of the self same nature and virtue, that he is of: to thinten● that all manner of things should come from the father, as the excellent author and maker of the same, but by the son, whom he had eternally begotten, and shall be get without end, like to himself in all things.  ¶ In it was life, and life was the light of men, and the light shineth in darkness, and the darkness comprehended it not. 
And this word of god had might & power not only to make all things in general both visible and invisible at his will & pleasure, as it were with a beck, but also in that word was the life & strength of all things that were create, that by the same every thing should have his natural strength and force: and by the might which was once given to them, save themselves in their kind, by continual generation. For there is nothing idle or without use amongs so great a multitude of things: Every herb and tree hath his strength put into it, and every beast hath a certain wit in his kind. But as by his providence he hath framed all things, which he hath create by a certain power naturally graffed in them, every thing to work his property, and to the continuance of his kind, so he hath not left the most fa●●e workmanship of this world without light. For as he is to all folks the fountain of life, so is he also the fountain of light, by reason that his father poureth into him the fullness of the divine nature, by an everlasting nativity. So that he only restoreth life, yea even to the dead, and by his light putteth away the darkness of men's minds be they never so dark. 
The light shineth in darkness. etc.  Therefore the word of God, which is Christ jesus, is to men's minds the self thing▪ that the earthly sun is to bodily eyes, whose minds after they were fallen thorough sin into most deep darkness and death, he laboured to help with his unspeakable charity. For before that time men did live in ignorance, and abiding in the darkness of sins, worshipping dumb idols, in stead of the true God, being sinfully drowned in blind desires of their minds, lacked the eyes of the heart, wherewith eternal truth is perceived. God had sprinkled into men's minds some little spark of a quick perceiving wit, but bodily affections and darkness of sins had blinded the same. And the darkness of this world was so very great, that neither man's wisdom and philosophy, neither the religion of Moses law, nor yet the light of the Prophets, could put it clearly away. But at the last came that our eternal most bright sun, to whose invincible light all darkness giveth place, and he came to restore life to all men, not only to the jews but to all nations of the world. And by putting away the darkness of sins to give sight to all people, that thorough the light of faith they might acknowledge God the father only to be worshipped and loved, and his only son jesus Christ. This bodily sun doth not give light to all men at once, for it hath his sundry courses: but this other spiritual light by his natural power, doth shine, yea even in the most thick darkness of the world, offering itself to all men to th'intent they may have life again, and see the way of eternal salvation, which is open to every body through the faith of the gospel. And although the world being blinded with the filthiness of sin, and the cloud of sinful desires, would not behold this light, yet could it be blemished with no darkness of this world, how great soever it were. For he only was pure from all impurenes of sin, neither was he any other thing but light: all manner ways pure and uncorrupted. For the darkness of this world doth continually strive against the light, wiche the world hateth as the bewrayer of his works, and that darkness doth either quench or darken the beams of many, but against this lively and eternal light it could nothing prevail. The jews have striven against this light, the Philosophers, the great men of the world, and all those which hath dedicated themselves wholly to transitory things, but this light hath had the victory: it shineth still in the mids of the darkness of the world, and ener shall shine, making all men partakers thereof, so they will apply themselves to be apt to receive it. But what should a man do to them which wittingly and willingly repel the light, when it is offered unto them, which when they be alured and called to the light, of purpose shut their eyes because they will not see it? Truly the son of God did leave nothing undone, whereby any man should lack his light.  ¶ I here was sent from God a man, whose name was john, the same came as a witness to bear witness of the light, that all men through him might believe: he was not the light, but was sent to bear witness of the light. 
For he did not press himself suddenly into men's sight, lest he should the more have blinded them by reason of their incredulity and lack of belief. For who would have believed a thing so much to be marveled at, 
The same came as a witness.  except little by little, he had prepared men's minds by many ways to belief? Therefore he not being satisfied to have declared to all men by this wunderull creation of the world, both his almighty power, wisdom, exceeding great goodness, and excellent charity towards mankind, neither yet contented as it were to signify his coming before hand by so many prophecies of the prophets, and so many shadows and figures of the old law, in conclusion he sent a man more excellent than all the Prophets, whose name was john, who although he deserved the chief praise of holiness among all men that were borne until his time, and was called an angel for the dignity of his office being greater than any prophets office, yet he was none other but man, very largely endued with many gifts of God. But all those came of God's liberality, and not of his own nature, that was given him at the first, yet he was chosen and sent of God for this purpose, that according to the prophecy that was prophesied of him before, he might bear witness of that godly light: which being covered with his manhood, was conversant in the world, not (as who say) that he which was God, and so declared before by the voice of the father, should need man's witness: but to th'intent he might by all manner of means cause himself to be had in credit with the people, he would that john should be the goer before the light: as the day star appearing before, showeth the rising of the sun to the world. And also that by his preaching, he should prepare men's minds to receive that light, which should immediately come after. And because sin is the l●t whereby the heavenly light is not admitted and received, john did allure and call all people to penance, proclaiming openly that the kingdom of heaven was at hand: for the first degree or step to the light is that men should hate their own darkness. And this john was of so great authority among the jews for the excellent holiness of his living, that many took him for Christ himself, whereby Christ would the rather be commended to the jews by his witness, as that time required: to th'intent that little by little (as men do commonly use) he might creep into the minds of the people, for otherwise the meaner person is alway wont to be commended by the witness of the greater: And Esay had promised that at Christ's coming, there should a certain excellent light arise and springe up to them which did live in darkness, and in the shadow of death: and for that cause before that Christ was notable by his miracles, many suspected john to have been the light which was promised of the Prophet. 
He was not the light.  But john was only the publisher before of the true light, and not the light itself. Therefore Christ, as the opportunity of that time served, did, as ye would say, abuse both the error of the jews, and the authority of john, to prepare the minds of all men to the faith of the gospel. Truly john was a certain light, that is to say, a burning candle, and giving light fervently: burning in godliness, and giving light by holiness of life, nevertheless he was nor the light which should bring life to the whole world: but the word of God, whereof we do speak at this present was that true light, ever proceeding from God the father, the fountain of all light: from whence, what soever is lightsome in heaven and earth, borroweth his light: what spark of wit, what knowledge of truth, what light of faith soever there be, either among men or Angels, all the same cometh from this fountain.  ¶ That light was the true light, which lighteth every man that cometh into the world. 
As this world is blind without the sun, so all things are dark without this light. The world also was full of darkness on every side, because sin and abominable errors did reign in every place. And in the time of this darkness there did often times shine forth men excellent in holiness of life, as a little star in the most darkest nights, and gave some light as it were thorough a cloud, howbeit they did it but to the jews only or to the borderers of jewry, but this true light giveth light, not only to one nation, but to all men that come into the darkness of this world. The jews went about to challenge this light severally to themselves, because they thought it to be promised to them only, for asmuch (as touching the flesh) it did spring of them, and among them: but that light came to give light to the hearts of all nations, 
Which lighteth every man.  of the whole world, thorough the faith of the gospel. Neither Scythian, jew, Spaniard, Gothian, Englisheman, kings, nor bondmen, be excluded from this light. The light came to give light to all men asmuch as lay in it: but if any continue in their darkness, the fault is not in the light, but in him that frowardly loveth darkness and abhorreth the light. For the light shineth to all men, because none might pretend any excuse, when willingly, & wittingly he perisheth thorough his own fault. As if a man should get a knock at noon days, because he would not lift up his eyes.  ¶ He was in the world, and the world was made by him, and the world 〈◊〉 him not. 
This word of God was always in the world, not (as who say) that he which is without measure, can be contained in any circuit of place, but he was so in the world, as the devise of the workman is in his work, and as the ruler is in that thing he ruleth. Also at that time this light did shine in the world, somewhat opening the godly power, wisdom and goodness thereof, by these things which were wonderfully create by it, and by this means it did then, after a sort, speak to mankind. But many putting their felicity in the visible things of this world (whom for that cause of good right our lord jesus did accustom to call by the name of the world) when he taught them eternal things, they being blinded with earthly affections, did not acknowledge their maker. The darkness of minds was so great, that the world knew not the maker thereof, but did worship serpents, oxen, goats lekes, oynions, yea & that which is more vile than all these, stocks, & stones, despising him, of whom they had received both that themselves were, and all that they had.  ¶ He came among his own, and his own received him not. 
They being accustomed to darkness, did abhor the light, and being blinded with sin did embrace death in stead of life: yea and when he did show himself more familiarly to the world being conversant & living in his manhed amongs men, he was not known of them which had dedicate themselves wholly to this world. Neither is it any marvel though the gentiles being worshippers of idols, & measuring all things by the commodities of this life, being also ignorant of the prophets, and the law, did not acknowledge him, whiles he lived here in the shape of a man. This is more to be marveled at▪ that when he came specially to his own people, to whom Messiah had been promised by so many prophecies of the prophets, to whom he had been shadowed with so many figures, of whom he had been looked for so many hundredth years before which saw him do miracles & heard his teaching yet they were so far from receiving of him, that with fierce minds they went about his destruction, which came specially to save them. And procured that innocentes death, who freely brought life to his enemies. They saw & did not see, heard and did not hear, & having intelligence did not understand: which thorough a froward study of the law, did rise against him whom the law had promised. Therefore by their malice it came to pass that the light which brought eternal life to the believers thereof, was to them occasion of greater blindness. But their frowardness could not hinder the health of them that believed in it, but rather the blindness of the jews made open way for the Gentiles to the light of the gospel. They which unto that time were taken for the people of God, which only did boast theimselues in the worshipping of the true God, in the religion of the law, in the kindred of the fathers, and in the promises of God's testament, turned theimselues from the son of god, when he came to them. And therefore the jews being righteously cast out as rebels to the gospel, the grace of the gospel removed thence to the Gentiles: that the course of things being altered, they which before swelled in pride thorough the false colour of religion, should openly declare their wickedness rejecting the son of him, whom they worshipped for God. And on the other part, they which before were utterly contrary to true religion and did worship beasts, and stocks for their gods, should embrace the holiness of the gospel by faith: howbeit upon this occasion the gentiles were so admitted to be saved by the gospel, that neither the jews nor any other nations at all, should be excluded from having entry thereunto, so they would put away their stubbornness, and show themselves obedience to faith, which is the principal and only gate to eternal salvation.  But as many as received him, to them gave he power to be the sons of God, even them that believed on his name. 
And albeit many both of the jews and the Gentiles which loved the world more than God, withdrew themselves from this light, yet the coming thereof was not in vain. first of all, it did manifest their infelicity, which thorough their own fault did deprive themselves of so great goodness freely offered unto them: Neither could any man doubt, but that by the just judge mente of God they should be reserved to eternal death. Furthermore it caused that of the contrary part it should more evidently appear, how notable the liberality of God was to them which with a simple & ready faith would receive the word of the gospel. And for that cause, he that was both the son of God and God, did humble himself to our low estate, to th'intent that thorough faith he might exalt us to his highness. Therefore he took upon him the rebukeful misery of our mortality, to make us partakers of his godly glory. Therefore also he would be borne a corporal man of the virgin, to th'intent we should be borne again spiritual of God: and for that purpose he came down into the earth to carry us up into heaven. The stately scribes and pharisees, the proud kings and powers of the world, the stout and hau● philosophers, were rejected because they would not believe. But to this high dignity were admitted men of low degree, of little estimation, without renown, unlearned persons, bondmen, barbarous men, and sinners, whom the world hath in no estimation at all, of whom nothing is required but pure faith, neither cunning, nor nobleness of blood, nor yet the profession of Moses law: but all that did receive this word, of what nation or condition so ever they were, of his behalf, he gave to them this dignity, that they being graffed in Christ thorough faith and baptism, and having professed his name, should be made even the children of God, that they might be made by adoption the same thing, which Christ was by nature. And what can be higher than this honour, that they which before were the children of the devil & inheritors of hell, should thorough faith only be made the children of God, the brethren of jesus Christ, and coinheritours of the kingdom of heaven? As touching the flesh we were all borne the children of wrath of our first father Adam, but by the word of God we be released from that sinful kindred: & touching the spirit, we be happily borne again of God by jesus Christ.  Which were borne not of blood, nor of the will of the flesh, nor yet of the will of man, but of God. 
For finally God taketh for his children, not such as be borne the children of Abraham by man's seed, or actual lust in generation, but those that be borne of God by faith. Our first father Adam had begotten us after an unfortunate and miserable sort, for he begat us to death and hell. Moreover they which are borne touching the carnal birth, be not all borne to one estate, for some he borne to a kingdom, & some to bondage: But Christ jesus the auctor of our new generation doth regenerate all men without difference to like dignity, that the bondage of sin and the misery of mortality put away thorough faith and grace, they may be made children of the living God.  And the same word became flesh and dwell among 〈◊〉. 
Neither is it any marvel though man be transformed after a sort, into the fellowship of the godly nature, seeing the word of God did submit itself for this cause to take our flesh, that is to say a mortal body of the virgin, joining together in himself two things most unlike, God and man: what thing is more frail or more vile than man's flesh? and what thing is more mighty or more excellent than God? Never marvel that these things were knit together. It was God that did it. Neither mistrust that men may be made the children of God, saying he loved us so, that for our sake he himself would be made the son of man: doubtless he took upon him no fantastical body, for who could love a vain vision, or a deceitful illusion? but truly he took upon him the body of a man, that is to say, the full and perfect nature of man, abhorring not so much as that part, whereby we be subject to death, and do very little differ from the kind of brute beasts. And he bacame not man for a small time ready by and by to put away that thing, which he had taken: but to prove assuredly that he took his manhed not deceitfully or under a colour, he was long conversant in earth, he was hungry, thirsty, divers ways punished, suffered death, was seen with eyes, heard with ears, and touched with hands. And to th'intent this dignity should alway remain with mankind, the godhead, having the manhood with it, and in it being glorified, sitting on the right hand of the father almighty, doth still dwell in us.  And we saw the glory of it, as the glory of the only begotten son of the father, full of grace and truth. 
Nevertheless he lacked not his godly majesty, when he in his manhood walked here in earth: for we which lived familiarly with him, are witness, that he was both God and man: we have seen him hungry, athirst, sleeping, weeping, vexed and dying. We have heard him speak with the voice of a man, we have touched him with our hands, and by all profess, and tokens we have found him to be very man: yea and also we have seen his godly glory in very deed meet for the only son of God, the like whereof was never showed to any of the angels, Prophets, or patriarchs, but it was such as God the father would have his only son to be honoured with. And this glory we have seen in the working of his miracles, in the uttringe of his heavenly doctrine, and in the vision upon the mount Thabor, when he was transfigured before our eyes, when also the very voice of his father coming down from heaven, professed him to be his dearly beloved son, as the said father did notably set him forth in his baptism, both with his voice and with the holy ghost, under the figure and similitude of a doo●e. And again when the son before his death desired him to glorify him with that glory which he had before the world was made, a voice came down from heaven and knowledged him to be his son, saying: Both I have and will glorify the. In conclusion we have seen him in his resurrection, both when he already being risen from death to life, did show forth to us his body, which we might touch and handle, but yet was it subject to no evil, and also when before our eyes he was carried up into heaven. And his glory did appear and shine unto us not only by these things, but also his very death did approve his godly power and strength, when as the vail of the temple was divided, the earth quaked, the stones burst in soundre, the graves and monuments did open, the dead bodies did rise again, the sun losing his light, brought sudden darkness into the world: And whiles immediately after a vehementcrie, he yielded up his ghost, as who sayeth he forsook his life willingly and not for lack of strength. By this so wonderful a death he did so glorify the father, that both the thief which did hang by him, and also the Centurion, did acknowledge him to be the son of God. And albeit when he was conversant here in earth, and went about the business of our salvation, he had leaver show us example of soberness, meekness and obedience, then to boast his own greatness, yet all his communication, all his deeds, yea his very behaviour and countenance did declare him to be full of all godly gifts, full of eternal, and such truth as cannot be confounded. For although God doth give to other holy men also large gifts of his grace & truth, yet he did power into him as into his only son the whole fountain of heavenly gifts, to th'intent that in him alone might be so much as should suffice all men. And we did thoroughly see him to be such one even until his ascension.  ¶ john beareth witness of him, and crieth, saying: This was he, of whom I spoke, which though he came after me, went before me: for he was before me. 
Let us now proceed and declare how he was first known unto the world, 
By his brethren understand his disciples.  whereas until this time not so much as his own brethren believed him to be any other but man, for he would be known little by little, lest so strange a thing should not have been believed amongs men, if it had risen suddenly. And truly many things went before, which might some manner of way have prepared men's minds to faithful belief: as the authority of the prophets, the shadows of the law, the agreeable song of the Angels at his nativity, the godly devotion of the shepherds, the guiding star, the devout behaviour of the three wise men, the unquietness of king Herode with all jerusalem for the birth of this new king, the prophecies of Simeon and Anna, and also certain things that he did, beyond the reach & course of man's nature, whereat his mother and joseph marveled with themself what those things should mean: yet nevertheless, when the time was come, wherein it was decreed eternally that he should openly take in hand the business of preaching the kingdom of heaven, it pleased him (as I said before) to be commended and set forth by the witness of john also for a time: not that he needed man's witness, but because so it was expedient, either to allure the jews to believe, of whom every one had john in high estimation, or else to rebuke the unbelief of the wicked, when they would not believe, no not him bearing witness of Christ, to whom in other things they did attribute so much, that they took him to be Messiah, which was promised by the prophecies of the prophets to deliver the people of Israel. Therefore when john preaching the kingdom of God to be at hand, had already gathered together many disciples, did daily baptize many & was had in great authority among all men (but in very deed men had an ill opinion of jesus) the said john doth openly beat into the heads of the multitude, and eftsoons rehearseth that thing which divers times before he had witnessed of him: And according to Esaies' prophecy which did tell before hand that he should in wilderness say with a loud voice, make ready the way of the lord, he now not privily unto his own disciples, but to all people indifferently, which every day resorted to him accustomably because of his baptism and doctrine, yea and came purposely to hear the very certainty what opinion so notable a man had of jesus, he, I say, spoke out with a plain and a clear voice, saying: This is he of whom heretofore I have often spoken unto you, before whom thorough error you do prefer me, when that I told you there should be one which should follow me in age and time of preaching, and should also be reckoned inferior to me in the opinion of the multitude, he hath now overtaken me: and whereas he seemed to be after me, he hath begun to be before me. And no marvel, seeing that even then also he did excel me in all gifts, although in the judgement of men he seemed inferior unto me.  ¶ And of his fullness have all we ●eceiued, even grace for grace: for the law was given by Moses, but grace and truth came by jesus Christ. 
He is the fountain of all truth and grace. All we whom ye have in so great admiration be nothing else but as it were little brooks or forth coming streams: for the little that we have every man according to his portion, is drawn forth out of the fullness of this fountain, from whence, whatsoever appertaineth to everlasting salvation springeth unto all men. All the virtue that was in the patriarchs, in the prophets, and in Moses, did come from this fountain. I am nothing else but the goer before of him that is coming, he is both the very publisher, and also the author of the grace of the gospel, which giveth true and everlasting salvation to all men thorough faith. We are bound to thank him for that by the voice of the Prophets we have been instructed to godliness: by the prescript and appointment of the law we have been forbidden to do evil, and for that we have received as it were the shadow of true religion. Now doth even very he offer to all men more plenteous grace, who thorough the faith of the gospel, pardoneth freely all sins, and giveth everlasting life to them that deserved death. For Moses whose authority is had among you as a thing hallowed or consecrate, is no manner of way to be compared to him. 
The law was given by Moses.  Moses was only the pronouncer and setter forth of the law but not the auctor, and he brought a law uneffectual, sharp, and hard, the which with figures and shadows might be, as it were a preparation to the light of the gospel, that should come after: and thesay Moses law, should rather make sins to be known, then take them away: 
But grace and truth came by jesus Christ.  yea and to say truth, should rather make a way to health then give health, or allure us with promises. But now in stead of the straightness of the law, grace is given by jesus Christ, which thorough faith of the gospel, freely and wholly forgiveth all men their sins. He hath given the law of truth in stead of shadows, whereof he himself is not only the decla●●●, but also the auctor, as he unto whom God the father hath given all power.  No man hath seen God at any time: the only begotten son, which is in the bosom of the father, he hath declared him. 
And truly these be the secrets of God the father, these be the hid counsels of the divine mind, by the which it hath pleased him that god should become man, and after a sort to make men Godlike, to mix most high things with the lowest, and to exalt the lowest unto the highest. He did never fully open these things to any of our forefathers, although he did sometime shewfurth to them certain little sparks of his light, by Angels, by dreams, and by visions. For no mortal man (were he never so great) did ever see God as he is in deed: but covertly as it were in shadow. And although he did utter in some part to Moses, to the patriarchs and Prophets a little portion of his secrets, yet none but his only begotten son did receive this fullness of grace and truth: who being made man, did so come down to us, that nevertheless by his godly nature he doth always remain in the bosom of God the father, and as touching all things that pertain to the obtaining of everlasting salvation, he hath declared unto us more familiarly and plainly, without wrapping, or covering the thing which he did signify to the other but partly, or under a cloud, and as it were in a sleep.  ¶ And this is the record of john: When the jews sent priests and levites from Jerusalem to ask him, what art thou? And he confessed and denied not, and said plainly: I am not Christ. 
When john had often times privily commended Christ by this manner of witness, than did he openly declare, what manner of man he was, doing the duty of a pure honest servant, which neither would wrongfully take upon him the honour of his master, when the jews would have given it to him, neither yet would deprive his said master thereof, although he knew well enough that he should not only by that means lose the estimation and authority, which already he had among the jews, but also it should cause them to envy him much, because they had rather have given that authority to john, whose birth also was famous & notable among the jews, who for the dignity that his father was of, being a head priest, was the more highly esteemed of them: who for the strangeness of his diet, his wearing of Camel skins, his being in wilderness, his baptism, and the great numbered of his disciples, caused the people to have him in admiration, whereas Christ for the baseness of his kindred, & by reason of his trade of living and apparel, nothing differing from the common use of people, at that time was little set by: therefore seeing that poor Christ himself did not content the proud Pharisees, yea and they began sum what to envy john, only because he had commended Christ in his preaching, the said Pharisees sent from jerusalem priests and levites being men of great authority, to inquire of john before the multitude who he was, 
When the jews sent priests.  of whom the judgement of the people did somuch vary. For some said that he was Christ that should deliver the whole nation of the jews from servitude. Some supposed him to be Helye, whom according to Malachies prophecy, they thought was come again to be the goer before of Messiah to come. As touching Christ very few regarded him, because both his parents, & himself lived barely and poorly, yet nevertheless some began to envy him. And so the craft of the Pharisees did then go about this thing to th'intent they might frame Christ to their evil desires. Which thing they thought should be brought to pass, if he had not been allowed but by their authority & proof: for if he had taught things repugnant to their affections and vices, they would have disallowed and taken away his authority among the people, whose doctrine they had perceived should hinder their commodities. This is the foolish policy of worldly wisdom. But Christ whose doctrine is all heavenly, would not have any part of their human authority to be mix with his evangeliall doctrine. Some of the jews also did trust it should come to pass, that john although he were not Christ, yet would accept so honourable a name that was willingly offered him. They being bondmen most addict & given to glory, did know well enough that most holy men be soon deceived with this pestilence of vainglory: they were not ignorant how much all that nation would have rejoiced, if john would have taken upon him the name of Messiah▪ which already a good part of the jews did willingly attribute to him. If he had taken it upon him among the people, they had occasion whereby they might exclude Christ, whom they hated for his poor estate: 
Who art thou?  if he had taken it upon him they would forthwith have falsely accused him. Therefore they ask john before the people by the authority they had of the Priests & Phariseis, saying▪ Who art thou? for already they had begun both to be grieved with his authority, and somewhat to envy his good renown. He being well assured that they asked him these questions for the hatred they had to Christ, did not by-and-by open unto them his own opinion as concerning Christ, but did repel the false suspicion that they had touching himself, which might have hindered the glory of Christ among the people: & boldly contemning the glory of an unrightful title, did confess that he was not Messiah (as many thought he had been) neither did he deny himself to be that thing he was in deed, being ready to declare who he was, to whom the glory of that name was due. Of which two answers, the one, that is to say the confessing what he was himself, endangered him to lose his own estimation: & the other (which declared him ready to confess Christ) put him in jeopardy to be hated of the Pharisees. But the man being perfect without corruption passing nothing of either of both these dangers, did openly confess that he was not Messiah, which was promised by the prophecies of the Prophets, and by the voice of Moses: not denying Messiah to be alredi come, 
I am not hem  but I am not he (saith he). He showed them that this surname was due to an other that excelled him, who nevertheless was less regarded after their opinion. And so this malicious diligent search of the Pharisees came to none other effect, but to stablish the faith of the gospel.  ¶ And they asked him, what then? Art thou Helias? And he saith: I am not. Art thou that Prophet? And he answered, no. 
Therefore after they were disappointed in this first question, they did proceed to demand further, saying: If thou be not the chiefest of all, and that which many attribute unto thee, seeing thou dost usurp a new dignity without the authority of the Scribes & Pharisees, & causest the people wonderfully to favour thee, not without the decay of the common authority of the priests & Pharisees, at the least thou must be one very nigh unto Mesias, & not much under him. And we read in the prophet Malachi that before Messiah cometh, Elias the Thesbite shall come: who shall repair again all things. Art not thou therefore that Elias? 
Art thou Elias?  john denied that he was Elias, not but that he was Elias in sum respect, because he was the goer before Christ in the spirit of Ely, but that he was not that Elias the Thesbite which was rapt & suddenly carried up into the air in a fiery chariot, whom the Prophet judged to be reserved for this purpose, that he may be the goer before of the second coming of jesus Christ. The jews had read the prophecy, but they understood it not, neither were they worthy to learn this mystery, for so much as they inquired it of an hateful mind, and because they knew that Moses had promised, that a certain Prophet should come of the jews kindred. whom he commanded they should give ear unto. And some of them knew right well that this Prophet should be Messiah himself, moreover some other brui●ed abroad, that one of the ancient Prophets was risen again, and they suspected john to be the same: therefore they asked him whether he was that Prophet promised of Moses, or at least some other of the Prophets, which being risen from death to life, should take upon him that authority. 
He answered, no.  He did frankly and plainly confess, that he was no such thing as many took him to be.  ¶ Then said they unto him: What art thou, that we may give an answer to them that sent us, what saie●●e thou of thyself? He said: I am the voice of a crier in the wilderness, make straight the way of the lord, as said the Prophet Esaias. 
But now when they had no more matter to question with him of, seeing men's conjectures touching john, were at a full point, they moved him er●nestly to tell openly what he himself was: and because he should no longer make any delay or excuse, they provoked him by the authority of the priests to th'intent that even for very fear of power, he should confess who he was. We do perceive (say they) that thou takest upon thee more than the Pharisees, priests, 
What art thou?  and scribes do. We can no ferther divine or conjecture thereof, and yet we must bring some answer to them which have sent us hither: I fall the people be deceived in their so divers and sundry opinions of thee, tell thou thyself who thou art: for undoubtedly thou art known to thyself well enough. Therefore whom dost thou profess thyself to be? Here now john because he spoke to them that were learned in the law, lest he should seem to take upon him of man's presumption that thing which he was in deed, he taught them out of the very prophecy of Esay, which was right well known to the Pharisees, both how he was none other but the goer before Christ, 
I am the voice of a●rier 〈◊〉 wilderness, etc.  and that the lord himself was already come, whom they ought to receive with clean hearts, whom also they being blinded with envy, ambition, and pride, should crucify. I (sayeth he) am neither Messiah, nor Elias, nor any of the prophets raised up again to this life, neither yet have I taken upon me this office by mine own authority, forasmuch as many years heretofore, I was appointed to the business of this office, by the authority of God. For I am even he of whom Esay did write. The voice of the criar in desert, make right the way of the Lord. You see the desert, you hear the voice of the crier: now there lacketh no more, but that you cast away worldly desire, and prepare your minds against his coming, that he may come to you a very saviour. Moses did set him forth unto you as it were in a shadow and the Prophets did long agone prophe●y that he should come: But I do show him unto you now already coming.  And they, which were sent, were of the Pharisees. 
And you shall understand that they which were sent to john, were of the Pharisees sect, for the Pharisees in those days did excel all other both in knowledge of the law, in opinion of holiness, and also in authority. And they were not far of from the doctrine of the gospel, forsomuch as they did believe the immortality of souls, and that there was an other life to come after this. But ambition, covetousness, and envy, had corrupted their minds. Howbeit at that time their malice as yet was not so far inflamed, that they would openly show themselves adversaries to Christ, but within a while after when they perceived his doctrine to be contrary to their renown, advantage, and authority, being utterly cast into an extreme rage, they went about to crucify their Messiah, whom they had promised to the people by the prophecies, and in the knowledge of whom they had much boasted themself. So hurtful and pestilent a thing it is, yea the knowledge even of holy scripture, except a man's mind be free & void from earthly desires. But the prudence of God being far wiser than man's inventions, can clearly turn the malice of the wicked men to the wealth of the good. For this so envious and so crafty inquiring of the Pharisees hath established our belief.  And they asked him, and said unto him: Why baptiseste thou then, if thou be not Christ nor Helyas▪ neither that Prophet? john answered them, saying: I baptize with water, but there standeth one among you, whom ye know not. 
Therefore they now being more stirred and provoked, and not only envying Christ, whom always they had in contempt, but also john whom heretofore they had in reverence, go about further to charge him, and find fault with him, saying: What is the cause, that thou takest upon thee, the power to baptize the people if thou be neither Christ, who (as the prophecies do declare) shall put away the sins of the people, nor Elias the goer before Messiah, nor that notable Prophet, whom Moses did promise, neither yet any other of all the Prophets, why then dost thou enterprise to put away sins by thine own authority, which thou neither hast of God, nor by any decree of the Priests, whose authority thou darkeneste with thy new customs? To this slaundreous demand john did answer meekly: but yet in such sort, that he did both freely knowledge his own low estate, and did openly declare the dignity of Christ. My baptism (saith he) is even such like as my preaching is. 
I baptize with water. & c  For as my preaching is not perfect but only prepareth your minds to the wisdom of the gospel, so my baptism which consisteth only in the water doth not wash a way the filthiness of minds, but in a certain resemblance of true baptism, frameth the ignorant: that they being prepared with repentance of their former life, may be able to receive that baptism by the which Messiah thorough his spirit shall wash away all at once, the universal uncleanness and vices of all them that shall credit his heavenly doctrine. And now he is not far hence, but is already present in this same great numbered of people, and as one of the multitude is conversant even in the midst of you. And he is therefore either despised, or not known of you, because after the worlds estimation he is but poor and of small regard, vaunting himself with no pomp of those things, by the which they that honour the world do exteeme a man. It hath not pleased him as yet to put forth his power and greatness, but in very deed he is an other manner of person, than you take him to be.  ¶ He it is which though he came after me, was before me; whose shoot latchet I am not worthy to unlose. 
I who in the people's judgement seem to be somewhat notable, in comparison of his highness am nothing at all. This is very he of whom I told you before that men took him to be mine inferior, and to come after me, but in dignity he did prevent and excel me, to whose wurthines I am so unworthy to be compared, that I know myself unworthy to serve him as a bondman in the lowest kind of service, yea to leuse the buckles of his shoes.  ¶ These things were done in Bethabara beyond jordan, where john did baptize. 
john did pronounce this so full and so honourable witness of Christ to the Phariseis, Priests and Levites, in the presence of a great number of people, and that in a famous place, that is to say, in Bethabara, which is not far from jerusalem beyond jordane a place very convenient for him that was a baptiser and preacher of penance, by reason that plenty of water was nigh to it, and also the desert, to which place a great press of people out of diverse coasts of jury, did resort daily to be baptized. For john did both preach and baptize there.  ¶ The next day john seeth jesus coming unto him, and saith: Behold the lamb of God, which taketh away the sins of the world. 
And hitherto he did so bear witness of jesus, that he did neither name him, nor point him with his finger, when he stood among the multitude, because he would not stir up the envy of the Phariseis against him: And also because he would set on fire the minds of simple folks the more to have a desire to know him, whom the said john being so notable a man, had so highly commended in his preaching, and for as much as at that time many of the people did make diligent search to know, 
john seeth jesus coming.  who should be that great man, to whose dignity, even john being in all men's judgement taken for an excellent person, did so much give place to. jesus therefore came thither again the day following, and did not then keep himself close among the multitude, but went to john severally and alone, partly for good manner sake to salute his cousin, partly to knowledge his baptiser, but specially to give him occasion to testify more plainly and lively of Christ among the people, lest he being yet not known should seem to go to john for that purpose, that other did: that is to say, to be baptized or taught, or else to confess his sins, for in that he was baptized of john, was to give us example of humility: but because no body should suspect that he had need of baptism, or that he had any spot in him, which the water of jordane could wash away, he separating himself from the multitude went to john apart. john being warned by the holy ghost what he should do, beholding jesus coming towards him, turned himself to the people, and pointed jesus to them with his finger: that after they knew him by sight, they should accustom themselves both to like him and love him the better, and should rather follow him then john himself, yea and rather covet to be baptized of him then of john. For the pureness of jesus mind being full of the holy ghost did shine in his very eyes and countenance. And did show itself forth both in his going and all other behaviours of his body: as of the contrary part, a furious mind and overwhelmed with vices, doth express itself in the very countenance of the body. Behold (saith john) this is he whom many of you did see me baptize, whereas in deed the water of jordane did not purify him, 
Behold the lamb of God which taketh away the sins of the world.  but he did rather hallow it. For he alone and none other is free from all kind and spot of sin. And verily he is that most pure lamb, whom God (according to Esaies' prophecy) had chosen and appointed to be a sacrifice most acceptable to him, for to purge the sins of the whole world, which was defiled with all manner of vices. This is he whom the lamb in Moses law did signify, whose unharmeful blood defended the children of Israel from the revenging sword of the Angel. This lamb (I say) is so far from being subject to any kind of sin, that he alone is able to take away all the sins of the whole world. He is so well beloved of God, that he only may turn his wrath into mercy: he is also so gentle and so desirous of man's salvation, that he is ready to suffer pains for the sins of all men, and to take upon him our evils, because he would bestow upon us his good things.  This is he of whom I said, after me cometh a man, which went before me: for he was before me, and I knew him not, but that he should be declared to Israel, therefore am I come baptizing with water. 
Yea this is very he of whom I have told you divers times, though it were somewhat darkly, that one should come after me, who going before me in dignity, and power, did overreche me: for because although he seemed to come after me both in birth of his manhood, in the time of his preaching, and also in authority, 
I knew him not.  yet in godly gifts he was far before me. In so much that I myself did not certainly know at the first how great he was, or what he was. For he is so great that I (whom ye have in such reverence) am no manner of way to be compared unto him. He is the lord and author of all health. I am none other but his servant and goer before, neither is my baptism or preaching any other thing but an introduction to the heavenly doctrine and virtue, which he shall bring unto you. Neither yet am I sent for any other purpose by the commandment of God, but to preach repentance of your former sins, to show you that the kingdom of heaven is at hand, and to wash you with water, to th'intent that after he should be showed to me of his father by sure tokens, he might at his coming be the better conceived in your minds, being already prepared with these principles. His conversation and life was simple and pure, and being in no point notable among men, he joined himself to the multitude as one of the common sort of the people, and came to be baptized as though he had been subject to sin.  ¶ And john bare record, saying: I saw the spirit descend from heaven like unto a dove, and abode upon him. And I knew him not. 
Therefore I could not know surely by the disposition of his body, nor by man's conjecture that he was the only son of God, and that most pure lamb which through faith should put away all the sins of the world, but that I was taught by a notable sign from heaven that this was he, to whom I was appointed to be the goer before. And what this sign was, john did openly declare to the multitude. When Christ (sayeth he) willing to show to the world an example of humility, 
I saw the spirit descend from heaven. etc.  and joining himself to the company of sinners, came to be baptized, the father of heaven did honour him with an heavenly token. For I myself saw the holy ghost coming down upon his head in the likeness of a dove and there remaining. Until that time I did not certainly know him, whose goer before I was: by reason that his corporal estate, did hide his celestial excellency.  But he that sent me to baptize in water, the same said unto me: Upon whom thou shalt see the spirit descend, and ●●●y still on him, the same is he which baptizeth with the holy ghost: and I saw, and bare record that he is the son of God. 
For as yet the time was not come in the which the father of heaven would have him to be openly known to the people. Therefore when I knew by the inspiration of the said father that Messiah was already come, then to take away the error and mistaking of his person, or lest man's conjecture should have any doubt therein, he, by whose commandment I took upon me the office baptize you with water, taught me by a sure token: by the showing whereof I might assuredly know who he was, that should baptize you with an effectual baptism, and should by the holy ghost, wherewith he was replenished, freely give to all them that trusted in him, remission of all their sins. For before jesus came to me to be baptized, the father of heaven did advertise me before hand, saying: By this token thou shalt surely know my son. amongs many whom thou shalt wash with water, upon whomsoever thou shalt see the holy ghost in the likeness of a dove descending, and remaining, be well assured, that the same is he which hath power to baptize with the holy ghost. For man washeth with water, but he only by his heavenly power, taketh away sins, 
Upon whom thou shalt see the spirit descend etc.  and giveth righteousness. I saw this token according to the father's promise in him when he was baptized. And for this cause, he gave me grace to see him, that you also through my preaching, should know the author of your salvation. Wherefore like as heretofore I have witnessed, so do I now also openly testify, that this is the son of god, from whence, as from the heavenly fountain, ye must require all things which pertain to righteousness and eternal felicity. For I will suffer you no longer to suspect greater things of me than I deserve, 
I saw and bare record that this is the son of God.  nor yet to be ignorant of him, whom to know is salvation. By these manner of witnesses, john did often commend jesus (being as yet unknown) to the multitude, and gave over his own authority to him as to his better: to the intent that from that time forth, the people should leave him and cleave to the governance of jesus: God's providence in the mean time procuring this, to th'intent that they both might be to us an wholesome example of a true preacher of the Gospel. For truly john neither with the encisement of so great renown being willingly offered unto him, was so much corrupt that he would take upon him an other man's praise, nor yet so afraid of the envy of the Priests and Phariseis, (whose ambicyous envy, and envious ambition would suffer no body to be exalted but themself) that therefore he did cease to speak of the glory of Chryst: neither did he regard his own commodity, but what was expedient for the people: hereby teaching how a preacher of the gospel ought to have a constant and sure stayed mind, yea, even to the aventuring of his life, not only against excess & covetousness, but also against all ambition. And as for jesus Christ, when he came as one of the common sort of the people to be baptized, and also when he behaved himself amongst john's disciples, as if he had been one of them, whereas he was lord of all, he taught us how we must come to true glory, by great humility and modesty of mind, and that none is meet to be a master, unless he have played the part of a good scholar, neither that any aught to take rashly in hand the office of preaching, except he hath been all manner of ways well tried and approved: and in manner appointed thereunto of God.  The next day after, john stood again, and two of his disciples, and he beheld jesus as he walked by and sayeth: Behold the lamb of God. And the two disciples heard him speak, and they followed jesus. 
Now to th'intent that johns most excellent pureness and honesty might more clearly appear, he thought it not enough to turn thaffections of the people from him to Christ, but he laboureth also to dispatch from himself his own peculiar disciples whom he had, and to put them to Christ. For the day after these things, which I have already rehearsed unto you, were done in the presence of the people, john stood there again, and two of his disciples with him. And jesus walked up and down not far from thence (which thing indeed was done to signify a mystery thereby.) For john was a figure of Moses law, and Christ was the author of the profession of the gospel. Therefore the law, which was now come to the uttermost point, stayed, as though it could go no further, but should cease by-and-by, and give place to Christ at his coming, and commit his disciples to him, but nevertheless in the mean while constantly bearing witness of Christ: and as it were delivering the Synagogue to the true spouse, to be his church. Christ walketh up and down to declare that he should always grow greater and greater, 
He beheld jesus as he walked. etc.  and every where gathereth disciples to hear his heavenly doctrine. Therefore whiles john stood and beheld jesus as he walked, knowing right well that the said jesus did desire and long for the salvation of mankind, and also did covet to gait disciples meet for his heavenly doctrine, john turning him to the twooe disciples which stood by him, being their master, because he would put them to jesus, that was a better master than himself, he pointed him to them with his finger, as he was walking, and said: Behold yonder is the lamb of God of whom I have so often testified, who alone doth take away all the sins of the whole world. 
Behold the lamb of god. etc.  I have prepared you for him, whosoever desireth true and effectual baptism, whosoever loveth true innocency, and whosoever coveteth true and perfect health, must needs commit himself to his rule and order. For they that were the true observers of Moses law, (as the law itself doth witness) did profit and go forward thereby to the perfection of the gospel, that is to say, from faith to faith: whereas the Phariseis through their perverse and overthwart love of the law, did persecute him whom the law had commended to them. Now john's disciples made their master no answer, but giving credit to his word, they left the said john that was the goer before the gospel, and followed jesus the author of the evangelical health. 
And the two disciples heard him.  And they said never a word, but followed him, being set on fire with the love of his high doctrine, the hope whereof they had conceived by the testimony of john. But they dare not be bold to move any communication to him with whom they had not been acquainted.  And jesus turned about, and saw them follow him, and sayeth unto them: what seek you▪ They said unto him: Rabbi (which is to say, if one interpret it, Master) where dwelle●● thou? He sayeth unto them: Come and see. They came and saw where he dwelt, and abode with him that day, for it was about the tenth hour. 
Therefore jesus perceiving for what purpose they did follow him, to declare how ready he would be to meet and join with them which with pure minds do thirst and covet the doctrine of the gospel: he (I say) not tarrying for their calling upon him, of his own good will doth encourage and allure their bashfulness, & turning himself toward them, did behold them as they followed him, not that he was ignorant whom they followed, or of what mind they followed him, but because he would show to other their worth ye and meet affection for the gospel. He speaketh to them and asketh what they would have, to the intent that their desire being known, might also kindle and stir up the minds of other. 
What seek ye?  But they forth with declared themselves to be very desirous to learn of him, even by that very name they called him by, saying: 
Rabbi, where dwellest thou?  Rabbi (which word in the Siryans' tongue is as much to say as Master) wheris your abiding? And undoubtedly in that they called him Master, they confess themselves to be his disciples. And whereas they inquire of him, where his dwelling place is, by that they do declare, that they have a will to learn of him certain secret things more familiarly, which (peradventure) he would not speak openly before every body. Here now our lord jesus taking pleasure in their devout ferventness to learn, maketh no excuse by reason of the nynesse of the night, nor commandeth them to come again the day following, neither yet signifieth to them where his house is, in case they would at their convenient leisure visit him: But he ientlye and courteously requireth them to come talk with him at his lodging, 
Cum and se  saying: Come ye and se. For he perceived that any delay should have been painful to their earnest desire. They rejoicing in that answer, 
They came. And abode with him that day.  being even such as they would have wished for, came thither, and did not only see the little house, where then jesus had his abiding, but also tarried with him all that day: and were so inflamed with his holy communication, that not only they rejoiced in their own behalf, but motioned and procured other also to come to the company of that felicity. And when they came to jesus house, it was almost the tenth hour of the day, that is to say, nigh upon the going down of the sun. For there is no time nor place unfit or unconvenient for to learn those things which pertain to everlasting wealth. And the presence of the preacher of the gospel ought alway to be in a readiness: For such an one ought he to be that taketh upon him to teach Christian philosophy and wisdom, which is only the philosophy that can no skill of any pride or stateliness.  One of the two which heard john speak and followed him, was Andrew, Simon Peter's brother. The same found his brother Simon first, & sayeth unto him: we have found Messiah (which is by interpretation anointed) and brought him to jesus. And jesus beheld him, and said: Thou art Simon the son of jonas, thou shalt be called Cephas, which is by interpretation a stone. 
As concerning these two, which had followed jesus by the counsel of john, the one of them was Andrew, Simon Peter's elder brother: to which Peter, although he were the younger, yet for the excellent fervency of his faith, jesus afterward did promise him the keys of the kingdom of heaven: and committed his sheep to be fed of him, after he had thrice professed his love towards jesu. The godly love of the gospel hath this difference from that which man of himself is inclined unto, that if it have gotten any notable treasure, it hideth it not, or envieth other: for many think that they do not possess that thing, which is common to other aswell as to themselves: but this godly love rejoiceth that the commodity thereof should be common to many. Andrew being much comforted with so great felicity, for asmuch as by the report of john, but much more by the familiar communication of jesus himself, he found it true that jesus was that heavenly Lamb, which only should take away the sins of the world, that he was the son of GOD, the only redeemer of mankind: and that also he was Christ which was promised of the Prophets, and looked for so many hundred years before: the said Andrew (I say) as soon as he had found Simon Peter his brother, whose presence he desired greatly, for this purpose, that Peter whom he knew did look for Christ with great fervency, 
We have found Messiah. etc.  might be made partaker of the felicity of that assured knowledge which Andrew himself had of Christ: We have found (sayeth he) that Messiah, whom the Prophets had promised should be redeemer of the world. And Messiah in the Syrians tongue is as much to say as Christ, that is to understand anointed: because that anointing pertaineth to kings and priests. But Christ was the only anointed of God, to him only all power was given both in heaven and earth, and he only was the priest eternally after Melchisedechs order, which hath reconciled God to mankind with the sacrifice of his body. Simon being glad of so pleasant and welcome a message, and not satisfied only to have heardest, joyfully presseth himself also to see jesu. 
And brought him to jesus.  Andrew who had already proved the gentleness and graciousness of jesus, forthwith brought Simon to him. And when jesus beheld Peter, he did not only view his face, wherein nevertheless did shine a pureness of heart, but he rather looked upon his mind which was endued with doovelyke simplicity: and thereby apt to receive the grace of the gospel. 
And jesus beheld him. etc.  The said jesus taking pleasure in his pure affection, doth tell the name of Peter's father (by that declaring how nothing was hidden from him) and therewithal praiseth the godly simplicity of Peter's mind, gathering an argument thereof, by the property of his father's name: and by the dark sense of the changing of Peter's own name, he telleth before that in time to come, there shall be in him stableness of invincible faith. For jonas is as much to say, as a dove or grace. Simon, by interpretation, signifieth obedient, for out of the obedience of Moses law, is had some furtherance to the faith of the gospel. Therefore after that jesus had looked upon him, 
Thou art Simon the son of joanna. etc.  he doth like both his present simplicity, and also doth sum what open, as you would say darkly, his steadfastness to come, saying: Thou art that Simon the son of joanna, right aptly agreeing both to thine own name, and thy fathers: But hereafter when this faith shall have gathered strength, that it may be able to stand stable and unshaken against all temptations of the devil, 
Thou shalt be called Cephas. etc.  thou shalt be called Cephas, which in Greek is as much to say as Peter, in Latin▪ saxum, and in English a stone. And this was the first instruction and principle of Christ's church: this was also the first beginning of the school of the gospel.  The day following, jesus would go into Galilee, and found Philip, and saith unto him: follow me, Philip was of Bethsaida, the city of Andrew and Peter. Philip found Nathanael and saith unto him: We have found him of whom Moses in the law and in the prophets did write. jesus the son of joseph of Nazareth. And Nathanael said unto him: Can there any good thing come out of Nazareth? Philip sayeth to him: Come & see. 
The day after, it pleased jesus to go into Galilee, which was least set by of all the provinces of jewrie, because no man of any great renown or fame, had at any time come from thence: and yet nevertheless Esay did prophecy before that the light of the gospel should first appear and have his beginning about the place. Also the divine counsel thought it good so to be, because he would begin his church of mean persons, untaught and unlearned, borne and come out of a country that was barren, and of no regard. For both Peter and Andrew, which without calling followed Christ, were men of Galilee: and that the one brother did persuade and draw the other to jesus, was a fortunate prognostication of the church now newly beginning, which consisteth in brotherly charity and mutual concord. Therefore when jesus should go his way into Galilee, having already two disciples of Galilee to wait upon him, because he might come sum what the better accompanied, he taketh to him two other also of the same country, and of like nobility. For jesus found one called Philip borne in Bethsaida a city of Galilee, which is nigh unto the lake of Genazareth being the country of Andrew and Simon, 
He found Philip.  to whom the name of Peter was added. Furthermore in that they were all of one country, it betokeneth the concord and agreement of the gospel: And that the diversities of all manner of people, should be joined and brought together into one church, as it were into one city. Philip seemed to have met with Christ by chance, but the very thing in deed was done altogether by the providence of God, which had eternally decreed and appointed, whom he would have to be the first rulers and beginners of his church. Therefore jesus said to Philip when he met with him: follow me. He tarried nothing at all, 
Follow me etc.  but byan by followed jesus▪ of whom already he had known many things, both by the witness of john, and also by the common rumour of the people. The word of the speaker was of so great effect, and the mind of the hearer was ready of his own good will. It chanced verily, that as Andrew had alured and drawn his brother Simon, so Philip now rejoicing that he was in the service of jesus, 
Philip found Nathanell.  when he had found Nathanell, whom he knew to be wonderfully desirous of Messiah coming, for which cause he was wont very diligently to mark and observe in the prophecies of the law and the Prophets, from whence and when the same Messiah should come, Philip (I say) because he would make nathanael partaker of that joy wherein he did rejoice withal his heart, 
We have found him. etc. jesus the son of joseph. etc.  sayeth unto him: We have found that true Messiah of whom Moses hath written, that there should a Prophet rise out of the kindred of Israel, & of whom the prophecies of the Prophets hath uttered and declared so many things: This is jesus the son of joseph of Nazareth, for all that time every man took jesus to be joseph's son, and he was better known by that name then by the name of Marry his mother. Moreover he was called among the common sort a Nazarean, not that he was borne there, for Bethleem was hallowed with his birth and infancy, but because he was conversant and brought up there of a child, with his parents. When Nathanael heard this, truly he liketh well the most joyful tidings: but he is offended with that doubt, wherewith he was secretly troubled, through the prophecy, 
Can there any good thing come out of Nazareth?  which (as every man knew) doth promise that Christ should come forth out of Bethleem: therefore he desiring to be taught more certainly, sayeth unto Philip: Can any good thing come out of Nazareth? of the which town the prophecies of the Prophets hath made no mention? When Philip himself being yet untaught, and having no further knowledge but his plain simple faith, 
Philip saith: come & see.  could not discuss this hard matter, he adviseth and allureth nathanael to go to jesus the fountain itself, not doubting but that he would believe as soon as he had seen and heard him. If you doubt (sayeth he) to credit me, come yourself and see.  jesus, saw Nathanael coming to him and sayeth of him: behold a right Israelite, in whom is no guile. Nathanael saith unto him: Whence knowest thou me: jesus answered, and said unto him: Before that Philip called thee, when thou wast under the fig tree, I saw the. Nathanael answered and said unto him: Rabbi, thou art even the very son of God, thou art the king of Israel. 
And jesus who as yet was of no fame or renown by working any miracles, somewhat to open his godly power by the knowledge he had of secret things, 
Behold a right Israelite. etc.  when he beheld Nathanael coming toward him, turned to his disciples, before Philip gave him any warning of him, & before he named him, and showed nathanael to them, saying: Behold a very Israelite in deed, in whom there is no guile. In these words jesus did both praise the true meaning belief of Nathanael, and also his pure desire to have knowledge, whereas they which untruly do boast themselves to be Israelites, are wont to be busy and curious of a desire they have to lay matters to men's charge. nathanael perceiving that jesus showed by these words, 
Nathanael sayeth unto him. etc.  how that he knew well enough the communication which was between Philip and him concerning jesus himself, & marveling how this came to his knowledge, for as yet he took jesus to be none other but man, saith unto him: how knowest thou me? But jesus yet declaring more evidently how he knew the thoughts of men, were they never so secret, saith: before Philip called the when thou wast under the figtree, I had already seen the. The communication was but between them two, and there was no witness by, that could make any relation thereof. The place was expressed, and the figtree was noted and spoken of by the way in a mystery, as a thing privy and of counsel to his first fault (that is to say, of his unbelief) which fault they must needs leave, that will know Christ. It was manifest by these arguments that jesus knew the matter of their whole communication, whereof nevertheless he maketh no great rehearsal, lest he should seem to up braid him with his lack of faith, which was shame fast, and asked the question of a good simple mind. Assoon as nathanael heard these things, who was persuaded, that the secrets of the heart was open to god only, and that the thing which he heard was more than man could do, now being nothing offended with the doubt concerning the name of the place of Christ's birth, 
Rabbi thou art even the very son of God. etc.  he gave his verdict of him, saying: master. Thou art the very son of god, by whom the father hath determined to deliver his people. Thou art that king of Israel which was long a go promised by the prophecies of the Prophets.  jesus answered and said unto him: because I said unto thee, I saw thee under the figtree, thou believest. Thou shalt see greater things than these. And he sayeth unto him: verily, verily, I say unto you, hereafter shall ye see heaven open, and the angels of god ascending and descending over the son of man. 
jesus gladly embracing the man's so ready and cheerful faith, and his so evangelical profession, doth stablish also the opinion that nathanael had of him. And now more evidently declaring his godly nature, saith: Thou hast hereby conceived a belief that I am the very Messiah & king of Israel, which was promised, because I told thee how I saw thee even then when thou waste with Philip under the figtree, and therefore thou hast a very good opinion of me: In time to come thou shalt see more apparent signs, whereby thine opinion of me may increase. 
Thou shalt see greater things than these, etc.  And forth withal jesus turned him to his other disciples, (of whom as yet, never a one did judge of him according to his dignity) and he said unto them. Take this for a surety, hereafter y● shall see the heavens open and the angels of God ascending and descending over the son of man. By this dark saying, our Lord jesus did stir up the faith of his disciples, which although it were simple and uncorrupted, yet was it not fully instructed, 
verily, verily, etc. ye, shall see the heavens open.  and beside that far from the perfect knowledge of the excellency of Christ: He did stir up their faith (I say) to the looking for of greater miracles, and thereby to have higher knowledge. For although the disciples did fantasy, as it were in a dream, some thing to be in Christ passing man's nature, whereat they marveled: nevertheless they did not as yet utterly believe that the fullness of the Godhead was in him. nathanael did confess the self-same things which Peter did after confess: But because his meaning was not like Peter's, he had not therefore like answer that Peter had, which was: Upon this stone I will build my church. And to thee will I give the keys of the kingdom of heaven. And in very deed for because some that were very men, are called the sons of god in holy scripture, for their great holiness, and other besides Christ also did many times see before, things which should follow, by the inspiration of the holy ghost: therefore it is not to be marveled at, if Christ knew without relation of any other, what was done secretly between the two disciples. Furthermore in that he called him king of Israel, intending thereby to honour jesus, as it were with an high and glorious title, it declareth that even as yet he dreamt of a wordly kingdom. And to have a kingdom in this world is but a very base & an earthly thing: But it is a thing of far more honour to be king of all the whole world, and also of angels. This thing mente christ when he said that the angels as ministers diligent to do service, should ascend, and descend over the son of man. And although the disciples did not yet understand at that time this saying of jesus, nevertheless he did hide it and laid it up in their minds, as a seed which should bring forth fruit in due time: For afterward we knew how the angels did often knowledge him to be king of all things by their obedient service, as when Gabriel brought tidings of his conception, when they song at his nativity: Glory be to god that is above: when at diverse times they appearing to joseph, did procure the safeguard of the child, when they did him service after he was tempted of the devil, when they did comfort him in his conflict at the time he swe● water and blood: and whiles they did often appear in the time of his resurrection: Again also, when in all men's sight he was taken up into heaven, the angels were present, as sureties of the promise of his return. And that in deed shallbe done most specially, when he shall come in the clouds with the majesty of his father, and with the whole host and company of angels, to judge both quick and dead: and to deliver a kingdom to god the father.   

¶ The ii Chapter.  And the third day there was a marriage in Cana a city of Galilee: and the mother of jesus was there. and jesus was called and his disciples unto the marriage. And when the wine failed, the mother of jesus saith unto him: they have no wine. jesus saith unto her: woman what have I to do with thee? mine hour is not yet come. 
ANd jesus had not tarried long in Galilee, but thorough working of a miracle he begun to declare the john's witness of him was not untrue. In deed jesus was better known in Galilee then in other countries of jewrie, 
The mother of jesus was there etc.  but yet they had no notable opinion of him, when as at the time also even his brethren and kinsfolks had no right judgement of him. Therefore the third day after he came to Galilee, there was a solemn marriage made in Cana, which is a town of the country. jesus mother was bidden to this wedding, because she was of alliance to them. And by this occasion jesus himself also was bidden, & his four disciples with him, which he had gathered together a little before. Now then when the feast was at the hottest, and the bridegroom for lack of wine was like to be abashed, as if he had made but a nygardely feast: And besides that it was to be feared lest his geastes carefulness for lack of wine should make the feast the less cheerful: 
They have no wine.  Marry the mother of jesus of a certain womanly carefulness desiring to have this discommodity remedied, seeing that already by many tokens and also by the witnesses of john she was not ignorant of the power of her son, she is bold to call upon him, saying: Son, they have no wine. In that she dare speak to him, it declared her motherly authority: And in that she doth not prescribe nor appoint any thing to him, what she would have done, it showeth her reverence toward her son. But jesus intending now to take in hand the heavenly business of the gospel, whereof he would have his father to be the only author, suffereth not man's authority to be mixed therewith. 
jesus saith etc.  For he did not miracles for this purpose to please the affections of his kynsfolkes, but to cause his spiritual doctrine to be the better believed through corporal signs and tokens, amongs the unfaithful people of that country. Therefore he answereth his mother somewhat roughly, not that he did not love her entirely being such a one as she was, considering he loved all mankind so much, but to th'intent that he would keep his authority of working miracles free from worldly affections, and to cause the whole glory thereof to be ascribed to the power of God. For this was a thing expedient for man's salvation, which jesus did greatly thirst for and covet. 
Woman what have I to do with thee?  Therefore not utterly denying his mother, but declaring that she had little to do with the business he went about, he answereth her: woman what have I to do with thee? I have a time appointed me of my father, when and after what sort I should work the salvation of mankind, that time is not yet come. Hitherto I have showed myself obedient to thy will, from hens forth I must do all things according to my father's will, and not after man's prescript and appointment. In other things thou hast been my mother, hereafter I will take thee but as a woman, as often as I am occupied about my father's business. Whensoever his glory shall be to be served, I shall not need thy calling upon. I will do of mine own good will, that which the thing itself shall require. I have a time appointed me of my father. So before that time also, when he was but a child, he told his mother of that she did interrupt him, when he was disputing in the temple. And of the like thing again he warned her, when she bade one call him forth to her, whiles he was preaching among the people.  His mother sayeth unto the ministers. Whatsoever he sayeth unto you do it. And there were standing there si●e waterpots of stone, after the manner of the purifying of the jews, containing two or three firkius a piece. jesus saith unto them: fill the waterpots with water. And they filled them up to the brim. And he sayeth unto them: draw out now and bear unto the governor of the feast. And they bore it. 
But Marry the mother of jesus, being neither offended with her sons answer, although it were sumwat rough, nor in the mean time mistrusting either his goodness or his power, maketh no answer again, but calleth the servants of the house to her, and secretly in their ears sayeth thus unto them: Do ye, 
Whatsoever he sayeth unto yo●, 〈◊〉 it.  whatsoever he shall bid you do. Undoubtedly the godly pitiful carefulness of his mother, did procure that, lest the servants lack of belief, or their unready service, should be a let whereby that which lacked at the feast should not be amended. But how and what time the thing should be done, she holding her peace leaveth it secretly to her sons will and appointment. These things were not done by chance, but jesus deferred the miracle for the nonest, because the lack of wine should be the better perceived of every body, and should be well seen to be given for necessity, and not for any vain boasting or glory: For so our Lord wrought all his miracles, that he seemed not to do them for thaffection of any worldly praise, 
Fill the waterpots with water  but to secure & relieve men of their evils and griefs: he did them so temperately & in so due order, that they could not be done more faithfully nor with more truth. Therefore now whiles the geastes tarried and were careful for lack of wine, jesus perceiving the time to be come that he should be known to his own, commandeth the servants to fill with water six pots of stone, which stood there for this purpose, that if any, according to the custom of the jews, would cleanse himself with washing, he might have plenty of water ready, forasmuch as that country was very dry, & in few places well watered with fountains & running rivers. This truly did cause the miracle also to be rather believed, because the use of those waterpots was a solemn thing among the jews. And the said pots never received any other liquor but water. Moreover the greatness of the vessels setfoorth the belief of the miracle, for they contained two or three firkens a piece, so that they could not easily be removed out of their place. The servants did obey him and filled the waterpots with water, as they were commanded even to the brim. When that was done, because he would have no witnesses of the miracle, 
And they filled them up to the brim.  he commanded them to draw out of the waterpots and to offer that which they had drawn, to him that was the chief ruler & had the ordering of the feast. And this jesus did, partly because the ruler was sober, for he that hath the charge committed to him to see all things well furnished, is ever wont to abstain from wine, whiles other folks do drink: And partly because he being well skilled in taste, and having a fine judgement therein, might more truly give verdict of the wine than the rest of the geastes, whose tastes might seem to be dulled with drinking of much wine before.  ¶ When the ruler of the feast had tasted the water that was turned into wine, & knew not whence it was (but the ministers which drew the water knew) he calleth the bridegroom and sayeth unto him. Every man at the beginning doth set forth good wine, & when men be drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did jesus in Cana of Galilee, and showed his glory; and his disciples believed on him. 
But as soon as the ruler of the feast had tasted of the wine, that was turned out of water, & knew not where they drew it, suspecting the fame to be in the servants, that contrary to the custom of other, they deferred to bring in such wine until the latter end of the feast, he calleth the bridegroom to him, desiring to know of him by what occasion the fault chanced. Others (sayeth he) which make a solemn feast, at the beginning thereof, bring to the table of the best sorts of wine, afterward when their geastes being already drunk have their mouths out of taste, & power in drink untemperatly, them they bring & serve of the worst sort. But thou contrariwise hast reserved unto the end of the feast, this wine which is better & more pleasant than any that was served yet. And by this occasion the miracle of the thing that was done, spread abroad little by little amongs ma●●. And afterward by examining the servants of this thing, it was known that the water was not only turned into wine, but also into very good wine. And as forth waterpottes they had no mistrust, but that they were only dedicated and ordained for water. The servants put water to water, and filled them up to the brim, & after they had drawn of the same which they powered into the vessels, they offered it to the governor of the feast, who was sober. The bridegroom knoweth well enough that there was no such wine provided nor prepared. They went to the water-pots and found them full of the self-same good wine. 
The beginning of miracles did jesus. etc.  With this deed our Lord jesus began the working and setting forth of his miracles in Cana a town of Galilee, intending by little and little to show forth tokens of his godly power to the world. For first of all this thing was done in a matter not very weighty & also privately, yea & almost to please his mother and kinsfolks withal: which had him in less admiration because they were his familiars & of his kin. And this miracle was not much noted of very many, but afterward it grew to be had in greater credit with more: yet in the mean while the faith of his disciples that were present was established concerning jesus, who having promised greater things, performed that which he had promised. And besides that, this miracle (whereby he framed as it were a beginning to the rest that he should do afterward) was not in vain. For first of all he would honour the marriage with his presence, knowing beforehand that in time to come there should be some which would condemn it as an unpure & filthy thing, whereas an honourable marriage and undefiled bed, is a thing most acceptable to God. Moreover jesus did as it were shadow unto us by a certain figure, that thing, which he then chiefly went about. For now was the time come that in stead of the unsavoury & waterish letter of Moses law, we should drink the pleasant wine of the spirit of the gospel, by reason that Christ turned into our more wealth that thing which was without strength & unprofitable. For the law was not only unsavoury to the jews without Christ, but also hurtful & deadly. They which have not believed in the gospel, do still drink of the water of Moses law, but they, which have believed Christ do happily wax warm, & grow lively toward the love of heavenly life, through the moist & sweet liquor of his heavenly doctrine. And this was not done before that Christ had joined unto him the church his spouse. Also the mother of jesus was present there, representing the form of the synagogue, whose authority is diminished, yet she telleth the lack of the wine, but she herself doth not remedy it. Nevertheless she was for our behoove mother unto him, which doth rejoice and comfort our minds with the sweet wine of his spirit. The names of the places also do agree to the mystery of the thing. For Cana of Galilee betokeneth possession of a ready passage from one place to an other. For now was the original beginning of a new people gathered together, which should remove from the letter of the law, to the spirit of the gospel, from the world, to heaven.  ¶ After this he went down to Capernaum, he and his mother, and his brethren, and his disciples: and there continued not many days▪ 
After jesus by this miracle had begun to declare his mighty power amongs his kinsfolks in a town of small renown, he went down to Capernaum. That city is in the self-same Galilee of the Gentiles, all ryottouse and swelling in pride, by reason of the plenty of richesse therein: being also nigh unto the lake of Genazareth and in the coasts of zabulon and Neptalim. But according to the wisdom of the gospel, that thing which is highly esteemed in the world, is abject, and little set by afore God. jesus mother with his brethren and disciples went down thither with him, but they tarried there very few days. Neither was there any miracle done in that place. But this benefit seemed to be done in the mean time, for his mothers & kinsfolks pleasure: whom now he would no longer carry about with him, for as much as he would take in hand greater things, because that worldly affection and love should challenge unto it no part of those things which were done for the glory of the heavenly father.  And the jews Easter was even at hand: and jesus went up to Jerusalem, and found sitting in the temple those that sold oxen & sheep, & doves, & changers of money. And when he had made as it were a scourge of small cords, he drove them all out of the temple, with the sheep and oxen, and powered out the chaung●ers mo●ey, and overthrew the tables. And said unto them that sold doves: have these things hence, and make not my father's house a house of merchandise. And his disciples remembered it that is written: the zeal of thine house hath even eaten me. 
Therefore jesus leaving his kynsfolkes behind at Capernaum, seeketh time and place meet to declare openly his power and authority, which he had received of his heavenly father, & not of men. For even then the most high and solemn feast of the jews was at hand, which is called Easter, and after the Hebrew tongue, is as much to say as a passing over. They did keep this day as an holy feast every year in the remembrance of the old story: because their elders had safely passed over out of Egipte: when they went into the land which God had promised them. But now that thing which they did honour but in figure, was done in deed by Christ, that is to say, he now brought to pass that men having forsaken the darkness of errors, and cloud of sin, should be removed, and brought, through the faith of the gospels, ●o innocency, light and immortality: forasmuch therefore as at that time there was at jerusalem a great number of people which out of all the parts of Sirya did assemble there against that feastful day, jesus went thither now going up towards his father's business, 
jesus went up to jerusalem▪ etc.  whereas before he went down to Capernaun to obey & please his kinsfolks withal. And forthwith he goeth into the temple, which place is wont to be oft gone to of a religious mind, to serve god therein: And verily Christ was the master of true religion, who when he entered into the temple which was ordained for devout religion & worshipping of god, found there thapparance not of a temple, but rather of a market place. For he found very many there which in that holy place did exercise themselves about filthy, 
And found those that sold oxen.  yea & sinful gain, & so turned into robbery that which was ordained to give occasion of godly religion. For to th'intent that strangers might have somewhat to offer, they sold to them of an high price, sheep, oxen doves, & other such like things, which (according to the custom of the jews') were wont to be offered or given to the priests: but in the mean while the sellers bargained with the priests and levites that the said priests & levites should sell again to them by a less price, the self-same beasts that the priests had received of them which had offered, which thing the sellers did, because they might sell those beasts again to other strangers with a double gain. So it was brought to pass that by powling the strangers, the filthy gain which rose double by selling one thing twice, should be divided between the merchants and the ministers of the temple. And to have more quick and ready merchandise, there was present, according to the custom of their common market, changers of money and bankers, such as did change the greater coins for money of smaller coin, or gold for silver, or else did exchange strange coin for coin of that place. And thereby also they had shameful gain, little differing from usury. jesus then declaring by his very act how great a pestilence corrupt desire of lucre is to the church, and how far all they ought to be from this disease, which profess themselves rulers of religion of the gospel, made him (as it were) a scourge of small cords, as though he would drive dogs out of god's temple. And both with great indignation and authority, he drove them all out of the temple, displacing and throwing down both the merchants and their wares: And did not only put out the men, but also the sheep, and oxen, that there should remain behind no such filthy baggage.  
Yea and besides that, he scattered abroad the chaungers' money upon the ground, and overthrew also their boards, teaching how these things ought utterly to be trodden under foot of the worshippers of true religion. Moreover as if he had been moved with indignation thereat, he said to them which sold the doves: have these things hence: and make not my father's house an house of merchandise. And his disciples when they saw jesus, being at all other times quiet and meek, here now how earnestly he chased out those which did unseemly use and defile the godly religion of the temple with their fowl and sinful gain, the disciples, I say, remembered the prophecy which is in the three score and eight psalm. The zeal of thy house hath even eaten me.  Then answered the jews and said unto him: what token showest thou unto us, seeing that thou dost these things? jesus answered and said unto them: destroy this temple, and in three days I will rear it up. 
But as for the jews when they had heard that he naming his father's house, did as it were by a certain peculiar and singular way, declare himself to be the son of god, and saw him also so highly take upon him openly and in appearance to be so very angry with them, which seemed to further both the priests profit, & also the religious service of god, they cry out upon him and say: If god be thy father, and if thou wilt revenge the contempt and injury of thy father, do some miracle that we may perceive thou dost these things by the authority of thy father. If thou dost these things by thine own authority it is presumption: And if thou dost them by god's authority, what token she west thou that we may believe thee? But jesus knowing that they would slander him in case he had wrought any miracle to show himself thereby, seeing he never yet did any miracle but only to succour them that lacked help in their need, to th'intent that the same thing which was a proof of his godly power, should be also a benefit & help unto the necessity of man, he promised them a token under a parable, which token if he had them openly declared, they would not have believed, in so much as they did not believe it when it was done in deed. The token was concerning his death & resurrection. The same was also signified by jonas, which token jesus had promised after he had done many miracles, & also at such time as they required him to show some token that should come from heaven. But now he promiseth (although more darkly) that self-same token to them, who as yet were but ignorant: The temple wherein they were at that time, occasioned him to say as he did: of the which temple the Jews did boast themselves beyond measure. 
Destroy this temple, and in three days. etc.  Break down this temple, saith he, & in three days I will set it up again. This parable not so much as his Apostles did understand. But at length when they had known & seen his resurrection, they perceived the meaning of his saying, by th'effect of the thing itself: For jesus meant it by the temple of his own body, which they through their malice should pull down, by putting it to death: & he by his godly power, should raise it up again within three days. The jews thought this saying not only to fond and without reason, but also ungodly and wi●ked. For it was an ungodly thing to command a temple of so great religion to be broken: and to set up again within three days so laborious a building, seemed to be a saying contrary to all reason.  Then said the jews: xlvi, years was this temple a building, and wilt thou rear it up in three days! But he spoke of the temple of his body. Assoon therefore as he was risen from death again, his disciples remembered that he had thus said: And they believed the scripture and the words which jesus had said. 
And as they understood the thing, so they answered accordingly, saying: Men laboured very sore the space of xlvi years after that the babylonians had brought jewry into captivity to repair this temple, and wilt thou set it up again in three days? Our lord jesus made no answer to that objection, knowing that he should have done no good, in case he had made plain his dark saying, when not so much as his own disciples, yea, after they were instructed by his doing of so many miracles, & his so manifold preachings, could abide to hear his death spoken of, nor believe the mystery of his resurrection. Yet this saying did cleave and remain still, as a certain seed in the minds of the hearers: but it brought forth sundry fruits in sundry persons. For the jews keeping the same still in their remembrance, did lay this saying to his charge before the wicked priests, as a cryine worthy of death. The disciples in as much as at that time they could not understand it, yet bearing it in their minds, did marvel what it should mean until the time that after his resurrection the holy ghost taught them how Christ by the name of the temple, 
But he spoke of the temple of his body.  meant his own body that was much more holy than the temple, which the jews did honour so religiously: for so much as the fullness of the godhead did dwell therein. And yet amongst them it was sacrilege to defile and violate that temple of stone: but they were nothing afraid sinfully to throw down the most holy temple of his most holy and precious body. Howbeit jesus the very Solomon who had builded this temple for his own self, of the virgin Marie, did restore it again within three days after they had pulled it down, according to the prophecies of the prophets. Therefore the disciples conferring the scriptures with jesus saying at this time, 
And they believed the scripture. etc.  did perceive this his resurrection to be the greatest token whereby he declared to the jews his godhead. For albeit we have red that some men have risen again from death to life, yet no man did raise up himself to life but only our lord jesus. For he only had power in himself to leave his life and to revive it again, when he would. And so by these principles & beginnings, jesus did stir up all the jews minds to look for greater things in him against their high feast, which was now at hand.  When he was in Jerusalem at Ester, in the feast day, many believed on his name when they saw his miracles which he did: but jesus did not commit himself unto them because he knew all men, & needed not that any man should testify of him: for he knew what was in man. 
But after that he had tarried at jerusalem certain days of the feast of Ester, & by his miracles and doctrine had, as it were, sown some sedes of the faith of the gospel, many being moved rather with the miracles which he did than with his words, did credit his saying: and believed him to be the son of god, whom he preached himself to be. For the jews be not so much moved with reason as with the sight of miracles: but jesus then showing to us the very form and fashion of a teacher of the gospel, to whose wisdom it appertaineth not even at the first to commit to the minds of ignorant persons all the mysteries of his high doctrine, whose gentleness it behoveth to bear with, and to suffer them that be yet but weak and unperfit until they may attain to higher things: jesus, I say, because he knew their faith was yet but wavering and unperfit, and their minds not able to receive the mysteries of the wisdom of the gospel, he did not adventure himself among the common sort, lest the people's affections should be suddenly altered, where by some commotion were like to rise. For there were many that were sore vexed with this authority of jesus, specially they which did suppose that his doctrine and glory should hinder their lucre and authority. The envy of the Phariseis and Scribes had not yet braced forth into open slandering of him, but nevertheless they kept envy and malice close in their hearts, deceitfully seeking occasion to hurt him. And therefore because at this time jesus could do little good among them, lest he should give evil persons occasion of greater evil, he withdrew himself from them, forasmuch as he knew the secret thoughts of them all, neither needed he to be told any thing of any man. For he, who was ignorant in nothing, knew even of himself the very secrecy of every man there. Neither yet in the mean while did jesus make any provision to save himself, who willingly came of very purpose to suffer death for the salvation of the world, but he took away from their malice occasion whereby they should else have sinned.   

¶ The iii Chapter.  ¶ There was a man of the pharisees named Nicodemus a ruler of the jews. Thesame came to jesus by night and said unto him: Rabbi, we know that thou art a teacher come from god, for no man could do such miracles, as thou dost, except god were with him. 
Amongst many which had conceived some good opinion of jesus by seeing him do his miracles, there was a certain man called Nicodemus, who was of the pharisees sect: and one of the number of them which were taken among the jews for chief rulers. This Nicodemus knowing right well that there were many of his order and sect, which did envy jesus, and lay in wait to do him displeasure, went unto jesus, but it was in the night time: declaring by that deed how he was as yet but weak & wavering in his love toward jesus: whom although heretofore he had in great admiration, 
The same came to jesus by night etc.  nevertheless he would not for his sake sustain any loss of his own renown & glory among men: nor yet for his love would he be brought to be hated & envied of his own company: but this came rather of fear then of ungodliness, and surely more of worldly shamefastness, then of frowardness: and of truth this manner of shamefastness hath so great power in some folks minds, that they which can little regard both their goods and their life, cannot overcome this kind of affection, which is specially graffed in those hearts that be naturally disposed to gentleness. For he which was the chiefest among the rulers of the jews, was ashamed to be taken for poor jesus disciple. And he who was placed in the highest seat of the Synagogue, feared to be put out of that place. But jesus the most mild and gentle teacher, who doth not break the broused reed, nor quench the smoking flax, did not repel or refuse the said Nicodemus, that came to salute him, though he were both fearful and came out of due time, but doth courteously receive him who was doubtless a weak spirited man, but yet without malice, and for that cause worthy to be promoted little by little, to higher things. Now byanby Nicodemus declaring how much he had profited by seeing jesus do his miracles, maketh suit to get his good will with this preface. Master, saith he, we do already evidently perceive this thy doctrine not to be such as the Phari●eis is, for the thing itself doth show that thine authority of preaching is given thee not of man but of God. For no man could do these miracles, which thou dost except God were present with him and did help him. Nicodemus did set forth this opinion concerning jesus, as an high and great estimation, howbeit it was far under his dignity: for Nicodemus supposed him to be none other, but sum Prophet whom God did favour, and was present with in the doing of his miracles, as though he had not wrought them by his own power.  jesus answered and said unto him: verily verily I say unto thee: except a man be borne from above, he cannot see the kingdom of God Nicodemus sayeth unto him: how can a man be borne, when he is old? can he enter into his mother's womb and be borne again? 
But jesus doth neither reprove Nicodemus unperfit opinion concerning him, neither doth he forthwith boast of his own greatness: but with gentle and friendly behaviour, little by little bringeth him that is so apt, & easy to be taught, unto further knowledge of more secret mysteries of the evangelical doctrine. The jews which had as yet drunk but only of the water of Moses law, which had known nothing else but the baptism of john, neither had they yet tasted the wine of the evangelical doctrine, nor had been baptized by the spirit and fire: The jews (I say) understood all things carnally, and for that cause were very rude & unfit for the Philosophy of the gospel, which ●s all spiritual. Therefore our lord did not cast him in the teeth with his ignorance, nor with his halting mind on both sides, in that he did partly apply himself to the world, & partly to God, nor yet spoke that thing to him which afterward he required of his disciples, when they were come to more knowledge, saying to them: whosoever shallbe ashamed of me afore men, I will be also ashamed of him before my father. Our lord, I say, did lay none of these foresaid things to his charge, but by his dark sayings he causeth Nicodemus to utter his ignorance, to the intent that little by little he may instruct him, and bring him from carnal affection to spiritual understanding. Nicodemus (saith he) take this for a very surety, 
jesus answered. etc.  except a man be borne again new, & as it were changed into a new man, he cannot see the kingdom of God: So very new is this doctrine which thou desirest to learn of me. Forasmuch as Nicodemus thought that saying to be to no purpose, he answereth in deed ignorantly and grossly, but nevertheless simply and plainly, saying: how is it possible that a man being already of so many years as I am, can be borne again? Can it any way be brought to pass that he should entre into his mother's womb, and come thence again and so be borne a new?  jesus answereth: verily verily I say unto thee, except a man be borne of water and of the spirit, he cannot entre into the kingdom of God. That which is borne of the flesh is flesh, and that which is borne of the spirit is spirit. 
jesus being not offended even with this so gross an answer, vouchsafeth gentelly to interpret and declare what it is to be borne a new, or from above. Nicodemus (saith he) the thing that I have said to the is most true. He that hath a will and desire to be able to receive the evangelical doctrine, must be borne again: 
Except a man be borne of water and of the spirit.  but the manner of birth that I speak of, is after an other sort: for it is not carnal but spiritual, and it doth not consist in multiplying of bodies by generation, but in turning of souls into a new form: neither by this birth be we made again the children of men, but the children of God. Therefore be well assured (as I told you even now) that except a man be borne again by water & the holy ghost, 
That which is borne of flesh. etc.  & of a carnal man become spiritual, he cannot entre into the kingdom of God which is altogether spiritual. Like is borne of the like. That which is borne of the flesh, is none other thing than flesh: but that which is borne of the spirit is spirit. And verily as much difference as is between the flesh, & the spirit, between the body & God, so much is this generation (whereof I speak) more excellent than that which bringeth forth one body out of an other. They which be borne after the flesh, do saver none other thing but the flesh, nor believe any thing to be, but that which they feel and perceive with their senses. But those things which be not seen, be most excellent, and of greatest strength, where as the flesh is weak and impotent.  Marvel not thou that I said to thee, ye must be borne from above: The wind bloweth where it lifts, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth. So is every one that is borne of the spirit. 
Wherefore saying that there be two sundry ways how to be borne: there is no cause why thou shouldest marvel that the same very man, 
Marvel not thou that I said to thee, ye must be borne from above.  which is once borne naturally after the flesh, whereby he might be the child of a man, should be borne again of the spirit invisible, that thereby he may be the child of God, who is a spirit, & also might be made apt for the kingdom of heaven which is spiritual and not carnal. But if thou dost not yet understand me, take unto the a similitude of such things as be somewhat agreeable to spiritual things, 
The wind bloweth. etc.  and yet may be perceived with our bodily senses. God in very d●de is a most sincere and pure spirit, and very far of, from all bodily senses: but this air, whereby we be conserved in life, & whereof we feel so great strength and profit, is called a spirit or wind, because in comparison of our bodies it is right subtle and fine: but this kind of spirit the wind, is not stayed at man's will and pleasure, but of his own violence is carried whither soever he list: spreading itself over all things, and putting into corporal things a marvelous force and strength. sometime it bringeth life, sumtime death: it is otherwhile calm and still, and otherwhile more boisterous & violent: sometime it bloweth out of the East, sumtime out of the West, sumtime out of one part of the world, sumtime out of another, showing himself by th'effect thereof: & so thou hearest the sound of it when thou seest no body at all, nor any thing which thou canst catch or lay hand upon: thou perceivest that it is present, yet dost thou not see it when it cometh, nor to what place it conveyeth itself when it goeth from thee. 
So is every one that is borne of the spirit.  This spiritual birth is of like sort. The spirit of God doth ravish & transform the minds of men by secret inspirations: Therefore there is felt an uneffable strength & efficacy, and yet the thing which is done is not perceived with our eyes. And they which be thus borne again, be not now led with a worldly & carnal spirit, but with the spirit of God, which giveth life to all things and governeth the same.  Nicodemus answered and said unto him: How can these things be? jesus answered and said unto him: Art thou a master in Israel and knowest not these things? 
Nicodemus being as yet rude and gross, did not repugn against jesus, but not perceiving the meaning of his words, and desirous also to have those things, which he had heard, more plainly declared, sayeth to jesus: By what means can these things be brought to pass that a man of bodily substance should be turned into a spirit by a new birth, 
How can these things be?  and of God be borne godlyke? Now jesus to declare that those things which pertain to the heavenly doctrine are not perceived with man's reason, but rather are comprehended with faith, and showing likewise that the philosophers of the world being proud of their natural wit, were unapt to be taught these things, yea & the Phariseis also which stoutly professed the literal sense of the law, 
Art thou a master in Israel? etc.  when in deed they knew not the spiritual meaning thereof: but to declare therefore that this his doctrine is the same wisdom which the father of heaven would hide from worldly persons, & open to them which as touching the world, are simple witted, & taken for fools: jesus (I say) maketh this answer to Nicodemus saying: thou art taken for a master in Israel, and professest thyself to be a teacher of the people, & art thou ignorant in these things which thou oughtest most chief to know? how far of then are the common sort of people from spiritual doctrine, if thou being so great a teacher of the people, dost not understand these things? but in the mean while it shall profit thee to believe that thing which thou canst not understand. Faith shall cause the to feel and perceive these things although thou seest them not: for if thy wit cannot serve thee, to come to the full knowledge of the nature and violence of this worldly air, when thou feelest it with thy senses, how shalt thou attain to the knowledge of these things which are far hire and further of from all bodily senses? For truly in as much as they be godly, they do far pass and surmount the capacity of men's minds, except their minds be inspired with the holy ghost.  verily verily we speak as we do know, and testify that we have seen, and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? 
But thou mayest surely and safely believe me which do not only by inspiration feel these things that be heavenly, or have only heard them after such sort as the Prophets did (of whose numbered thou takest me to be one) but we speak things whereof we have full proof & sure knowledge, 
We speak as we do know. etc.  yea & we bear witness to you in earth of the thing which we have seen in heaven. But ye which be not yet borne again by the spirit, do not believe these spiritual things. Ye believe a man when he heareth witness of those things which he hath seen with his bodily eyes, & yet ye do not credit him, who being heavenly himself, hath seen heavenly things with his spiritual eyes. As heavenly things be of more certainty then earthly things: so they be more assuredly perceived of him which hath heavenly eyes. verily our Lord jesus spoke these things covertly and darkly, signifying that he was naturally God, although he carried about a mortal body: and to show also that this witness which Nicodemus did attribute to him as an high thing (that is to say that he was sent from God) was far under jesus dignity, after his sort of meaning which he spoke it: for Nicodemus as yet judged no higher thing of jesus, but that he was sent from God as we read other Prophets have been, and in such wise as john also was sent from God. But the son of God was after an higher sort sent from God, who alway had been with God the father, before he was sent: yea and even then was with the father as touching his godhead: by reason whereof, he never departed from the father. And for because those things which heretofore jesus had spoken concerning how to be borne a new by water & spirit, might appear to gross or rude for the highness of this mystery, that is to say how God's nature & man's should be united together in one person, that the same person should live in earth a very mortal man, and be so immortal God still remaining with his father in heaven: Therefore (I say) jesus spoke further, saying: If you, by reason of your carnal and fleshly mind, do not believe me speaking to you as yet but of earthly things, how will ye believe me, if I shall tell you those things that be altogether heavenly? which nevertheless both I myself have seen, & known more assuredly than ye know these things which ye see with your bodily eyes.  And no man ascendeth up to heaven, but he that came down from heaven, even the son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the sun of man be lift up: that whosoever believeth in him, perish not but have eternal life. 
For who among either men or angels was ever able to ascend up to heaven, there to behold celestial things, and presently to look upon the divine nature as it is in deed? 
No man ascendeth up to heaven.  No man at all ascendeth up into this heaven, but the son of man, who came down from heaven into the earth: and the very same doth yet still remain in heaven, being never separate from the perfit beholding of the godhead, albeit in the mean while he seemeth here in earth, to be base & little regarded. But thus it was thought meet to the determination of God, to declare his glory to the world by worldly reproach, & low estate: to th'intent that by the very same way, men after they have forsaken false glory: should make haste to the true and eternal glory. And if any man ask what necessity compelled the son of God to come down from heaven, & to live here in earth as a poor abject person: truly none other thing was cause thereof, but the most high and excellent love of God the father toward mankind, for whose salvation he hath given his only begotten son to suffer death, yea and such a death as is most shameful after the worlds estimation, his will was to bestow & give one for the salvation of all men. 
As Moses lifted up the serpent.  Nicodemus (saith he) let not this thing seem to thee to be sudden and strange, this is the very thing which Moses by a figure did signify should come, when, at such time as the people did perish thorough the vehement invasion of serpents, he did hang up a brazen serpent upon a stake: that whosoever had looked thereupon, should be safe from the deadly biting of the serpents. Therefore as that brazen serpent having in deed the likeness of a venomous beast, but yet being so void of all venom, that it did also help others which were poisoned, was hanged up in the desert, that all men might see it, for their safety: so must the son of man be exalted, to th'intent●ntent that all, which thorough faith shall lift up their eyes unto him, may be delivered from the deadly poison of sin, that not only the people of Israel, but generally what man so ever with a pure heart putteth his full trust in him, should not perish, as subject to sin which bringeth everlasting death: but thorough the death of one innocent, should obtain eternal life. truly our lord jesus by this manner of dark sayings opened to Nicodemus the mystery of his manhood, and of redeeming the world by the cross: albeit he was not yet able to receive and understand these things. In the mean while declaring therewithal, how great difference was between them which did read the law after a carnal sense considering nothing but the plain story thereof, and them, which by inspiration of the holy ghost (of whom heretofore we have spoken) did perceive the mystical sense that l●eth hid, covered over with the text. But nevertheless our lord jesus did then, as it were, sow seeds of faith into Nicodemus mind: that hereafter he might perceive this thing to have been done not by casualty or chance, but by the appointment of God: and so the good seed being received into apt ground, might bring forth in due time, the fruit of faith, not only in Nicodemus heart, which did hear these things, but also in all their minds, unto whom these things should be declared by his report.  For God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his son into the world, to condemn the world, but that the world thorough him might be saved. He that believeth in him is not condemned. But he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of god. 
For who would have believed the charity of God to have been so great towards the world being rebel to him, 
He gave his one▪ ye begotten son.  and guilty of so many great faults, that not only he did not revenge the ungracious acts that had been committed therein, but also sent down his only son from heaven into earth, and delivered him to suffer death: yea even the most shameful death of the cross, to th'intent that what man soever would believe in him, were he jew, Grecian, or never so barbarous, should not perish, but obtain eternal life, thorough the faith of the gospel. For albeit that in time to come the father should judge the universal world by his son at his last coming, yet at this time, which is appointed for mercy, God hath not sent his son to condemn the world for the wicked deeds thereof, but by his death to give free salvation to the world thorough faith. 
He that believeth on him is not condemned  And lest any body perishing wilfully, should have whereby to excuse their own malice, there is given to all folks an easy entry to salvation. For satisfaction of the faults committed before, is not required: neither yet observation of the law, nor circumcision: only he that believeth in him shall not be condemned: 
Because he hath not believed.  forasmuch as he hath embraced that thing, by the which eternal salvation is given to all folks, be they never so much burdened with sins, so that the same person after he hath professed the gospel, do abstain from the evil deeds of his former life, and labour to go forward, to perfect godliness according to the doctrine of him, whose name he hath professed: but whosoever contemning so great charity of God towards him, and putting from himself the salvation that was freely offered him, doth not believe the gospel: he hath no need to be judged of any body, forasmuch as he doth openly condemn himself, and rejecting the thing, whereby he might attain eternal life, maketh himself guilty of eternal pain. God hath offered salvation to all folks by his only begotten son, and that thorough faith, to th'intent we may knowledge and worship him as the author of salvation, and put the hope of all our felicity in him. Whosoever refuseth thus to do and despiseth the goodness of god being so ready to be had, and dishonoureth his son, whom the father would have to be honoured, and also esteemeth as nothing his death that he suffered for us, that person (I say) doth declare himself even in very deed to be worthy of everlasting punishment. For who perceiveth not him to perish of good right, and thorough his own fault, which willingly & wittingly doth embrace that thing, by the which he perisheth, and resisteth that thing, whereby he might have recovered health?  And this is the condemnation, that light is come into the world, and men loved darkness more than light, because their deeds were evil: for every man that evil doth, hateth the light, neither cometh he to the light lest his deeds should be reproved: but he that doth truth, cometh to the light that his deeds may be known how that they are wrought in god. 
Error and sins be the darkness of minds, and sins do engender everlasting death. The son of God is the light of the world: for the light is truth, 
Men loved darkness more than light.  to believe him is everlasting health. Therefore when thorough the bountiful goodness of God, light came into the world, which was blinded thorough lack of knowledge of the truth, and with innumerable vices, to th'intent that the truth being known, it should be converted and saved: yet men loved their own darkness, more than the light that was sent from heaven. If the sick man perish, which hideth his disease from the physician, because he would not be helped, doth not he give judgement of himself that he perisheth thorough his own fault? So men that were altogether given to the world, did refuse the light when it was offered them▪ because their works were evil. For as he which committeth a shameful act, doth love the dark night▪ 
Because their works were evil.  and shunneth the light of the sun, lest his deeds should be known, so they which know themselves guilty, hate the light of the evangelical truth, by the which all foul and naughty doings are bewrayed, because they might be amended: for he cannot be helped that loveth his disease. The sinner must mislike himself, that he may please God. But he whose works be good, loveth the light of the sun, that he may be commended for his well doing. So he that hath a good conscience, or at least he which desireth to be healed, and doth not dissemble or colour his sins: 
For every man that evil doth hateth the light.  (for this is also a kind of truth to knowledge the evil that is in thee, and to covet the good thing which thou lackest) he, I say, doth willingly offer himself to the light of the gospel, that his works may be made manifest: and those deeds which be good may be praised, because they proceed not from the spirit of the world, but from God: and those which be evil may be corrected and amended. But they which do presumptuously attribute to themselves perfect righteousness by the observation of the law, when inwardly their minds swim in vices, they also which set their felicity in the defences of worldly wisdom, and in the commodities of this world, either they live in great darkness in case they believe this in their heart, or else they live in greater darkness, if they being blinded with their naughty affections, do stiffly uphold and maintain that thing, which they perceive to be evil; and obstinately refuse that thing which they see to be healthful. Our lord jesus did (as it were) lay up in store certain seeds of such like mysteries, in Nicodemus heart. And verily this is that Nicodemus, which afterward did defend and answer for jesus, against the false surmises of the Phariseis by mean of his authority, saying, how no man ought to be condemned, but upon due prose of his acts. This is he also which did honour his burial with his service, when he was dead.  After these things came jesus and his disciples into the land of jewry, & there he tarried with them, and baptized, and john also baptized in Enon besides Salim, because there was much water there: and they came & were baptized, for John was not yet cast in prison. And there arose a question between john's disciples and the jews about purifying. And they came unto john, & said unto him: Rabbi, he that was with the beyond jordan (to whom thou barest witness) behold the same baptizeth, and all men come to him. 
jesus then, after he had laid these foundations of the glory of the gospel in Galilee, 
He tarried with them and baptized, and john also baptized, etc.  and jerusalem, to th'intent he might more and more be known abroad, went into the land of jewry, which country had his proper name of judas the author of that tribe, of the which jesus lineally descended. And there he tarried a little while with his disciples, beginning his evangelical preaching with the same principles wherewith john had begun. For he did allure them to penance, & did baptize them. And at that time also john did still baptize, for Herode had not yet put him in prison. But now he did not baptize in jordan as he was wounte to do, but in a place less notable, which was called Enon, 
There was much water. etc.  not far from Salim, (which signifieth in the Syrians tongue, guishing streams of water) by the reason whereof, there was plenty of water to baptize the people withal. Many did come to that place, & were baptized of john: Sum went to jesus, and were baptized of his disciples. And by this occasion certain john's disciples did envy jesus, forasmuch as concerning he himself was lately baptized of john: & had behaved himself as though he had been his disciple, & also had been commended & set forth to the people by his witness, he would now suddenly make himself equal to him: yea & moreover prefer himself before him, in that his disciples did take upon them the thing, 
And there arose a question, etc.  which hitherto none but john had doen. And first of all they laboured to withdraw the people from the baptism of jesus disciples, & went about to persuade them that john's baptism was of more effect, in washing away of sins, 
And they came unto john.  than the baptism of jesu. When they could not persuade the people to believe this, they went to john, making their complaint to him, thinking that he would be miscontented therewith, and by sum means stay this their grief & grudge. But this worldly affection of john's disciples, did the more set forth Christ's glory, & caused john to testify more manifestly of Christ. And they do complain of the matter with these words. Master (say they) he that was lately with you, 
All men come to him.  when you did baptize besides jordan, & was baptized of you himself, yea & even he whom ye did commend with your witness amongs the multitude, when he was unknown to all folks, now taketh upon him to do as you did, that is to say, to baptize openly: and all men run on heaps to him, by which thing it must needs come to pass, that by him thine authority shall be darkened. john's disciples spoke these things of a certain carnal affection, desiring to have their masters glory and renown to be daily increased, and for this cause they did envy Christ, whose authority seemed to hinder john's estimation.  john answered and said: A man can receive nothing except it be given him from heaven. Ye yourselves are witnesses, how that I said: I am not Christ, but am sent before him. He that hath the bride, is the bridegroom, but the friend of the bridegroom which standeth, and heareth him, rejoiceth greatly, because of the bridegrooms voice. This my joy therefore is fulfilled: he must increase, but I must decrease. 
When john had heard these things, he did so go about to remedy the evil desire of his disciples, that he did not only show himself not to take grievously that the daily increase of jesus glory should darken his, but also did greatly rejoice thereat. He showed that he had fully accomplished the office that he was charged withal, & that now Christ's time was come, who should perform things far more excellent. Therefore he answereth on this wise. Why will ye glory in me, of a carnal and worldly affection? do ye desire that I should make myself greater than I am? Man can have nothing, except it be given him from above. 
A man can receive nothing except it be. etc.  For these things be not done by man's help and strength, but by the authority of God: that office which he hath assigned to me, according to my ability, the same have I performed faithfully. I have done the office of a goer before: I have alured and provoked men to penance, warning them that the kingdom of heaven was at hand. With the baptism of water I have prepared many to the baptism of the spirit and fire: 
Ye your selves are witnesses. etc. I am not Christ, but am sent before him.  I have showed you whom ye ought to follow from hence forth, & of whom ye must ask perfect health. If ye regard mine authority, why do ye not give credit to my words? yourselves can bear record, that I have diverse times openly confessed myself not to be Christ, whom many took me to be: neither that I was sent for any other purpose but that I going before, should make ready the way for him against he came. I am his servant, he is Lord of all things. But if he now begin to be known to the world, & that his fame and renown doth derken mine, I rejoice that my witness was true. For I did only wish & desire, that my service might grow to that end and effect. 
He that hath the bride is the bridegroom.  For as the bride is his by right, which is the very bridegroom in deed, and yet he which is not the bridegroom but only his friend, doth not envy the bridegrooms felicity, nor taketh his spouse from him, but rejoiceth on his behalf, whom he loveth in his heart: and holding his peace standeth by him, & also with great joy of mind heareth the voice of the bridegroom whiles he talketh with his spouse: so I, who have wished for nothing more, then that he should known to be so great a man, as of truth he is, & that I should be no more taken for a greater man than I am in deed, do greatly rejoice, in that I perceive this matter to have so good success. Of right he must increase, which hitherto hath been reputed to be much less, than he is in deed. And it is mere that I should decrease, who have alway be taken to be greater than I was. Thus it is expedient for man's salvation, both that mine estimation should be darkened, and his glory should daily grow greater: and that my disciples should leave me, & go to him: in comparison of whose power, mine is but weak and of none effect. And my baptism is as far underneath his, as fire is of more might than water.  He that cometh from on high, is above all. He that is of the earth, is earthly, and speaketh of the earth: He that cometh from heaven is above all, and what he hath seen & heard, that he testifieth, & no man receiveth his testimony. He that hath received his testimony, hath set to his scale, that God is true: for he whom God hath sent speaketh the words of God. 
It is meet that earthly things should give place to heavenly, worldly to Godly, unperfit to things perfit. He that cometh from the earth, is earthly, and speaketh things that be earthly and base. For what other thing can man speak but things pertaining to man? 
What he hath seen, & heard that he testifieth  but he which is come from heaven excelleth all men, be they never so great. We have received but a small knowledge of heavenly things, & as we are able, so we testify: but he doth bear witness most faithfully among men, of that thing which he hath seen and heard in heaven with his father. And men have me in admiration, who am much his inferior, but no man almost receiveth his witness: they do require me that am but a servant, to bear record of him. And they refuse the witness that he beareth of his father. And in deed if any body do not trust me, he doth but mistrust a man: if any do not believe him, which is the only son, as the father hath witnessed with his own voice, that person maketh God a liar. The jews do worship the father, and they contemn and dishonour his son whom he sent: howbeit every reproach & injury done to the son redoundeth to the father. Therefore whosoever receiveth the witness of the son, he giving credit to the son, doth certainly affirm God to be true, which speaketh in the son. For the son which is sent from the father, speaketh not the words of a man, but the words of God. God hath spoken both by the Prophets, and also hath made every man partaker of his spirit, according as they have been able to receive it. But God hath given his spirit to this his only son, not after any certain measure, but he hath powered upon him, the whole fullness of his spirit, so that the father hath nothing, but the son hath the same.  The father loveth the son, and hath given all things into his hand. He that believeth on the son hath everlasting life. He that believeth not the son, shall not see life, but the wrath of God abideth on him. 
And whatsoever the incredulity of men would take from the son, the father imputeth it to be taken from himself: for the father loveth his only son most entirely, 
The father loveth the son. etc.  and hath put in his hand, the whole sum of all things, not depriving himself of his own power, but maketh that virtue and power which he hath, common to both. And what thing soever God hath willed to give and bestow upon mankind, his pleasure was to give it by his son. And verily he offereth to all men no small or mean thing, for he offereth everlasting life, but by him which is the only fountain of eternal life: howbeit that person maketh himself unapt to receive this so excellent a gift, which refuseth to take it. And surely he refuseth it, which doth not believe that the son can give and perform that which he promiseth. Moreover he doth charge the father with untruth, as who sayeth he should promise by his son vain & untrue things. Therefore the reward of belief is great: and the punishment of unbelief is fierce and terrible. For of truth, whosoever putteth his hope and trust in the son, hath already the son, and whoso hath the son, 
He that believeth not the son shall not see life.  hath eternal life. contrariwise he that trusteth not in the son, forasmuch as he hath, as it were closed up his own eyes, that he cannot behold the light, he shall not see life, because this light is the life of men: but he continuing in his sins, remaineth bound, and guilty of the vengeance and wrath of God, that is to say, everlasting death.   

The four Chapter.  As soon as the Lord knew how the Phariseis had heard that jesus made and baptized more disciples than john (though that jesus himself baptized not, but his disciples) he left jewry, and departed again into Galilee. 
ANd so john with these words corrected the unmeasurable love and affection of his disciples toward himself, and their evil and wicked opinion concerning jesus: secretly provoking them, that they should leave him, and now follow jesus, of whom all men ought to ask all things. Therefore when jesus (from whom nothing at all was hid) did perceive the like thing to have chanced to him, which is wont to happen amongst men, that is to say, that envy followeth praise and renown, and also that now already the Phariseis took in evil part, that he should allure and draw to him many disciples, and that more people had recourse to his baptism than to john's, although in deed not jesus himself, but his disciples did baptize. (Even then declaring that to preach the gospel was a more excellent office, then to baptize.) And the Phariseis were so much the more grieved & displeased, because his disciples did take so much upon them as they scantly would have suffered john to have done, to whom they did attribute very much: jesus, I say, partly because he would not provoke, sharpen, and stir up their envy, in case he should have longer tarried there and thereby should seem to have contemned them, partly because at that time he would as it were show before, that in the time to come, after the jews had refused and repelled the grace of the gospel, it should be brought and given to the Gentiles, he leaveth jewry, having begun there already the principles of the evangelical doctrine, and prepareth himself to return into Galilee, from whence he came.  For it was so that he must needs go through Samaria: then came he to a city of Samaria (which is called Sichar) besides the possession that jacob gave to his son joseph. And there was Jacob'S well. jesus then being weary of this journey, sat down on the well. And it was about the sixth hour. And there came a woman of Samaria to draw water. jesus sayeth unto her: give me drink. For his disciples were go● away unto the town to buy meat. Then sayeth the woman of Samaria unto him: how is it, that thou being a jew, askest drink of me which am a Samaritane? for the jews meddle not with the Samaritans. jesus answered & said unto her, if thou knewest the gift of God, & who is it that sayeth to thee, give me drink, thou wouldst have asked of him, & he would have the water of life. 
But in the mean while his way was to go through Samaria, which country the Gentiles did in old time inhabit, after they had expulsed the Israelites from thence, and brought thither strangers assembled out of diverse places to dwell there. 
For it was so that he must needs go thorough Samaria.  The Samaritans being at last taught of God by many troubles & afflictions, did partly embrace the religion of the jews, for they began to worship one God, although after a contrary sort, & also they referred their petigrew unto jacob, Abraham's sons son, because he the said jacob dwelled in times past amongs the Caldeis. The Samaritans did receive Moses books only, but the Prophets they did not allow. And that people took their name of the mount Samor. 
Than he came to a city. etc.  Therefore the jews did bear cruel and common hatred against them, remembering how once they won their country by violence, and had put the inhabitants thereof out of their dwelling places. And also forbecause of their contrary rites and customs, in most part of things. For they had so received Moses law, that yet there did remain many tokens of their old superstition. Therefore when jesus was come to a city of Samaria called Sichar, and he lacked meat (for the disciples did so much attend upon their master, that they had made no provision for any victuals) jesus himself went not into the mids of the city, because he would not give a just occasion to the jews to lay to his charge, that having forsaken the Israelites, he did go to the heathen and wicked Gentiles, as afterward in great despite they called him Samaritane, and a man possessed with a devil, but he suffered his disciples to go into the city to buy meat. He himself tarried there alone, partly to look for and abide the return of his disciples, and partly because he would not be absent when occasion should serve him to do a miracle. For he knew afore what should happen after: and there was that portion of ground which jacob had given joseph his son to possess. The place was holy and famous amongs the Samaritans for the memorial of the old story, because Levi and Simeon had revenged in that place the villainy of the ravishing of Dina with a great slaughter and destruction of the inhabitants there. There was also a well very notable among the people, even for because jacob had digged it, in whom, as I said before, the Samaritans do glory as in their first progenitor & author of their lineage. Then jesus being weary of his long journey, which he had goen all on fore, and not on horse back or in a waggon (even then giving us an example what manner a man a preacher of the gospel ought to be) sat him down there, as the place served nigh unto the well, 
And it was about the sixth hour.  and (as it were) refreshed himself with the air thereof. And it was then about six of the clock after the jews computation, when the son already drawing toward nonetyde, doth with heat double the painfulness of jesus labour. And by these tokens jesus did declare himself to be a very man in deed, subject even to the self same passions whereunto the bodies of other men be subject. In the mean while in came a certain woman of Samaria thither to draw water out of the same well, nigh unto which jesus did sit. To whom jesus, because forthwith he would minister to her matter of communication, & would go about to bring her to salvation upon the occasion of that thing which she did herself, saith in this manner: Woman give me drink. And it chanced well that the Apostles in the mean while were absent, because jesus would speak certain secret things to her, which if he had spoken in presence of others, it might have been thought a point of lightness. In the which thing▪ certes the Lord jesus showed and gave to the teachers of the gospel an example of sober behaviour and gentleness, 
His disciples were gone away unto the town to buy meat.  who doth so little disdain to talk with a sinful woman, & one that had naughtily & unchastely misused her body with diverse, that also by the means of his being with her alone, he did provided for the bashfulness of the unchaste woman. The woman perceiving by jesus tongue & apparel also that he was a jew, & knowing right welt how much the jews are wont to abhor the company of the Samaritans, insomuch that they thought themselves also to be defiled when they do either meet or speak with any of them, she having great marvel that he of his own good will called to her, and asked drink of her answereth in this wise: How cometh this to pass, that thou being a jew (as I may well conjecture by thy speech and garment) dost contrary to the custom of the jews, ask drink of me that am a Samaritane, considering that ye jews are wont to abhor to have any thing to do with the Samaritans, accounting it a thing detestable to have any familiarity or conversation with us. But jesus who did not so much thirst for that kind of water (albeit as concerning his manhood he was a thirst in deed) as he did covet the health of the souls, little by little doth allure the poor woman to the knowledge of the grace of the gospel: answering her after this sort by a dark saying: to the intent he might the more kindle in her a desire to learn. If thou didst know, saith he, how excellent that gift is which now God doth offer unto you, and in case thou knewest him also which at this present asketh water to drink of thee thou wouldst rather ask drink of him, and he could give unto thee far better water than this is, that is to say, the water of life.  The woman saith unto him: Sir thou hast nothing to draw with, and the well is deep, from whence then hast thou that water of life? Art thou greater than our father jacob, which gave us the well, and he himself drank thereof, and his children, and his cattle? jesus answered and said unto her: Whosoever drinketh of this water, shall thirst again: but whosoever drinketh of the water that I shall give him, shall never be more athirst: But the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman sayeth unto him: Sir give me of that water that I thirst not, neither come hither to draw. 
Forasmuch as this was spoken of the spirit which the believers in the gospel should receive, it is no marvel though a poor silly woman of Samaria did not understand it, seeing that Nicodemus being both a jew and a master could not perceive that thing, which jesus had spoken somewhat more plainly, concerning being borne again from above, yea and yet did he answer more grossly than this woman. For he said: can a man when he is old enter again into his mother's womb, and so be borne a new? But this woman after she had conceived a certain great high thing of this saying of jesus, (If thou knewest the gift of God, and if thou knewest who he were, and he could give thee water of life,) she was not miscontent that he seemed little to regard jacobs' well, which she had in great reverence, neither yet did she mock the bold sayings of him, which was to her both a stranger unknown and also a jew, but she desiring to learn what this was which he did so set forth as a thing strange and notable, in token of honour calleth him Lord, as who saith, she had already conceived no small opinion of him. But in the mean while this example of the woman of Samaria was thus devised and brought to pass by the ordinance of god's counsel, to rebuke and declare thereby the perverse frowardness of the jews, which were so far from showing themselves easy to be taught of our lord jesus, that they did wiekedly despise his benefits, and find fault with his wholesome doctrine, whereas this poor woman having a desire to be taught, did courteously and gently answer to all things, insomuch that she tarrying still in the heat, and having forgotten the thing for which she came, gave heed to his words, who was to her both unknown & a stranger, and of whom as yet she had heard no notable report. Sir, saith she, thou dost promise unto me water far more excellent than this, 
The woman saith unto him. etc.  but thou hast no vessel wherewith to draw the same, and the well is deep. Therefore, how shouldest thou come by this lively water, which thou dost promise? Art thou greater than our father jacob, whom ye jews also have in reverence? He gave this well unto us as a notable gift, & did so much set by this water, that he himself was wont to drink thereof with all his family, and also his cattle. jesus perceiving that the woman was apt to be taught, which did not suspect him to be a soothsayer or an enchanter, but some notable great man whom she thought worthy to be compared with jacob (a man highly esteemed of her) jesus, I say, doth not disdain to allure her by little and little to have him in higher and greater estimation, showing how the water whereof he did speak is spiritual, which should not refresh beasts, but souls. Whoso drinketh (sayeth he) of this water which the patriarch jacob gave unto you, doth but only for a short time slake the bodily thirst, which within a while after will return again. But to th'intent that thou mayest understand how much this gift of God (whereof I have spoken) is more excellent than the gift of jacob, & how much the water (which I promise) is better than this water which floweth forth out of the veins of the earth: if any man drink of this water which I shall give him (if he desire it,) he shall not thirst eternally, neither shall any thirst ever after put him in any jeopardy, nor yet shall he need from time to time any where else to ask water, but after he hath once drunken this water, it shall remain in him which hath drunk it, and shall bring forth in the same a fountain perpetually springing up even unto life everlasting. jesus spoke these things by a dark similitude, knowing that the woman was not yet able to receive the ministry of faith, by the which the holy ghost is given, who being once received, never faileth, but doth still go forward whilst it bringeth man up to eternal life. But the simplicity of this woman was so great, that whereas the jews are wont overthwartly and wrongfully to interpret such manner of parables, she not understanding what he said, but yet both believing and loving him, said: Lord I pray the give me part of this water, that I be not compelled by being often and sundry times a thirst, to go unto this well, and draw thereof. Albeit this answer was gross, yet nevertheless it did declare that her mind was inclined and ready to believe.  ¶ jesus saith unto her, go call thy husband and come hither. The woman answered and said unto him: I have no husband. jesus said unto her, thou hast well said: I have no husband, for thou hast had five husbands, and he whom thou now haste is not thy husband. In that sayedst thou truly. 
Therefore because she had already conceived no small opinion of jesus, he doth invite and move her further with greater tokens and proves of his godhead to think yet more highly of him. jesus then, as though he would not open so secret a matter to her, unless her husband were present, commandeth her to call her husband, and bringing him with her, to return again to him by and by. When the woman had heard this, thinking that she spoke but to a man, and by the reason of womanly shamefastness, desiring to dissemble & hide her vicious living, and with denial of matrimony to keep secret her adultery, she saith: Sir I have no husband. Here jesus both declaring his godhead and gently reproving the woman's life, saith unto her: In that thou sayest thou hast no husband, thou hast told the truth, for although thou hast had five husbands to satisfy thy filthy lust, yet never a one of them was lawful, yea and even very he whom thou now hast, is not thy lawful husband. Therefore in this point thou hast spoken nothing but truth.  The woman sayeth unto him: sir I perceive that thou art a Prophet. Our fathers worshipped in this mountain, and ye say that in Jerusalem is the p●ace where men ought to wurshippe. jesus sayeth unto her▪ woman believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem worship the father. Ye worship ye wot not what, we know what we worship, for salvation cometh of the jews. But the hour cometh, and now it is, when the true worshippers shall worship the father in spirit, and in the truth: For such the father also requireth to worship him. God is a spirit; and they that worship him must worship him in spirit and in the truth. 
The woman when she perceived the rebukeful sins of her life, committed at home, not to be hidden from jesus, being a stranger and also a jew, who could not know by the report of men, that thing which he did disclose, she shrinketh not away from him, as one confounded with shame, neither is she with anger moved to answer him again spitefully, but so much the more she is inflamed to have him in great admiration: whereas if jesus had spoken any such thing unto the Phariseis, they would have cried out & said: he is an enchanter & possessed with a devil. 
Sir I perceive that thou art a prophet.  But what answer made this godly sinner the Samaritane? Sir saith she (as I perceive) thou art a prophet. The faith of the woman was come to this point. At the first she calleth him but a jew: and marveleth that he did no more earnestly observe the jews religion, because that contrary to the custom of other jews he did ask drink of a Samaritane. Anon after she calleth him Lord. Here now she attributeth unto him the name of a Prophet, because even of himself he knew the secrets of other. 
our fathers worshipped in this mountain.  And at last she desiring to learn certain higher things of this prophet, ceased to speak of low and mean matters, and propoundeth to him a question, (as a thing) to her thinking, impossible to be assoiled concerning the way and manner how to worship God, because in this point the jews and the Samaritans did very much disagree. For albeit both those kinds of people did worship one god, yet the jews had an opinion that God should be worshipped in no place but only at jerusalem in the temple, as though God did no where else hear the desires of them that did pray. contrariwise the Samaritans with like superstition (but after another sort) denied that God should be worshipped in any place but in the mount Garizim, because that place was appointed by Moses where the patriarchs should bless the people that kept the commandments of God. And forasmuch as both these nations, being well pleased with their own several rites and customs, did the one of them contemn the religion of the other, the woman desired to learn of jesus (as of a Prophet not ignorant in such things) which of those two nations had the holiest way in serving of God, as one that would follow that way which she should know to be best.  

And ye say that in jerusalem is the place where men ought to worship.  Therefore she sayeth: Our elders were wont to worship God in this mount, and they think it not lawful to worship him in any other place, where as you jews contrariwise account it abominable to do sacrifices in high places & groves, & that it is not lawful to worship God any other where then at Jerusalem in the temple: whereof they do glory, as though God were shut up in a house builded with man's hand. Because this question of the woman did appertain to the learning of true godliness, jesus openeth & declareth to her how that after the true and spiritual worshipping of god should be set forth by the doctrine of the gospel, the superstitious religion of the gods and devils of the Gentiles should be utterly extinguished: yea and also that the manner of the Samaritans worshipping of God, should be abolished, which had no such judgement of god as they ought to have: but took him to be as a certain special devil, and did mix the worshipping of him with the worshipping of devils, mingling and confounding together the wicked superstition of the Gentiles with the worshipping of God, as a man should put fire to water: and following the said Gentiles example, did their sacrifices in high groves and mountains. And furthermore he showed her that the jews religion which (as the time required) had been hitherto gross and carnal: and did rather represent certain shadows of true godliness than very godliness itself, should increase unto more perfection, & that God being afterward more fully known through the son and the holy ghost, should be worshipped not only in jury, but through the whole world: yea & that in more holy temples than the temple of Jerusalem was, that is to say, in the pure minds of men which God had dedicated unto himself with his spirit, and is not now to be pacified with the savour of burt offreynges of beasts, but with holy prayers, godly desires, and chaste affections. But before jesus would open this mystery of the godliness of the gospel: he speaketh first of faith, without which none is meet to be a hearer of the evangelical doctrine, neither fit to be a worshipper of Christ's religion: for faith only doth purify the hearts and maketh them apt to be put in trust with the secrets of heavenly wisdom. Woman (saith he) believe me (if thou take me for a Prophet in deed) the time is come now, when both the unpure worshipping of the Samaritans shallbe abolished: and also the carnal religion of the jews shall be turned into better, neither shall ye hereafter worship the father in this mountain (who is not only the God of this mountain, but also of the whole world) ne yet at jerusalem: 
Ye worship ye w●● no● what, we know what we worship. etc.  but wheresoever shallbe the congregation of good & godly people, there shall hereafter be jerusalem. In the mean while, we jews do excel you in this behalf, that we worship God whom we know by the law, & whom we do confess to be the Lord of all things & all people: nor we do not defile the worshipping of him, who is only to be honoured, with the worshipping of other Gods. You worship you cannot tell what, supposing God to be no bodies God but the jews & your own, yea and ye take him to be such a one as would suffer himself to be matched with devils: whereas all godly honour is due to him alone. The law hath taught the jews these things. And by God's commandment there was a temple builded at jerusalem to worship one God therein, which should be a figure of the spiritual temple. There were priests ordained, & also rites and ceremonies of sacrifices as it were with certain shadows betokening the holiness of the gospel. Therefore the jews do excel you herein, that both we have a better judgement of God than you have, & also that we do not pollute or defile the worshipping of him with any profane wurshippinges of other Gods. And moreover we do excel you in that we do worship him in a place appointed of God himself, & with rites & ceremonies of his own teaching. Howbeit in the mean while this our religion although it be not perfect, yet it is (as it were) a step or furtherance toward perfect honouring of God. Therefore eternal health came first of the jews, to whom the Prophets have promised Messiah to come, which by the means of the law have the figures and shadows of the religion of the gospel. Now the time is come that the false religion of the Gentiles must give place, and that both the carnal worshipping must give glace to the spiritual worshipping of God, and also the shadows of the law to the light of the gospel. For now I tell you the time is at hand, yea it is already present, when true worshippers, shall wurshippe the father not in temples, not with beasts, nor with bodily things, but in the spirit: not with shadows, but with truth. For God seeing he is a spirit, is not delighted with the pureness of the body, nor with the walls of the temple, neither yet to have beasts offered in sacrifices, but he loveth spiritual worshippers, of whom he may be worshipped according to the spirit and truth. For there hath been hitherto enough attributed to the shadows and figures of Moses law: Hereafter wheresoever there shallbe a mind pure from sin through the faith of the gospel, there shallbe a worthy temple for God. wheresoever there shallbe heavenly desires, pure prayers, and holy thoughts, there shallbe sacrifices wherewith God is pleased.  The woman sayeth unto him: I wot that Messiah shall come, which is called Christ. When he is come, he will tell us all things. jesus sayeth unto her: I that speak unto the am he. And immediately came his disciples, and marveled that he talked with the woman, yet n● man said: what meanest thou? Or why talkest thou with her? The woman than left her waterpot, and went her way unto the city, and sayeth unto the men. Come see a man which told me all things that ever I did. Is not he Christ? Then they went out of the city and came unto him. 
The simple and patient belief of this woman of Samaria did so much profit by the foresaid communication of jesus, that she now supposeth him (whom first she had called a jew, than a Lord, and after a Prophet) to be Messiah himself. For the Samaritans also by the promise of Moses, did look for that excellent Prophet to arise & come of the jews. Therefore she answered after this sort: I know that Messiah shall come whom the jews do look for, 
I know the Messiah shall come▪ which is called Christ.  of whom already there is a rumour among the jews. Therefore when he shall come, he shall declare unto us all these things which thou haste spoken concerning the new manner of the worshipping of God, neither shall he suffer us to be ignorant in any thing. jesus perceiving the belief of the woman apt to be taught, and such fervent desire to know the truth, as he had not found the like among his country men the jews, he vouchesalueth therefore to open and declare unto her who he was. Thou lookest (sayeth he) for Messiah to come, 
jesus sayeth unto her: I that speak unto the am he.  be thou assured he is come, and even now thou seest him, for I that do talk with the am he in deed. And as soon as these things were spoken, his disciples returning from the town came thither, and before they came at him, perceived that he talked with a woman of Samaria, and did marvel at his so great gentleness. Yet no man durst ask him what thing he required of the woman, or for what cause he had talked with her. But the woman being amazed with the saying of the Lord jesus, did answer nothing at all: but leaving her waterpotte at the well (for now the thirsting for that water was clearly gone and forgotten, after she had tasted of the water which Christ had promised) she maketh haste towards the city, and of a sinful Samaritane suddenly became a messenger, & as it were an Apostle in that she doth declare this thing openly to all folks, to th'intent that the knowledge of many should confirm her faith: Come, saith she, and see a man to be marveled at, & one that knoweth all secrets, who although he be a stranger and one that I never saw before, yet hath he told me all the secrets that I have done, it is possible that the same is Messiah. Trust not my words, prove the thing yourselves and ye shall find me no liar.  In the mean while his disciples prayed him, saying: Master eat. He said unto them: I have meat to eat that you know not of. Therefore said the disciples amongst themselves: hath any man brought him ought to eat? jesus sayeth unto them: my meat is to do the will of him that hath sent me, and to finish his work. say not ye there are yet four months and than cometh harvest? Behold I say unto you, lift up your eyes and look on the regions for they are all white already unto harvest, and he that reapeth receiveth reward, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth might rejoice together. And herein is the saying true that one soweth and another reapeth. I send you to reap that, whereon you bestowed no labour. Other men laboured and year entered into their labours. 
Whiles the woman did bruit abroad this rumour amongs the citizens of Sychar, in the mean time jesus disciples supposing him to be pained with hunger, moved him to take such meats as they had brought. But jesus every where taking occasion to draw men up from the care of bodily things, to the desire of spiritual things: like as he had alured and drawn the woman to the knowledge of the faith of the gospel by his speaking of the water, so by the occasion of meats he provoketh his disciples that were as yet but ignorant, to be diligent in preaching the gospel: yea and peradventure at that time he did not so much thirst for the water of the well, and although he did so, yet did he more desire and thirst for man's salvation: nevertheless the affection of the woman which came to draw water, gave him occasion of this godly communication: In like manner although he was then hungry in that he was a very man, 
I have meat to eat that ye know not. etc.  he was much more hungry to save mankind, for which cause he descended from heaven. Therefore he said unto his disciples which moved him to take his bodily refection: I have other meat to eat (sayeth he) and such meat as I delight more in, then in that which you bring me. His disciples marveling what this saying mente, and yet not bold to ask their master for reverence they bore unto him, lest he should be any thing offended therewith, talked thus among themselves: what meaneth he by this? hath any other body whiles we were absent brought him any meat? But jesus because he would now imprint in their minds the thing which he had spoken before darkly, 
jesus saith unto them: my meat is to do the will of him that hath sent me.  sayeth now openly: I pass very little (sayeth he) upon this bodily meat. There is an other kind of meat which I do specially care for: that is to say, to accomplish that thing for which cause my heavenly father hath sent me hither. This is my hungers, this is my thirst to go about the thing which he hath commanded me. Both the time provoketh, & the promptenes of men's minds to the faith of the gospel, do also require the diligence of preachers. If you which do so much care for the wealth and commodity of the bodies, know that harvest is at hand four months after that seed time is past, 
Say not ye there are yet four months end than cometh harvest?  how much more ought we to regard the time of our spiritual harvest? And as when the corn beginneth to grow yellow, it doth (as it were) require a fickle, and the diligence of reapers: so if you will lift up your eyes and behold the corn that groweth in men's minds, yea even in them amongs the Samaritans and Heathen, which make haste to the doctrine of the gospel, ye shall perceive the regions and countries on every side to be as it were reaping ripe to the harvest of the gospel and to require our labour and diligence. But if the hope of earthly fruit doth soon provoke the reaper to his labour, how much more ought we to be forward to gather this harvest to our father, which both shall obtain for the reaper a right large reward in heaven, and shall gather for God, not wheat into the barns, but the souls of men into everlasting life? And so it shall come to pass that both the sowier and the reaper shall rejoice together. For that thing happeneth to you which is wont to be spoken, in a common proverb, one soweth and another reapeth: there is more pain and labour about the tilling and sowing, 
And herein is the saying true that one soweth and an other reapeth.  then in the harvest and reaping. The ground must be ploughed, the clods must be broken with the harowe, the field must be dunged, the seed must be sown, covered with earth, attended and kept, the cokle also must be weeded out, but after when the corn is ripe, there is not so great a do about the reaping thereof: and the fruit being ripe and ready doth mitigate the tediousness of the labour, but in this spiritual harvest it happeneth much otherwise then in the bodily harvest: for there (according to the common proverb) as often as the fruit and commodity of the harvest, cometh to another then to him that soweth, the reaper in deed rejoiceth but the sowier is grievosly vexed. In this spiritual harvest it is otherwise, for both the sowier and the reaper rejoiceth, and neither of them lacketh their fruit and commodity. I have sent you to reap the corn, in sowing whereof ye bestowed no labour. The prophets have tilled the ground with their travail, and have with their doctrine prepared to the gospel, the world being as at that time untractable: ye now succeed and entre upon their labour, and go about a thing prepared to your hand, by reason that the world now applieth itself to receive willingly heavenly doctrine, and men goeth about to press into the kingdom of heaven, in manner by violence.  ¶ Many of the Samaritans of that city, believed on him for the saying of the woman, which testified that he told her all that ever she did▪ So when the Samaritans were come unto him, they besought him that he would tarry with them, and he abode there two days. And many men believed because of his own words, and said unto the woman. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is even Christ, the saviour of the world. 
Whiles our Lord with the sayings doth exhort his disciples towards the bu●sines of the gospel, the thing itself doth declare that to be true which he had spoken of the corn waxing white and ripe towards the harvest. For in the city many Samaritans did believe that Messiah was come: whereas that woman had testified nothing else of jesus, but that he had opened and declared unto her the secret shameful deeds of her life time. As yet they had neither heard him speak, nor seen him do any miracle. So ready was yea even their belief which seemed to be far from the promises of the Prophets. Therefore a multitude of the Samaritans came renning out of the city to see him, whom the foresaid woman had so earnestly commended and set forth unto them. Neither doth his presence diminish their opinion of him, neither be they offended with his homely and coarse apparel, ne yet with his slender train of his simple and unlearned disciples: whereas the jews after that they had seen so many of his miracles, heard so many of his sermons, and received so many commodities and benefits at his hand, did either falsely accuse him, openly rebuke him, or else chased him away with casting stones at him. In conclusion the Samaritans upon a woman's report and witness, go forth to meet with a man which was not of their own nation, whom as yet they had never heard speak, of whom they had never seen any notable thing done, 
And he abode there two. days.  and yet do they require and desire him to be contented to take a lodging in their city. But what did most gentle jesus? he knew the envy of the jews, he knew what hatred they bore to the Samaritans, and yet the time was not come that the gospel should be taken from them being rejected for their invincible lack of belief, and should be preached to the Gentiles. Therefore he so tempered the matter, that he neither gave by apparent proof, any occasion to his own country men the jews to complain that they were despised of him, and the Samaritans preferred before them: considering the Prophecy promised that Messiah should come to them: neither yet would he utterly disapointe the godly belief of the Samaritans. For in that he went through Samaria, he did even of very necessity. And at their request, to tarry there but two days, was good manner and gentleness, wherewith no man of right could find fault. And now when they had heard jesus, many more there did believe, and their belief was established, which upon the report of one woman, had conceived a notable opinion of jesu. And now they bear a full witness of jesus: and such a testimony as was right seeming for a very true jew, saying to the woman: Thou haste reported less of him then the thing requireth. For we now do believe him to be Messiah, not by the persuasion of thy words, but we ourselves do assuredly know by his wonderful communication that he is the very true Messiah which was looked for of the jews: who shall bring salvation not only to them but to the whole world. With this so cheerful, and so full a witness, the Samaritans did both declare their own belief, and therewithal reproved the wicked unbelief of the jews.  After two days he departed thence, and went away into Galilee. For jesus himself testified that a Prophet hath none honour in his own country. Than assoon as he was come into Galilee, the Galileans received him, when they had seen all things that he did at jerusalem at the day of the feast, for they went also unto the feast day. 
Therefore jesus because he would give no occasion to the jews of greater hatred and envy: wrought no miracle among the Samaritans neither turned he in to them but by the way, and at their desire, nor yet did not he lodge among them longer than two days, but forthwith he maketh an end of his purposed journey, and so goeth forth on his way into Galilee. Moreover albeit his own country lay in his way here in this journey, yet would he not turn into it: not that he did despise it, but that by reason of the contempt and lack of belief of his own countrymen, to whom he was known and also of kindred, as concerning his manhood, he had no hope that the gospel should bring forth any fruit there, and than his preaching should have doubled the fault of their unbelief. For by this means their fault was the less in not believing jesus doctrine. And when our Lord was asked the question why he did not go to his own nation to show of what power he was: in his answer he used that ancient proverb which the common people useth, that is to say: a Prophet is nowhere contemned but in his own country and among his own kinsfolks. For such are the affections of men, that familiarity bringeth contempt. And they exteme many things for none other cause, but that they come from far & strange countries. Furthermore forasmuch as in Galilee by reason of john's testimony and the miracle which jesus himself had done there of late, a right honest brute and fame was spread of him, they of Galilee received him when he came thither, specially because at jerusalem they had seen him drive the buyers & sellers out of the Temple, and other things which he had done there with great authority in the presence of the people: for at that time they also of Galilee were assembled at jerusalem to keep the holy and feastful day. All these things verily do condemn the incredulity of the Phariseis, and betoken that the grace of the gospel shall remove from them to the Gentiles. The Samaritans do believe at the report of one simple woman: They do in manner force him being a stranger to lodge with them: They confess him to be Messiah and the redeemer of the world, when as yet he had not vouchsafed to work any miracle among them. The people of Galilee (being but a gross nation and unlearned in the law) who never had any Prophet among them, after they had seen his miracles, began to believe. They of jerusalem both priests, Phariseis, and Scribes, which seemed to keep most perfectly the religion of the jews, and also were excellently learned in the law: did obstinately find fault both with jesus doings and sayings. Therefore the more just and religious every man thought himself to be, so much the farther was he from the godliness of the gospel: and again the further of he seemed in man's judgement from the knowledge of the Prophets and the law, which did promise Christ, and the more contrarious to the jews religion, so much the nearer he was unto Christ: whom the law had promised to come, and more apt to receive the doctrine of the gospel.  So jesus came again into Cana of Galilee, where he turned the water into wine. And there was a certain ruler whose son was sick at Capernaum: as the same heard that jesus was come out of jewry into Galilee, he went unto him, and besought him that he would come down and heal his son, for he was even at the point of death. Then said jesus unto him: except ye see signs and wonders ye will not believe. The ruler sayeth unto him: Sir come down or ever that my son die. jesus said unto him: Go thy way, thy son liveth. The man believed the word that jesus had spoken unto him. And he went his way, and as he was now going down, the servants met him, and told him saying: thy son liveth. Then required he of them the hour when he began to amend. And they said unto him. yesterday at the seventh hour the fever left him. So the father knew that it was the same hour in the which jesus said unto him: Thy son liveth? And he believed and all his household. This is again the second miracle, that jesus did when he was come out of jewry into Galilee. 
Therefore jesus being entered into Galilee, went again to Cana a town of the said Galilee: where not long before he had turned water into wine. That miracle at the first being known but to a few, when afterward it was commonly bruited abroad: caused the people to have some good opinion of jesus, but yet not such as was worthy for his dignity, for very few did believe that he was Messiah, & many took him to be but a prophet. Therefore jesus went again to Cana not to get any praise for the miracle which he had done there, but now at this time to reap some corn of that seed which he had sown secretly: for this was the thing that he thirsted for & coveted, that is to say, the faith of men worthy of the gospel: and here again an occasion rose to lay to the jews charge their unbelief: for at that time there was in Galilee a certain ruler which was the emperors deputy in profane and temporal causes, who was neither jew nor Samaritane, but an heathen man, and clean contrary from the jews, religion: he had a son whom he loved entirely, which lay very sore sick and in great danger of life in the city of Capernaum: when he heard that jesus had left jewry and was come into Galilee, he leaving his son at home, departed out of the city of Capernaum & came to jesus, requiring him very earnestly to go with him to Capernaum and heal his son, because the vehemency of his disease was such, that the sick man could not be carried to jesus: for he was even at the point of death when the foresaid ruler departed from him. Now jesus declaring the faith of this ruler to be as yet unperfit, in that he did not rather believe that his son could be healed unless jesus himself had gone thither, as though he called upon a physician, or else as though jesus could not restore even the dead unto life: but jesus rather rebuking the incredulity of certain jews, which would not believe, after they had seen his miracles, sayeth unto the ruler: I do allow their belief (sayeth he) which do credit my word alone, without confirmation of miracles: ye believe not me unless you see tokens and miracles. The ruler was so mindful of his sons peril and jeopardy, that he made no answer to this saying of our Lord jesus, because he thought such communication was but a wasting of time, whereas the disease required a present remedy. 
The ruler sayeth unto him.  Therefore he requireth him more importunately to make haste to come to Capernaum, before his son were dead, as though he should come in vain in case he did come after he had given up the ghost, whereas it was as easy to jesus to call again the life after it was once past, as to keep the same in the body when it was ready to go out thereof. 
jesus sayeth unto him: go thy way, thy son liveth.  Therefore jesus without rebuking the ruler's faith, showeth by the deed itself, that he can do much more than the ruler trusted that he could do: I need not (saith he) for this cause go to Capernaum. Go thy way, thy son whom thou didst leave at the point of death, is now alive and in health. The ruler's faith was somewhat stayed by this saying, 
Then he inquired of them the hour when he began to amend.  for he (trusting to jesus word) maketh haste homeward. And as he was going thither, his servants met with him to bring the father good tidings of his child: that is to say, that he which was a little before at point of death was suddenly recovered: & that he should not trouble jesus, of whose help they had no need: for they supposed that the child had recovered his health but by hap, as men that were ignorant what was done between the ruler and jesus. In this point verily the rulers lack of full trust, being mixed with some hope, caused the miracle to be better believed. For the ruler desirous to know the truth certainly whether his son was restored to health again by chance, or by the power of jesus, inquired of his servants at what hour his son began to amend. Yesterday (say they) at the seventh hour, that was about one of the clock at after none, the fever suddenly left him, and by-and-by your son was whole. The father knew that even at that very hour jesus said unto him, 
So the father knew etc.  go home, thy son liveth: and than he was well assured that his son was revived not by chance, but through the power of jesus. And though this miracle was wrought upon an heathen man, 
And he believed, and all his household.  yet much fruit came thereof: for not only the ruler himself believed that Christ was Messiah, but also by his persuasion and example his whole household believed the same, which must needs have much people in it, considering that he was rich, and a man of high authority, whereas jesus after he had wrought many miracles amongst his own countrymen and kinsfolks, had much a do to win a few to the gospel. 
This is the second miracle,  This is the second miracle that jesus wrought when he was come out of jewry into Galilee, to the intent that he might confirm again the former miracle which he had wrought in Cana, with doing an other that was greater than it, and by the example of a profane and heathen man, might provoke his own countrymen unto faith: and did even than by that occasion, as it were, pronosticate and signify, both that the jews should be repelled for their incredulity, and the Gentiles through faith received to the grace of the gospel.   

¶ The .v. Chapter.  ¶ After this was there a feast day of the jews, and jesus went up to jerusalem. And there is at jerusalem by the slaughter house, a pool (which is called in the Hebrew tongue Bethsaida,) having five porches, in which lay a great multitude of sick folk, of blind, halt, and withered, waiting for the moving of the water, for an Angel went down at a certain season into the pool, and stirred the water: whosoever then first (after the stirring of the water) stepped in, was made whole, whatsoever disease he had. 
AFter that jesus had in this wise begun his matters among the Samaritans, and the people of Galilee, he goeth again to jerusalem, even about the feast of Penthechost, intending there by reason of the great resort of people, to declare & setforth his authority to many, and to reprove the Phariseis of their infidelity, (which swelled in pride through false persuasion of holiness and knowledge) whom now the Samaritans & heathen did so much excel. 
And there is at Jerusalem by the slaughter house, apoole. etc.  At jerusalm verily there was a pool or a certain deep lake of water, which the Greeks calleth probatica, taking that name of cattle, because the priests were wont there to wash the sacrifices that were to be offered: and of a like reason it is called in Hebrew Bethsaida, as a man would say, a slaughter house, or an house of cattle. This lake hath five porches over it. In these porches lay a great numbered of men that were sick of diverse bodily diseases: and besides that, there was a great multitude of folks that were blind, that halted, and were lame, abiding and looking for the moving of the water: for the Angel of the Lord went down at certain times into the pool, and therewithal the water was moved: who so than (after the Angel had stiered the water) stepped first into the pool, he was made whole, were he sick, or whatsoever bodily maim he had. And even at that time was this a figure of baptism, whereby the filthiness and diseases of our souls (be they never so deadly) are washed away at once, so often as the office of the baptiser & God's operation from above, be concurrant with the element of the water. There is no doubt but by this occasion much people at that time were in that place, either of such as were gathered together there, to behold and see what was done, or else of them which did attend upon the sick folks that lay in the five porches.  And a certain man was there, which had been diseased xxxviii year: when jesus saw him lie, and knew that he now long time had been diseased, he sayeth unto him: wilt thou be made whole? The sick man answered him: Sir I have no man, when the water is troubled, to put me into the pool, but in the mean time while I am about to come, an other steppeth down before me. jesus sayeth unto him: rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed and walked. 
And because the miracle might be the more notable, jesus did chose out from among all the sick folk, one which was of them all furthest from hope of recovery, whose disease was dangerous and almost incurable, and had also holden him a long time: finally the said man moste of all lacked the help and secure of other men, & was so poor, that he was not able to provide any man, by whom he might at due time be carried down into the water. Nor any one of the multitude was cured but only he, whose chance was first to go down into the water. This man's great misery must needs setforth the greatness of the miracle, and the same man's faith helped much to the example of other. For the palsy had vexed him xxx years together: to teach us that there is no disease of the soul so deadly and of so long continuance, 
When jesus saw him lie. etc.  but that baptism and faith in jesus, may easily take it away. Therefore when that most merciful jesus had beholden this sick man of the palsy, whom every body pitied, lying withal his members loose & shaking by reason of that disease: & also perceived that sickness so much the more to be despaired of, for that it had holden already the miserable creature thirty years together: 
He said unto him: wilt thou be made whole?  jesus, I say, being moved with mercy, said unto him: wilt thou be made whole? willing to declare hereby to the standers by, the faith & sufferance of that man, & also to make them besides this, perceive the violence of that disease, declaring thereby, how no man can be cured of the vices of the soul, unless he hate his own sickness, & have a desire to be made whole. For it is not to be doubted but that he desired health, which so many years had lain besides that pool with a constant hope of health, and being so oft disappointed, 
Sir I have no man. etc.  ceased not from his hope nor despaired. Therefore the sick man of the palsy, made no answer to jesus question, and yet conceiving some good hope upon his so cheerful demand, showeth that he lacketh no will, nor that he mistrusteth for all the greatness and long continuance of his disease, but that he should be healed, in case he were brought into the pool: howbeit (he saith) he lacketh a man to help to bear him, who might in due season carry him into the pool, assoon as the water should be stirred. For when other perceived that the pool was stirred, every man made haste for himself to entre first & so to obtain alone the benefit of health: but as for the said sick man, being slow by reason of his disease, & lacking one to bear him, did but in vain creep forth toward the lake, for asmuch as an other had gone into it before him. Truly the sick man's meaning in this his saying was lowly and shamefastly, to desire jesus that he being a man of strength, & piteous as it seemed by his words, would when time were, carry him down into the pool: which thing he durst not require of him openly: but yet after he had disclosed his necessity, he showed what hindered his health, for the sick man knew not jesus. But jesus being well pleased with the man's patient sufferance, which did not as the most part of such miserable creatures are wont to do, that is to say, cry out, wish himself dead, and curse the day he was borne in: neither was he offended with jesus asking him whether he would be made whole or no, and therefore did not say or make any clamour that jesus had him in derision: our Lord being in likewise moved with his so constant hope to recover his health, and in conclusion willing to show, both that they which were healed by the moving of the foresaid pool, were cured by his power, & that it was an easy & ready thing for him, even only with a beck to take away all diseases, both of body and soul, he said unto the sick man: rise, take up thy couch, and go thy way. And the word was no sooner spoken, but the man was healed, & so healed, that not only he was clearly delivered from his disease, who else should have been faint and feeble, like as they are wont to be, which are cured by physic: but this man (I say) was so thoroughly healed, that without any stay of man's help, he rose up upon his feet, carried away his bed upon his shoulders, & so being strong enough to bear his own bed, did walk forth, and bore it home in all men's sight, as a remembrance of his long continued disease.  And the same day was the Sabbath. The jews therefore said unto him that was made whole: It is the Sabbath day, it is not lawful for the to carry thy bed. He answered them: he that made me whole said unto me, take up thy bed and walk. Then asked they him: what man is that which said unto thee, take up thy bed and walk? He that was healed witted not who it was: for jesus had gotten himself away, because that there was press of people in that place. 

And the same day was the Sabbath. etc.  And it was the Sabbath day when the sick man of the palsy did these things, whereat the Phariseis took occasion to find fault with him: which Phariseis did superstitiously maintain such things of the law, as were carnal & given but for a time: and contemned those things which were chief and should still continue: amongs them it was counted a wicked deed to do any business on the Sabbath day, but to deceive their neighbour upon the Sabbath day, they took it but for a trifle. They would have it seem an ungodly thing that a poor sick man should carry away his bed upon the Sabbath day, but to grudge and envy his health, they thought it no fault. They knew this man which was sick of the palsy well enough, & that he had lain sick many years. They did well perceive that he was now strong, and had no token or appearance of his disease in him. Of so great a miracle, they ought both to have glorified God, and to have rejoiced in his behalf which was cured, unless they had been very wicked against god, & envious toward their neighbour. Therefore these, like perverters of true religion, fall in hand and chide with him, which carried away his couch. This is the Sabbath day (say they) which ought to be kept with rest & quiet. It is not lawful for the to carry away thy couch: he not dissembling the benefit that he had received, & to deliver himself from their envy of that fault, by the authority of jesus, showing that he which could do so great a thing with his word, seemed to be greater than either man or the Sabbath day, the poor man (I say) maketh this answer to the spiteful jews: he that made me whole with his very word only, commanded me to carry away my couch & walk. When they heard this (whereas they ought by reason of the miracle to have believed it) they did not only envy him that was cured, 
Tha asked they him what man is that. etc.  but also went about to devise matter against him by whom he was cured: who is the man (say they) which bad thee carry away thy couch and walk? for they would have burdened him with the fault of breaking the Sabbath day, as they had done many times before. Now he that was healed, knew not jesus by name, but only by sight: howbeit at that time he could not show him unto them, because that jesus after he had spoken to the sick man of the palsy, immediately withdrew himself from the multitude: partly lest his presence should more provoke the jews envy, and partly that he being absent, the miracle should be the better known by the report of him which had felt the benefit of health.  afterward jesus found him in the temple, and said unto him: behold, thou art made whole, sin no more, lest a worse thing happen unto thee. The man departed and told the jews that it was jesus which had made him whole. And therefore the jews did persecute jesus, and sought the means to slay him, because he had done these things on the Sabbath day. 
But after the miracle was made manifest and evidently proved, jesus willing that the autour thereof also should be known, when he met with the man upon whom he had bestowed that benefit of health, he said unto him: behold, thou hast obtained health, 
The man departed & told the jews that it was jesus.  and art delivered from the bodily sickness which came to thee, by reason that thy soul was sick, I have cured thee of both those diseases. Take thou good heed hereafter that thou fall not again into thine old former sins, and thereby cause thyself to have some worse disease. Therefore after the man that was made whole knew that this was he which before had commanded him to carry away his couch, and which now also having testified himself to be the author of health, did monish and warn him to beware lest he should fall again into some sorer and worse disease, by committing and renewing sin: also perceiving that his name was jesus, the said man went to the malicious and slanderous jews, and told them how it was jesus whom he might thank for his health, thinking that it should be profitable for many, to have him known to all men, which with a word could so help a desperate disease. And here now again the jews perverse and damnable frowardness, showeth itself: for whereas the Samaritans had honourably received jesus, by the report of one woman, whereas the people of Galilee being evil spoken of commonly among the jews, for their baseness & ignorance of the law, had given credit to Christ: when a great ruler also being a gentile, and an heathen man with all his family and household for one only miracle had confessed jesus to be the saviour of the world, yet the citizens of jerusalem being proud as well of the nobleness of their city, as also of the wholly religion of their temple, and in likewise avaunting themselves to be men exactly learned in the law, picked quarrels to jesus, 
Because he doth these things on the sabbath day.  of such purposed malice, that albeit the benefit of health was so evident that it could not be denayed, and so holy that it could not be found fault with, (for what thing is more holy then freely to give health of body to a man miserably afflicted?) yet do they lay to Christ's charge as a fault, that without regard of the Sabbath day he hath commanded him to carry away his couch, as who say man had be made for the Sabbath day, and not rather the Sabbath day ordained for man, or as though the ceremonies of Moses law ought not every where to give place to more holy precepts and duties. But what great blindness was this, to disdain jesus because he had healed a piteous creature upon the Sabbath day? when they which thought themselves most precise keepers and observers of the law, were not afraid to help up their ass being fallen into the ditch upon the Sabbath day. They falsely say that in helping the man, God was offended, without whose help the man could not be cured, but in helping up the ass they thought not the religion of the Sabbath day be bro●●n. This is the overthwart and disordered religion of the jews, embracing outward appearance of religion, and thereby subverting the very perfection of true religion: stiffly observing the shadows of the law, and with obstinate minds persecuting him who was the cause that the law was written. For they did not only slander jesus but also persecuted him, because he had done an holy and good deed upon the Sabbath day.  And jesus answered them: My father worketh hitherto, and I work. Therefore the jews sought the more to kill him, not only because he had broken the Sabbath, but said also that God was his father, and made himself equal with God. 
But jesus, to show that he was master of the Sabbath day and not bond, the very auctor, and not subject to it, therewithal declareth that the thing whereof the jews slandered him, being son to the father of heaven, and one that did work whatsoever he did by his father's authority, did also redound to his father's dishonour: jesus (I say) went about to repress and put away the jews false report of him with these words. My heavenly father (saith he) whose religious worshippers ye would seem to be, who also made the sabbath day for you, when after he had made the whole world in six days, he rested the seventh day and wrought not: he (I say) did not so bind himself to rest and quiet, but that he may work whatsoever he will as often as it pleaseth him. For although the sabbath day doth yet still endure, nevertheless he ceaseth not from his work whereby he governeth all things which he hath made, whereby also he causeth from time to time by procreation, one thing to succeed of another: and finally whereby he restoreth things decayed. Therefore like as he doth not cease daily to do good both to men & all other things that he hath create (notwithstanding the religion and observance of the Sabbath day, wherein as scripture saith, he ceased from the creation of things) so I, who am his son, having both power and example of him to work such things as pertaineth to man's salvation, am not letted by the religious observation of the Sabbath day, but I may perform those things which my father hath commanded me. But if ye blame me for breaking of the Sabbath day, by the same means ye condemn also my father, who giveth me both example and authority to do these things. But if ye think him faultless and glorify him for restoring health to a desperate creature: wherefore do ye lay to my charge the fault of breaking the Sabbath day? and do not rather acknowledge the virtue and power which is greater than the keeping of the Sabbath day. I have restored life to a miserable man. And you craftily go about to procure my death for doing so good a deed. 
Therefore the jews sought the more to kill him.  These most sacred words which jesus spoke, did so little assuage the fury of the jews, that they were thereby the more sharpened and vehemently stirred against him, seeking occasion to put him to death, because that now he did not only break the Sabbath day, but also did (as they said) wrongfully take god to be his own father: making himself equal with god both in his works and authority to do whatsoever he would.  ¶ Than answered jesus, and said unto them. verily, verily, I say unto you: the son can do nothing of himself, but that he seeth the father do. For what soever he doth that doth the son also. For the father loveth the son, and showeth him all things that himself doth, and he will show him greater works than these, because you should marvel. ●or likewise as the father raiseth up the dead and quickeneth them, even so the son quickeneth whom he wil Neither judgeth the father any man, but hath committed all judgement unto the son, because that all men should honour the son, even as they honour the father. He that honoureth not the son, the same honoureth not the father, which hath sent him. 
But after our Lord jesus had perceived their malice, he proceedeth further with them, and openeth more manifestly unto them his power which he had received of God the father: thereby to make them afeard to proceed in their wicked cruelty: and doth so temper his communication, that otherwhiles he talketh of certain high things, to signify unto them covertly his divine nature which was all one between God the father & him: And otherwhiles again in his communication he bringeth in lower things, to testify his manhood thereby: that it the affinity which was between him and them in that he was man, would not stir them to love, at the least the majesty of his godly power should let them from their wicked rashness: but yet he doth so challenge to himself like power with his father, that nevertheless he attributeth to him the pre-eminence of authority. And he spoke on this wise: Ye marvel that I have taken upon me to be of equal power with my father in his working. This I do assuredly promise you, the son which doth wholly depend of the father can do nothing of himself: forasmuch as he is not of himself, but doth that which he seeth his father do. 
The son can do nothing of himself. etc.  They have both one will and one power: but the authority resteth in the father, from whence proceedeth to the son whatsoever the son is, or may do. Therefore whatsoever the father doth, the same in likewise worketh the son by the equality of power communicate to him through his eternal nativity. Among men oftentimes children be unlike in manners to their parents, neither is the father's will and the sons all one, nor yet their power like: but in this case the thing is far otherwise. 
For the father loveth the son. etc.  For the father loveth his son entirely, and hath begotten him most like to himself, pouring into him equal power of working, and showeth unto the son how to do all things which he doth himself. The example cometh from him, but the working is common to both: he hath create the world, and he also governeth the world, yea even upon the Sabbath days. He hath made man, and it is he also that preserveth man upon the Sabbath days. Therefore whosoever doth slander the works of the son, doth injury to the father. These things which ye see me do on the Sabbath day, I do them by the father's authority, & at his appointment: but if ye think it a thing to be marveled at and above man's power, to restore health with a word to a man sick of the palsy, the father (at whose commandment the son doth all things which he doth) will declare that he hath showed to his son greater works than these, because ye may she more marvel. For it is a thing of far greater power to raise the dead to life, than to restore health to the sick, yet the father hath given this power also to the son, and he hath given him it as his own for ever: that as the father with his only beck raiseth the dead and calleth them again to life, so the son also by that self power may call again to life, whom he lust: for whatsoever the father doth, he doth it by the son: whatsoever the son doth, he doth it after the will of the father: and the father & the son have both one will, like as they have both one power. The most high and chief authority of God is to judge the world. For he is king and Lord of all things. And yet hath he made his son partaker with him of this whole power, 
Neither judgeth the father any man.  unto whom he hath given all power to judge whatsoever is in heaven, in earth & under the earth. Like as the father hath create all things by his son, governeth all things by his son, and hath restored all things by his son, so he judgeth nothing but by his son: to the intent that either of them may glorify and honour the other. The father is known by his son, by whom he worketh: 
He that honoureth not the son. etc.  the son on the other party declareth the majesty of his father, from whence he hath whatsoever he worketh: so that either of them being known by the other, all men may honour the son as they do the father. For it is meet that they which be equal in power and will, should be also fellows in honour. Think not that ye can have the father merciful unto you, if ye be alienate & fallen from the son. Whosoever honoureth the father working in the son, he honoureth also the son working by the power of the father. And whosoever doth not honour the son, which is most entirely beloved and most like to the father, that person doth dishonour the father who sent the son to th'intent he might through him be honoured: for every thing is common between them, be it honour or dishonour. He that mistrusteth the son, mistrusteth also the father which sent him into the world, by whose will and appointment, he doth all things that he doth: and by whom also the father speaketh unto the world. Like as the faithful shall have great reward, so the unfaithful shall have no small punishment.  verily verily I say unto you: he that heareth my word & believeth on him that sent me, hath everlasting life: and shall not come into damnation, but is scaped from death unto life. 
For this I tell you for certain, whoso heareth my word and believeth him which both sent me, and speaketh in me, that person hath already everlasting life. For whosoever is justified from his sins, and liveth to God thorough righteousness, he hath God and also life eternal: neither shall he need to fear the damnation of eternal death, which is ready to receive the unfaithful, yea rather which doth already possess the unfaithful, but the true believer being cleansed from his old sin by faith, passeth thorough from death to life. For it is a greater thing to raise a soul that is dead by sin, from death to life, than to restore a dead body to life: but the father hath given power to the son to do both these things.  verily verily I say unto you, the hour shall come, and now it is, when the dead shall hear the voice of the son of God. And they that hear, shall live. For as the father hath life in himself, so likewise hath he given to the son to have life in himself, and hath given him power also to judge, because he is the son of man. Marvel not at this, for the hour shall come in the which all that are in the graves, shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. 
Be ye well assured of this, the time is now at hand, yea it is already present, that even the dead also shall hear the voice of the son of God: and whoso heareth it, shall live: for they being as it were raised out of their sleep shall come forth out of their graves, and shall declare unto you (being astonished therewith) that they live in very deed. In like manner also the dead souls do live again, if they will hear the voice of the son of God: but he doth not hear it, which heareth it without faith.  
In time to come all dead bodies shall rise again at the voice of the son of God, 
The time shall come and now it is. etc.  now having showed a likelihood of the resurrection to come by raising of a few from death to life: a greater matter is in hand, to raise up souls from death to life at his word and call. As nothing is more precious than life, so nothing is more godlike than to give life, or to restore the same. There is no cause why any man should mistrust the power of the son, 
For as the father hath life in himself. etc.  if he believe in the power of the father. No man doubteth but God is the fountain of all life, from whence all l●uing things either in heaven or earth, have their life: but as the father hath life in himself to give it or restore it to whom he list, so hath he also given to his son to have in himself the fountain of all life. And besides that, hath given him power to judge both quick and dead. For by the sentence of the said son, 
Maruail● not at this. etc.  which cannot be exchewed, they that have o●eyed his doctrine, shall go from hence to eternal life: and contrary, they that would not obey it, shall be appointed and judged to eternal punishment. Marvel not that so great power is given to a man, considering that the same is the son of God. The self thing is now committed to him, which he alway had common between him and the father. Endeavour yourselves in the mean time that thorough faith ye may be worthy to have life. For the time shall come that all which be dead and buried, shall hear the almighty voice of the son of God: and forthwith the bodies shall live again. Then shall they which have been dead and buried, come out of their graves, to be rewarded in sundry sort, either according to their belief or unbelief: for they which have done good works in this life shall then live again, to inherit immortal life: on the other side, those which have done evil here, shall live again to suffer pains of eternal death. And like as faith is the well and fountain of all goodness, so is infidelity the spring of all evil.  I can of mine own self do nothing. As I hear I judge, and my judgement is just, because I se●● not m●ne own will, but the will of the father, which hath sent me. If I should bear witness of myself, my witness were not true. There is another that beareth witness of me, and I am sure that the witness which he beareth of me is true. 
Neither is there cause why any man should slander the judgement of the son as though it were not indifferent. If the father's judgement cannot be but indifferent no more can the sons judgement (which is all one with the fathers) be but in like manner indifferent. For the son judgeth none otherwise but as the father hath appointed and prescribed unto him. Whoso feareth the father's judgement, 
I can of mine own self do nothing.  ought also to fear the sons judgement. I can do nothing of myself. As I hear of my father, so I judge, and therefore my judgement is just, because I have no other will▪ but that which is my fathers, so that in no wise there can be a corrupt will, whereof may proceed a corrupt judgement. Among men small credit is given to him which beareth witness of himself, and he is counted arrogant and proud which by his own report, attributeth great things to himself. If I alone be mine own witness, then let my witness be taken among you to be but vain and untrue: 
if I should bea●e witness of myself.  but there is one which hath borne witness of me, that is to say john, to whom ye do attribute very much in other things: but here now as unsteadfast men, ye do no● credit him, whereas I know his witness to be true, forasmuch as he hath not uttered it of himself, but by the inspiration of my father.  
Ye cannot deny but that john's record and witness is much set by amongs you: yourselves have sent grave men unto him, that by trusty men you might know of him (as of a most true auctor) whether he were Messiah or no. He did not take upon him that false praise, which ye would have attributed unto him, but confessed the truth, openly testifying himself not to be the man that he was taken for▪ but said that I was the Messiah which should take away the sins of the world, and give life to the same.  Ye sent unto john, and he bare witness unto the truth, but I receive not the record of man. Nevertheless this thing I say that ye may be safe. He was a burning and a shining light, and ye would for a season have rejoiced in his light: but I have greater witness than the witness of john, for the works which the father hath given me to finish, the same works that I do, bear witness of me, that the father hath sent me. And the father himself which hath sent me▪ hath borne witness of me. Ye have not heard his voice at any time, nor seen his shape, his word have ye not abiding in you: for whom he hath sent, him ye believe not. 
At the least his witness (whom ye did so much exteeme, that ye did believe him to be Messiah) ought to have been regarded among you, specially seeing it was not procured on my behalf, 
But I receive not the record of man. etc.  but brought to light by your own selves. I as concerning myself have no need to be commended by man's witness, but I do report unto you Ihons' witness of me: not because I (who care nothing for worldly glory) would be the more made of among you: but to th'intent that you, which so much regard john's authority, should credit me, of whom he hath borne witness: whereby ye may eschew the condemnation of infidelity, 
He was a burning & a shining light.  and thorough faith obtain salvation. john doubtless was a great man, yet was not he that light which was promised to the world, but only a burning candle tynded at our fire, and giving light by our light. And yet whereas ye ought at his telling and declaration to have made haste to the true light which doth alway illuminate every man that cometh into this world, ye had leaver for a short time to boast and glory in his light, than to embrace the true light which giveth everlasting glory, & is never darkened nor dieth. john gave light before the son, as one that should immediately give place to the same, and be derkened thorough the shining of the true light. You would have taken him for Messiah, which denied himself to be worthy to unleuse the latchet of Messiah shoes. Why do you then so little regard his witness that he bore of me, 
But I have greater witness than the witness of john.  seeing in other things ye have had so good an opinion of him? I do not depend upon john's witness, but yet I would wish that ye would give credit unto it, that ye do not perish thorough infidelity. And though ye do not believe his witness, yet have I a more certain testimony of myself, that is to say my father's testimony and witness, who is greater than john, and whose witness cannot be reproved.  
There is no record more sure than the very deeds that a man doth: if ye do perceive those works to be worthy for God which ye have seen me doo●, 
for the works which my father hath given me to finish. etc.  they bear sufficient witness of me that I do nothing of myself, but by him which for your salvation hath sent me into the world, wherefore ye have no cause whereby to excuse your infidelity, and diminish my credence, as who sayeth I alonely were mine own witness, and did declare great things of myself. Ye have john's witness, which among you is much regarded and taken to be very weighty, howbeit in deed he rather needeth my witness les●e he seem to have borne false witness. Ye have the testimony of my works, so that now ye need not to believe any man's sayings when ye look upon the deeds themself. And if all this do not satisfy your unbelief, yet have ye heard at jordane the voice of my father from above bearing witness of me. But yet my father (forasmuch as he is a spirit,) neither hath voice which may be perceived with man's ears, nor form or shape that may be seen with bodily eyes. For Moses did neither hear him, nor see him in the very form of his own mere nature, as you suppose he did. Only his son hath seen him, and heard him after that sort▪ yet nevertheless he hath made himself known to your senses, 
Ye have not heard his voice at any time nor seen his shape.  by some kind of voice, and thorough some manner of form. He spoke to the Prophets, and by the Prophets hath spoken to you. He hath spoken to john, and by john to you, but unto me he hath spoken as he is of his own very nature, and by me he speaketh unto you. If ye can make no excuse but that john did bear plain & manifest witness, why do ye not believe him? If ye think that God in very deed did speak, and was seen of Moses and the Prophets, wherefore do ye not credit those things which he hath spoken by them?  ¶ Search the scriptures, for in them ye think ye have eternal life. And they are they, which testify of me, and yet will ye not come to me that ye might have life. I receive not praise of men but I know you that ye have nor the love of God in you. I am come in my father's name, and ye receive me not, if an other come in his own name him will ye receive. How can ye believe, which receive honour one of another, and seek not the honour that cometh of God? Do not think that I will accuse you to my father. There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me, for he wrote of me, but if ye believe not his writings, how shall ye believe my words? 
verily ye believe that the scriptures are come from God: and albeit you do diligently occupy yourselves in searching of them, and put the ●ope and felicity of your life in them, yet even as ye would not believe john, (to whom in other things ye gave very great credit,) when he bare witness of me: so you believe not the very scriptures in that which is the chief point of all: for they promise life, but through me.  
The father doth there bear witnesses of me, and promiseth that he will send his son, by whom men shall be saved. But as ye have heard john and not believed him, and also the voice of the father and not given credit unto it: so neither the witness of the law nor of the Prophets sticketh in your minds. And although ye have their books ever in your hands, and their words alway in your mouths, yet do ye reject him whom those scriptures do promise: and do not believe him whom the father hath sent according to the promises of the Prophets: and whereas there is none other entry into life but by me, who hath been approved to you by so many testimonies, yet ye will not forsake all thing and come to me, whereby ye may obtain life without difficulty. For the gate and entry of salvation is to have believed the son whom the father sent. There is no cause why I should seek for worldly glory amongs you by the testimony of john, or the Prophets, but I am sorry for your destruction, which through your incredulity do in manner envy your own salvation. And besides that I leave you no manner of excuse to make for yourself, if you will not believe: for I have brought forth thus many witnesses, which in other things be of very great authority among you: and only in matters concerning me (for whose cause all things were written and spoken,) ye do not allow them: ye pretend to worship and love God, ye have the prophets in reverence by whom he spoke: and yet you do despise him, which was promised of God: and doth declare himself by his works what he is. This is a plain argument that ye worship God with counterfeit holiness, and that ye love not God in deed, whom the law commandeth you to love with all the power of your soul, and your strength, inasmuche as ye contemn and regard not his son. Therefore your infidelity is not for want of witnesses, but for lack of true love towards God. You love worldly glory, you love money▪ you love pleasures, and to get these things you misuse yourselves with false pretence of religion. But ye persecute the son of God: because he teacheth those things, which be contrary to these your wicked desires, albeit his reaching agreeth with the will of the father. 
Ye have not the love of god.  These things declare that ye love not god with your heart. For he which loveth doth also believe and obey: and whoso loveth the father cannot hate his most entirely beloved son. In like manner he that loveth the sender, cannot mislike and contemn the messenger specially considering I covet neither glory, kingdom, nor richesses among men, but only the glory of my father. And also I covet that, to th'intent you may be saved. You see works worthy for God, and yet I do not ascribe the worldly praise to myself, but to my father, who worketh by me. Therefore although ye would ●eme religiously to worship my father: yet ye do not receive me who am come in his name, and do none other thing but that which he hath prescribed unto me. And look how perversely you do discredit me, who coming in my father's name do freely offer life and salvation: even so fondly shall ye believe whosoever cometh in his own name, presumptuously taking upon him the glory of God, and therewith attendeth his own business and not Gods, bringing such things unto you as may lead you into eternal death. If ye love God, why do ye murmur and cry out against him that seeketh his glory? If ye love everlasting life, why do ye reject the author of life? If ye account him wicked which challengeth the glory of God to himself, wherefore then do ye receive him which doth presume fal●●y to take upon him the glory of God? what is then more to be said, but that ye must needs confess your holiness towards God to be but feigned? ye worship God with words, with outward abseruaunces, and ceremonies, but ye hate him in very deed: ye have alway in your mouth, the temple of the Lord, the temple of the Lord, the temple of the Lord, but your h●rte is set upon richesse. Ye talk much of the law and the Prophets, but in your heart ye covet and desire worldly praise: you be ever speaking of these words of the law, love thy Lord God with all thy heart, & thy neighbour as thyself, but in your heart remaineth envy, hatred, and manslaughter. To deserve praise before God is the true praise in deed. True godliness is to give and ascribe all glory to god. Therefore how can ye believe me setting fueth to you none other thing but god's glory, when you despising the true glory which proceedeth from god, go about to seek false glory and praise amongst men, one of you flattering another, and envying that God should have his own due praise and glory? seeking also under a false pretence, to be thought holy before men, and not regarding the sincere and pure conscience which God beholdeth, whiles ye travail to get the vile lucre of this world, ye lose eternal life. Therefore it is no marvel though God be angry with you whom ye resist so stubbornly. Think not that I, or any desire to revenge the contempt ye have me in, will accuse you to my father. I need not to be your accuser. Moses himself shall accuse you, whose authority you amongst you take to be right holy, & in whom ye put very great trust, taking whatsoever he wrote as a thing spoken of Gods own mouth. But as ye pretended but a feigned reverence towards john, whose witness concerning me ye do not believe, and as ye do show yourselves to regard the sayings of the Prophets but feignedly, in that ye do now persecute him, whom they have promised, finally as ye do untruly worship god, whose works ye do not acknowledge, whose son ye do hate: So ye do honour Moses but after a feigned sort, whose authority ye set little by in that thing, wherein ye ought most to regard him. And yet even very he hath written of me, for when your elders being aggrieved with the terrible voice of God, and with the perilous fire, made intercession that from thenceforth they might no more hear the voice of God, or prove that dreadful fire, God did grant their request, and promised Moses that he would raise an excellent Prophet like unto himself, which should cumme of your brethren, whose gentle and pleasant voice not fearing men with threatening, but alluring them to salvation, it should behove them to hear. But God did threaten punishment to him that would not obey this prophets words, saying: Truly I will be revenged of him which will not hear the words that he shall speak in my name. And again he commandeth him to be destroyed which will hear a Prophet coming in his own name, and speaking such things as God hath not commanded him.  
Therefore none other shall more accuse you before god, than Moses your friend, whose writings ye contemn: he hath promised that I should be quiet, gentle, and should speak all things according to Gods will. Such a one am I being here present, and yet ye refuse me: he also commandeth that person to be killed, which shall come in his own name and speak of his own spirit. Such a one do you embrace & make much of, for the hatred ye bear to me, as one that is more agreeable to your wicked desires. Therefore you be not only stubborn against me, but also against Moses himself, whose promises you do not credit. For truly if ye believed Moses, ye would credit me also, whom he hath promised, and whose saying he hath commanded to be believed. Therefore it is no marvel though ye believe not my words whom ye do openly contemn as one that is but a mean simple person, when ye give no credit to Moses writings, whose authority ye would seem to have in so great estimation, and of whom ye have so notable an opinion. With these sayings our Lord jesus being the light and truth, did reprove and disclose the feigned religion of the jews, a thing as much contrary to the godliness of the gospel as may be, to the intent he would make it evidently known to all men, that they through their own fault and defect did perish, which would not be moved with so many records and testimonies of him, nor be alured by his benefits & gentle words, nor feared with his threatenings, neither provoked to faith by the desire of eternal life, nor yet turn from their infidelity for fear of hell. But if jesus had spoken these things among the Samaritans or the Gentiles, specially causing his words the better to be believed through miracles, they would have been converted to penance. But the Scrib●s and Priests of Jerusalem make no answer to these things which they could not reprove: but yet nevertheless they do still remain in their murderous thoughts: & procure his death, which offereth to them the benefits of eternal life.   

¶ The vi Chapter.  ¶ After these things, jesus went his way over the sea of Galilee, which is the sea of Tiberias: and a great multitude followed him, because they saw his miracles, which he did on them that were diseased. And jesus went up into a mountain, and there he sat with his disciples. And Easter, ● feast of the jews was nigh. 
Now therefore, to give place for a time to their fury, and to withdraw himself from amongst those that swelled in pride through an opinion they had in their false feigned religion, and in their unexpert knowledge of the law, jesus presented himself to more plain meaning men: going not now again into Cana, but into that Galilee which lieth beyond the great lake Tiberias, taking that name of the city Tyberias, which city Tiberius the Emperor builded upon that rivers side. And a great number of folk followed him going thither partly being moved so to do of the great mind they had to his miracles, because they had seen him help men of their diseases by a rare and strange power, partly because that they which were sick of uncurable diseases might be helped of him, and partly for that they desired to hear his doctrine. But when he saw the fervency of that disordered and confused multitude to be so great, that forgetting provision of victuals, they went far into the desert with him: now to make his disciples meet for the miracle (to whom most specially he would have the thing that he should work to be known and imprinted in their hearts, for as yet they were but rude and ignorant:) jesus I say, goat himself secretly up into the mountain, and his disciples with him: teaching even by the same deed, that albeit he which professeth himself to be a shepherd of the people, do accumpany himself often with the mean and low sort to profit them, yet it behoveth such a one to elevate and lift up his mind to more high things, so oft as through holy study or prays his mind is to be stirred and provoked to the contemplation of heavenly things. The people abideth beneath upon the plain ground, and only jesus disciples went up with him, for it behove the bishops to be without all vile care of temporal things: and as men that have mounted higher, to contemn those things which the ignorant people setteth much by.  
Therefore jesus being somewhat separate from the people, setteth him down on the hill, accumpanied with his disciples: but so that he might look upon the people: for bishops ought not to go back from Christ, although the common people stick much to lower things.  
And in deed above all in the hill is convenient for men to sit, that is to say, in study of celestial things must men take rest, and as for lower and inferior matters (which things are to be handled and gone about as charity, and time requireth) men must rather walk therein, then sit down and rest. Nor our mind ought not so to be delighted in the contemplation of high things, that we fall to be careless of our common flock: for the solitariness of bishops ought to be to this end, that they more lively and better instructed, might repair again to look to the people's profit. Neither doth it beseem them which are in Christ's stead to leave company for banqueting, wantonness of body, dicing hunting, or such like inordinate pleasures: but through quietness to renew the mind (which before was much buisied and wearied with more low and mean business.) And to make the same by pure desires, instant prayer, by holy study and devout communication, meet for the office and ministery of the gospel. Moreover whilst these things were done in Galilee, Easter was at hand: A feast which the jews kept verai religiously. Wherefore if he had sought for to have been noted of their religion, it had been more convenient for him now at this time, to have been at Jerusalem, but to show sum likelihood that in time to come their house should be left desolate, after the jews were once becum rebels against God through incredulity, and also that after the holy gospel should be openly set forth, all their carnal worshipping of God should cease, and there finally the feast of Easter to be most specially celebrate, whereas (worldly affections renounced and put away) the mind should be brought unto the love of celestial things: upon these considerations (I say) jesus had rather be among the people of Galilee in desert solitarily, then at Jerusalem in the temple.  When jesus then lift up his iey●, and saw a great company cum unto him, he saith unto Philip. Whence shall we buy bread, that these may eat? This he said to prove him, for he himself knew what he would do. Philip answered him. Two hundred pennyworth of bread are not sufficient for them that every man may take a little. 
Now then when jesus had opened his eyes and looked upon the people, perceiving the numbered to be exceeding great, he so prepared the minds of his disciples towards true credence of the miracle, that first he would have the lack of meat well marked and considered of them, and also that the multitude which stood beneath in their sight was innumerable: besides this that there was but very few loaves which they themselves with their own hands should take unto jesus, and from him distribute the same among the people. finally, how that there should be left many baskets full of broken meat, which the same disciples should gather together as fragments of the feast: And all this would jesus have them to consider, because they should not be ignorant in the thing, neither afterward forget the same. For he knew that as yet his disciples were but of small understanding and forgetful. 
Whence shall we by bread that these may eat.  Therefore to prove what mind Philip was of, and little by little to make him believe better the miracle, jesus sayeth unto him: where shall we buy bread that this great numbered of people may have somewhat to eat? Our Lord jesus asked these things, not that he was ignorant what store of bread and other victuals they had, but partly (as was said even now) to cause his Apostles more advisedly to consider the miracle: and partly also that all men might know how without care of bodily sustenance the disciples were which followed Christ, and how well contented with common and homely meat. But Philip, as yet looking for no miracle, although he had seen Christ before turn water into wine at the marriage, when he weighed well how little money they had to succour themselves withal, and further what a great multitude of men there was, he answered: Sir, why speak you of buying bread? I assure you, in case we bestow two hundred pence in bread, yet will it not be enough, I mean for to satisfy these men, which by reason of long abstinence are very much an hungered, it will not so relieve them that every one eating but a little, may escape thereby the peril of famishing.  ¶ One of his disciples. Andrew (Simon Peter's brother) saith unto him: there is a lad here, which hath ●iue ba●ly loaves, and two fishes▪ but ●hat are they among so many? And jesus said: make the people sit down. There was much grass in that place. So the men sat down in numbered about five thousand. And jesus took the bread and when he had given thanks, he gave to the disciples, and the disciples gave to them that were set down, and likewise of the fishes as much as they would. 
When Philip had spoken thus, Andrew (brother to Simon Peter) being somewhat wiser, lifted up his mind some hope or a miracle. Howbeit as yet with no full confidence, for he had seen the water turned into wine and therefore did not altogether mistrust but that the loaves also might be multiplied, nevertheless as he thought, none otherwise then after a moderate portion, so that of fewer loaves, the less bread, and of more loaves more bread should increase. Whereas jesus (of truth) had no need at all of any matter to make bread of, who createth even of nothing what he will, and when he will. Andrew therefore said, here is a certain boy that hath five barley loaves and two fishes, but what can so little do to so great a multitude, being already hungry?  
When jesus saw they perceived the lack of meat, and pondered what a multitude there was, 
jesus saith, make the people sit down,  he intending to stir up their minds to look for a miracle, commaund●d his Apostles to see the people placed and set down upon the grass, whereof in that place was great plenty. The disciples do not now answer again, and say: what needeth it to have them set down when we lack meat to set before them? For that which we have in store will not suffice ourselves, but simply they without more a do obeyed jesus commandment, and caused the people to sit down in order, as it were to a feast. The people also like simple plain men, trusted well, and did obedientely as the Apostles bad them, although they saw no provision of meat. There was that sat down almost five thousand. jesus therefore took the five barley loaves, 
And jesus took the bread,  and when he (after his customable manner) had given thanks to the father, he broke them, and so took them to his disciples to distribute the same unto the people, than framing and fashioning them, that by this corporal similitude they should enure theimselues to play well the shepherds: and being ministers of the gospel, to feed and nourish the souls of Christ's flock with spiritual food. For he is that very bread, which came down from heaven, to give eternal life to them that desirously eat thereof. This bread verily do bishops bestow and minister unto the people, but from no where else, then out of Christ's hands, and not without rendering thanks to the father of heaven, of whom we must knowledge ourselves to have received whatsoever appertaineth to the salvation of mankind.  
And unto whom as to the very author, our Lord jesus referred all notable things which he did here in this world, monishing us therewith by the way, that in case we should have any excellent virtue in us, we should not challenge the praise thereof, but clearly put from ourselves all the glory of the same and give it unto God, from whom proceedeth all things that of right deserve praise.  
Furthermore, jesus did even here now the same thing by the two fish, that he had before done by the five loaves, delivering it unto his disciples, and at his will and pleasure, the meat did increase between the hands of the dealer of it, so much in quantity as he knew would suffice them all, yea and also a great deal more, to make the miracle the better to be believed.  When they had eaten enough, he saith unto his disciples: Gather up the broken meat which remaineth, that nothing be lost. And they gathered it together, and filled twelve baskets with the broken meat of the five barley loaves: which broken meat remained unto them that had eaten. Then these men (when they had seen the miracle that jesus did) said▪ This is of a truth the same Prophet, that should cumme into the world. 
Finally, when that great company was well filled with meat, jesus setting forth the certainty of that deed by an other proof, lest any man should find fault and impute the thing to be a delusion or a countrefayte thing, said thus to his disciples: Gather up the broken meat which is left of the rest, that nothing be lost. And they found so much broken meat after every one had eaten his fill, as filled twelve baskets: The bountiful goodness of jesus augmented that scarcity and small store of victuals (that is to weet, of five loaves and two fishes) into this so great plenty, to teach us by the way that we should not niggardlye do our charity unto the poor. But by this his miracle much more he teacheth how that it behoveth him which hath taken upon him the charge to feed the flock of Christ, largely to bestow out of the rich treasourye of holy scripture whatsoever appertaineth to instruct, to counsel, to comfort and encourage them that needeth such food.  
Moreover, when they which had eaten enough at full, were not ignorant how there was at the first found out but five barleye loaves and two fishes, and had already seen so many baskets full of broken meat remain, they begun highly to report of jesus, saying: truly this is thatsame Prophet which hath long time been looked for, to cumme into the world. This is even the nature of the common people, they do sooner feel the benefit of the belly then of the mind. They had seen greater miracles, yet did they never give him so high a praise. Plenty of meat could cause them speak thus.  When jesus therefore perceived that they would come, and take him up to make him 〈◊〉, he departed again into a mountain himself alone. And when even was now come, his disciples went down unto the sea, and got up into a ship, and came over the sea unto Capernaum. And it was now dark, and jesus was not come to them. 
And at this present, (because as yet they were ignorant and gross, looking that Messiah should come to get himself a wordly kingdom) they did consult among theimselfes to take jesus, and make him their king, well assuring theimselfes thereof, that in case they might have such a king, they should have plenty of all things, victuals enough, riches, liberty, and other worldly commodities abundantly.  
But jesus which did covet an other manner of kingdom, and came to teach us to contemn riches, pleasures, and worldly glory, knowing right well what they intended and went about, did now again secretly convey himself to the hill (from whence he came down to the people.) From them that called him to a kingdom, he withdrew himself privily all alone, so that no man could perceive his going away, but of his own free will he meeteth them that pulleth him to the cross, therein giving a plain example to them that should hereafter be his deputies. For he can never preach the gospel purely, that loveth a wordly kingdom and pomp, which things spiritual shepherds ought so little to seek for, that it behoveth them to refuse those things, though they be freely given them. For the kingdom of the world agreeth not with the kingdom of heaven, no more v●rilye than darkness and light accordeth.  
When the disciples had long looked for their master in the hill, and evening was now at hand, lest the dark night should come upon them being in desert, they went down to the lake to row over unto the city Capernaum (for jesus had there a little place to repose himself in) well hoping either that he in sum other ship should meet them as they were sailing over the lake, or at the least they should find him in the city. And it was dark already when they prepared their passage over: neither did jesus in the mean while cumme to his disciples, being long and much looked for of them, knowing well enough how much they were aggrieved with his absence.  
But jesus mind was through his absence to make his disciples more desirous of him, and therewith also to teach in what great danger we be in, what great darkness, what worldly trouble hangeth over us, as often as we be dissevered from jesus. In the mean while a matter was prepared for a greater miracle.  ¶ And the sea arose with a great wind that blew. So when they had rowen about a xxv. or thirty. furlongs, they saw jesus walking in the sea, and drawing nigh unto the ship, and they were afraid. But he saith unto them: it is I, be not afraid. Then would they have received him into the ship, and immediately the ship was at the land whither they went. 
The lake was so great that they called it the sea, which the night made more terrible. And to make it more ways dangerous than one, they had the winds so outrageous against them, that the lake was exceeding rough withal: yet nevertheless the disciples were so desirous of their master, that they did adventure to row upon the water. Now therefore, when they were far from the land and had rowed upon a five and twenty, or thirty furlongs, being almost in despair of their lives, our Lord jesus was cumme nigh unto them unlooked for: notwithstanding the darkness they see him going on foot upon the sea, as though he had trodden upon the hard ground, to declare himself thereby lord not only of the earth, but of all elements also. And of truth the charity of the gospel hath eyes and can see ●uen in the dark, neither is there any night where jesus is present, nor any deadly tempest whereas he is nigh, that maketh all things clear and calm. But now when our Lord was come nigh unto the ship: the disciples were suddenly afeard, and because they could not well see and perfectly discern in the dark, they now suspect the thing to be but as it were a vision in the night, a ghost or such like as the vulgar people believe many to be seen of them that sail by night.  
Nevertheless, to put them out of all fear with speaking unto them in his own proper voice (which they knew, and were well accustomed therewith) jesus said unto them: it is I, be not afraid, signyfiing thereby that such as have the assistance of our Lord jesus, ought not to be afraid of worldly trouble, be it never so great and necse. All they truly which in simplicity and plainness of heart do constantly and faithfully depend upon him, hath him present even to the worlds end. Now the disciples being boldened at the voice of their master, were desirous to take him into the ship: for even they verily were somewhat afraid, whose trust and hope yet was both weak and unconstant. But to th'intent that our Lord jesus might declare to his disciples the whole thing that was done, to be wrought by his divine power, and that the storm was not suaged and ceased by casualty, the ship which incontinentelye before was tossed hither and thither ● far of from the shore, did suddenly arrive to the land, whereunto they intended to go. The disciples (whose faith was to be framed and confirmed by all the ways that could be possible) by these proves and tokens did more diligently imprint in their minds this miracle.  The base following when the people (which stood on the other side of the sea) saw that there was no ship there, save that one wherein his disciples were entered, & that jesus went not in with his disciples into the ship, but that his disciples were gone away alone, howbeit there came other ships from Tiberias unto that place, where they did eat bread after the Lord had given thanks. When the people saw that jesus was not there, neither his disciples, they also took shipping and came to Capernaum seeking for jesus. 
And in deed the people were not altogether ignorant of this strange thing and miracle, for the next day after these things were done when the multitude which remained still on the other side of the water, saw that none other ship was there, save that one wherein the disciples went over, whom when they saw shooting on the shore, they were well assured that jesus went not with his disciples into the ship, but that they went away alone: The people (I say) marveled to what place he had secretly withdrawn himself, for so much as not withstanding the multitude whom he had fed the day before did much desire and long for him, yet in the morning did he no where appear: But yet supposing that he would not be very long absent from his disciples, which were already gone over, even these folks also were determining to row over the water to prove if they could find him on the other side. And there was present at the same time certain ships which had cum, not from Capernaum, but from Tyberias, a c●tie also standing by the sea side, ●igh unto the place where they had been fed, and eaten their fill with .v. barley loaves, wherewith being satisfied they gave thanks to god which had sent to his people such a prophet. Therefore when these ships were in a readiness to carry over the people, and jesus that was much sought for, could no where be found, the people took shipping there to ●eke jesus, because he had there a resting place, and because they also knew that the Apostles were sailed over thither.  And when they had found him on the other side of the sea▪ they said unto him: Rabbi, when camest thou hither? jesus answered them and said: verily, verily, I say unto you: ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, & were filled. Labour not for meat that perisheth, but for that which endureth unto everlasting life, which meat the son of man shall give unto you. For him hath god the father sealed. 
When they had found jesus here, and saw that he had passed over the lake, and knowing right well that there was no ship to convey him over, much marveling by what means he could pass over the water, asked of him, saying: Master when camest thou hither? desiring to gather by the very time how he had passed over: For they supposed even this thing also to be done by miracle, like as he had the day passed fed a vey great multitude. But the fervency which they had the day before, whereby the other day they went about to force him to a kingdom even against his will, was now well cooled. And lest jesus should seem to avaunt his own power, he maketh no answer to these things: to the intent they should be mo●e credibly informed of the miracle by his disciples, and also by evident 〈◊〉 thereof. But jesus did sore rebuke and earnestly reprove the affection of the multitude (as not only unconstaunte, but also rude and gross, and far unmeet for the doctrine of the gospel,) because that albeit they had seen greater miracles which did more prove his divine power, yet nevertheless one plenteous dinner did more stir them, than the desire of eternal salvation. And they set more by bodily sustenance (wherewith that thing is now and then and but for a time relieved, which within a while after shall perish) than they did hunger after that meat, without which the soul do the everlastingly perish.  
Finally, he did correct their gross judgement of him: whereby they thought he did work his miracles, to the intent to deserve therewith, at the rash people's hand, a worldly kingdom: whereas Christ in very deed (according as the time required) did show sum prouse of his divine power by certain miracles, for none other cause surely but that through sensible and bodily things, he might cause more credit to be given unto his doctrine: which promised those things that cannot be perceived with bodily senses. And by this way also to bring up those (that were yet rude and weak) by certain degrees, to the capacity of more high things: Like as a trusty Master would wish, that (if it could be) his scholar should forthwith take and understand his whole science, yet for a time he formeth and fashioneth the rude and unframed wit with certain principles, until he have brought him up to the perfect knowledge of his faculty, so that he shall after need none of those introductions. And though the teacher do not teach the very letters and his first rules without weariness, yet he doth bear that tediousness and wear it away with the hope of profiting his scholar, labouring all the ways he can, to get him soon out of those course principles. Therefore jesus to declare here also his godhead, in that he knew their thoughts, when he saw the people had now again recourse unto him, for the desire of such miracles which should rather fill the belly then instruct the mind: he took occasion of the meat that he had once given them, to teach them what food they ought to have most desired. The effect of his saying was this. verily this thing is true (saith he) which I will tell you: ye call me master, not because ye be much desirous of my doctrine which is all spiritual, but because ye seek for wordly pleasures and small commodities, which are more esteemed of you then things which do far excel them. And at this present ye do seek me with great affection, and yet (iwisse) not so much for to see miracles, which ought in deed to allure you to mind celestial things, but yesterdays there doth more provoke you, then that ye be enamoured of goddely power. And ye count it a great matter if a man feed your body without your charge. It is but a small matter to feed this body, that otherwise must needs decay and be destroyed: neither shall they that be desirous of the doctrine of the gospel, lack meat. Therefore turn all your care to get that food, which where it is taken, doth not perish by digestion, nor doth prolong life of the body for a short time, as the common material sustenance doth, and yet within a while hunger cometh again▪ But get such food (I say) as tarrieth still in man, noryshing the soul with spiritual food: 
Labour not for the meat which perisheth  and giveth eternal life thereunto. The son of man will give you this excellent bread, if he perceive that you do long and hunger for it. For certainly God willing to give eternal life to mankind, did specially appoint this son of man, giving unto him power, and with miracles bringing him to great estimation, that he should give spiritual food to all that desire eternal life. And also for this purpose he gave unto the same, power and authority and with miracles brought him to great estimation. For jesus came not into the world to get unto himself wordly honour, or to make men blessed with worldly commodities, but he came rather about this business, that is to were, to lift up men from vile filthy cares, to care and study for heavenly things.  ¶ Then said they unto him: what shall we do, that we might work the work of God? jesus answered and said unto them: this is the work of God, that ye believe on him whom he hath sent. They said therefore unto him: what sign showest thou then, that we may see and believe thee? what dost thou work? our fathers did eat Manna in the desert as it is written: He gave them bread from heaven to eat. 
When as the rude and ignorant people (minding altogether their belly) understood not these things, no nor once considered them, they answered jesus on this wise. For so much as thou councelleste us to work a certain meat, that should still remain in us, and bring with it everlasting life, what shall we do therefore, that we may work those things which are meet for God, and that we may deserve eternal life, for which causes you say that you were sent into the world? jesus being nothing offended with this so gross an answer, proceedeth by li●le and little to call them from their fondness to more perfit things. If ye ask (saith he) what is the work whereby ye may deserve to have God, which is a spirit and is pleased with spiritual things, 
This is the work of God that ye believe.  ye shall understand, that it is no sacrificing of beasts, no keeping of the Sabbath day, no outward washings, no choice of meats, no religion of garments, nor other things which doth consist in corporal ceremonies: but this is the work which God requireth of you, to believe his son whom he hath sent, and by whom he speaketh unto you: lest he should seem to grant everlasting life to you that be unthankful persons, or rather unworthy such a benefit. The people which challenged a wonderful religion through the observing of Moses law, made now answer unto these things, not only grossly, but also unkyndelye and wickedly, and say. If you take upon you a special authority above our elders, whose authority we have hitherto followed, 
what sign showest the then?  show sum proof and lesson of thine authority given there of God: that upon sight thereof we may believe not thy words but thy deeds. For it is no reason that without sum wondrous sign we should believe thee, which in words takest arrogantly upon the this authority. Neither would we rashly have given credence unto our forefathers, but that through a token which came from Heaven, they did certify us of their goddelye authority. Our ancestors did eat Manna in the wilderness under Moses that was their guide. This was of truth the bread of God, an heavenly food which did not putrefy, as it is written in the Psalm: he gave them celestial bread to eat. Therefore by reason of this wonderful thing, the people then being moved, obeyed Moses. And in case thou canst do the like or else sum greater thing, we will also believe the. Nor yet did this so gross, so unkind, so wicked an answer of the people, make the gentleness of jesus weary, from alluring them to the knowledge of spiritual things. For first of all they require sum strange token, as though they had never seen any miracle before: neither be they content with every kind of miracle, but as men that would go before him in all things, they prescribe him what kind of miracle they would have him do: and to conclude, amongst so many wonderful doings that are red to be done unto the old ancient jews, they pick out that chief which appertaineth to feeding: so much care had they of their belly.  ¶ Then jesus said unto them: verily verily, I say unto you, Moses gave you not that bread from heaven, but my father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world. 
Therefore jesus as it were dissembleing the ignorance of the people, thus little by little bringeth them to the perceiving of spiritual things, saying: If Moses authority be therefore weighty and regarded among you, because he gave you Manna from heaven, and ye honour it as heavenly food because it came down from heaven: God is most then to be thanked herein, from whom Manna did flow, and to whom the glory and praise of all miracles is due. For neither Moses could do this thing of himself (who was nothing else but gods ministre) neither was that bread very heavenvly bread in deed, although David that wrote the Psalms call it bread of heaven: for it came not from very heaven, but it reigned down out of the air, like as birds living in the air are called birds of heaven: and truly this Manna was but only a figure of the heavenly bread. And even as god gave corporal bread to a carnal people by Moses, that served him in the world: so now my father by his heavenly son giveth unto you, as to a spiritual people, that bread which undoubtedly came from heaven: and doth not only fill and satiate the bodies for a time, but giveth immortality of soul to them that will receive it. That was but material bread, and gave life only to the body for a time, and how● great a benefit so ever it was, yet did it profit but the people of one nation alone: but the bread that I speak of, is neither corporal, neither did it distill out of the air, but did proceed even from very god himself, and is of such efficacy, that it giveth life, not to bodies but to souls, and not to one sort of people alone, but to the whole world: As touching the autour thereof (in case ye pass much thereupon) well, in stead of Moses in whom ye much glory, ye have God the very author of this gift: and for the servant of god, ye have gods own son. And if ye regard the gift, there is as great diversity between these, as is between the body and the soul, and as is between this life which shall shortly ●ease, and everlasting life in heaven.  ¶ Then said they unto him: lord, evermore give us this bread. And jesus said unto them: I am the bread of life. He that cometh to me shall not hunger, and he that believeth on me, shall never thirst. But I said unto you, that ye also have seen me, & yet ye believed me not. 
When the jews had heard all these things, yet were not they for all that lift up to the love of celestial things: but still dreaming upon matte●s touching the belly, said unto jesus: Sir give us alway this bread. They loved the satiety of meat better than health, and sought rather for a plentiful giver of meat and drink, then for a saviour. Therefore, to take from them their dream of corporal food, jesus expresseth more plainly unto them, that he did not speak of bread that is chewed with teeth, and which being conveyed through the throat into the stomach, suageth bodily hunger for a season, but of heavenly bread, which is the word, of God. Therefore he saith: I am that bread the very giver of eternal life. He that hungrely lusteth after this bread, and will cumme to me, and suffer it to have passage into the bowels of the soul by faith, shall not feel any grief of hunger, that shall come to him after he be once fully satisfied, 
I am the bread of life  but it shall tarry still and abide in him that hath received it, unto eternal life. And my word hath in it a fountain of spiritual water: whereof the soul drinketh by faith, and not the body: therefore he that believeth in me, shall not only be without hunger, but also without thirst eternally. This bread is not received by gaping of the mouth, but through belief of the soul. And therefore I have spoken these things unto you, to let you know, that thorough your own fault ye shall perish, in case ye do persist and continue in your infidelity. My father denieth this bread to no man, and to you of all men it hath been first offered, notwithstanding ye care more for the bread that shall utterly come to nought▪ Ye have seen me do greater things then if I should feed you with Manna: and I promise unto you and things of greater felicity, and for all this ye believe me not.  ¶ All that the father giveth me shall come to me, and he that cometh to me, I cast not away, for I came down from heaven, not to do that I will, but y● he will which hath sent me. And this is the father's will which hath sent me, that of all which he hath given me, I shall lose nothing, but raise them up again at the last day. And this is the will of him that sent me: that every one which seeth the son and believeth on him, have everlasting life. And I will raise him up at the last day, 
And albeit ye do through unbelief loeth this bread, yet for all that my father hath not sent it into this world without cause. There shall be sum folk to whom this bread shall bring everlasting life, although the whole nation of the jews shall reject gods son: and therefore be even wicked towards god because they do contemn the said son, whom the father hath sent to save the whole world. For my father is God not only of the jews, but also of all gentiles. I have nothing in deed of myself, but yet whatsoever my father hath given to me (what kind of people so ever it be of) the same shall come to me by faith, although it hath nothing to do at all with Moses law. And whosoever will cumme to me, him will I not reject, yea and would to God all folk would come unto me. For my father's will is (as much as lieth in him) that all men should be saved by faith. And for as much as his will and mine is all one, for this end therefore I descended from heaven: not to do what I will, as it were disagreeing with my father, but to do my father's will which sent me: from whose will mine cannot dissent. And truly my father's will that sent me is this, 
For I am cum down from heaven  that what thing so ever he hath through faith given unto me, no deal thereof do pe●ishe, I being the preserver of the same, lest the world should violently draw unto death that thing which my father hath ordained to live.  
Furthermore, although the body do die by the course of man's nature, yet do●eth the soul, which is the better part of man, remain still alive. And to th'intent also that the whole man should like through me, my father wyl●eth this thing too, 
This is the will of him that sent me,  that in the last day I shall restore the dead body also to life. For this is my father's will that sent me, even by his son to give eternal life unto all men: and that not through Moses law, but by faith of the gospel. The father doth nothing but by his son. And therefore he that doth not acknowledge the son, doth not acknowledge the father: and whoso resisteth the son, he also resisteth the father. The father is invisible, but yet he is seen in his son. Therefore whoso seeth the son, acknoweledgeth him, and believeth his words, the said son will not suffer him to perish, but although he be dead in body, he will raise him again in the last day, according to his father's will, that he so may live wholly, both in body and soul, in the presence of the son whom he gave credit unto. The father hath given this power unto the son, that he may restore even the dead unto life.  The jews than murmured at him because he said: I am the bread of life which came down from heaven. And they said: Is not this jesus the son of joseph whose father and mother we ●news? How is it then that he saith? I came down from hea●●▪ jesus answered and said unto them. Murmur not among yourselves. No man can cumme to me, except the father which sent me draw him. And I will raise him up at the last day. 
When jesus had spoken these things, the people which hitherto through hope of meat, could meetly well away with his communication, now seeing that they saw their hope of bodily sustenance was taken away, they fell to quarrelling with him, to malign against him. And also whom they (being sufficed with eating) would have made king, him do they no we contemn as a vile person▪ and lay arrogancy to his charge, not openly as yet, but murmuring among theimselues, chiefly at that saying which of all others they ought to embrace, that is to we●e: I am the lively bread which descended from heaven. They most coveted and gaped for bodily food, and with this saying, they thought theimselues deluded and mocked, where as in deed a thing far more excellent was offered them then they looked for.  
Certes the infirmity of his man●ed offended them, which they only loo●●● upon with bodily eyes, when as they might both of his doings and sayings have seen the power of god in him, if they had had eyes of faith. Is not this man (say they) joseph the carpenters son, whose father and mother we know well enough by sight: and to be but poor folks and of a very mean estate? Furthermore how can he for shame say, that he came down out of heaven, when as but of late time he was borne here in earth amongst us, a very man of men as we be? Or what meaneth he by telling us of an other father? And whiles they were talking secretly one to an other of these things, jesus (declaring forthwith that men's very thoughts were not hid from his knowledge) did make more plain, and also confirm that which he had spoken before, saying: there is no cause why ye should murmur among yourselves at these things, which I have spoken unto you. Your infidelity is the cause why my words stick not in your minds. Ye see and see not, you hear and hear not, and whiles ye be present yet are ye absent. Of truth whosoever cometh to me, shall obtain eternal life, but by faith must men come to me. And faith cometh not at all adventures, but it is had by the inspiration of god the father: who like as he draweth unto him men's minds by his son, so by breathing in faith secretly into men's souls, he draweth them to his son in such wise, that through the operation of both jointly together, men cum to them both. The father doth not give this so great a gift, but to them that be willing, and desirous to have it. And truly whoso doth with a ready will and godly diligence deserve to be drawn of my father, he shall obtain everlasting life by me. For I (as I told you) shall call to life again even him that is dead, when the day shall come, wherein the felicity of the godly and the destruction of the wicked shallbe finished and fully concluded. He that believeth me receiveth an excellent great thing, but he ought to thank the father for it, without whom no man can believe, and yet for all that they that in the mean season do not believe, can not excuse their fault by saying that they were not drawn: For the father (so much as lieth in him) coveteth to draw all men. He that is not drawn is in fault himself, because he withdraweth himself from him that else would draw him.  ¶ It is written in the prophets: and they shallbe all taught of god. Every man therefore that hath heard, and hath learned of the father, cometh unto me, not that any man hath seen the father, save he which is of god: the same hath seen the father. verily, verily, I say unto you. He that putteth his trust in me, hath everlasting life. 
Things of this world are learned by man's endeavour and study. This celestial philosophy is not understand; unless the secret inspiration of the father make man's hat apt to be taught. Undoubtedlye this is that which the prophets long ago did say should be, thus Propheciing before hand: 
And they shall be all taught of God.  And they shall be all taught of god. But the lusts of this world maketh many one untowardes to be taught: which wordly desires whiles they even drown men in these earthly things, they suffer them not to lift up their minds to heavenly things. The gift is gods, but the endeavour is yours. I man heareth my words with bodily ears in vain, except he hear before the secret voice of the father, which must inspire the mind with an insensible grace of faith. Therefore whosoever fashion themselves to be apt to receive this inspiration, the father doth thus draw them. And he only that is so drawn, cometh finally to me. For god is a spirit, and is neither heard nor seen, but to them that be spiritual. And so to have seen and have heard him, is salvation. Many shall see and hear the son to their peril and danger, notwithstanding that ye do glory in that god was seen and heard to Moses and to the prophets. There was never mortal man that saw and hard god, as he is in his own nature and substance, that thing is given to the son of god alone, which only came from God, with whom he was evermore before he came into this world. Therefore put clearly out of your minds the vile cares of this corporal life, labouring all that ye can, that through earnest desire of things that be spiritually good, ye may attain life everlasting. I would ye should forget that bread wherewith the body is satisfied, and be ye desirous of that heavenly bread, which giveth eternal life. This bread is received by faith, and faith is to be obtained of god the father: be ye well assured thereof, that whosoever hath affiance in me, the same hath already eternal life for so much as he hath the fountain of immortality.  ¶ I am the bread of life: your fathers did eat Manna in wilderness, and are dead. This is that bread, which cometh down from heaven, that a man may eat thereof and not die. I am that living bread, which came down from heaven. If any man eat of this bread, he shall live for ever. And the bread that I will give, is my flesh, which I will give for the life of the world. 
I am that very bread which giveth not a bodily and a transitory life, but the life of the soul, and eternal life. Although ye have me present, yet nevertheless ye desire Manna, as a wonderful thing. And albeit Manna (which your ancestors did eat and feed upon for a certain time in the wilderness) did come from heaven (as you suppose) yet it did them no further pleasure then wheaten or barley bread would have done. It put away for a while the hunger of the body, which shortly after would return again, and require more meat: but it could not give them immortality. For though your forefathers were never so happy, yet did as many of them die as did feed of that Manna. This bread (which I speak of) descended out of heaven in very deed, 
I am the living bread.  and it hath received of god celestial strength to make him that eateth of it, to live in body and soul everlastingly, and never to be subject unto death. Ye need not therefore ask importunately any Manna from heaven, when as ye have very heavenly bread present and ready prepared for you, which giveth eternal life, in case ye will receive it by faith. For I myself am that bread, the granter of immortal life, who alone came down from heaven, whom you (being offended with the infirmity of this body) take and think to be nothing else but the son of joseph and mary.  
Truly I am the very word of god the father, which whoso believeth shall have immortal life. If any man will convey and digest this heavenly bread into the inward parts of the soul, he shall be quickened and grow into eternal life. And if you being but carnal do not yet understand spiritual things, I will show you a more a plain and grosser matter, and a thing that is more appertaining unto the flesh. Even this flesh which you see and look upon, and which I shall bestow and give unto death for to redeem the life of the whole world, is the living bread. Believe, eat it, and live. By this saying our Lord jesus did somewhat (after an obscure sort) open unto them the mystery of his godhead, whereby he was alway with God the father, and of his death also: by the which he should deliver and saveth world from the tyranny of death. finally he did insinuate herein unto them, the privity of his mystical body: whereof he that is not a member and by faith annexed thereunto, and so still cleave and stick fast unto it as the branch doth cleave unto the vine, he shall not have life in him. And jesus knew well enough that at that time the jews did not understand his sayings, but yet for all that he was assured that in time to come it should come to pass, how that these sedes (and as ye would say norishmentes of mysteries) being shut and closed up within the minds of good men, should grow up and bring forth plenteous fruit.  The jews therefore strove among theimselfes, saying: how can this fellow give us that flesh of his to eat. Then jesus said unto them: v●raily veraily I say unto you, except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Whosoever eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is meat in deed: and my blood is drink in deed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 
Therefore when as these things seemed to them very inconvenient and to foolish to be spokeoken, & durst not talk homely & familiarly with the lord himself, there arose a great discord in opinions among them, diverse of them diversly interpreting the thing that was spoken. For even as Nicodemus understood not jesus when he spoke of a new heavenly birth, nor the woman of Samaria knew what jesus meant in his dark speaking of the water that should flow into everlasting life: so this rude & gross people contended how it could be brought to pass, that a man should give his flesh to be eaten of other: and that in such sort as it should suffice all men to perpetual life. For he did bid, & invited all men to eat heavenly bread, & said moreover that his flesh was bread. How shall we (say they) eat the flesh of a living man? And again, jesus being not ignorant about what matter they contended, did not declare unto them by what way & means that flesh might be eaten in stead of bread, but here now confirmeth the thing to be needful, & a very necessary thing, which they judged but a vain thing and a plain absurdity, and that it could not be doen. Take this for a very surety (saith he) except ye receive me whole, that is to say, unless ye eat the flesh of the son of man in stead of bread, and in the place of wine drink his blood, ye shall not have life in you. On the contrary side, whosoever eateth my flesh and drinketh my blood, hath by eating and drinking thereof eternal life. Neither shall the soul alone live blessed & most happy by reason of this meat & drink, but also after the resurrection of the body, the whole man both body and soul shall have with me the fruition of everlasting life. 
Except ye eat the flesh of the son of man.  For like as man's natural meat being conveyed down into the stomach, and after it be digested is conveyed thence throughout all the members of the body, & so turneth into the substance of the body, so that then the meat and the man that eateth it, is all one: in like manner on the otherside, he that hath eaten me, shall be spiritually transformed and turned into me. Furthermore, forsomuch as I am the chief author of the resurrection I will not suffer my members to be disseveted and pulled away from me: but whosoever is surely joined to me by this meat and drink, I shall raise him up again in the last day: that because the whole man having both body and soul believed me, the whole man no we also may live with me everlastingly. Bodily meat worketh not this effect, neither yet Manna wherein ye rejoice, but the eating of my body, and the drinking of my blood, bringeth this thing to pass. And therefore my flesh is truly meat, which giveth immortality, and my blood is truly drink, which doth procure eternal life, not only to the body, but to the whole man both body and soul. And as the life of the body which is nourished with daily sustenance, lest it should perish before the time, is common to all the members of the body, by reason of the indivisible fellowship that all the parts of the body hath togetherwardes, in so much that though the members of the body be diverse and sundry, yet there is but one body, because that one soul giveth life to every part of the body: so he that eateth my flesh, and drinketh my blood, is in such sort coupled and joined to me, that neither can I be separate from him, nor he from me. For I am in him by my spirit, by whom I will give life to him. And he is in me as a member in the body, and as the branch is in the vine, by such a participation as cannot be dissolved.  ¶ As the living father hath sent me, and I true for the father: Even so be that eateth me, shall live by the means of me. This is the bread which came down from heaven, not as your fathers did eat Manna, and are dead. He that eateth of this bread, shall live ever. These things said he in the synagogue as he taught in Capernaum. Many therefore of his disciples (when they had heard this) said, this is an hard saying: Who can abide the hearing of it? 
The father that sent me is the principal fountain of all life. Whosoever is joined to him, is made partaker of life. And therefore as the father is in me, & giveth me life, and also power to give life unto other: even likewise to him that eateth me (and is so annexed to me, by reason of that mystical eating, and drinking, that he is made one with with me) do I give life, not to endure for a short time, but eternal life. What thing soever is of earthly nature, the same doth continue but for a time, and is of small efficacy. Manna which stilled down from heaven for you, then being under Moses tuition and conducting, because it was food pertaining to the body, it could not give eternal life to your elders: for whereas all men did eat thereof, they nevertheless died, neither did any one of so great a numbered remain undead: yea more part of them died also in soul, because they provoked god many ways, to wrath. But certes this bread, that undoubtedly came down from heaven, hath a celestial virtue in it and giveth eternal life to the eater thereof. The Lord jesus did instruct the ignorant and gross multitude with such words: 
This is the bread which came down from heaven. etc.  very desirous to stir them up from the love of visible and corporal things, to the love and desire of heavenly and eternal things. And he spoke these words in the Synagogue amongst a great assembly of people exercising the office of a teacher. Howbeit the gross people was so far of from the capacity of these heavenly mystiries, that a great sort of his disciples also being offended herewith, were about to fall from their master, murmuring amongst themselves and whispering this saying: This is an hard cruel saying (say they) concerning the eating of a living man's flesh, and drinking his blood: whose ears can abide to hear such doctrine?  jesus knew in himself that his disciples murmured at it, & he said unto them: doth this offend you? What & if ye shall see the son of man ascend up thither where as he was before? It is y● spirit that quickeneth, the flesh ●rosueth nothing. The words that I speak unto you are the spirit & life. But there are sum of you y● believe not. For jesus knew from the beginning which they were y● believed not, & who should betray him. And he said: Therefore said I unto you, that no man can come unto me, except it were given unto him of my father 
jesus, understanding what they murmured at secretly among themselves, laboured to remedy the thing that they were offended with, giving knowledge beforehand unto them that they should see greater things with their eyes then that they heard him at this time speak of himself. And he showed them that the words which he had spoken as touching the eating of his flesh, and to drink his blood, was no inconvenient thing, nor to be abhorred, but a right pleasant, gracious and fruitful saying: in case it were taken and understand not after their course and gross intelligence, but after a spiritual sense. Now therefore being turned towards his disciples, whom it had behoved to have further considered, and to have been wiser than the base sort of people, by reason of the acquaintance and familiarity which they had with jesus, and also for the miracles which they had seen him work: jesus (I say) looking upon his disciples, rebuked their dullness in this wise, saying: Doth it offend your ears to hear me say that I am the bread which came out of heaven, to give life to the world? whether is it a greater difficulty (after the gross understanding of man's wit) to have descended from heaven, or to ascend up into heaven? What then, if hereafter ye do see the son of man, whom ye now see to have the natural body of a man, ascend into heaven, where he was before he came down thence, and before he had this mortal body? This is done and granted by reason of your senses: not that ye should be alway carnal and understand all things fleshly, but that ye should leave the flesh, and go forward to the spirit. The spirit descended from heaven, and was incarnate the flesh being now made spiritual, shallbe carried away up into heaven, lest ye should all way love the flesh, and be carnal, but yet being first instructed by the flesh, ye ought to profit and go forward toward heavenly things. For the flesh alone & of himself, profiteth nothing, it is the spirit that giveth life. For what is bodily substance of men, if the spirit lack? even so my word carnally understand, 
What and if ye shall see the son of man etc.  shall not give life unless ye take it as an heavenly thing, and understand it spiritually. By my flesh and blood, I mean my doctrine, and so I term it, which doctrine if ye do by true faith receive it desirously; and effectuously, and than convey it into the bowels of your mind, and retain it there, it will quicken and make your minds lively, and cause you and me to be all one: so that ye shall through my spirit, live everlastingly: like as the members of one body liveth by one common spirit, so long as they do adhere and cleave fast together. And I shall leave unto you my flesh and blood as a hide secret mystery, and mystical token of this copulation and fellowship: which self thing although ye do receive it, yet will it not profit you unless ye receive it spiritually. Therefore do not repugn and refuse my saying (though being still carnal ye do not rightly understand it, nor take it as it ought to be taken) but rather labour for the true understanding thereof. For the words which I have spoken unto you, are not carnal (as you interpretate them) but be spirit, and life: and why: verily because they being spiritually understand, do confer and give life to the soul. He that receiveth these words rightly and truly, eateth my flesh, and drinketh my blood: & being coupled to me, gaineth thereby everlasting life. But he that willingly refuseth them continueth in death, through the sins of his former life, and doubleth his own damnation of eternal death, by reason of infidelity. And all they refuse this bread when it is offered them, which believe not my words. And I know that these things are spoken all in vain to sum folks: being right well assured that there be sum among you which doth not credit my words, and therefore rejecting life when it is offered them, they be cause of their own utter destruction.  
And for that cause our Lord jesus spoke these things, who was ignorant in nothing, yet he knew well enough or ever he spoke these words, which of his disciples would give faith unto him. And moreover he could tell this also: that even amongst the twelve Apostles, (whom he so surnamed for honour sake) and whom he did also choose specially to be about himself, as most sure friends: He knew (I say) that there should be one of them which would betray him to the jews, that should put him to death. Therefore, to note them, which though they did hear all one word and saying with the rest, and though also one of the twelve should eat of the same bread and drink of the same cup, which his fellows should eat and drink of, yet should not they obtain life thereby, because they took and received that heavenly bread not spiritually, but carnally, jesus added more, and said: for this cause I told you a little before, that no man could come unto me, except it were given him so to do from heaven of my father. To have heard this my voice, is nothing: to have seen and felt this body, is nothing, except the father of heaven have given withal, the eyes of faith: with the which I am looked upon to the beholder's health, and unless he shall give therewith heavenly ears of the mind, with the which I am heard fruitfully, and to the hearers commodity.  From that time many of his disciples went back and forsook him, and walked no more with him. Then said jesus to the twelve: will ye also go away? Then Simon Peter answered him: Lord to whom shall we go? thou hast the words of eternal life, and we believe and are sure that thou art Christ the son of the living God. jesus answered them: Have not I chosen you twelve? and one of you is a devil: He spoke of judas Iscarioth the son of Simon, for he it was that should betray him, being one of the twelve. 
These words of jesus being full of the doctrine of salvation, did not descend down into their minds, whose minds were occupied with earthly desires and covetousness: who also understood no heavenvly things, besides the gross and carnal religion (as they used it) of Moses law. Therefore after that jesus had this communication among them, the more part not only of the common people, but also of his own disciples, fell away from their master, and thereby are made worse, whereby they might have been much better, in case they had taken all things well, and received him accordingly, and they so much forsook him, that they withdrew themselves from his company, and from eating and drinking with him, as men that by that fact would condemn his doctrine. But jesus to show even now the manner and way how that preachers of the gospel should behave themselves: doth neither make to humble and vile suit to have them tarry still with him lest he should seem to do the thing that other are wounte to do: that is, to show himself to stand in need of their company: Neither doth he speak to the reproach of their going away, lest therein he might have been thought to have more sought his own praise and glory, than their salvation: and yet he doth not utterly put them away from him, because they might (perchance) afterward have been better advised: but to declare that through their own fault they were offended, and so without any occasion given them, went away: and that his saying should not altogether lack fruit, although that sum made themselves through infidelity unworthy any heavenly gift. jesus (I say) upon these skills turning him towards the twelve Apostles, whom he had admitted and taken unto him, to be the special witnesses and bruiters abroad, of all the things that he wrought, did so get out of them the open confession of their belief, that he neither retaineth these with flattery, as though he had gone about his own business rather than theirs, neither did he to much fear them with threatening and chiding, lest they should seem to follow jesus, rather compelled, then (with their own consent) persuaded. For no man is to be compelled unto the faith of the gospel. And jesus had leaver men should openly forsake him, then to have a disciple colourably and fayvedly: And therefore whiles other were departing from him, jesus saith to the twelve: And will ye also go away from me? ye may tarry still and ye lust, unless ye think it more your commodity to depart. verily I do desire that it might be every man's luck to have this heavenly gift by me: but it is neither to be given to them that refuse it, 
Will ye also go away etc.  for they do not deserve it, nor any man can attain to come by it, except he be desirous of it. And yet it is the gift of the father that any man doth covet and earnestly desire it. Here now doth Simon Peter, a man always of a plain and ardent faith towards jesus (representing in his person the whole church) and in the name also of other, maketh answer cheerfully, and with great courage saying: O Lord, God forbid that we should forsake thee, for considering that we be much desirous of eternal salvation, 
Thou hast the words of eternal life, etc.  and also know right well how bare and unpleasant, how cold and unprofitable those things are, which the Phariseis teach, and seeing also that we have heard john testifying of thee, whither else and to what other man should we go from thee▪ for thou alone speakest the words which bring with them everlasting life. Thou that receivest every one (that will come) shalt not drive us from thee, whom thou hast once admitted to thy service, neither do we desire to change our lord and master, for we should change for the worse, what new master soever we shall choose. For we not only trusting upon thy words believe thee, but also we know by the very deeds that thou dost and have certainly found and tried out thereby that thou art very Christ and the anointed son of God: 
We are sure that thou art Christ. etc.  of whom only all men ought to hope for eternal health and salvation. But jesus did neither show himself much to wonder at this stout saying of Peter, whereby Peter did so hielye report of Christ, lest he should seem to take pleasure in men's praising of him, nor he did not utterly refuse it, lest he should so have denied the truth: but exhorting all men to persever in that faithful confession, which Peter had made in all their names, he did somewhat disclose that one of those few should be such one as should not only go from him, as other disciples had done, but should also covenant with his adversaries, and betray him even to death. And his pleasure was to signify that thing covertly, because he would not bewray judas: lest any man should think that judas being with such a rebuke provoked, did worthily revenge himself upon his master, and jesus mind was also to cause every man with this saying to beware lest through their own fault, they fall into so wicked a deed. And he sayeth: what is the cause ye do marvel that already sum of my disciples are gone away from me? have not I chosen you as most excellent, out from amongst all other? And yet one of so small a numbered and so specially chosen is a very devil, and shall accuse and betray him whose body he hath eathen, & whose blood he hath drunken carnally, but not spiritually: whom he hath heard also preach, and seen do miracles. Therefore do not shrink from the thing that you have begun, as they have done, whom ye have seen go away, but persever and wax alway better and better, until ye may wurthelye come to be such, as can spiritually eat the food of my heavenly doctrine, and being thereby as it were converted into me, ye shall obtain everlasting life.   

The vij Chapter.  ¶ After these things, jesus went about in Galilee, for he would not go about in jewry because that the jews sought to kill him. The jews feast of tabernacles was at hand. His brethren therefore said unto him: Get the hence, and go into jewry, that thy disciples also may see thy works that thou dost. For there is no man that doth any thing in secret, and he himself seeketh to be known openly. If thou do such things, show thyself to the world. For his brethren believed not in him. 
BUt after that our Lord jesus went about & was much conversant in Galilee, forsomuch as by reason of his words which did imply certain heavenly things, and things of greater importance than man's reason could reach, and also through the miracles that he wrought, he got himself much envy amongst his own disciples, who had him in more contempt, because he was known unto them by being in house among them: and verily the baseness of the house and parents that he came of, made their hatred more bitter and vengeable against him. For he could not now live in jewry with surety of his life, because the jews had a good while sought ways to kill him, yet jesus went not out of jewrie for fear of death, or that he had not power to slide away out of the midst of their wily trains as oft as he list: but showing himself very man, he laid before his disciples as it were an image and portraiture of things that should follow, to whom it should chance, that through the malicious infidelity of the jews, he should be compelled to go from them to the Gentiles. But the jews very feastful high and solemn day, which is among the Greeks called Scenopegia (in English the feast of tabernacles) was at hand. And this feast had that name scenopegiam, to call to remembrance the old patriarchs, and their ways: which led their life in pavilions and tents, many times removing from place to place, even so at that time declaring by a figure what manner of life theiraught to be, which profess the doctrine of the gospel. And because a great main company of folks came now against this holy time & high feast out of all Syria, 
His brethren therefore said unto him.  and other countries which border thereupon thick and threefold unto Jerusalem, for the solemnity of the temple, the holiness and religion whereof was had in reverence even among the heathen people, jesus kynsfolkes all ignorant and subject as yet to worldly desires and affections, having affiance in the title of their kindred, more boldly than was meet, exhort him, as if he had been desirous of fame and glory, but yet they took him to be timorous, and of less audacity than behoved him, and for that cause they move him that if he thought himself well enough aided and durst trust thereto, that he would not lurk and hide himself amongst the aliens of Galilee, but would work and perform at Jerusalem, in the full sight and even in the midst of the people that was resorted thither, those things which he had so highly spoken of himself. The great day and solemn feast (say they) is at hand: leave Galilee therefore, whereas thou hast to long time kept thyself close, and go into jury the most flourishing part of the whole kingdom, & so bring thyself to Jerusalem the chief city, 
There is no man that doth any thing in secret. etc.  and head place of all the jewish nation, thou mayest there get many disciples if they all once look upon thy doings. No man that would be esteemed, doth those things privily & in corners, whereby he may get a name amongst men. If thou be cum from heaven in deed, and canst do so great things as thou sayest thou canst, do so that thou mayst be known to the world. But let no man marvel at this carnal, presumptuous, & very ungodly saying of the lord jesus kinsfolks. For of truth at that time, they that were his nigh kinsmen (and therefore called his brethren) & knit to him by a strait familiarity, 
For his brethren believed not in him.  did not believe on him: of whom, sum for all that, being afterward of the numbered of his Apostles, did most constantly set forth Christ's glory in their preachings.  ¶ Then jesus said unto them: My time is not yet come, but your time is alway ready. The world cannot hate you, but me it hateth, because I testify of it, that the works thereof be evil. Go ye up unto this feast, I will not go up yet unto this feast, for my time is not yet full cum. When he had said these words unto them, he avode still in Galilee. But as soon as his brethren were cum, than went he also up unto the feast, not openly but as it were privily. Then sought him the jews at the feast, and said, where is he? And much murmuring was there of him among the people. For sum said: he is good: other said nay, but he deceiveth the people. Howbeit, no man spoke openly of him, for fear of the jews. 
jesus therefore according to his singular modesty & gentleness, did blame the boldness of his familiar friends easily, and with great softness, signifying that carnal kindred hath no inrresse in that he did concerning the salvation of mankind, but that all such business (because it is heavenly) is to be moderate by th'authority of the father of heaven: he declared also that he neither feared death, which he was ready willingly to suffer for the salvation of mankind, nor that he desired the glory of this world, the hatred whereof he did provoke towards himself by speaking truth, & things contrary to men's worldly affections: 
My time is not yet cum etc.  and in consideration hereof, jesus said: My time is not yet cum. When that shall exhort me, then shall not need your advertisements.  
It dependeth of the father of heavens determination, & not of man's devise how & when it behoveth me to be known to the world. I that came at the father's pleasure and arbitrement, have my time. But your time (which being led with worldly affections, seeketh for the glory of this world & would have me according to the judgement of the world to glory) is always ready. 
The world cannot hate you.  Ye may safely go whither ye list, when as the world loveth you as men conformable thereunto. I do not seek glory at the worlds hand with this affection & love that ye hunt about for it, for I seek my father's glory, and go about the salvation of man. It is so unlike & far of, that I should (by any kind of flattery) get glory and praise in the world, that I do rather bring the hatred of the world upon me by dissenting from the lusts and carnal pleasures thereof, & by testifying openly that the works of it are evil, not withstanding that the world self putteth forged godliness and false felicity in such works as be but carnal and worldly. The jews have their feastful days which now of late time God abhorreth. For they offer unthankful sacrifices and odious to God, saying in the mean time they have their hands all bloody, and in the self same days which they would should be thought pure and holy, they go about the death of innocentes. There is one true feastful day which I must celebrate spiritually, wherewith the father is pleased and delighted. That day is not yet come, but when it shall come I shall willingly go meet with it. You that are yet still carnal and worldly wise, get you up to this solemn feast. I intent not to go with you to this great feast that is now me at hand, 
I will not go up to this feast. etc.  for because my time is not yet fully accomplished. With these words our lord jesus sent away from him his natural kinsmen, being alway wont to set aside the regard and affection towards them, as often as the vusynes of the gospel was to be gone in hand withal, which matter because he would it should be wholly ascribed to his father's will & arbitrement, he would not suffer it to be polluted with any worldly thing. Thus did he restrain & stint the authority of his mother at the marriage, and again he was evil apaied, and in manner thought scorn and disdained that he should be called out by his mother & kynsfolkes from talking of the gospel, & after that he had made his abode a while with his nigh friends at Capernaum, he left them and set in hand to preach: furthermore hanging upon the cross he called his mother woman, as though he had known no mother in the business. Yea and also being a child but of xii years old, he seemed to disdain that by their authority he should be called from his father's affairs. Now therefore they supposing that for fear of the jews jesus would not come to the high and solemn feast, went thither alone. And they going up to Jerusalem, jesus tarried still in Galilee: so tempering all his doings and with moderation duly bestowing them, that sometime he proved himself to be very man, lest he should not have seemed to be man, and sum other time he showed great likelihood of his godly power, lest men should believe that he was but man only. But after that his brethren were departed and gone towards the feast, than did he himself go after: so that the matter is plain, he did not so much refrain going to the solemn meeting for fear of the jews, as he did to eschew the company of his kinsmen, whom being as yet carnal, he would not have to be associate with him in the gospels cause, or to have any meddling therewith. But he came to Jerusalem, not to avaunt himself, but as it were by stealth and privily, & as a man would say, to cause them the more earnestly to look for his coming: and when his time were, to cum abroad and declare himself to the broad world with more fruit. For he knew the Phariseis minds, how that they had been a great while about in their conventicles and secret counsels to find sum occasion upon the holy day to attach and apprehend him. Now therefore when he was of truth cum to Jerusalem, but as yet he went not abroad into the common resort and assembly of people as he was wont to do, the jews marked him and laid spyal for him whether he went to the keeping of the holy day or no, and forasmuch as they desired to see him, they inquired one of an other where he was. And even now already many sundry tales went of him among the people, as if he had been absent, because all men had not one opinion nor were not like affected towards jesus. For of surety many of the homely sort of the people which had been present at his miracles working, & had heard him preach, who also had had experience of his gentleness by being in his company, said that jesus was a good man, and one not meet to be evil entreated and cruelly handled. Of the contrary side, the Priests and Phariseis, whom the praise and renown which was of jesus had vexed a great while, denied that he was a good man▪ who like a seditious fellow did allure the people to him and turn them from having the Priests, Scribes, & Phariseis in reverence. verily these sayings were by secret whisperings sperpled abroad concerning jesus, whereas no man durst in the mean while openly make any good report of him: Howbeit there was many which had a good opinion of him: 
Howbeit no man spoke openly of him. etc.  For they feared the head men of the jews, of whom they knew jesus to be much hated, because he seemed with his words and deeds to diminish their authority. Moreover, as touching the keeping of himself out of the way, he so did of very meekness and modesty, lest he should be thought wittingly and willingly to have provoked the malice of the Phariseis, who sought for nothing else but matter and occasion to put him to death. That he did go abroad, was done for their cause whom he knew should be furthered to salvation by his doctrine: 
For fear of the jews.  whereas he was not ignorant that the Phariseis & Scribes would grow more heady and fierce through that he should say and do for the salvation of the world. For the Lord being most desirous of man's salvation, coveted that if it might be possible, his doctrine should work salvation in all men: but yet so much was not to be given to the frowardness of certain, that the doctrine of the gospel was to be withdrawn and kept from the good simple people.  Now when half the feast was done▪ jesus went up into the temple, and taught. And the jews marveled, saying: how knoweth he the scriptures, seeing that he never learned? jesus answered and said: My doctrine is not mine, but his that sent me. If any man will be obedient to his will, he shall know of my doctrine, whether it be of god, or whether I speak of myself. He that speaketh of himself, seeketh his own praise, but he that seeketh his praise that sent him, the same is true, and no unrighteousness is in him. 
Therefore when as the high an solemn feast was half done, jesus went openly in the sight of all men into the temple, and there taught the people not pharisaical ordinances or ceremonies of the law, which should anon after cease, but the philosophy and wisdom of the gospel. But when the jews could pick no quarrel against his doctrine, yet they devise and study to bring him out of credence & to diminish his authority among the people, meruailinge how that he, being not learned and unlettered (for in deed he was never brought up in pharisaical doctrine, in the reading and profession whereof they swelled for pride) should come by those sayings, which he alleged and brought out of holy scripture, 
How knoweth be the scripture?  with great wisdom, & to much purpose: in manner appeaching him as one that had a devil to teach him, or that he had cum by the knowledge of that learning (which he learned of no man) by sum other magical art and deivilishe witchcraft. The jews therefore in consideration hereof, said: how doth this fellow, a Carpenter himself, & a Carpenter's son, read & understand sciences, when as he never learned them? verily jesus, to show us an example of sobriety and gentle behaviour, very courteously and with much lenity put away and confuted their so sinful and wicked suspicion, declaring plainly that his doctrine came neither of man nor devil, but even of God whom they also did worship: & whose glory and honour they ought of duty to favour, if they would be taken for true godly men, and as for himself, he told them plainly, that he did neither challenge to himself the doctrine which they wondered at, nor the honour and praise which they did envy: but that altogether came of the father of heaven, whose business he did. He told them furthermore that forasmuch as they had taken upon them the perfit knowledge of the law which God gave unto them, and did disdainfully loath other as unlearned and very idiots, it were indifferently done that in case they had the very true knowledge of scripture, they should embrace and acknowledge the doctrine which proceeded from the same, from whom the law came: unless they would make men know, that envy, hatred, desire of their own glory, love of gain and lucre, and such like inordinate and carnal desires, which proceedeth of a lewd mind, had blinded their judgement. For God is not (sayeth he) contrary to himself, that now he would teach by his son a contrary thing to that he gave in his law. Therefore jesus knowing all their secrets, made this answer to their secret murmuring, saying: My doctrine which ye wonder of whom I should have it, for so much as I have learned no letter of any man, is not mine: (for in deed I do bring you no new learning of man that differeth from the will of God and the mind of the law which was given you of God) but it is my father's doctrine which hath sent me into the world: that the world being seduced with the sundry and manifold doctrines of men, and blinded with wicked affections and naughty desires, might by me know my father's will: & when it is known follow it, and so by following of it, obtain eternal life. For of truth his will is this, that they that believe his sons sayings, by whom he teacheth you and speaketh unto you, should get thereby everlasting health. And the cause why many do less mind and desire that thing, is envy, hatred, ambition, advantage, and other evil desires and carnal lusts. But if any man would (setting aside all malice) with a true meaning and a plain simple heart, 
If any man will be obedient unto his will.  obey my father's will, rather than his own lewd and ungracious affections, he will soon recognize my doctrine not to be of man, or any new and strange invention of the devil, but to becum from God: nor that I do speak those things which I say, of man's reason and wit, but after my father's mind whose ambassador I am. Men that be more studious of their own glory than of Gods, do prefer new doctrine of their own invention before the doctrine of God, 
He that speaketh of himself seeketh his own praise  to be made more of in the world themselves. For they had rather be taken for authors of man's doctrine, the whole glory whereof should altogether continually redound to themselves, then to be public preachers of God's doctrine: and had leaver teach those things, which might get to themselves praise & advantage, then that which should bring glory and honour to God, or salvation to their neighbour. But he that seeketh not his own praise, but his from whom he is sent, speaketh all things purely and uncorruptely, neither is his doctrine in danger of any error, or fauty through the lusts of ambition, of avarice, envy or hatred.  Did not Moses give you a law, and yet none of you keepeth the law? Why go ye about to kill me? The people answered and said: Thou haste a devil: who goeth about to kill thee▪ jesus answered, and said unto them: I have 〈◊〉 one work, and ye all marvel. Moses therefore gave unto you the circumcision, not because it is of Moses, but of the father. And yet ye on the Sabbath day circumcise a men. If a man on the Sabbath day receive circumcision without breaking of the law of Moses, disdain ye at me, because I have made a man every whit whole on the Sabbath day? judge not after the utter appearance, but judge with a righteous judgement. 
I teach no other thing then that which God had taught you by his law, if a man understand the meaning of the law, nor I do nothing else but that the law prescribeth unto me. The authority of Moses is an hallowed thing, and had in reverence with you that despise me. And did not he take you a law which he received at God's hand: Ye take upon you the right understanding and keeping of the law, whereas none of you doth truly observe the law after the will of God, who gave you the law: yea rather under a colour and pretence of the law, ye go about those things which he doth most detest and punish. Ye lay blasphemy unto my charge because I do more seek the glory of God then man's praise. Ye object against me the breaking of the Sabbath day, who have saved a man on the Sabbath day, when as the holy religion of the Sabbath doth not stay you from devising and labouring to destroy an innocent, and not only an innocent, but such one as hath deserved good at your hands. Is this to magnify Moses whom ye prefer before me? Is this to honour and reverence God, whom ye with feigned religion worship? Doth not the law curse him that sheddeth innocentes blood▪ Neither doth it permit any power or authority of putting to death but upon malefactors, nor upon them neither, except they be lawfully convicted and condemned. Why than do ye contrary to the law travail about my death, that being sent of God do preach his will and pleasure to you according to the intent of the law: that do seek his glory and not mine own: that do not effectuously seek a kingdom or riches to myself, but that do freely offer salvation to all men: that hurt no man but do good to all men? This saying of jesus did vex and trouble the Phariseis minds for two causes: first because they perceived well that their crafty inventions (though they were secretly done) were not hid from his knowledge, 
The people answered and said, thou hast a devil.  whom they supposed might soon without difficulty have been made away, if the thing that they went about could have been kept secret from him: Secondarily his words pinched their minds, because he did appeal them of sinful transgression of the law, in the presence of the people, who would have been thought moste true observers of the law. They laying snares for the innocent blood, feared not the knowledge of God, but they feared to have their deeds known to the people. Therefore to face out the thing by dissimulation, they let fare as if they thought the multitude did not know their wickedness, & so fell to open rebukes and checks as is the manner of all wicked persons that are taken with the manner in a mischievous deed that cannot be excused. Thou hast (say they) the devil, seeing thou makest the father of heaven very God himself, 
Who goeth about to kill thee?  to be author of thy doctrine, to avaunt thyself thereby. God is true, and thou by the devils instigation art untrue. Who goeth about to devise thy death▪ The Lord jesus did not brawl with them again with any checking answer to their so furious blasphemy, lest he should have made them more wood by putting to of fury to them, that were already cruel and furious: but giving us an ensample of mildness, full gently he telleth them the cause why he did the deed, for the which they quarreled with him. And where as themselves in very deed were breakers of the law in all things, yet did they accuse jesus, as a transgressor of the law, because he had healed a man sick of the Palsy on the Sabbath day.  
I (saith jesus) did one certain deed on the Sabbath day, which was neither evil, sinful, nor yet unhonest: but wherewith I gave health to a man that was miserably diseased, which you yourselves could not but allow & commend, in case it had not been done on the Sabbath day. But they do rather break the Sabbath which goeth about that thing on the Sabbath, which is sinful and wicked, on what day soever it be doen. The religion of the Sabbath is not so great, but it ought to give place to those things which are of more weight ●nd greater importance, and good and godly every day whensoever they be doen.  
If Moses himself, whom ye highly esteem and attribute so much unto, have given you the same example, and hath done before me like wise as I have done: If also the very law do teach that work may be done on the Sabbath day without breaking the law of the Sabbath, either ye must needs absolve and clear me: or else ●n case ye condemn me, ye must also condemn Moses with me, and the law itself to, because whatsoever he gave unto you, was a law. Moses gave circumcision unto you, not that circumcision began even very than when Moses law began, for it was given of God to the patriarchs before the law was written: & for that cause circumcision is a greater matter in religion then the Sabbath day, because it went before the law, and is as it were, the head of the law. But the very same Moses which commanded circumcision, commanded the Sabbath day. You do circumcise a man on the Sabbath day, and ye think not that ye violate the Sabbath day therein: because of the dignity of circumcision, whereunto ye think that the religion of the Sabbath ought of right to give place: like as the Deacons and Priests do also in the temple these things which be pertaining to God's service, and yet in so doing they take not themselves to be breakers of the Sabbath day, for somuch as they esteem the thing that they do, to be of more holiness then that it should be omitted because of the Sabbath day.  

And ye on the Sabbath day circumcise a man.  Considering therefore that ye do circumcise a man on the Sabbothe day, lest through not being circumcised he should not be one of you, neither do you ween that the Sabbath day is by that work the worse kept, I marvel why than do you like disdainful men make such clamour, that by my work the Sabbath day is unkept and broken, who have healed not one part alone of man, but have preserved and saved the whole man altogether on the Sabbath day? Although circumcision were before the law, and is after a sort the very beginning & chief part of the law▪ yet it is not perpetual. For men were acceptable and dearly beloved of God before there was any circumcision, and the time shallbe, when God shall mislike and refuse the overthwart circumcision of the flesh, being without the inward circumcision of the heart. But to give health both of body and soul to a man's ●●ly wretched neighbour, as it is a greater act and a more holy deed than to circumcise a man, so is it alway good: before the law, in the time of the law, and after the law, because it is of it own self good.  
Why than do ye, in a cause not unlike, yea in a much better matter as touching my behalf, worship and have Moses in reverence, and accuse me as guilty of a greater crime? For I do not now dispute which of us twain is greater than the other. Take Moses still (as he is) for an excellent man, let it be so that I am even as you suppose me to be, a mean and an abject person, yet if ye look well about you, and do consider the matter rightly, either ye ought to condemn us both, or to assoil us both. And the very law, of truth, teacheth us this, that in giving judgement, ye should look upon the matter, and not the person: and he standeth accursed that through favouring the rich, oppresseth the poor.  
Therefore judge not after the quality of the person, 
judge no● after the utter appearance. etc.  but let your judgement be just and rightful according to the matter, if ye will truly observe Moses law. But after these things and many such other were spoken by our Lord jesus, so gently that they had been able to have pacified never so cruel a mind, & when his sayings also were so true that they could not be proved false and confuted of any man, were he never so shameless, the Phariseis (of truth) ceased from speaking, but nevertheless they persist and continue in their malice without any mitigation of mind, because he durst in the presence of a multitude, in such wise lay from himself the fault of breaking the Sabbath, that he burdened them with a much greater crime.  ¶ Then said sum of them of Jerusalem: is not this he, whom they go about to kill? But lo●he speaketh boldly, and they say nothing to him. Do the rulers know in deed▪ that this is very Christ? Howbeit we know this man whence he is, but when Christ cometh, no man knoweth whence he is. Then cried jesus in the temple (as he taught) saying: Ye both know me, and whence I am ye know. And I am not come of myself, but he that sent me is true, whom ye know not. But I know him, and if I say that I know him not, I shall be a liar like unto you. But I know him, for I am of him, and he hath sent me. 
The Phariseis pride was so great, that they would be thus far privileged, that an innocent being accused should rather give over his true cause, then that their authority should any thing quail amongst the people: and rather that God's praise and glory should be nothing at all spoken upon, than that any part of their honour should decay. And yet even this kind of men found many among the people which had rather serve this lewd ambition of theirs, then to obey Gods will. For certain of Jerusalem said: Is not this he, whom the Scribes and Phariseis drift is to put to death: and whom men thought did hide himself and durst not come to the high feastful day for fear of them? Lo, he speaketh openly in the temple, and uttereth his mind unto them frankly and freely even to their face, yet do they give him no answer. What meaneth this their silence? Are our head rulers brought in belief that this is Messiah, and now confess that thing with silence which they did before impugn and deny? Howbeit, it is not like to be true that the chief rulers should thus think, for even all we know whence this man came. His father and mother are known well enough to be plain folks and of a mean sort, we know what country man he is, we know also his brethren and his other kinsfolks. But when Messiah cometh he shall so come, that no man shall know from whence he cometh. 
Then cried jesus in the temple. etc.  jesus perceiving their blindness to be so great, that where as the prophecy had given knowledge beforehand that Messiah should come out of Bethleem, where jesus was borne, and where all other signs of the prophecies agree with him to all purposes, yet they being blinded with malice, deny that they know him, for no cause else, but because they know him, and therefore even of purpose they make a lie, saying that Christ should come so, that no man should know from whence he cometh: and this they forge, because they would not be compelled to recognize him. jesus, I say, from whose knowledge, no not the secrets of men were hid, to rebuke also this foolish ignorance of the multitude, which was corrupt with seeing their head men so set and affected, which multitude was wilfully ignorant in that thing which they might have known, but that their lewd mind letted their judgement, doth now with a more shrill and loud voice (to th'intent he might be heard not only of them that were nigh at hand, but of all the people which were within the temple, a place most convenient to have God's glory preached and set forth in) begin to teach openly who he was, and from whom he was sent: and that no man could be ignorant who he was, but either such one as wilfully would be without knowledge, or else he that of very malice, would not confess the thing that he knew: and thus doing, jesus doth admonish us therewith, to give place oftentimes to the malice of men, lest it being more kindled, should do worse and more cruelly, and so provoke a more sorer judgement of God against them: thus also▪ after that by all assays he did all that could be done for their amendment, he might justly give them over and leave them as desperate persons, to their own folly and disease, not that the Glory of God should be hid & concealed, ne yet the neighbours health and salvation neglected for their obstinate wickedness. If therefore (sayeth jesus) ye do not think me to be Messiah, whom by the prophecies of your Prophets ye look for, because ye know from whence I came, even that is the very thing which might teach you that I am he in deed, who have cum after such sort, & was borne in that self place, out whereof the Prophets hath told before hand the Messiah should come. Ye have heard john's record of me, ye see my miracles, ye hear me bear witness to the truth, studying about none other thing, but God's glory & your salvation. And therefore ye must needs know me, except ye had leaver wilfully be ignorant in the thing ye know. And how can ye say the Messiah should so come that no man can know from whence he cometh, when as the prophets point and assign both his stock and his country? These things being known unto you, might induce and further you to the understanding of the prophecy: howbeit it is a thing of more force and better it were to know from whence I came, 
And I am not come of myself: but he that sent me is true.  than what stock I am borne of. And in case ye would consider me with pure and sincere eyes, ye could not of truth be ignorant therein. Neither am I so of the world, nor do now come out of the world, as ye do slanderously report of me, but I come from him that sent me into the world, to the intent it might convert and be saved. For I am sent from him whom ye know not, and for this cause he sent me, that ye also should learn to know him by me, 
And him ye know not.  as much as he may of man be known. Albeit ye can by no mean yet know him except ye apply yourselves through godliness, to deserve that he would give you knowledge of him. For they know him not, that doth not obey his will: And it is not sufficient to know God in words, if ye deny him in your deeds. If ye will have true acknowledge of the father, ye must learn it of his son. I only have truly known him, because I proceeded from him, and was with him before I came into the world, and I was sent into the world from him to teach you to know him: that through your belief ye might be saved. For I came not of mine own head as other do, seeking their own praise rather than God's honour, teaching their own comments and fantasies and not the doctrine of God. And he that sent me is true: and for because I have it of him whatsoever I speak, therefore my sayings be also true.  ¶ Then they sought to take him but no man laid hands on him, because his hour was not yet cum. Many of the people believed on him, and said: When Christ cometh will he do more miracles than these that this man hath done? 
The seniors and rulers being stirred and sore heated with these words, weaxed more wood and chafed more in their hearts because he took unto him such authority before the people and openly rebuked them of their perverse wickedness. They had much a do to hold their hands of him, for now their anger was turned into woodness, they now passed nothing of that good advisement and deliberation, wherewith they were purposed to make him away secretly: But though their will was ready to do that mischievous deed, yet no man at that time laid hands upon him: Christ willing so to have it, because the time was not yet come which his father had appointed, to work therein by his death, the salvation of the world. For as he willingly died, so could not he against his will be taken. It lay in him to stay men's minds, were they never so fierce, nor no man's power could prevail against him, unless it had pleased his exceeding charity towards man to be crucified for the salvation of the world: but the priests, Scribes, Phariseis, and headmen of the people, whom for their holy profession and knowledge of the law, it had behoved first of all other to have acknowledged Christ, persevering in their wicked purpose even of corrupt minds, many of the commonalty, and of the unlearned in the law, which (as they were of the less authority and learning, so they had more good minds and devotion) did so believe our Lord jesus words and miracles but not yet of truth fully persuaded that jesus was Messiah, howbeit they were brought to this point, that they seemed apt to be persuaded: If this man (say they) be not Christ, as the Phariseis think he is not, yet it is much to be marveled at how he hath so great power in working miracles. For if Messiah himself should come, should he do greater things than which this man doth?  ¶ The Phariseis heard that the people murmured such things concerning him. And the Phariseis and high priests sent ministers to take him. Than said jesus unto them: yet am I a little while with you, then go I unto him that sent me, and ye shall not find me: whither I go, thither can ye not come. 
But the Phariseis and the seniors, whose part had been to have alured and enticed the unlearned multitude unto Christ, after that they perceived there was many of the people inclined towards him, fell to such furious headiness that they were determined every way without any stop, that he ought to die: which was thought would obscure their honour. Such a pestilence is ambition when it is coloured with pretence of religion and doctrine. But in the mean time fear of danger, and neither shame nor pity stayed them from manifest doing of that enormity. Therefore they did hire privily the common catch poles to take jesus in the sight of the people, and when they had taken him, to bring him to them as an evil doer. But jesus that knew their privy conspiracy conspired against him, and could not be taken except he had list himself, somewhat openeth unto them by dark sayings, that the time should come when as he would voluntarily offer himself to death, whereas then they sought his death in vain, and in a manner also gave them warning to be more glad of him, and well to use him whiles they had him. For the time should be that all in vain they should desire him being absent, whom they did persecute being present, specially when as they could not come to the place which he should convey himself to. For he went even to death, whereunto as yet they might not follow him. He returned again to heaven, & thither was no mortal body able to pursue after him. 
Ye shall seek me and shall not find me etc.  Well, jesus spoke unto them in this manner: I am yet a little while with you & then go I unto him that sent me. Ye shall then seek me, and not find me, and where I shall go to, ye cannot come. The Lord jesus spoke these things unto them covertly, as he was wont to do many more things, that they should not understand them before they were put in ure and finished. And the darkness of speaking maketh a man diligent to seek the matter. And when the things be exibite and done, the words are more surely believed. Finally, the thing grew to this point, that it was well known to all men, that whatsoever our lord suffered, he suffered it advisedly and upon deliberation, not of casualty: he suffered it willingly, and not of necessity. Though these words were spoken to all men in general, yet it did most specially prick the Phariseis servants, which were sent to take jesus, against whom they perceived that they could nothing do, except he were willing. And whiles he toucheth secretly their inward conscience, he declareth that he knoweth what thing soever is most secretly hid in men's hearts. And therewithal he winneth those hearts unto him through his gentleness, whose wicked enterprises he did not disclose unto the people.  ¶ Then said the jews among themselves: whither will he got that we shall not find him: will he go among the Gentiles (which are scattered abroad) and teach the Gentiles▪ what manner of saying is this that he said, ye shall seek me, and shall not find me, and where I am thither can ye not come. 
Therefore when as the multitude did not understand this his saying, they reasoned among themselves: 
Than said the jews among themselves whither will he go? etc.  what meaneth this that he sayeth, where I go to, thither can ye not come? will he privily steal away and go to sum far country among the heathen people? will he suffer himself to forsake this holy land and holy people to go dwell among wicked & profane people, whither he thinketh we will never follow him? or will he wander hither and thither like a vagabond among the Gentiles dwelling far away, that he cannot be found of us?  In the last day, that great day of the feast, jesus stood and cried, saying. If any man thirst, let him cum unto me and drink. He that believeth on me (as sayeth the scripture) out of his belly shall flow rivers of water of life. But this spoke he of the spirit which they that believe on him, should receive, for the holy ghost was not yet there, because jesus was not yet glorified. 
But when the last day of that feast was come, which was most solemnly kept with most great resort of people, & with great religion, (for when this day was past, every man was glad to repair home again) jesus stood up in the temple as though he also would leave the country of jury, & doth hallow that most solemn day of that great feast with a notable sermon, and therewith purveyed victuals of evangelical faith of the gospel, for them that should journey. Nor he did not only speak openly, but also cried with a firm and a stayed voice, thereby declaring that the matter was meet to be heard of all folk. The Phariseis had babished the simple people, with feigned and cold religion, and had tangled their consciences with man's ordinances. And surely the multitude had nothing else almost in admiration that jesus said or did but his miracles. But for somuch as they had not drunk of the spirit of the gospel, they took the less spiritual profit at his hands. Therefore jesus called and alured all men openly from the barren and cold doctrine of the Phariseis, 
If any man thirst, let him cumme unto me and drink.  unto himself, promising them the spirit, which once being received, not only they (by his grace) themselves shall attain to the true & evangelical doctrine, but shall also by their preaching issue forth upon other great abundance and efficacy of wisdom: I am (saith he) the fountain of healthful wisdom: whoso thirsteth, let him ask nothing of Moses, the Phariseis, the Scribes, or of the priests. Let him cum to me, and drink of this well. And whosoever believeth my words, the same drinketh. Therefore whosoever believeth on me, & desirously drinketh up my words, as the scripture biddeth bearing witness of me, he shall not weaxe dry throw infidelity, but the draft that he drunk of the spirit of God, shall bring forth in his heart a well that shall run evermore and plentifully, in such wise, that out of his heart shall flow, not only small little streams, but also great & plenteous floods, wherewith the dryness of the Gentiles shallbe watered, & thereof shall spring much fruit of the gospel. By this parable & far of speaking, jesus did mean that fertile and plenteous spirit which afterward they should receive that would believe on him: which spirit after that the Apostles had received, forthwith they begun with great confidence to preach in divers tongues to the whole world the philosophy of the gospel, & to distill into the souls of all that believed on Christ, the same spirit that they received from heaven. For albeit that many at that time had sum smattering and were somewhat entered into knowledge of the faith, for all that the very effectual and plentiful spirit was not yet come to any of them, for because jesus was not by his death and resurrection glorified, nor had not ascended up to heaven to sit on the father's right hand, from whence he should send that spirit to his Apostles. But the mystery of the cross was to be performed before, which thing could not be done and accomplished, except his glorious majesty had been kept secret, and as it were dissembled for a season: and they also could not be made able to receive that divine spirit, unless they had first been framed and fashioned thereunto by many miracles, sayings and doings. Therefore the Lord jesus doth call and bid all folk to this well of the water of life, yet he compelleth no man against his will, nor he excludeth no man, so that he come athirst.  Many of the people therefore, when they heard this saying, said: of a truth this is a prophte: but other said, this is Christ: but sum said, shall Christ cum out of Galilee? Sayeth not the scripture, that Christ shall come of the seed of David and out of the town of Bethleem, where David was? So there was dissension among the people, because of him. And sum of them would have taken him, but no man laid hands on him. 
When the Lord jesus had spoken this, and many more like things, though they were not fully understand, yet they did work sundry minds and affections in the multitude of the people: for sum, upon sight of so many miracles, and the great authority of his words, said: truly this is a very prophet. Again, other that thought more highly of him, said: yea this is that very Messiah, whom the prophets have promised in their prophecies. On the contrary side, other being corrupted with pharisaical leaven, went about to reprove and confute these men's opinion by the very words of the prophets, which told before that he should rise out of the tribe of juda, and out of the town of Bethleem. Christ was thought with most part of men to be borne in Nazareth, because he was nursed there, and brought up with his parents which dwelt there, and also because he began his preaching in Galilee: and for the most part had his abode there. But the people of Jerusalem and the jews that were of the tribes of jury, took the people of Galilee as men nigh neighbours unto the heathen, and were mixed together, but for half their countrymen, because they neither excelled in knowledge of the law, nor ever had any prophet in whom they might worthily rejoice. They knew verily that Messiah was promised to the tribe of juda, not to men of Galilee, and that he should come of the seed of David, who had his princely palace at jerusalem. And thus therefore they did challenge unto them, honour of Christ to cum, whom they themselves being with malice corrupted now at his very coming did persecute. They say therefore: it is not like to be true that this man should be Messiah, if you do ponder and straightly examine the prophecies. When Christ shall come shall he come to us out of Galilee? doth not the prophecies manifestly say that Messiah shall come of the seed of David, who was certainly of the tribe of juda? And further more, it also expresseth the towns name where he should be borne, that is to say, Bethleem, which is the city of David, that was given to judas for his part or tribe. Therefore forasmuch as the prophecy doth plainly show that he should come of a kings stock, of the most holy tribe of all juda, out of a princely town, how can it stand and accord that this man should be Messiah, whose parents be poor and of no estimation, and cometh to us out of a vile town, of no name, which standeth in Galilee a country of no renown? After this sort the people disputed of jesus with divers judgements, and there was dissension among them for his sake. Yet did not jesus accumpany himself with them in this disputation, because they did not dispute with such simple pureness of mind, that they did deserve to be taught: and it was not yet time to declare himself how great and excellent a man he was. For if they had uprightly and truly desired to know who he was, they themselves might have learned of jesus kinsfolks that he was not borne at Nazareth as more part of them supposed, but in Bethleem, and that he came of David's family. Nor there was not a few that knew these things, but because jesus did not bring with him, and show unto them things agreeable to their lusts, they were more willing to serve their own affections, than to receive and acknowledge him. For and if their mind had been plain, simple and pure, they might have learned the thing whereabout they contended, in case they would have asked jesus himself the question. And there were many of the people so blinded with envy and hatred, that they conspired among themselves to take our Lord jesus and lay hands on him. But the malice of man had no power and strength against him, who hath all things in his power.  ¶ Than came the ministers to the high priests and Phariseis. And they said unto them: why have ye not brought him? The ministers answered: never man spoke as this man doth. Then answered the pharisees. Are ye also deceived? doth any of the rulers or of the phaririseiss believe on him? but this common people which know not the law, are accursed. 
And therefore the sergeants whom the Phariseis had sent as servants of their mad fury, to attach jesus, returned again, with their minds clean changed, unto the high priests and Phariseis, which with fierce and cruel minds, tarried looking for their servants to have brought the apprehended person unto them, to the intent that so at last they might have satisfied and accomplished their hatred upon him.  
But in the mean time the provision of God, which far passeth all worldly men's craft and subtlety, procured such succour, that whatsoever the malicious Phariseis went about to procure, the same lighted upon their own heads and made well for the setting forth of Christ's glory. The unlearned multitude, the rude ignorant people of Galilee, the Samaritans, the Canaanites, and the Heathen people being moved with jesus sayings & doings, believed on him. Only the Scribes, Phariseis, seniors, and priests in whose governance the open confession and discussion of the whole law and religion was, were not only never a deal moved to come to better advisement, and to be converted: but were made every way worse and more wood. It was now come to this point, that their hired men the catch poles, a curryshe kind of people, & ready to be hired to do all unhappiness for money, should both honestly report of jesus, and also reprove their uncurable blindness. These servants had seen no miracles wrought, they had but only heard him speak a few words, yet having their minds clean altered, and without any regard to the commandments of the Phariseis, they returned again unto them, and brought not jesus with them. And when they that sent them, asked and quarreled with them, why they did not as they were commanded, the men did not lay for their excuse the fear of the multitude, nor feigned any other excuse, but frankly and freely confessed that of truth they went purposely to have taken jesus, and to have brought him with them, but they were through a few of his affectuous & gracious words, so as it were charmed and newly hearted again, that they utterly repined in their hearts to do that thing which they had purposed: we never (say they) heard man speak as this man doth. Who can lay violent hands upon such like men? What record could have been avouched in the synagogue, which should more have burdened and pressed, and more openly disclosed the Phariseis obstinate malice? They did all they could to the uttermost of their power to subvert the doctrine of jesus, but all their endeavour went backward: for whiles they went about by all the ways they could, utterly to destroy Christ and his doctrine, they stablish and set forth both. But as yet still they dissemble the wood fury of their hearts, speaking to their servants more courteously and more quietly then according to the fury of their thoughts: how chanced this say they? 
Doth any of the rulers or of the Phariseis believe on him?  Are ye which belong to us, and therefore not to be taken as of the rascal number, also deceived by him? Do ye not perceive him to go about to deceive men with fair promises, and to sell false ware for good? If he were true, do ye not think that such notable men as doth excel both in learning and authority would approve his sayings? do ye see any rulers or magistrates, unto whom the authority of the religion belongeth, or any of the Phariseis, which hath the most exact knowledge of the law, persuaded by his words? doth the example of a few caitiffs, a sort of drudges, move you? This sort of people is ignorant, & knoweth not the law, and therefore are accursed. Well, even God thus disposed these things, to certify and teach us that nothing doth more obstinately resist true religion, than the malice of them which are cloaked with the false pretence of religion, nor no man more deadly enemy to the doctrine of the gospel, than he that wresteth holy scripture to his own lewd affections: neither are any more desperately wicked, than those, which with pretence of holiness, with persuasion of learning, with public authority, be armed against the truth of the gospel. But in deed, whatsoever this world deviseth with all his engines against the heavenly truth the success thereof is to the glory of our lord jesus Christ. Now than, mark me this well (O wise reader) that there is no where more scarcity of them, that with their hearts favoureth the christian truth, than among the ringleaders of religion, and head learned men.  Nicodemus sayeth unto them (he that came to jesus by night, and was one of them) doth our law judge any man before it hear him, and know what he hath done? They answered, and said unto him: art thou of Galilee? Search and look, for out of Galilee ariseth no prophet. And every man went unto his own house. 
In so great a counsel which was of Phariseis, Scribes, seniors, and Priests, there was no man save only Nicodemus which would stand in the defence of that innocent lord, against such wicked enterprises. This Nicodemus was one of the headmen of the sect of Phariseis, a gross man of truth and less learned than other, but he was of a less corrupt mind: and it was the same which for fear of the jews came to jesus by night (as I told you before) to be better instructed by him through private and secret communication.  
And by that one meeting, he profited so much that he took jesus for a good man, though he did not fully understand the mystery and spiritual meaning of his word. When this man saw his fellows with blood sucking minds, tend to the utter destruction of jesus, whom he so favoured that nevertheless he feared the malice that was armed with authority, he took jesus part wa●ely: And spoke those things for him which might have been spoken for any malefactor before he had been convicted: we do (sayeth he) profess a law, which doth not condemn the evil doer, except he be first heard, and the matters duly discussed, which be laid to his charge that is accused. Let this man have at lest this benefit of the law, which is common for all folk: and the law self giveth it even to them that be misdoers. When they had no matter once to open their mouth to speak against this so indifferent and mannerly defence, which Nicodemus used in speaking for Christ, they do not only not call themselves home, & turn to a better mind, ●or yet be pacified and appeased, but without regarding the man's dignity and authority they fall in hand to rebuke him, & to his reproach, say thus unto him: art thou also now become a man of Galilee? The common people and the unlearned are to be holden excused, and may be forgiven: but is it not a great shame for thee that art an head man, & a doctor of the law, to be the disciple and scholar of this Galilee man, 
Search & look, for out of Galilee a riseth no prophet.  which is a very deceiver of the people? to whom no man joineth himself, but such as be most vile abjects before men, and cursed before God▪ Thou that professest the knowledge of the law, and art an open reader and discusser of the same, search well the scriptures, & throughly examine them, and if thou find any where throughout all the scriptures that either any prophet hath ever cum or ever shall come out of Galilee: believe then this fellow to be a prophet. This answer of the Phariseis was not only wicked, but also foolish. For Nicodemus had not affirmed him to be a prophet, but said: whosoever he be, he ought not after our common, or rather public law, (that is to say, a law which indifferently pertaineth to all men of every state) to be condemned, except his cause be known before. But where malice & hatred is in the heart, & occupieth the powers of the mind, there is no judgement. After these things were commoned to and fro from one to an other, the counsel broke up and was dismissed: And so every man went home, their will to berive Christ of his life, being delayed and prorogued, but not changed. For jesus time was not as yet.   

The viii Chapter.  jesus went into the mount Oliuete, and early in the morning he came again into the temple, and the people came unto him, and he sat down and taught them. 
ANd so now (when it drew near night) jesus went unto mount Oliuete, where Bethanie was, a pleasant lodging for the lord, considering that there was no quiet place in jerusalem: & herein he taught us that a secret place, or some vacacion, is convenient for preachers of the gospel: and that the truth hath no where less place, than in rich and wealthy cities. Howbeit sometime the evangelical wise preachers shall resort thither, not to get riches or honour, but to do good to other: though they do endaungier their lives thereby. Therefore the next day following, jesus returned again to jerusalem early in the morning, and now not standing (as he did the day before) but sat down, and taught in the temple, with a bold countenance: openly showing himself to be nothing afeard of the Phariseis wicked conspiracies. And all the people came in a great assembly unto him, partly being brought to have him in admiration through the miracles and words that he had done and spoken before time: and partly to entrap him, and to get matter to harm him.  And the Scribes and Phariseis brought unto him a woman taken in adultery, and when they had set her in the mids, they say unto him. Master this woman was taken in adultery even as the deed was a doing. Moses in the law commanded us that such should be stoned. But what sayest thou? this they said to tempt him, that they might accuse him. 
And for because they had marked in him a certain marvelous clemency & gentle patience towards the poor miserable common people, thereat they took occasion to accuse him: whereas they ought the rather to have loved him. Moses law had ordained a sore statute against adultery, that is to say, that in case any woman were taken unlawfully using herself with any other man, she should be stoned at the people's hands. And in the mean while the men pardoning themselves, were extreme against the women: as though they should be innocent before god, or avoid eternal pain, if they were not punished by the law, though otherwise they committed greater faults. The law only punisheth open faults: It doth not punish pride, hautenes of mind, nor hatred, but god doth more abhor these thniges, than the other, which the law punisheth.  
Now therefore the Scribes and Phariseis, (that is to weet, men ye know well enough, very severe keepers of justice, and of very zeal and love to the law fiercely set against malefactors, and open sinners, when they themselves are inwardly in their hearts soused and washed with much more enormous sins) brought a woman taken in adultery unto jesus, at that time sitting in the temple. They set the woman openly in the mids of the people, to th'intent that if Christ would have given sentence of condemnation against her, 
And the Scribes and Phariseis brought unto him a woman taken in adultery.  many of the multitude should have borne him less favour, whose favour he had gotten, chief by reason of his lenity and gentleness, but and if he should pardon her and clearly dismiss her, as they thought he would have done, that then they might find some fault by him, whereof to accuse him: which was not afraid to forgive an adulterer contrary to Moses ordinance and law: and so then they hope to bring to pass, that (when all should beset on a roar) in steed of the woman, Christ himself should be overthrown and even pressed down with stones. And verily these Phariseis themselves, being more wicked sinners, accuse the sinful woman before jesus, as a judge on this wise. This woman (say they) was even now taken in adultery, even as the deed was doing, and Moses made us a law that such should be stoned. Therefore we bring her unto the people to be stoned, except thou disagree thereunto: what thinkest thou?  But jesus sto●ped dount, and with his finger, wrote on the ground. So when they continued asking him, he lift himself up and said unto them: Let him that is among you without sin, cast the first stone at her. And again he stooped down and wrote on the ground. And assoon as they heard this, they went out one by one, beginning at the eldest. And jesus was left alone, and the woman standing in the midst. When jesus had lift up himself, and saw no man but the woman, he said unto her: woman where act those thine accusers? hath no man condemned thee? She said, no man lord: and jesus said: neither do I condemn the Go and sin no more. 
verily jesus, who knew the secrets of their hearts, and was ignorant in no manner of thing were it never so privy, did so elude and disappoint their malice, by his godly wisdom, that he delivered the adulteress out of the stonecasters' hands, and yet did not clearly absolve her as faultless, lest he should seem to abrogate Moses law, which was necessarily given, to cause men refrain from evil deeds. This, I say, did jesus, who came not to break and abrogate the law, but to fulfil it: and again on the other side, he did not condemn her, because he came not into the world to have sinners lost, but to save them. For of truth jesus doth every where so moderate his words, as touching those ordinances which the world observeth necessarily, even to preserve a public peace, and for a common quietness, that he neither much alloweth them, nor improveth them, but upon occasion thereof, giveth monition that generally all ungraciousness is to be eschewed, and not only these deeds which worldly princes laws do punish.  
For truly there be in god's judgement crimes more horrible than these, which yet the law doth not punish, notwithstanding they cannot escape punishment at god's hand where he taketh on hand to revenge the doer. Therefore jesus doth neither refuse the judgement, which was committed unto him, forasmuch as he is judge over all, nor he doth not appoint and commit the woman, which was guilty, unto the men that were in readiness to cast stones, neither doth he clear the woman of the matter, who in deed had deserved to be punished: but with silence he succoureth her, that was pulled & hurried to pain, to preserve her unto penance: and that she might with due repentance be better advised, and convert to health and salvation. He gave no answer by word of mouth, but he spoke the more by his deed. He knew the silly guilty woman to be a sinner, but he also knew her accusers, which would have been thought righteous, to be more sinful than she was. He did not take away Moses law, but he showed the mercifulness of Christ's new law, whereof he was th'author: he informed them that drew the faulty woman to cruel pain, to look well upon themselves, and according to gods law, to examine their own conscience duly: & every one to show himself such a one towards his neighbour that had offended, as he would have god to judge him. This thing our Lord jesus did for our instruction, and he bowed down himself, to signify that a man, all stateliness and pride laid down (wherewith any man flattered himself, and of an haut mind despised his neighbour,) should descend down into himself, and look well upon himself: and being bowed down, jesus wrote upon the ground, even to give us warning that God shall judge every man after the law of the gospel: The law written in tables, made them by an untrue righteousness proud and arrogant. The law written upon the ground, maketh every man through a conscience and knowledge of his own infirmity, meek and merciful unto his neighbour.  
Now whiles the jews pressed still upon him, 
Let him that is among you without sin cast the first stone at her.  to know his judgement (although he had already by his deed pronounced it) he stood up, and so told them plainly his mind, that wist not what he meant by his doing, and said: He that is among you without sin let him cast the first stone at her. With this saying he did not clearly assoil the offender, but he pierced their consciences. And every one of them knowing himself guilty, feared lest jesus, to whom they saw were known even most hid and seret things, should have published their ungracious acts. When he had thus pricked their conscience, he stooped down again, and wrote upon the ground, as it were by that deed painting before their eyes, what he would have them to do.  
He noted their arrogancy, which took upon them to be holy, when as in deed they were more sinful than those whom the law extremely punished. For she, whom they had brought forth to be stoned with the common hands of many, had not killed her husband: but through the frailty of the flesh, had given the use of her body to an other man, and so committed adultery. They being full of envy, hatred, complaining, covetousness, ambition, and deceit, lay in wait to kill the lord of the whole law, who alone was free in all things, and clearly pure from all sin. Therefore upon this the lords answer, every one knowing himself guilty, & being afraid lest he should be bewrayed and his faults disclosed, went out of the temple one after another: the seniors, the Phariseis, the Scribes, the Priests, and other head men going before, and the rest following them. For they which among that sort were taken for the very pillars and maintainers of religion and justice, were even soused in mormities, and inwardly most great sinners: When these folks were gone out, of whom never one was clear and without fault, jesus remained alone, who only was without fault. And now the sinful woman found him, which never had done sin, a merciful judge, whereas she should have had them cruel murderers, who were themselves guilty of grievous sins. Therefore the woman seeing their cruelty, stood alone as a woeful sinner before jesus that was alone: a woman ready to perish, before a Saviour: a sinful creature before the fountain of all perfection and holiness. She quaked for fear even of a very conscience, but the clemency of jesus, which showed itself even in his countenance, put her in good comfort: and in the mean while our lord (as it were a man occupied about an other thing) wrote upon the ground, so that the jews (as it well appeared) went a way, not as men afraid with the lords threathynges, but condemned in their own consciences.  
At length jesus stood up, and when he saw that all were goen and the woman all alone and fearful, he speak courteously unto her, saying: woman where, are thine accusers? hath any man condemned thee? She answered: no man si●. 
He said unto her: woman where are thine accusers?  Then jesus said, neither will I that came to save all men, be more unmerciful than they, nor condemn her whom they have not condemned. The rigour of the law doth punish, to fear men: the favourableness of the gospel seeketh not the death of a sinner, but rather his amendment and life. Therefore go thy way and sin no more hereafter. By this example our lord jesus taught those that taketh upon them to be shepherds over the people, and to be teachers of the gospel, how great sufferance and gentleness they ought to use towards them, 
Go & sin no more.  which fall into sin by frailty: for considering that he, in whom was no sin at all, showed himself so merciful towards an open sinner, how great ought the bishop's gentleness to be towards offenders? when as they themselves have many times more need of God's mercy than they, against whose faults they be very angry: or in case they be not so sinful, certes their life is not without some spot: at least way truly they may by the frailty of man, fall into all kind of sin.  ¶ Then spoke jesus again unto them, saying: I am the light of the world. He that followeth me, doth not walk in darkness, but shall have the light of life. The Phariseis therefore said unto him: thou ●earest record of thyself, thy record is not true. jesus answered and said unto them: Though I bear record of myself, yet my record is true, for I know whence I came and whither I go. But ye can not tell whence I come and whither I go. Ye judge after the flesh. I judge no man. And if I judge, my judgement is true. For I am not alone but I go to the father that sent me. It is also written in your law; that the testimony of two men is true. I am one that beareth witness of myself, and the father that sent me beareth witness of me. Then said they unto him, where is thy father: jesus answered, ye neither know me nor yet my father: if ye had known me ye should have known my father also. These words spoke jesus in the treasury as he taught in the temple, and no man laid hands on him, for his hour was not yet come. 
Therefore now when they which complained of the woman, were sent away and every man brought to the knowledge of his own sin, and the sinner dismyst, jesus upon this occasion goeth in hand again to make an end of the sermon which he had begun. Sin is darkness. They that be true and of plain meaning, & study not to be thought other manner of folk than they be, go to the light, and are delivered out of darkness, like as the sinful woman went unto jesus. And because she did not deny, but confessed the thing that she had committed, she went a way justified. Contrary wise the head men and the Phariseis, because they would be thought righteous, when as in very deed they were ungracious, and very wicked, dead from the light, lest their disease should be known, and so they made whole. Therefore jesus doth exhort all folk, that whosoever is be wrapped in sin, should come to him, but so that he come penitent: and should rather follow him then the Phariseis, who being blind, were guides of the blind. And lest any man through knowledge of his sins, should not be bold to come unto him, 
I am the light of the world. etc.  he taught us in the adulteress a little before, how he rejected no man that desirethe to be healed. I am (sayeth he) that to the whole, not to Palestine alone, which the sun in the firmament is to all the world: as much to say, I am the light of the world. The sun taken away maketh all things dark withal. It beareth light before all bodies: I am light to pure souls. It giveth life and liking to all bodies: I am light more presently to souls. He that walketh in the light of the sun, stumblethe not in the dark: whoso followeth me and believeth on my doctrine, shall abide no longer in darkness of error and sin▪ but being purged from sin and illumined with the doctrine of the gospel, shall have the true light which giveth life to the soul. It belongeth to the dead to be hid in darkness, 
Thou bearest record of thyself.  and the property of them that be alive is to walk and be conversant in the light. To have knowledge of me, is the life of the soul. Contrary, sin, and to be ignorant of me, is eternal death. The Phariseis envy could not broke this magnificence which Christ preached of himself, specially forasmuch as they thought themselves to be touched covertly, and whatsoever did redound unto jesus commendation and praise, the same to be a derogation to theirs. And forthwith therefore they cried out against him, in the presence of the multitude, fearing lest the common people would forsake them and follow Christ: and to bring him out of credence, they would make him a liar, and charged him therewith. Thou (they say) bearest record and speakest stoutly of thyself, but no man's own record is to be believed. It is no true man's part, but a proud man's fashion, to set forth his own praise: wherefore this thine own testemonye is not true. To this vengeable check (which yet in deed could not so much hurt his glory, as it might hinder the salvation of that great number of people) jesus made a sharp answer, saying: Truth it is, amongs men the witness of him which both may deceive and be deceived, is of small importance, and weigheth little.  
I alone am not witness to myself, who can bring for me john's record, and the witness which the prophets bare of me, yea and though there were no man's record of me, who stand in no need of it. For if I alone should bear witness of myself, yet could not you (in case ye knew plainly who I am and whence I came) reprove mine own record. It is expedient that those men's witness be drawn in question and doubted of, which (being nothing else but very men, and according to man's judgement make relation of themselves,) may be deceived, & also lie if they list: but these things hath that way no place in me. For I speak nothing of mine own head, but the thing that I say, cometh of him from whom I was sent: & I have none other pretence therein, but to set forth his glory. He cannot lie, and his only record is more holy and uncorrupt than all men's witnesses. Whosoever hath proceeded from him, 
But ye can not tell whence I am.  and speaketh all things according to his mind, within a while to return again unto the same person from whence he came, hath no need of man's witness: when as his own proper acts are in readiness to declare who he is. But you being blinded with envy, of purpose will not know the thing that ye might know: and because ye judge perversely of me through th'estimation that ye have of those things which are in me, & other mortal men indifferently, and common to both, ye do not perceive from whence I came, nor whither I shall go. For this is not seen except men's minds (wicked affections set aside) do judge after the spirit, and in ready belief of minds, learn by the things which I do & speak (with conferring together the sayings of the prophets) to see that it is an heavenly thing, and no worldly thing. But you judge after the flesh: 
I judge no man, and if I judge, my judgement is true.  & why? because ye be corrupted with worldly affection, condemning wickedly to your own utter destruction, that thing which ye ought to embrace to eternal salvation. Your judgement therefore is corrupt and false, because it cometh not of God, but out of worldly and humane lusts. And in the mean time do I judge no man. For the time of judgement is not yet, but of salvation. And yet if I should give judgement of you my judgement should be true, because it doth not serve and dissent from God's judgement. For I should not give sentence alone, but I and my father who sent me, jointelye together should pronounce semblably one thing, forasmuch as we both throughly will all one. In worldly matters the judgement of many weigheth more, and is of greater authority than one man's mind alone: but yet God's judgement alone, passeth the judgement of all mankind. If ye despise my sentence as but man's judgement, truly ye cannot contemn the judgement of God, though he himself alone give judgement. And if ye do not despise the judgement of God, neither can ye reject or refuse my judgement, which is consenting to his in all things, except with a common contempt ye do us both at once wrong: both him that sendeth, and me that am sent from him. I speak or do nothing but that which he hath commanded me.  
Semblably even amongst men the record of many is more substauncial then of a few: & after your law there is no record, unless it be of two at least, allowed and admitted before a judge. But yet in deed it is more to be regarded if a man bear record of another, then if he bear witness of himself. Howbeit it cannot be avoided but among men there be wrong judgements, and untrue records: yea and although a thousand men should agree upon one thing being but men, either for because through error they knew not the truth, or else because they being corrupt in their affections, do not pronounce & give sentence according to the true judgement of reason, but after the le●de affections of the heart: notwithstanding where even one alone saith any thing of himself, in case he do not pronounce the thing which he r●porteth of himself, as of his own head, but by God's commandment, his judgement and record must needs be true, because God can neither be deceived nor corrupt.  
I bear no witness of myself, but by the authority of my father, who doth also himself bear witness of me: neither do I pronounce any other thing concerning mine own person, than he hath testified who sent me into the world to be a witnesse● of the truth, which only he hath known. If ye do put away my record, ye must needs therein also reject his. If ye infringe and repel my judgement, ye must of force and necessity contrary him. We be twain, but we two have all but one witness and judgement. And there is one of these twain who if he were alone, yet were his judgement not to be replied against. And if ye ask when did the father testify of me, forsooth he bare record of me, in your law: whose voy●e ye should know, if ye would with pureheartes understand that which is written: he did also testify of me at jordane, his record of m● is to be seen in the very arts and deeds which he doth by me: and in conclusion when time shall be, he shall glorify me with more evident and clear witnesses. After these things were spoken, the jews because they heard the father often named, from whom he was sent, and whose authority he laid for his defence, marveled if he would speak so highly of joseph the carpenter, whose son he was then commonly thought to be. And in case he meant not of him, they be desirous to get out of him who should be that other father, from whom he had come, & to whom he should go: Where is (ꝙ they) this thy father, of whom thou speakest such wonderful things: But jesus somewhat opening that as yet he was not known unto them, touching his divine nature and Godhead, when as they supposed him to be but a very man and nought else: and yet for all that they should have believed him as a man unless their judgement had been corrupted with carnal affections, yea & his words did also imply that neither the father could truly be known, but by the son, nor the son fully known except the father were known: for the son is not known with bodily eyes but by faith, nor the father can be showed to man's senses, but may be brought into devout minds spiritually. Well, jesus (I say) maketh answer on this wise: Ye neither know me, nor yet my father: and so long as ye will not know me, ye can not know my father. give credence unto me, & ye shall both know me, and my father. Ye say that ye know me, because ye know my country, my dwelling place, my parents, & brethren: When as through these words, which they understood not, our lord jesus did sore provoke the pharisees minds against him, teaching openly in the temple, yea & where most press of people was, in a place of the Temple called the treasury (because that offerings and things given to the Temple were brought thither, and kept there, which things wholly were turned to the priests and Phariseis pleasures, and gain excessively, though the things were given, and as ye would say were consecrate to God.) Albeit I say that Christ did thus, as I have said, yet no man laid hands on him: not because they lacked any ungracious will, but because God did not suffer them to do it. For the time was not yet come, when as Christ had appointed himself to suffer, neither would he suffer until he had fully taught that doctrine which the father had committed to his ministration, for the salvation of man.  ¶ Then said jesus again unto them: I go my way, and ye shall seek me, and shall die in your sins. Wither I go, thither can ye not come. Then said the jews, will he kill himself, because he sayeth, whither I go, thither can ye not come? And he said unto them: y● a●● from beneath. I am from above. Ye are of this world. I am not of this world. I therefore say unto you, that ye shall die in your sins. For if ye believe not that I am he, ye shall die in your sins. 
Therefore whiles they were wished and kept silence, yet cumpassing in mind full ungracious and murderous thoughts, jesus went forth with his talk privily pricking their consciences, that so at least wa● it might forethink them, when as they knew that nothing was hid unto him: a thing which was never before given to him that was but a very man. No man's wickedness, (sayeth he can let the thing that I do by my father's commandment. That thing once finished, I go to him that sent me, and then ye shall seek me all in vain, and in mine absence ye shall desire me, whom being present, you envy, and do displeasure unto. Then ye shall know by the end and conclusion of the matter, who I am: Ye shall wish my presence, and not have it. But you which do now persecute the preacher, and setter forth of eternal trueth● shall die in your sin if ye do persist and continue in your infidelity. For he doth perish through his own fault that obstinately putteth away health when it is freely offered unto him: and he provoketh and seeketh his own death, whoso doth despise the fountain of life. I go not thither, whereas your wickedness compelleth me, but I do willingly go thither where as ye cannot follow me. By this parable our lord jesus did mean many things: first of all, that of his own good will he went to his death, furthermore that by his death and resurrection he should be lifted up to heaven, whither as no man by any worldly wisdom could be brought. When with this saying the jews were made afeard, and understood not what he meant, they durst not for all that ask the meaning: but whispered and talked thereof secretly among themselves saying: What is the matter that this man doth sundry times threaten us with his going away thither, whither we cannot follow him? will he violently kill himself, and so withdraw him from us? jesus, which knew the very thoughts of them all, did so temper and moderate his answer unto this very gross muttering and sinful murmuring, that the thing which he spoke should not be understand, but after his death, resurrection, and ascension. For they supposing that jesus was nothing else but a man, could conjecture none other thing, but that he should go to his death, and so be delivered from the grief of his persecutors, when as his meaning was that himself (as touching his godhead) came from heaven, and that he should anon after overcome death: and return again thither from whence he came. Ye (sayeth he) being of this world are worldly wise, and speak after the carnal judgement of the world. 
If ye believe not that I am he, ye shall die in your sins  I am not of this world, and do speak higher things than you can understand, neither shall ye ever understand them except ye leave your infidelity, and show yourselves ready to be taught, and therefore I told you erwhile and now tell you once again, that unless ye put away your malice ye shall die in your sins. The only way to escape the darkness of sins, is to receive the light. The only way to life, is to know him which only delivereth from death by the faith of the gospel. And in case ye do obstinately-refuse to believe that I am he, by whom the father willeth that all men should obtain life and salvation, ye shall thorough your own fault die in your sins.  Then said they unto him: Who a●t thou? And jesus sayeth unto them: even the untie same thing that I speak unto you. I have many things to say and to judge of you. Ye● and he that sent me is true, and I speak in the world those things, which I have heard of him. Howbeit they understood not that he spoke of his father. Then said jesus unto them: When ye have lift up on die the son of man, then shall ye know that I am he, and that I do nothing of myself, but as my father hath taught me, even so I speak those things, & he that sent me, is with me. The father hath not left me alone, for I do always those things that please him. 
Neither yet did this saying of the lord jesus settle down into the minds of the Phariseis, so very much had the inordinate love of this world blinded their minds, and therefore as though they had neither seen nor heard any thing whereby they might know who he was, they now maliciously say unto jesus: who art thou? but jesus knowing before hand that they would pick some quarrel against whatsoever answer he should make, which asked him the question of a froward mind, therewith also judging them to be more fit to hear what themselves were, than what he was, maketh them answer on this wise, saying: Ye desire to know who I am, well then, do believe, but surely ye shall not believe except ye put away gross and worldly affections, for else if I do tell you who I am, I shall tell it to your harm. For ye will not only be never a deal better thereby, but forasmuch as ye be many ways evil, ye shall so much the more be made worse. And this that I now speak unto you, shall make your damnation the greater. I thirst and covet the salvation of men and not their utter destruction. Or else I could speak many things of you, and for many causes condemn you. But it is not so thought good to my father, who sent me into the world, not to cause the evil to be worse, but to th'intent that those which be evil should forethink and amend themselves, and be saved. The father that sent me is he that saith truth, if ye believe him ye shall be saved. And ye shall believe him, if ye will believe me: of truth ye shall without danger safely believe me that speak nothing unto you, but what as I have heard of my father, with whom I was before I came into the world. He hath commanded me to speak true things, & the truth of such things as do further men to salvation, and not to damnation. And if any man do perish, he shall perish thorough his own fault, who doth envy his own health that is offered him.  
But the blindness of the jews was so gross, that although he had so oft made mention of his father, from whom he was sent, and to whom he should go, of whom he should have record, and did hear the things which he did speak, as yet for all that it understood not that he spoke of the father of heaven, because they could believe nothing in him above a man. For these sayings were then as seeds closed up in the memory of the hearers, 
They understood not that he spoke of his father.  to th'intent that they should then bring forth fruit, when as all things should be fully accomplished, which the Prophets had written of jesu. It was expedient that as yet he should be thought a very man, until he had fully finished for the salvation of the world, that high sacrifice which was to be offered upon the altar of the cross. For it so pleased the father, that by death God should be glorified. Our lord jesus in the mean time meaning this, goeth forth in his communication, insinuating covertly that he should afterward willingly be crucified by them, & sayeth thus: When ye shall lift up on high the son of man, even very than ye shall understand who I am: and after that ye shall think me utterly made away, then in conclusion ye shall well know my power. For ye shall right well perceive that the thing is wrought, not as men do things, but by my father's power: after whose pleasure and judgement I do what thing soever I do practise herein earth, to the salvation of man. Neither do I speak any thing but according to his mind. And albeit I am sent into the world from him, yet am not I forsaken of him, he hath not left me, but he is always present with me, and doth assist me, and by me, he both worketh and speaketh unto you, for between us two is a most high consent: he is glorified by me, and I again by him: but he is the auctor and I the messenger. And I do the office of an ambassador so faithfully, that I alway do those things which he hath commanded and determined. Moses and David, whom ye have in great reverence, spoke and did many things according to Gods will, but yet the same did many times offend him with their doings. I never dissent from that which is my father's pleasure.  As he spoke these words, many believed on him. Then said jesus to those jews which believed on him: If ye continue in my word, than a●● ye my very discipless, and ye shall know the truth, and the truth shall make you free. They answered him: We be Abraham's seed, and were never bound to any man: sayest thou than, ye shall be made free● jesus answered them: verily verily I say unto you, that whosoever committeth sin, is the servant of sin. And the servant ●●●deth not in the house for ever, but the son abideth ever. If the son therefore shall make you free, then are ye free in deed. I know that ye are Abraham's seed, but ye seek means to ●●l me, because my word hath no place in you. I speak that which I have seen with my father, and ye do that which ye have seen with your father. 
When as at that season none did fully understand these sayings, yet there was many among the people which thought them not ungodly. And diverse conceiving good hope of the things which jesus promised them, believed him, 
If ye continued in my word, etc.  but yet not perfectly, for they were still ignorant, but as they were then able to understand the doctrine of the gospel. There was in deed a certain way prepared to faith already: although they were not yet so far forward as they should be brought afterward. The Lord jesus therefore doth exhort them to persever in the thing wherein they were meetly well entered, until they might attain the perfit knowledge of him. For faith of good men doth even believe those things which it understandeth not. 
And the truth shall make you free.  The malice of the Phariseis waxed alway worse and worse. He sayeth unto them: take you no example at these which do wilfully perish, it is a good beginning for you, some deal to believe my sayings, from which if other men's infidelity do not withdraw you, and if ye will firmly abide in that year entered unto, I which do profess heavenly truth and no Pharisaical doctrine, will take you for my very own proper disciples. And you which hitherto have embraced the shadows of Moses law for truths, shall in process of time know all truth. And the known truth shall make you free.  
But the jews not perceiving that Christ mente of that liberty which the gospel teacheth, which liberty doth not change any worldly advancement, as to deliver the body from the interest that the master hath over it, but setteth the mind at liberty from sin, from lewd and worldly desires, from the tyranny of the devil, from fear of death, from bondage of Pharisaical ordinances, from the yoke of carnal observing of the law: The jews I say, not understanding this, maketh answer disdainfully: for they were proud of the nobility of their carnal ancestors. We, say they, by succession come of Abraham the patriarch, and are naturally free men borne, and not only free but noble gentlemen also, neither did we ever serve any man as bond men. What liberty therefore dost thou promise us as though we were bond servants, needful of manumission? This answer declared the jews to be gross, which put their affiance and glory in carnal things, neglecting spiritual things which commend us to God.  
They took pureness to consist in washing of the body, of cups, and of vessels, though they had their soul polluted with sinful vices. They despised other in comparison of themselves, because they were bodily circumcised, when as they had an uncircumcised mind. They thought themselves holy because they carried about with them the law written in broad scrolls round about their head, when as they be holy to God, which have the law written in their minds, and express the same, not in scrolls, but in their deeds. So now they were proud in heart because after the flesh they came of Abraham, as though it were a great matter to be borne of holy-ones, when before God they be noble and famous, which, of whosoever they be borne, do express the conditions of holy men in their manners. Therefore when jesus had reproved them for two causes, both because they were ignorant in the truth, and also because they served as bondmen: they dissembled the first, and stomached the less weighty matter: for ignorance of the truth is a fault of the mind, to be a servant is no evil thing of the mind, but a lack of worldly fortune. Now therefore our Lord jesus teacheth plainly what servitude he meant: You sayeth he, disdain that I prom●●e liberty, because in your own conceit ye be free, that is to say, the natural ●●ee children of Abraham: but there is an other kind of servitude much more vile and miserable, 
Whosoever committeth sin. etc.  from which no nobleness of ancestors, be it never so great, can clay●ie freedom and make a man free. Ye have not a man to your lord, from whose bondage ye are to be made f●e, but hereof I do wellassure you, whosoever sinneth, maketh himself servant to sin, and looseth his freedom: he is verily a natural borne freman that is subject to no dishonesty, nor guilty of sinful villainy. This is the freedom, whereof ye may worthily rejoice before God. But whosoever is addict to sin hath the devil his lord, and is moved and drawn at his plea●re and arbitrement: although he may dayme k●nne and can bring his pe●igrue to most holy ancestors.  
For an other man's holiness taketh not away the bondage of them that succeed in blood, but every man is taken and esteemed after his own deeds: a servant can not make his fellow servant that is also sinful as he is, partaker of his freedom: but he only maketh men free and sets at liberty, which only is void of all sin. For albeit a servant do for a time certain things in the house, yet because he is a servant and no heir, he hath no perpetuity or interest there for ever, but is put out of the house when it pleaseth the master: but because the son is heir and Lord of the house, he hath continual right in the house, nor he himself only is free in deed without all servitude, but he may also make other folk free. If ye therefore desire this freedom, there is no cause why ye should look to have it of Moses, or from the patriarchs, or your priests, whose ministration was for a while: neither was any of these utterly void of all sin, nor had authority to abolish or put away sins, ne yet did any of them know the truth exactly and at full. 
But if the●● son make you free. etc.  But if one cleave fast to the son (to whom is given the whole & perpetual power of the house) the same, of whatsoever stock he be borne, may well hope to have true freedom.  
Therefore Abraham did not beget us free, Moses did it not, the Priests did not with their sacrifice make us free. If the son shall make you free from error and sin, ye shall be truly and fully free.  
You stand much in your own conceit because ye be the sons of Abraham. I know that ye be borne of Abraham as touching the flesh, but this honour is but small, usual, and common to all jews. If ye will algates be thought to be Abraham's posterity, and children of a most holy father, nothing degenerate, in your deeds declare you to be his sons. For it is the property of a very true natural child, to resemble and express the fashion & manners of his parents. Abraham did so much believe God, that where as there was promised him of God a populous succession, and great in number, to come of his son Isaac, he doubted not at one commandment of God to ●lea his son Isaac.  

I speak that which I have seen, etc.  But ye see now how far ye be of, from the manners of your father, which do your endeavour to kill even me for no cause else, but that you being blinded with desires of the flesh and the world, do not understand my communication and words which be spiritual. Abraham not doubting of the promises, did in a thing against nature, believe the angel by whom god spoke unto him. To me whom ye see, and by whom god speaketh to you, promising greater things then in times paste he did to Abraham, ye do not only not give credence, but also maliciously seek and devise my death. Do not therefore arrogantly challenge Abraham to be your father. Every our is before God the son of him, whose acres and conditions he followeth. For as the children seeth their parents do at home, so will they do, and grow to be of like affection & manners. I prove both by words and deeds that I am his son from whom I was sent: for I speak that which I have seen and heard of my father. You likewise do the things which you have seen your father do.  ¶ They answered and said unto him: Abraham is our father. jesus sayeth unto them: If ye were Abraham's children ye would do the deeds of Abraham, but now ye go about to kill me, a man that hath told you the truth▪ which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they unto him, we were not borne of fornication, we have one father, even god. jesus said unto them: If God were your father, truly ye would love me, for I proceeded forth and came from God, neither came I of myself, but he sent me. Why do ye not know my speech? Even because ye cannot abide the hearing of my word. Ye are of your father the d●uill, and the lusts of your father will ye serve. He was a murderer from the beginning, and abode not in the truth, because: here is no truth in him: when he speaketh a lie, he speaketh of his own, for he is a liar, and the father of the same thing. And because I tell you the truth, therefore ye believe me not. 
forsomuch as the jews took this saying of our Lord jesus in evil part, they frame their answer in such sort, that they go about therein to pick out of jesus words some thing spoken to Abraham's rebuke: which thing if it had been so in deed, they would have provoked the people to have stoned Christ: for where as he had openly testified that their deeds were evil, and added further that they did those things which they had seen their father do (neither did they knowledge any other father than Abraham) they took it as if by this saying of jesus, Abraham the patriarch had been reproved, who had himself been such one as were the children that came of him. But jesus spoke nothing sore at all against Abraham, but reasoned contrary to their saying, proving that therefore they were not the children of Abraham, because they were most far from his ways, 
If ye were Abraham's children. etc.  & most unlike him. If ye will, sayeth he, be taken for the true children of Abraham do as your father did: believe God's word. For he of truth through notable affiance in God, deserved the commendation of righteousness, and was called righteous. Now although ye have never done boasting Abraham to be your father, nevertheless your study and drift is to kill me, a man that albeit I were none other but very man, yet were I innocent and one that harm no man, and you therefore would ●lea me, because I tell you the truth, which I do not fain of mine own head, but that truth which I have heard of God: insomuch that whosoever distrusteth me, the same must needs distrust God. But Abraham will not acknowledge you for his sons which go about a wicked matter, and much disagreeable to his manners. And if it be so that every one is that man's son, whose deeds he followeth, and that your deeds withal are far unlike to Abraham's, you must needs have some other father, whosoever he be, whose natural disposition you do resemble, and show yourself like in conditions. The jews being of truth more provoked by these sayings, now (as it were) geassing to what end the process of jesus words tended, and whom he noted to be their father, answer: whom else apointest thou for our father, that takest away our father Abraham?  
We be not base gotten, we may rejoice in that which is common to all the jews, who are not only the succession of Abraham, but also the sons of God, which calleth Israel his first begotten child. And we are Israelites. And if thou take away our father Abraham from us, 
If god we your father  if thou give us another father than God, the common father of all our nation, thou art not only injurious and despiteful to us, but to the whole nation of the jews. Whereas this was a wicked and shameless answer (for what could be more shameful than to boast themselves to be the children of God, who knew themselves guilty in such great faults, who also laid in wait to bring the son of God to death) jesus replied sharply to this answer and said: If God were your father, that is to wit, if ye were very true and natural Israelites, ye would I am sure love me, as a brother & begotten of the common father of all, and as one that doth expressly follow his father's behaviour and manners, even as it becometh a true natural child. For I neither show forth any other thing than God the father, nor I do none other men's business then my fathers, from whom I proceeded and came into this world. For I neither speak nor do any thing of myself. I do not appoint myself to this embassage but he sent me, whom ye claim to be common father to you all.  
And if ye say truth, why do ye not acknowledge his speech, that is the same father's son, and his very true son, who was also with his father before he came into the world, neither speaketh he any thing but at his father's appointment? Why can ye so very evil bear my words when as by me, god speaketh unto you? If ye believe God to be true, beneficial, & an health giver, friendly to them that be godly, and enemy to the wicked, when as ye see nothing in my sayings or doings unlike unto these things, why do you not acknowledge the manners and very nature of your father? But if ye covet to hear your father's name, whom in wit and deeds ye do resemble: ye be neither beegotten of Abraham, nor of God, but even of the devil: ye be his very natural children, whose wit and disposition ye breath out and show likelihood of, and whose will ye obey. For ye have both hated the truth, and go about to kill an innocent. This is an example of the devil your father. For because he hath been the chief auctor of both lies and murder, who by his lying enticed unto death the first parents of mankind, being with none other thing provoked then through envy of other folks felicity. And the same sinful disease doth prick you forward to slay one that is innocent, and a beneficial person. The devil envy man, that was of a blessed creation, ye envy man to be restored unto the felicity from whence he fell. He fell from the truth by his pride. And his fall was such that there is no hope of his amendment, but persisting in evil, he heapeth sin upon sin striving against God's verity by you at this present, and doing the same thing that in the beginning of the world he first practised, when he drew the first authors of mankind unto death Whoso therefore hateth truth and loveth lies, he declareth sufficiently who is his father. Whosoever pronounceth a lie, he speaketh of him that is the fountain of all lies. Whatsoever that auctor speaketh is a lie, and he speaketh of himself for he is not only a liar, but the father and prince of lies. As of the contrary side, God is the fountain of all truth, and whosoever speaketh the truth to God's glory, he speaketh not of himself but of God.  
But if you be begotten rather of God the author of truth, then of the devil the father of lies, wherefore then (considering that I do speak unto you heavenly truth,) do not you being the children of Abraham believe God? why do not ye the children of God, acknowledge and love God's truth?  ¶ Which of you rebuketh me of sin? If I say the truth, why do not ye believe me? he that is of God heareth gods words. Ye therefore hear them not, because ye are not of God. Then answered the jews, and said unto him: Say we not well that thou art a samaritan, and hast the devil? jesus answered: I have not the devil, but I honour my father, and ye have dishonoured me: I seek not mine own praise, there is one that seeketh and judgeth. 
If ye find any lie in my words or any fault in my proceeding, give not credit to my words. But which of ye all can burden me with any one fault? What manner of men ye be, ye yourselves are privy: but if whatsoever be right and true, the same is of God, and neither can ye prove in me any thing that varieth from right and truth, why then in not believing me do ye distrust god, specially considering that ye boast yourselves to be the children of God? But and if ye did extol and advance yourselves truly, ye would acknowledge the word of God, but in case ye do it untruely, ye declare yourselves to have a lying father.  

He that is of god, heareth Gods words.  Whosoever is begotten of god, the same doth (like a true natural child) give ear to his father's words. And that thing well proveth you not to be begotten of God the father, because ye cannot abide to hear the truth that cometh from him. The jews being made through these words more wood, fall to giving cursed words in their answer, whereunto the malice of men being with reason concluded is wont to have refuge, and saith: Do not we say right of thee, that where thou wilt be taken for a jew, and boastest god to be thy father, thou art a samaritan, and haste the devil? which self thing, thou dost now declare in deed, and approvest our judgement of thee. But what answer made most gentle jesus unto this peevish mad reproach? As touching the reproach in naming him a Samaritane although it were commonly taken for a great rebuke and slander, yet because it was nought else but a fumishe check spoken in a fury, he made no answer at all thereunto, as though they had but called him a mushroom, or an onion, but yet to the bearing him on hand that he had the devil, he answereth, but in such sort that he gave them no evil language again, which he might worthily have done, and countermanded back again, their lewd saying to themselves, but avoideth it courteously from himself: teaching us by the way, that as oft as we have to do concerning gods glory, as oft as the truth of the gospel is to be defended against the wicked, we should be earnest, quick and sharp: And as often as we ourselves be rebuked, that we should show ourselves ●entle and meek. In such wise that we do not make answer to all things, but repel and avoid those things only from us, which we cannot conceal without hindrance of the gospel.  
To have the people understand that Christ did every thing in all his proceedings, not by the deivils' authority, but God the father being author, made much to the furtherance of the gospel. I have sayeth Christ, no familiarity with any devil, nor I do not therefore boast myself of God being my father, to th'intent that I would with a lie obtain mine own praise, but that through me my father might be glorified amongst men. And albeit ye do glory that ye have the same god to your father, yet do ye me despite, who seek nothing else but his glory, of whom ye would be thought true worshippers.  
I do not curiously seek mine own praise at men's hands, 
I seek not mine own praise. etc.  neither doth your contumelious words hurt me, but rather worketh your destruction. For there is one, who as he is covetous to be glorified amongs men by me, so he wisheth that I again should have glory by him: not that either he or I have need of this glory, but that so to have it is expedient for you for the exchange of death, and that ye may attain salvation. Of truth, like as I do not much covet mine own glory (howbeit in deed my glory is the glory of my father) so am I no revenger of mine own rebuke or injury. But yet for all that think not that ye shall be without punishment for that ye have slandered me. For there is he that both seeketh my praise and glory, and will revenge my injury and contempt, except ye amend.  verily verily I say unto you, if a man ●epe my saying, he shall never see death. Then said the jews unto him: Now know we that thou hast the deivil. Abraham is dead, and the Prophets, and thou sayest: If a man keep my saying he shall never ●aste of death. Art thou greater than our father Abraham which is dead? and the Prophets are dead: who ma●est thou thyself? 
To glory in names, as ye do, profiteth nothing, for in that sort neither Abraham, the original beginning of your stock, nor Moses, nor the Priests, nor the Pharisees, ne God the father, shall do you any good. Be ye well assured hereof, if any man obey my words (as I have said oft) he shall never see death, only belief is the way and entry to immortality. Although the jews ought with this so calm and gentle an answer to have been appeased, and with this so great a reward to have been alured unto faith, yet according to their rudeness, do they interpretate that thing which was spiritually spoken of life of the soul, to be spoken of bodily life, and that which was told them for their instruction, they seditiously mar and frowardly turn into the reproach of the patriarchs, studying every way to procure some hatred against our Lord jesus among the multitude. They answer verily in this manner. We have also of that thy saying more certain knowledge that thou art possessed with a devil wood and frantic, which promisest this thing to them that keep thy word, which manner of thing our patriarchs, men of most high praise, never had▪ unto whom God himself spoke. God spoke unto Abraham, as he did also to other Prophets. They were obedient to God's word, and nevertheless they be all dead, and thou promiseste perpetual life to them that observe those things which thou teachest. 
What makest thou thyself?   
With what countenance or how darest thou be bold to promise other that thing which thou haste not thyself? dost thou promise immortality to other, being mortal thyself? Art thou greater than our father Abraham which is dead? Yea and moreover the Prophets also be all dead. They durst promise no such thing to any man. How highly dost thou presume of thyself? Whom makest thou thyself? Thou preferrest thyself before the Prophets, and Abraham, and in promising that thing which is gods, thou makest thyself god.  ¶ jesus answered: if I honour myself, my honour is nothing. It is my father that honoureth me, which ye say is your God, and yet ye have not known him, but I know him. And if I say I know him not, I shall be a liar like unto you, but I know him, and keep his saying. Your father Abraham was glad to see my day, and he saw it and rejoiced. Then said the jews unto him: thou art not yet fifty year old, and hast thou seen Abraham? jesus said unto them: verily, verily, I say unto you: ere Abraham was borne, I am. Then took they up stones to cast at him. But jesus hide himself and went out of the temple. 
The Lord jesus did so moderate his answer unto these fond peevish reproaches, wherewith the jews taunted him, that because they were not yet able to receive so great a mystery, he did of truth somewhat by insinuation open that he was greater than the Prophets, and Abraham himself too: and that he was one that might perform by God's power that thing which he did promise, yet he would not appear arrogant amongs the ignorant. But he tempered his sayings lest he should kindle more wrath in them that were moved already, and sayeth: I attribute nothing untruly to myself. For if I should after the manner of men seek for praise at man's hand, than were my praise false and vain. And in case I were curious to seek for praise and glory, it were not needful to hunt for it amongst men. For it is my father, from whom all true glory cometh, that glorifyeth me. He that is honoured of him, 
It is my father which honoureth me etc.  the rebukeful words of men do not dishonour the same. And if ye will algates know him that is my father, it is very he whom ye boast to be both your God and father. Whose children if ye were in deed, forsooth ye would recognize his ambassador, and if ye were true worshippers of him, ye would favour his glory, and not bring him in contempt whom he sent into the world for your salvation. But as ye worship him with false religion, so ye untruly claim unto you the knowledge of him. He is spiritual, and you favour and know nothing else but carnal things. I who am his very son in deed, do verily know him, which thing I do not of arrogancy untruly challenge, but I say that which is true: and if I should say I know him not, I should be a liar, and like unto you that profess the knowledge of God whom ye know not. I am sent from him and was with him before I came into the world. Therefore I know him, and what thing soever he hath commanded me, I do it. But whosoever contemneth my word contemneth god, in whose name I exercise the commission of his embassage, and that faithfully. And whosoever despiseth gods word, he neither knoweth God nor taketh him as God.  
Furthermore whereas ye never cease bragging of your father Abraham to whom ye be most far unlike, and that ye procure hatred unto me, for that I take myself to be Abraham's better, verily I do neither vainly boast mine own greatness, nor diminish his dignity. This I will now say unto you, that Abraham whom you do rather wonder at then follow, how great a man soever he was, yet he was glad and thought he should be happy if it might be his luck to see my day. And he saw that thing which he desired, and that great man greatly joyed to have my day chance to him, and yet you contemn me. jesus did herein and by this strange saying, signify that when Abraham made himself ready to offer in sacrifice his son Isaac, he saw by the spirit of prophecy that our Lord jesus should be given of his father unto the death of the cross, for the salvation of the world: and yet should not through that death utterly perish, but within three days after revive again to an immortal life. The jews not yet understanding this mystery, do now again according to their carnal judgement, fall in hand with checking: supposing jesus to be no nother thing than man, nor that he had any being before he was borne of Mary. Thou art not yet (say they) fifty years old, and hast thou seen Abraham that died so many hundred years ago? Finally the Lord jesus as a man provoked with their opprobrious words, some deal openeth, and as it were uttereth a little spark of his Godhead through which he knoweth no time nor number of years, but was alway all one before all course of time, like as God the father being without the limits of time alway is that he is. For thus he speaketh unto Moses. I am that I am: signifying an eternalitie, and a nature that cannot change. And in like manner the son using the words of his father, sayeth: This I do assuredly confirm unto you (though as yet ye will not believe it) or ever Abraham was borne, 
Than took they up stones to cast 〈◊〉 him.  I am. At these words as plain blasphemous, because he being a mortal man seemed to take upon him the eternalitie, a thing for God only convenient, they could not withhold their hands, but took up stones, and went in hand to overthrow and press him with stones. But jesus professing himself to be God, to declare himself to be a very man also, gave place to their fury, not because he feared their forcible violence, which he had power to keep of, but to teach us by the way that when time requireth that the truth of the gospel should be preached valiantly and boldly, and again, that when we had once executed our duty, the fury of evil men should not causeless and in vain be provoked and exasperate: for our Lord jesus knew that it could not have been beat into the heads, I will not say of the gross and ignorant multitude, but not of his disciples: and they to be brought to belief thereof, in case he had openly preached himself to be both God & man, and the same to be all at once both mortal as touching his manhood, and also immortal as touching his deity: and as pertaining to the flesh to be a man borne of a virgin in time, as touching divine power to have been alway before all time God of God. Surely this so secret a mystery was rather to be at time convenient persuaded to the world by miracles, death, resurrection, ascending to heaven, and by the inspiration of the holy ghost, then before due time to be brought in, and uttered in open plain words to them that would not belue it. Therefore jesus withdrew himself from them, giving place to their fury, and went secretly forth of the temple: by that act declaring beforehand, that afterward the light of the gospel being repelled of the wicked and voluntary blind jews, should be put over to the Gentiles, & their house left to them desolate which only thought themselves the true servants of God, and observers of true religion. And so jesus which is the author of true godliness, went to an other place.   

The ix Chapter.  And as jesus passed by, he saw a man, which was blind from his birth, and his disciples asked him, saying: Master who did sin, this man, or his father, or mother, that he was borne blind? jesus said: neither hath this man sinned, nor yet his father and mother, but that the works of God should be showed. 
Therefore our Lord jesus did now for a while give place to the fury of them, whom as yet he saw incurable, and falleth in hand with miracles to declare his Godly power, which he could not all this while drive into their heads by any persuasion of words. And lo there fell forthwith a matter in his way not unlike those things which were done in the temple. For of truth much a do was there with the blind. But such as were blind in soul, not in body, which is the most unhappy kind of blindness. And so much also the worse, as that although they were more than blind, yet they thought themselves quick sighted, so that they were not only miserable, but also unworthy to be cured. For somuch as miser was not that blind man whom jesus saw as he passed by, which man lacked only bodily sight, 
He saw a man which was blind.  and was borne blind, so that it was a malady above the physicians cure, but yet could Christ heal it. This man had an inward sight, & saw with eyes of the soul: when jesus therefore saw the man, and had compassion on him, much pitying his misery, the disciples which called to their remembrance that Christ had said to the man that was healed of his palsy: Go, and hereafter sin no more, lest some worse thing come upon thee, supposing that every blemish of the body had come of some fault of the soul, axed Christ of the blind man, and said: through whose sin chanced it that this man should be borne blind? for where as none could sin or he were borne, whosoever is borne with any sickness or impediment of body, is to be thought punished for some other man's fault, which thing should yet seem against equity, the disciples therefore said: Master whence came so great evil to this fellow, that he should be borne blind? Whether came it of his own or of the sin of his parents? jesus answered: Neither did this man through his own sin deserve to be borne blind, who could not sin when as yet he was not: nor his parents. For as the law teacheth, God punisheth not the children for the faults of their parents, except the children follow the sins of their parents. But blindness chanced to this man upon a casualty (and not through any man's sin) as in the course of man's life, many things chance to many folk. This man's misery & lack of sight was not prohibit, but suffered to chance unto him, because that by him the mighty power and goodness of God, whom the blind jews so obstinately crieth out upon, should be declared to men. The more uncurable the disease is, the more famous and commendable shall be the healing of the same.  I must work the work of him that sent me, while it is day. The night cometh when no man can work. As long as I am in the world I am the light of the world. Assoon as he had thus spoken, he spatte on the ground, and made clay of the spettell and rubbed the clay on the eyes of the blind, & laid unto him: Go wash the in the pool of Siloe, which (by interpretation) is asmuch to say as sent. He went his way therefore and washed, and came again seeing. 
For this cause was I sent into the world even to procure the glory of God with such deeds, as should cause the unfaithful to believe my words to be true, and to th'intent also that those which will believe, should be cured of their blindness. I must do this commandment diligently while it is day: for if men have any work in hand, they be wont to do it in the day. The night (pardie) is unhandsome to work in. Therefore in the mean time, while prensent day giveth us leave to work, we may not cease: For the night shall come when as men (all in vain) would work and cannot. As long as I am in the world, I am the light of the world. If men make speed to finish the work, which they go about for some commodity of this life, before night, how much more behoveth it every man to labour, that while they have me with them, they may go thorough with the business of the eternal salvation. In favour whereof, whatsoever (in the mean season) I do in this world, I do it for that thing sake, and to further salvation. For what other thing do I, then that all folk should, through eyes of faith, see and acknowledge God and his son, whom he sent into the world: I shall within a while depart hence, than shall those that have now had no will to work, desire light in vain. 
I am the light of the world.  The Lord jesus did with this saying, covertly notice unto them that were present, that (all infidelity set apart) they should quickly go about to believe the son of God, whom they could not long after see bodily. Moreover, he did insinnate therewithal that those which otherwise could not be brought to belief than by hearing him speak, and seeing him work miracles, should to none effect desire to have him made away, whom they despised being present. And at whose light, being object to all men's sight, they shut their eyes. Furthermore he signified likewise, that all such as of obstinate mind did persist in wilful blindness of mind, should, when time were, as men unrecoverable and without hope to be amended, be left to their own folly unto eternal destruction, even when adversaunte misery is immynent and ready to invade them, which calamity will rather cause them perish than heal them. And over all this he did ensign them in time to come, a terrible judgement, at what season the wicked shall covet to labour about business of their salvation: And it shall not be leeful, for that the night will not suffer it, for as much as they neglected the day in which they might have wrought: yet for all this, every one while he is in state of this bodily life, and also after Christ's ascension into heaven, hath this days light of the Apostles, and of holy scripture, which giveth ability to do the thing that appertaineth to our salvation: But after the body be once dead, than is his day away from him, nor it cannot work any thing more: but the reward of his foredoens deeds is to be hoped upon and looked for. These diffuse sayings our Lord jesus than had, to quicken and prick forward with fear of the thing to come, men that were slow to believe. But now, while the disciples looked for a miracle, jesus spatte on the ground, and of his spittle and dust mixed together, he made clay, and he anointed the blind man's eyes with the clay, even thereby resembling his fathers, or rather his own work, wherein he made the first man of hard clay, mollified with liquor. And to restore that which was lost, pertaineth to the same author, which first made the same things of nought. And to purify or make whole again, a thing that is corrupted, is of more power & strength, than to beget a thing that is not borne. Well but in the mean time, the novelty of this plaster made all their minds attentive and quietly to give heed, and well to consider the miracle that should be wrought, and it also proved a steadfast faith in the blind man, which murmured nothing at him that anointed him, but simply obeyeth him that doth what himself list, doubting nothing at all of the benefit, what way so ever it should be given. The blind did not forthwith receive his sight, but as soon as he was anointed with the clay, he is commanded to go to the pool Siloe, and there to wash away the clay, wherewith his eyes were imbrued, to th'intent that both the blind man's faithful affiance should be of greater fame, for that he made no refusal to do that he was commanded, and that the novelty of that strange sight, & also the delay which was through length of the journey, should bring furthmoe records of the miracle: for the blind man ●at not far of from the temple begging by the way side. And the well Syloe whereof riseth the pool, is at the foot of the mount Zion: of which water Esay speaketh too and complaineth that that water was contemned, not, that the water giveth to any man health, but because it beareth the figure of holy scripture. Which scriptures of God, when as without blustering of worldly eloquence they issue forth caulmely and smoothly, yet because they bubble out of the privy hid caves of godly wisdom, they have heavenly violence to remo●e the blindness of man's mind, how long soever it hath continued and to open those eyes wherewith God is seen, whom to have seen is felicity. For Syloe in the Syrians tongue signifieth sent. For one there is even specially sent from the father, which only giveth light to men's minds, for he is the fountain. It did represent Christ himself, who even at this present time also, being as it were with a secret power enclosed in holy scripture, openeth the eyes of the blind, if so be that they will acknowledge their blindness. He must be made more than blind that will receive light of Christ. He that is wise to the world, is very far of from hope of heavenvly wisdom: he that thinketh himself well sighted, nor vouchsafeth to have his eyes closed up with the clay of jesus, there is no cause why he should hope for the light of the gospel. Now than when the blind fellow, a notable known man for his begging, and known also to be borne blind, went thither as he was commanded, no doubt but a great crowd of people followed him as he went, not without laughing, to see his eyes blurred with clay: and so twice blind going to a water which was of no name through any miracle that ever was done therein: when they were come to the water, he washeth away the clay from his eyes, and returneth home with open eyes and and clear sight.  ¶ So the neighbours and they that had seen him before how that he was a beggar, said: is not this he that sat and begged? Some said this is he: Again, other said: no, but he is like him. He himself said, I am even he. Therefore said they unto him: how are thine eyes opened? He answered and said. The man that is called jesus, made clay, and anointed mine eyes, and said unto me: Go to the pool S●loe and wash. ●nd when I went and washed, I received my sight. Then said they unto him: where is he? He said, I cannot tell. They brought to the Pharisees, him that a little before was blind, and it was the Sabbath day, when jesus made the clay and opened his eyes. 
Neighbours therefore and other which had known him before (neither could he but be well known to many, considering he was a common beggar) when they knew his face, but as for his eyes they saw altered, they said: Is not this he whom we saw sitting before the temple, and begged by the way side? Some said: It is he. Other contrary, it is not he, but it is an other like him. While they disagreed among themselves, the blind himself said: Yes verily I am the same beggar, and he that was borne blind, whom ye have often seen. And he thus said, that his voice also being known, should cause the miracle be the better believed. But we (say they) saw the blind: now see we the see with open eyes. How chanced it that thine eyes were shut, and now are open? The man (saith he) that is called jesus, made clay, and therewith anointed mine eyes, and that done he said: go thy way to the pool Siloe, and there wash thine eyes. I went my way, I washed me, and now I see. They than seeking occasion to pick a quarrel to the Lord jesus, to put him to rebuke, because in tempering the clay and anointing the eyes therewith, he somewhat laboured on the holy day, they inquire where he was that did this deed. When the beggar had answered that he knew not who it was, for he had not known jesus by sight, but only by name, they bring him which of a blind man was brought to his sight, unto the Pharisees, that by showing the thing plainly before them, he should detect jesus that he had broken the Sabbath day. For it was the Sabbath day when jesus opened the blind man's eyes.  ¶ Then again the Phariseis also asked him how he had received his sight. He said unto them: he put clay upon my eyes and I washed, and do see. Therefore said some of the Phariseis: this man is not of God, because he keepeth not the sabbath day: other said, how can a man that is a sinner, do such miracles? And there was a strife amongst them. They speak to the blind man again: what sayest thou of him, because he hath opened thine eyes? he said: he is a prophet. 
There the Pharisees inquire of the man once again how he came from being blind to have sight. He casting no perils showed plainly how the matter was, and said: he anointed mine eyes with clay that was tempered with spittle. And upon his commandment I washed me in Siloe, and that done I received my sight. Certain of the Pharisees when they heard this, said: this jesus is not of God, though he speak of God the father: for if he took God for his author, he would not by doing such miracles violate the Sabbath which God commanded to be kept. It is a detestable thing to break the holy Sabbath day. God meddleth not with such a one. So those maliciously faithless because they could not deny so manifest a deed, nor reprove so beneficial a deed, they borrow and make shift to have a quarrel against him at the holiness of the day, other again that were more curable, saith: if this man were not beloved of God, or detestable before him for breaking the Sabbath, how could he work these miracles? The matter itself showeth that these things are done by the aid of God: Nor this is not now the first miracle that he hath wrought. After this sort was alteration and sundry opinions among them, touching jesus. Therefore the Phariseis, which by all assays, took occasion to reprove him, spoke yet again to the blind: What thinkest thou (say they) of him that opened thine eyes? The thing that they hunted for was this: that in case he had spoken evil of jesus (which thing the blind man knew was their mind) they might have matter to lay against those which had merely good opinion of jesus: but and he had reported well by him, they would have been fierce against the blind man self, and have cast him out of the Synagogue. The beggar of truth simply and without dread spoke out what he thought of jesus. I take him (sayeth he) to be a prophet, meaning by thatsame, some great and notable man of whom he had both heard great fame, and had had also experience of his power and strength in himself.  But the jews did not believe of the man (how that he had been blind and received his sight) until they called the father and mother of him that had received his sight. And they asked them, saying: Is this your son, whom ye say was borne blind? How doth he now see then? His father and mother answered them, and said: we know that this is our son, and that he was borne blind: By what means he now seeth we cannot tell, or who hath opened his eyes, cannot we tell: he is old enough, ask him: let him answer for himself. Such words spoke his father and mother, because, they feared the jews. For the jews had conspired already that if any man did confess that he was Christ, he should be excommunicate out of the Synagogue. Therefore said his father and mother: he is old enough ask him. 
There were many jews therefore, which could not be brought in belief, that this was the same which late before sat begging at the door of the temple, being borne blind, forsomuch as it did evidently appear that he now had clear sight and open eyes. Therefore his father and mother were called for, which could know their son even by some special mark. And here now the malicious curiosity of the Pharisees set forward the belief and also the commendation of the thing that was doen. 
Is this your son. etc.  Therefore they say to his parents: Is this your son whom ye were wont to say was borne blind? And how chanced it that now he seeth? They (as in deed such be timorous as have small substance at home) answer warily: The thing (say they) which we certainly know, we can testify: We know that this is our son, & that he was borne blind. But of the sight that is given him, we neither know how it came, nor from whom, himself shall testify this thing more assuredly than we can. He is old enough, ask him rather than us, let him speak for himself that he knoweth. His parents had these sayings, not as ignorant what had befallen upon their child, but they had leaver that he alone should come in danger, than they to endanger themselves with him: for the jews had already conspired, that if any man durst profess jesus to be Messiah, he should be excommunicate and cast out of the Synagogue, which was taken for a matter among the jews of great reproach, whereof it cometh that even among the professers of the gospel, the sharpest kind of punishment is, that if a man serve from his profession and fall into an heinous crime, he be removed from the fellowship of other, to the intent that he which cannot be reformed by wholesome information, being eschewed of other, should be better advised, and for very shame amend. But this example of gentle fierceness, which was fit to be exhibit upon them only, which through their enormities should make themselves detestable and pestilent, the jews now turn to the establishment of their tyranny: like as they did also abuse all other good ordinances to their own gain and pomp. The dart which ought to have been hurled at the evil sort, to have healed them thereby, rather than to have destroyed them, they turn the same weapon against them, which profess Christ. The blind man's parents fearing this thing, layeth upon their sons back, the envy that should rise of testifying the truth: he is (say they) of sufficient age, ye may ask him.  Then again call they the man that was blind, and said unto him: give God praise, we know that this man is a sinner. He answered. Whether he be a sinner or no, I cannot tell: one thing I am sure of, that where I was blind, I now see. Then said they to him again: what did he to thee: how opened he thine eyes? he answered them: I told you ere while, and ye did hear, wherefore would ye hear it again? will ye also be his disciples? 
Than he that had been blind, was called for again, to be his own witness and advocate, and to be also a publisher of Christ's renown, for it was Christ's use to reverse and turn the malice of the Pharisees, unto God's glory. For though the deed was more evident, partly by the record of the parents, & partly by the act self, than that it could be cloaked or denied, yet to turn away the praise of that deed from Christ, whom they hated, they say: That thou haste sight where before thou waste blind, do not ascribe it to jesus: unto whom thou art nothing beholden, 
give God praise.  but praise god for this benefit. For we know that this fellow jesus is a sinner, who hath no acquaintance with god. The Pharisees did their endeavour to divide insunder that which could not be separate, that is to weet, the glory of the father from the glory of the son: and they spoke colourably, to hide their own iniquity with the pretence of high godliness, as though they took great care lest Gods honour should decay, when as in very deed they sought their own praise in all things, and regarded not the praise of God. The blind man answering unto these sayings, both boldly and advisedly, sayeth: whether he be a sinner or no, let other men judge, it is not my part to give sentence therein, one thing I can truly testify, I found in very deed that I was before blind, and I now see: here now, when as no sufficient occasion was given to the Pharisees, either to rebuke jesus or to be cruel against the man, which had spoken warily and with good advisement, they were turned back again to their former interrogatories, driving drifts on every side how to berive Christ of his praise: what did he to thee (say they) or by what means did he open thine eyes? hoping that by a new manner of framing his tale, they might pick out somewhat whereby they should persuade that this praise was not due to Christ. Against this impudent & shameless malice of the Phariseis the beggar being now well boldened, maketh this answer: I told you erewhile plainly as the thing was done in deed, once ye have heard it. To what purpose is it, to repeat the same again? If ye do inquire of a pure simple mind, well, I have already opened the matter, and with my record, I have satisfied that which was demanded of me: and if ye do not so ask, it were not indifferentelye done, eftsoons to tell the same. Do ye therefore so diligently inquire the manner of the deed, that after the matter be thoroughly known, ye also will become his disciples, by whom God worketh so great things? like as I (upon experience of his power) and many other more are his disciples.  Then rated they him and said: be thou his disciple, we are Moses disciples: we are sure that God spoke unto Moses: As for this pelowe, we know not from whence he is. The man answered and said unto them: this is a marvelous thing that ye wots not whence he is, and yet he hath opened mine eyes. For we are sure that God heareth no sinners, but if any man be a worshipper of God and obedient unto his will, him heareth he. Sense the world began, was it not heard, that any man opened the eyes of one, that was borne blind. If this man were not of god, he could have done nothing. They answered and said unto him: thou art altogether borne in sin, and dost thou teach us? And they cast him out. 
The Phariseis being sore provoked with the beggars great affiance, made no answer, but all to rated him: wishing that thing to the man as an extreme evil, whereby themselves might be made blessed, and through abomination putting back from them that thing, which ought to have been most heartily desired, saving for that they were as blind in soul as the beggar being now an evangelist, was before in body: the Pharisees (I say) say unto him: O thou ungracious wretch, be thou that naughty fellows disciple. We that are the disciples of Moses, with whom this jesus is not to be compared, 
We are Moses disciples.  do detest and abhor such a master. For we be certain that god spoke to Moses, and that whatsoever he teacheth us, he hath it at God's hand to teach. But why should we give ear to this jesus, seeing we know not from whence he came? let him teach and prove unto us his authority, and perchance we will believe him. The beggar's courage and boldness did in the time of their reasoning, grow and increase: And though he perceived that they by all subtle means went about to destroy jesus, yet did he stoutly (setting a side all perils) plead jesus cause, gathering and well proving by the miracle that was wrought in giving him his sight, that it was clear enough from whence jesus came. I marvel (sayeth he) why ye say ye know not from whence jesus is, when as it cannot be denayed but that by him mine eyes be open: with which (being shut and without sight) I was borne. Certes this is a thing without controversy, neither do ye think the contrary, that God heareth not the desires of sinners. But if a man worship him devoutly, and obeyeth his will whom he religiously serveth, him doth God hear. But if God by jesus have taken from me my blindness, albeit the chief praise is to be given to god, yet nevertheless it must needs be that he is a reverent worshipper of God, and one that God loveth, at whose desire and prayer God gave unto me so notable a benefit. For it is no common or mean miracle which ye see wrought in me. Many wondrous things are told of, which god long ago did by our elders, but such as were holy and not sinners. But except this jesus were come from God, except the power of god were present with him, he could of himself do nothing at all. It is not of man's strength which yet we see doen.  
The Phariseis being made extreme wood with this courage and boldness that the beggar was of (and when there was no hope to be had that the poor fellow would either be corrupted, or with fear astonished, and so cease of from preachng Christ,) fall to extremity, and to say the uttermost they could. They upbrayed him with his old blindness, they cast him in the teeth with his beggerlynesse, as though God had punished him therewithal for his sins, and as though he were borne wicked and ungracious, that cometh into the world poor or blind, or otherwise bleamished in body. Thou (say they) art altogether borne in sin, and teachest thou us that know how to defend religion, and uphold the profession of the law? darest thou here in the presence of so great men teach divinity, which but a while a go asked alms? neither did they suffer him to speak any longer. And being ashamed to be so put to silence, and have their mouths stopped by a poor ignorant person: they thrust him out of the Synagogue as a lewd masters lewd disciple.  jesus heard that they had excommunicated him: and when he had found him he said unto him: dost thou believe on the son of god? He answered and said: who is it lord that I might believe on him? And jesus said unto him: thou hast seen him, and he it is that talketh with the. And he said: Lord, I believe, and he worshipped him. 
But whom Pharisaical fierceness thrusteth out of the Synagogue, them doth Christ receive into his church. For to be dissevered from the communion of the wicked, is to be coupled to Christ. And to be disallowed of them, that stablishing their own righteousness, speak against the righteousness of God, is to be approved and allowed: and of them to be rebuked, that seeking their own praise, go about to darken the praise of jesus, is most high praise: and to be detestable to them that are to be detested, is to be dearly beloved of god. Therefore relation was made unto jesus how boldly the man that so much set forth his praise, behaved himself towards the Phariseis. For it was already bruited abroad by the people, that he was cast of and reject. Therefore as soon as jesus had met with him, to make this man's faith more known to all men, he sayeth unto him: how sayest thou fellow, believest thou on the son of God? For he had already confessed before the Pharisees, that he which did so great a thing came plainly from God. Nor jesus was ignorant thereof, but he got out the man's open confession thereof, for other men's sakes, procuring thereby a good example for other. But though he that had been blind, as yet knew not jesus by sight, yet having great affection to know that man's face, whom jesus named the son of god, sayeth: lord who is he? that when I know him, I may believe on him? The man had believed on jesus, yea ere he saw him: nor this was not the voice of a faithless man, but of one that vehemently desired to see the author of so great a benefit. jesus therefore with humble words, signifying himself to be the person he spoke of, sayeth unto him: thou haste already seen him whom thou desirest to see, and he it is that talketh with thee, on whom it behoveth thee to believe.  
The man upon these words without any staying at all, confesseth with great promptness of mind that he doth believe: and even with that saying, he fell down at jesus knee, and worshipped him, and so his deed declared what he thought of jesus.  ¶ And jesus said unto him: I am come unto judgement into this world, that they which see not might see: & that they which see might be made blind. And some of the Phariseis which were with him, heard these words & said unto him: are we blind also? jesus said unto them. If ye were blind ye should have no sin. But now ye say we see, therefore your sin remaineth. 
Now than, jesus (to th'intent, that by example of this man he might the more provoke other men's minds that were present) sayeth: I that am the light of the world, therefore came into the world, that the course of things might be turned upside down: as much to say, that the similitude and sleight of untrue holiness and forged knowledge, being disclosed, these which heretofore saw not, might see: and that they which see might be made blind. With this saying, 
I am come iniudgement etc.  jesus noted the naughty perverse judgement of the Pharisees, which though they thought that only they knew what was religion, what was law, and what was righteousness, yet were they more foul overseen, than any of the mean sort of people, by reason that wordly covetousness had darkened the judgement of their mind, when as that silly poor blind fellow, simple and unlearned, likewise as he had bodily sight freely given him, so did he inwardly see so much in soul, that in knowledge of truth he excelled even the very pharisees. Neither did these biting words so scape all the Phariseis (which followed jesus of no good mind, but rather to seek on every side, occasion to reprove him) but that the sting of this saying caused some of them to mark it, so that those were not beguiled therewith. These, being nothing altered from their malapert presumption, to th'intent that they might either force the Lord to testify honourably of them, or to have some matter to accuse him of unto them that were of the pharisees order, say unto him: are we than blind also? But jesus doth so answer unto this question, which was very wily, capacious, and also presumptuous, that he declareth them, which thought themselves men of great fight, to be more than blind: not in body but in soul, and to be the more uncurably blind, 
If ye were blind ye should have no sin.  because they thought themselves quick sighted. verily (sayeth jesus) if ye were blind, and would knowledge how ignorant in soul ye be, your simplicity should be pardoned. But now, forasmuch as ye be blind in deed, and yet ye would be praised among the people for learned men, ye are so very stark blind that ye cannot be healed. As this blind man hath obtained sight because he knowledged the deformity of his body, even so you, because ye be voluntary blind, as men blinded through lusts of your flesh, cannot be cured, but continue in the sin of infidelity: whereas the unlearned which first were ignorant of the truth, upon the sight of miracles, and by hearing me preach (all darkness taken away) embraceth the light of the truth. He that presumptuously taketh upon him to know the law, and speaketh against him that is the principal point and conclusion of the law, is more than blind, and altogether out of the way. All men have lived heretofore under shadows, nor any way lieth open to the lightwarde, but by faith of the gospel. Therefore the common and vulgar people sooner receive sight, because they do not very much think themselves well sighted, and if they be any whit overseen, it is rather through rude ignorance than malice. But they that when themselves be twice blind, yet they profess themselves teachers of the people, that is, guiders of the blind: such, I say, be sta●ke blind, and most dangerously, without recovery. For neither they themselves come to the light, and yet through false opinion, and pretence of learning and holiness, they seduce and bring other into error.   

¶ The ten Chapter.  verily verily I say unto you, he that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and murderer. But he that entereth in by the door is the shepherd of the sheep, to him the porter openeth and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out. And when he hath f●t forth his own sheep he goeth before them, & the sheep follow him; for they know his voice. A stranger will they not follow, but will flee from him, for they know not the voice of strangers. 
ANd albeit they were such, yet did they disdain & envy, the Lord jesus, because he did allure the people unto him, and withdrew them from the obedience of the Phariseis and priests, which said persons, because they could no longer defend their authority by honest means, they do their endeavour to maintain their tyranny with deceits, frayinge, wiles, trains, threatenings and wicked conspiracies, not attending the people's commodity, as it had been fit they should have done, considering they professed themselves teachers, guides, and shepherds of the people, but with the people's discommodity sought their own commodity: jesus therefore, who had before time by many and diverse similitudes invited all men unto him, somewhile calling himself heavenly bread, whereof he that did eat should live ternally: Some time naming himself lively water, whereof who so did drink, should conceive in himself a spring of water that would gush out and run into everlasting life: some time the light of the world that lighteneth all men's minds: an other time the son and ambassador of God the father, on whom he that did believe should obtain eternal salvation: In this place he doth the same thing by an other parable, intending that that thing should more deeply settle in all men's minds, which is the ●hiefe and head point of man's whole salvation, that is to wit, that no man can be a director or shepherd of people, unless himself be first a sheep of Christ, that true shepherd of all the sheep that are to be placed on the right hand in the last day. But surely he is not Christ's sheep, that is not a member of christ: and he is no member of Christ that doth prefer this world or his own honour before Christ's glory. But the Phariseis, because they would be shepherds without Christ, they were therefore robbers and thieves and no shepherds though they challenged as due to themselves, the name, the high look, and solemn gravity of a shepherd. jesus therefore noting them, sayeth: one thing I assure you of, whosoever entereth into the sheepfold, not by the door, but entereth with force an other way, as either by climbing over the enclosures, or by digging through the walls, the same is no shepherd, but a these, & a murderer. A thief to catch somewhat by fraud and stealth, a murderer to kill by violence. But whoso entereth in by the door, because he deviseth no guile against the sheep, he is a shepherd: & to him having mind to enter in by the door, shall he open the door, which only hath the right to let in. Though the sheep be a feared at the unknown voice of the thief and murderer, yet do they acknowledge and hear this man's voice: because it is the true shepherds voice. For albeit the sheep be a silly simple beast, and dependeth of the aid of other, yet sheep do know the voice of the shepherd, of whom they perceive relief: and they quake for fear at the voice of wulfes, by whom they be put in fear of death. Therefore the shepherd going into the sheepfold by the door, maketh not the sheep afeard, but is well enough known, and on his behalf knoweth his sheep, so that he can also name every one of them, and they being called do obey his voice. For they be called to their food and meat, and not to the fleche shambles to be killed. And they be called with a friendly and with a known voice: they be not thrust out with violence: and the shepherd conducteth them, being ready and towards at his call, to pastures: and when they be once brought out of the fold (wherein they were enclosed) and are come abroad into the common fields, lest they should run astray, the true and known shepherd goeth before his flock: and the flock followeth him. For he goeth not all hushed and dumb before them, but eftsoons enticeth them to follow him: and calleth the sheep back again in case they be wandered and strayed aside. And they know their shepherds voice, and thereat come into order. But they do not follow the shepherd of an other flock: but loeth him, and fly from him as unknown, because they know no nother shepherds voice but their own.  This proverb spoke jesus unto them, but they understood not what things they were which he spoke unto them. Then said jesus unto them again: verily verily I say unto you: I am the door, of the sheep: all (even as many as came before me) are thieves and murderers, but the sheep did not hear them: I am the door, by me if any man enter in, he shall be safe and shall go in and out, and find pasture. 
With this parable our Lord jesus did sore reprove the Phariseis, the Scribes, the priests, and headmen of the people, which had indignation and disdained that there should be so many which had leaver cleave unto jesus than to them that took themselves to be the guides of the people. Moreover they that were very swine and goats, gave ear to those men's voices. But they that were truly sheep, without fraud, simple, and that doth no harm, did knowledge the voice of the Lord jesus: who was the true shepherd to whom the father being porter, opened the door, that he might lead his obedient sheep into the pastures of everlasting life. But for so much as the Phariseis did not understand what this parable meant, jesus did vouchsafe to make plain the things which he had spoken darkly, for two skills, tho●e, to make them more attentive, the other, that the matter which he uttered by a parable, might take root deeper in their hearts that heard him, he sayeth unto them: I do affirm unto you a most true thing. I am the very door whereof I have spoken, by which door the sheep that will be saved must go in & out. By this door it behoveth him to go in, that will entre to the office of a shepherd, & exercise that function, for it is not enough, at all adventures (not regarding what way) to have entered forcibly within the limits, enclosure, & shepefolde of the church. It is not sufficient to have attained the name & dignity of a shepherd, not forcing how. How many soever hath been such, that by evil means have rashly run into the sheepfold of God's people, not of any mind to feed, but to spoil, because they have not entered by me that am the door, they be no shepherds, but thieves & murderers, forasmuch as they be greedy of lucre, & in cruelty rigorous & very tyrants. But yet those swine & goats that love this world, have given ear to all these manner of voices. But sheep limited and predestinate to the pastures of eternal life▪ and that are desirous of food of the gospel, have not heard the voice of these, nor known in them any gospelers voice, because they were not true shepherds. For their voice soundeth nothing shepeheardlyke. But more like the voice of a robber, and of a ravenous wolf. I am (I tell you) the door. There is no healthful entering into the church and kingdom of heaven but by me, whether thou wilt be shepherd or sheep. If any enter in by me, he shall attain eternal health: and shallbe without all danger of thieves and murderers, but through this shepherd shall go into the sheepfold safe, and take the fruition of the blessed quietness of contemplation, and shall again go out into the pastures, to practise and put in ure the office of charity. And there shall no where lack pastures, but in all places shall be matter to do good upon, to the intent he may both profit other, and he himself through good deeds repair home again to the sheepfold more fatter and better liking. Thus now ye have one token, whereby ye may discern a sheep from a goat, a true shepherd from a false. He that believeth not on me, & yet maketh himself a shepherd of the people, of him ought men to beware. And his voice shall than disclose what manner one he is, if his words have no taste of God's glory, if they savour not of the people's health: but of his own praise, of gain, of worldly subtlety, and of tyranny: let the sheep take heed to themselves and beware of him: for he is a thief and a murderer, he is no shepherd. And he is the more dangerous, because he fameth himself to be a shepherd. And in case the voice be not a sufficient proof, take heed to their deeds.  A thief cometh not but for to steal, kill and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd. A good shepherd giveth his life for his sheep, an hired servant, and he which is not the shepherd (neither the sheep are his own) seeth the wolf coming and leaveth the sheep, and flieth, and the wolf catcheth and scattereth the sheep. The hired servant flieth, because he is an hired servant, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. 
The thief cometh for none other purpose but to steal, and to get himself vile and filthy gain of the harms of an other man's flock. The murderer cometh not but to worry and destroy, and to practise tyranny upon the flock, unto the which to have done good, had been his part and duty. Three ways therefore it shallbe leeful to decern the true shepherd from the thief or prayecatcher: If he enter not in by the door, that is to say, if he do not acknowledge me by whom only there is hope of eternal health: If he speak not those things which agreeth with the doctrine of God: thirdly if his intent be directed any other way than to those things that appartayne to God's glory, and salvation of the people. If none of these faults can be found in me, but if rather the father of heaven have opened the door, if I speak those things which accordeth with the meaning of the law, & which are agreeable to the will of the father of heaven, if I do no where hunt for lucre or mine own praise, 
I am the good shepherd.  but obeying my father's pleasure, thirst after nothing else but all folks health, than understand ye that I am the true shepherd, and acknowledge ye my founder, my voice, my desire and study.  
They that avaunt themselves to be shepherds, go about this, verily even to get themselves commodity of your discommodities, who than far best when the flock fareth worst. I that have entered in by the door, came for none other thing, but that the diseased sheep should be healed, the dead should live, and the quick should be fatted with all kind of virtues. He is taken for a good shepherd which liveth in deed of the revenues and yearly profits that come of his sheep, which purloyneth nothing, or nothing devoureth. But an evangelical shepherd far passeth this upright dealing. For he doth not only not spoil as the thief doth, not only not tear in pieces as the pray catcher doth, but also bestoweth his own life for to defend his sheep, so far of it is that he would for any gain sake, hurt the flock that he is put in trust withal, or lose that which he hath taken in hand to keep. Therefore the other sort, that brag upon their being shepherds, are wolves & no shepherds. But if ye demand an example, and a proof of a good shepherd, it is I that am a good shepherd, which do not only myself not seek my commodity of the flocks harm▪ but I also do freely give of mine own goods, yea and my life too, to resist them that come against the flock, to endamage or grieve it. I do that for my sheep, that one friend will not do for another. He cannot be a shepherd unless he be pure from all singular profit and private commodity, except also he set even his own life at nought, when at any time the flock standeth in jeopardy. For there be many things that make incursion against the health of the flock. Therefore he that is a true shepherd, and in his heart careth for the flock for none other skill, but because he loveth the flock, ready to do his commandment that gave him that flock to be kept safe, and not to be nigh shorn, spoiled, slain, or worried, he defendeth the health of his sheep, even with the loss of his own life.  
But contrary, he that is an hierelinge, & hath taken the oversight of the flock for his own advantage, yet although he do rightly govern, and rule the flock whiles all things be calm and quiet, yet if there hang any jeopardy of life thereupon, that is to were, if he see the wolf press upon him furiously, he betrayeth the sheep, and leaveth the flock to the wolf to be scattered abroad, and so piece meal to be worried, and saveth his own life by running away. And what is the cause? Nothing else but because he is an hired servant, and no shepherd. True charity hath no respect to the reward. Whereas consideration of the reward hath place, there is either no charity▪ or unperfit charity. And if there be any duty done, it is not done with that good will that a true shepherd would do it with all. But where the thing most requireth the very natural shepherd, there than is the flock deceitfully betrayed, whiles the hired shepherd runneth away. And why is that? Because, when that he hath considered the matter after worldly judgement, he counteth it better that an other man's flock do perish, than himself to come in peril of life. And yet is this manner of men some deal better than they, which play the wolves themselves against the flock, under the false title of shepherds. For there be they, which in time of prosperity doth right faithfully take heed to their flock, but yet when there is a great danger, they leave traitorously the flock to the wolf to be dispurpled abroad and torn in pieces: for he fantasieth thus: In case they go to wrack, what than? I have no loss thereby. My wage is safe, and though I lose some deal thereof, I had rather lose it, than to cope and fight with the wolf, for another man's cattle. There shall another flock be found out, which I shall be hired to have the oversight of: though the master of this flock lose it.  
Neither doth the death of the flock grieve the hired man's mind. So it happeneth that both the owner hath loss of that thing which he entirely loveth, and the flock cometh to destruction, which might have been saved. It is therefore no marvel, though evangelic sheep knew not the voice of such like shepherds. The sheep be not in fault, but the lewd shepherds are to blame. Nor it is not to be disdained at, if they whom my father so draweth, do follow me, forsaking the hired shepherds that are but very thieves and murderers. For they feel and perceive that I am all manner of ways a good shepherd, even to spend my life therefore. I know my sheep committed to me of my father, all whose goods are mine: and on the other side, the sheep that are drawn by the inspiration of the father, acknowlageth their shepherd, loveth him, and followeth him, knowing right well that there is no hope of salvation but by me.  As my father knoweth me▪ even so know I also my father, and I give my life for the sheep, and other sheep I have, which are not of this fold. Them also must I bring, & they shall hear my voice, and there shall be one fold and one shepherd. Therefore doth my father love me, because I put my life from me, that I might take it again. No man taketh it from me, but I put it away of myself: I have power to put it from me, and I have power to take it again: this commandment have I received of my father. 
The father knoweth me as his own natural son, obeying his will in all things: and again I know the father, who desireth, that all men should be saved. At his commandment I bestow my life for the safety of my sheep which he hath given me to have them saved: nor any thing will I so do, that this world (while I am the shepherd) shall have power to harm them, nor yet the prince of this world the devil: but to keep my sheep whole and sound, I will give myself to death, by that meanness to abate the wolves violence: and to deliver my obedient sheep out of his chaws.  
Nor it doth not fully content the father's will and my charity, if I should save these sheep alone, which being of the people of Israel, he hath given to me to be saved first, but my cure reacheth further than so. There be also in other nations sheep scattered and in danger of snares, of wolves, thieves, and murderers: neither will I rest until I bring these also into the common sheepfold. And although they hear not the voice of Moses, or of the prophets, yet shall they know and give ear to my voice, I mean such as be ordained to salvation. For the country doth not exclude from salvation. Whosoever heareth the voice of the son of God, (who is the very true shepherd) shallbe saved. Hitherto the flock of God hath been scattered through the multitude of false shepherds. All doth promise salvation, and every one hath his voice, and one calleth this way and an other the other way. In the mean while, the flock being destitute, is scattered here and there, and divers ways perisheth. But so soon as they shall hear me, all they will know the voice of the true shepherd, and they shall come together out of all parts of the world. And so shall be made one fold of all, and no more shepherds but one. He that is without this fold cannot be saved. He that doth not acknowledge this shepherd, shall go to perdition. But lest that should happen through my fault, I so thoroughly play the good shepherd, that I lose my life clearly. There is no decay in my father, 
I give my life for the sheep. etc.  though all thing that be create do perish, for he hath need of nothing, but of mere charity towards mankind, he sent his son to save all men if it could be. And because I am of the same mind that my father is of, therefore he doth dearly love me, as his own son, and no hired man, because of mine own good will I bestow my life for the health of my father's flock, it is so much more unlike that I would, to hurt the flock withal, seek out mine own commodity. Amongst men it is a great love, if one when there is jeopardy towards and danger imminente, doth not privily steal away. I do more, who with a free good will, give myself to death. There be that lieth in wait to have my life, well, their malice could not prevail against me, except I were determined of mine own free will, to die for the salvation of mine. These folk of truth are in mind to murder, yet could they not kill me unless I would myself. Therefore they shall not take from me my life, but I will willingly yield it up to redeem my sheep with my death to everlasting life. Do not believe that I shall willingly give myself unto death, except I take again that willingly left life, even of mine own power, when I will. Herein consisteth the praise of a true shepherd, that of his free will he offereth himself to death for the flocks health, when it lieth in his own power to eschew death if he list. No man's power could take my life from me against my will, 
I put my life from me that I might take it again.  but I give it willingly for the flocks salvation. Other die when as they would not, & being dead they revive not. And though a man may wickedly kill himself, yet cannot he revive his body again, with the life that is once gone. I have power to do both, to send forth this life out of the body, and to call again the same into the very self said body. In case it seem a thing incredible unto you, that any man should willingly redeem an other man's life with his own death, no more to say, but it is so thought to my father that sent me into this world, by this way to work the feat of man's salvation. I willingly and gladly do obey his commandment, whose will and mine are all one, and who hath given me power to perform my will.  There was a dissension therefore again among the jews for these sayings, and many of them said: He hath a devil and is mad, why hear ye him? Other said: these are not the words of him that hath the devil. Can the devil open the eyes of the blind? And it was at Jerusalem the feast of the dedication, and it was winter. And jesus walked in the temple, even in salomon's porch. Than came the jews round about him, and said unto him: How long dost thou make us doubt? If thou be Christ tell us plainly. 
When jesus had told a long tale of these things that were strange, unheard of and far above the common capacity of most men, there fell a new jar in opinions among the people: for some said that which they had already many times said, whensoever he disclosed their secret conspiracies, or if he spoke or did any thing above the power of man: he hath the devil (say they) and is mad. For the words which he speaketh, lack common sense. What pleasure is it to hear this fellow? Again some folk else said: these be no such man's words, as is in the devils danger. For his words, smelleth of the power of God, specially for as much as his deeds be agreeable to his words. As his words be, such be his deeds. He speaketh things far passing man's wit, but the same doth things, which far exceed man's power. Can a mad man, and he that is possessed with a devil open blind men's eyes? It is the property of devils to put out ones eyes that seeth, but to give fight to him that is borne blind, cometh of the power of God. Forasmuch than as it is evident that that thing is done by him, his talk cannot proceed of a noisome devil, whose deeds appeareth plain to come from a beneficial God. The Lord jesus maketh no answer to this altercation, teaching us by the way, that the wieked are not always to be striven with in words: and that by deeds it is rather to be declared what we can do, than by words: and sometimes place is to be given to the fury of the evil sort, nor the moderate temperance of the gospel, is at any time to be forgotten. After all this the feastful day ministered new matter to set in hand and dispute with him again. That solemn feast was than, which they call the dedication of the temple, for because the temple was reedefyed and repaired after the exile that was made at Jerusalem by the Persians. Neither was jesus absent at this feasteful day, a new maker of the law, and of a new temple, that is to say, the church, chief deviser and master of the works. And it was winter: A full very mere time for their minds, which through love of the cold law, did not burn in the love of the gospel. Therefore jesus was not now in the inner part of the temple, but walked in the porch which joineth to the temple, that is called salomon's temple, to the intent that the very place should declare that peacemaker to be present, which should reconcile all things in heaven and earth. There walked truly the author of the law of the gospel, Moses law being now at a point to cease. The jews therefore, lest he should escape their hands, came round about him, while he was walking there, sore moved with many of his sayings and doings: neither did they well agree among themselves, 
If thou be Christ, tell us plainly.  some maliciously finding fault with all thing, some gathering of his deeds and words, a certain thing to be honoured in him above man's power. And they set upon him with these words: How long wilt thou keep us in a doubtful mind, and therewith set the people on a roar? If thou be that very Messiah, whom we look for, tell it us openly without all colour.  jesus answered them: I told you, and ye believe not. The works that I do in my father's name, they bear witness of me. But ye believe not because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My father which gave them me, is greater than all, and no man is able to take them out of my father's hand. I and my father are one. 
But although jesus was not ignorant that they did demand of a perverse mind this thing, which they had both oftentimes heard, and might also have perceived the same by his doings, yet he maketh them a gentle answer, more desirous to instruct them, then to anger them. What needeth it me (saith he) so often to speak of myself, and tell who I am? namely forasmuch as if I do openly testify the truth, ye call the record thereof arrogancy. I have already told you (if ye would believe me) who I am: Yea though ye do not credit my words, yet ye cannot be ignorant of the thing which ye desire know of me.  
There is no surer proof than deeds: Ye see my doings, which yourselves do witness I do at my father's will and not the devils, as some do misreport. If my acts be worthy to be imputed to God, believe that I am sent of God, But ye do neither believe my deeds nor my words: whereof I am not the cause, but your own corrupt and suspicious mind. They that mean well and plainly and be not polluted with the naughtiness of this world, believe my words, and like good sheep know the voice of a good shepherd: and semblably I knowledge them for my sheep, though after the world they be poor silly things. But ye therefore do not knowledge my voice, because ye are not of the number of my sheep, whose simplicity is lightly taught, when as your minds be swollen with ambition, leavened with malice, with envy corrupted, infected with covetousness, and with sundry affections of this world defiled, from which vices, if ye would purge your mind, verily even you also should hear my voice: neither should you so do without benefit. For first of all, ye should thereby avoid death, which hangeth over all rebels against the son of God: moreover ye shall obtain thereby everlasting life. For of truth, those my sheep (how simple and unlearned soever they be after the judgement of the world) as long as they do knowledge me the shepherd, and all the while they follow me as guide, do through my liberality, get everlasting life: when as other that are taken in the world for men of great felicity, go to everlasting death. They be simple sheep, harmless, weak, lacking all worldly succour. The world riseth against these with all engiens and force. But the adversary shall not have so great power, that he shall be able to take them out of my hands. The world hath authority of pharisees, dignity of priests, it hath armed kings, high magistrates, judges, places of judgement, prisons, chains, rods, axes, broddes to prick with, exile, deaths, & whatsoever is wont to bring fear, yea even to steadfast minds. On the other side, it hath riches, pleasures, dignities, honours, and what soever is wont to corrupt most uncorrupt minds. The world useth all these engines to pluck my sheep out of my hands, but I being their protector & governor, no man shall be able to take them away from me. What thing soever the world shall go about, the same shall be commodious to the sheep, and turn to my father's glory. We will not fight again with weapons, or with poison, we will not counter with them and give rebuke for rebuke, but without such defence, we shall yet by a new way, have the victory.  

My father. etc. is greater than al. etc.  That defence alone, which my father hath given me to defend my sheep withal, is greater and of more force than all the weapons, wherewithal the world shall rise against me and mine. Neither will my father forsake me, nor I my sheep. The same thing that lieth in me to do, lieth also in my father to do. And because there is no power of the world that can force any thing out of his hands, which can do all things with a nod, neither can any thing pull that out of my hands, which he hath taken me to keep: As there is an exact companionship of power between my father and me: so there is a full consent of will. We be thoroughly one, all one in power, all one in will and nill. Then the jews again took up stone to stone him withal. jesus answered them: many good works have I showed you from my father, for which of them do ye stone me? The jews answered him saying: For thy good works sake we stou● thee not, but for thy blasphemy, and because that thou being a man, makest thyself God. The jews being sore moved with these sayings, not content with so often naming his father, by whose defence he promised so great things, took up stones again to stone jesus. But yet no man set upon him, because his time was not as yet come, in which he had determined to die for the salvation of mankind, but he assayeth to assuage & mitigate their fury with gentle words. The people are accustomed to take up stones in their hands (saith he) and so openly to punish evil doers, and common malefactors. I have done nought else but bestowed benefits on you of my father's liberality: I have better instruct them that erred; I have comforted them that were in affliction, I have fed the hungry, I have restored the one handed to both, I have made clean the leprous, I have healed the sick, I have driven away devils from men, I have set them on fo●e that were diseased of the palsy, and such as had their ●nowes shrounken, I have put away fevers, and all diseases and maladies, I have called the dead to life again, & the whole power and authority which my father hath given me, hath been bestowed to secure you, & it hath been freely employed to your commodity. In all these things now which is that one thing that ye think worthy stoning? If he that is good and liberal be stoned, what is to be done to naughty folk, & to them that be harmful? The jews being brought in conclusion to this point, that either they must bring forth some fault against him, or clies aknowlage their own folly, lest they should have no pretext to hide their fury withal: we (say they) are not wont to stone any man for his good works sake, but we count thee worthy to be stoned for an horrible crime, of all other most great, even blasphemy: And in this thing we follow the authority of the law, which commandeth such should be overthrown with stones. Who can suffer any longer, that thou being a man, makest thyself God, having eftsoons god thy father in thy mouth, as though we all were not the children of god, and as though thou were by some new and peculiar way, God's son, that thou and thy father may be partners in all things? Is not this to take a certain godhead upon thee? But forasmuch as there is but one God, what man so ever (therefore) taketh upon him to be fellow with god in power, is injurious to God's majesty, & a rebel. jesus answered them is it not written in your law, I said ye are Gods? If ye call them Gods, unto whom the word of God was spoken (and the scripture cannot be broken concerning him, whom the father hath sanctified, and sent unto the world) do ye say that I blaspheme, because I said, I am the son of god? If I do not the works of my father believe me not: but if I do, and if ye believe not me, believe the works: that ye may know end believe that the father is in me, and I in him. The Lord jesus doth with such moderation make answer unto this fault which was laid to his charge, that he clearly avoided from him the sin of blasphemy, and that also he did not, with any terrible words more engreve their frowardness, and yet he did with great sobriety defend that his due, which he ought not to deny, because he would not have it unknown to us: You (saith he) lay blasphemy to my charge because I name God to be my father. Is there not a greater thing than that written in your law, even in the Psalms? I have said ye are all gods, & sons of him that is high. If god himself give praise of the dignity of his name to them, unto whom the word of God was spoken not only calling them the children of God, but gods too, and yet was not the majesty of one god harmed, nor that thing can be untrue which is declared in holy scripture, how can ye stretch to me the fault of blasphemy, that do say, I am the son of God, whom the father hath only sanctified & sent unto the world, that by the son all should obtain holiness? If communication had between God and man, make of men gods, and the children of God, is it not a thing to be borne with, if I say that I am god's son, which am the word of God itself, and who was with god before I came into the world, and am he that hath company with him in all things? It is no presumpteouse thing that I take upon me in my words, a thing verily that beseemeth many other, by the authority of scripture. But it were more convenient to judge by the self deeds, what name I ought to have.  
If my deeds do not prove me to be above a man, if they have not the proof of godly power, believe not that I am the son of God, and that God & I agree thoroughly in all points. But if ye see God the father show forth his power in me, though algates ye will give no faith to my words, yet at least believe the deeds that ye see with your eyes, and take me for arrogant if I do not perform more in deeds, than I take upon me in words. If ye would consider those things with pure simple minds, it should come to pass that ye would give faith to my words too, and doubt no more, but that the father is in me, and I in the father, that both we, the one and the other, are sociate & adherent together naturally & unseparably, whiles he worketh by me, whatsoever he will, and I do no where serve or alter from his example & commandment: In so much that he which believeth on him, believeth on me, and whosoever speaketh against him, speaketh against me.  Again they went about to take him, and he escaped out of their hands, and went away again beyond jordane into the place where john before had baptized, & there he abode. And many resorted unto him, and said: john did no miracle, but all things that john spoke of this man, were true. And many believed on him there. 
When the jews had heard these sayings, being therewith more an angered, wherewith in deed they ought to have been reformed, they go about to lay hands on him, and so to accomplish that thing which they had already often attempted in vain. But jesus escaped out of their hands, declaring thereby, that he was well willing to suffer, when time should come. Therefore when jesus had taught there sufficiently, he giveth place for a time to their uncurable fury, and went over again beyond jordane, to the very place where john begun first to baptize, (for as we have said, he afterward changed his place, and baptized at the water of Sichem.) Here now jesus abode in the desert, as one that had loathed or extremely hated the sinful wickedness of the cities. And many came also thither unto him, out of places that joined nigh thereunto, whose minds the fame that was bruited of jesus, the sermons and miracles that were heard and seen, did inflame. And of truth, the very place brought them forthwith in mind to compare jesus, who had already showed some trial & proof of himself, with john, whom they had known before. And when they remembered that john had been in high authority, and yet had done nothing else but preached the baptism of penance, and without doing any miracles had gotten himself so great estimation among the multitude, that he was thought to be Christ: And on the other side, when jesus had by showing forth so many miracles, declared a power greater than man's strength, that he had so often put the Scribes and Phariseis to silence, with his prudent and piththie answers: Finally, that john himself had so often testified so highly of jesus, confessing openly that himself was not worthy to leuse the latchet of his shoe: The jews (I say) considering all these things, had this saying among themselves. john (say they) when as he wrought no miracle, was in credit with the jews. Much more therefore ought faith to be given to this man, that with so wondered seldom seen miracles, gathereth or winneth faith to his words. And albeit john's record of this man were heretofore little believed, yet now the matter self declareth that his record was true, for so much as this said jesus hath accomplished more things than john promised of the man's behalf. And so now therefore, partly for john's relations sake, (whose report had no slender authority among the jews,) partly through his own words that were full of godly wisdom, and partly for his deeds sake which did bear witness of his divine power, many believed that jesus was very Messiah, whiles yet the Phariseis, the Scribes, and the Priests, did still continue and persist in their froward malice.   

¶ The xi. Chapter.  A certain man was sick named Lazarus of Bethania, the town of Mary, and her sister Martha: It was that Marie which anointed jesus with ointment, and wiped his feet with her heat, whose brother Lazarus was sick. Therefore his sisters sent unto him, saying: Lord behold, he whom thou lovest is sick When jesus heard that, he said: this infiemitie is not unto death, but for the praise of God, that the son of God might be praised by reason of it. 
ANd forthwith occasion is offered, whereby Christ's glory and his fathers should highly be renowned, & withal the malice of the pharisees should be provoked to murder. For while he made his abode at jordane, it chanced that a certain man called Lazarus, lay sick in the town Bethania. This was both the sick man's and the two sisters Marie and Marthaes' country. Furthermore, Mary was she, that (to the notable proof of love towards jesus) with a precious ointment anointed his head sitting at the feast, and with her hear wiped his feet, which she had washed with tears. Whereof came a great amity between the Lord jesus and this family. Therefore when Lazarus was through grievous sickness in peril, his sisters (trusting upon the acquaintance that they had with jesus) sendeth to show him of his friends disease, doubting not but that he would of his marvelous gentleness towards all folk, help his friend being in danger. Behold (say they) he whom thou lovest is sick. For they thought it enough to signify the thing to him that loved the man, and therefore they made not further intercession. To whom jesus made answer: this sickness is not unto death. God hath suffered it to fall upon him, that by that occasion, God and his son should be glorified, with putting away the sickness by their godly power.  jesus loved Martha and her sister, and Lazarus. When he heard therefore that he was sick, he abode two days still in the same place where he was: then after that, he said to his disciples: Let us go into jewrie again. His disciples said unto him: Master, & jews lately sought to stone thee, and wilt thou go thither again? jesus answered: Are there not twelve hours of the day? If a man walk in the day he stumbleth not: because he seeth the light of this world: but if a man walk in the night, he stumbleth because there is no light in him. 
jesus verily loved Martha and Mary, and their brother Lazarus too, & yet suffered he him to fall into sickness, and also to die: lest we should think it an unseemly thing, if at any time good folk and right holy men be punished with miseries of this world: god, as it were dissembling, either because so it is expedient for them that suffer, or else because it so helpeth to set forth the glory of God, not that God doth through man's harm procure his own glory, but that for man's sake, he is wont to turn the eivels, which chanceth us after the law of man's state and condition, or by casualty, to our salvation, or to his own glory. He knew right well his friends sickness: yea, before it was told him. But yet was it fit, that his disciples minds should be prepared and made ready for the great miracle that was to come. Therefore after report was made to jesus of his friends disease, he did not forthwith go thence, but tarried still two days in that same place, verily not neglecting the danger of his friends, but looking for a more large matter to work a miracle of, wherewithal he himself, who should soon after die, might lift up the minds of his disciples, weak and feeble as yet, to the hope of the resurrection.  
But his disciples keeping silence for fear, because he of late escaping the hands of the jews, was thought to be more safe in the desert, jesus said unto them: Let us go into jewrie again. When the disciples heard jewry named, remembering how vengeable and cruel the Phariseis hatred was cowards him, and how often they had taken up stones to cast at him, how often they endeavoured themselves to apprehend him: the disciples (I say) stood in dread not only of their masters harm, but also of their own. For as yet they had not received the holy ghost, and bore a certain worldly affection towards jesus, themselves likewise through feebleness loathing death. Therefore dissuading him from going again into jewrie, they say: Sir have you forgotten how that there a while ago the jews would have stoned you, unless ye had secretly withdrawn yourself? And will you go thither again putting yourself in open danger? But jesus did comfort their fearfulness by a parable, signifying that nothing is to be dread of them that clean to Christ: who is the light of the world. For the night hath vain fears. The day knoweth no such terrors. Hath not the day (sayeth Christ) twelve hours? The night shall not come before his time. In the mean time, whosoever walketh in the day, stumbleth not: for why, the sun maketh him to see and to eschew stumbling. But the sun being taken away, whosoever walketh in the night, stumbleth, because he lacketh light. I am the light of the world, it is right meet that you be guided by me, and follow my conducting, and not to go before the light. Be not afraid before the time. So long as I give light unto you, there is no jeopardy. The night shall come, when you being dissevered from me, shall be troubled.  ¶ This said he, and after he said unto them: our friend Lazarus sleepeth, but I got to wake him out of sleep. Then said his disciples: Lord if he sleep he shall do well enough. Howbeit jesus spoke of his death, but they thought that he had spoken of the natural sleep. Then said jesus unto them plainly: Lazarus is dead, and I am glad for your sakes, that I was not there, because ye may believe: nevertheless let us go unto him. 
When jesus had with this saying mitigate the Apostles fear, he showeth the cause of his going forth on his journey, saying: Our friend Lazarus sleepeth, I therefore go hence to wake him. When as the disciples that were troubled with fear supposed that jesus did not speak of very death, but of the common sleep, they answer: Sir if he sleep, there is no cause why you should go thither, for sleep in sick folk is wont to be a token of recovery of health. The disciples were loath to go into jewry again, and therefore to the uttermost of their power, they do avoid the causes of going thither. But jesus did by little and little prepare the minds of his, earnestly to consider and behold the miracle to come. For he had therefore leaver say first he was asleep then dead, to the intent he might after the usage of holy scripture, show the hope of the resurrection. For they be rather asleep then dead, which rest to live again. Neither is it so easy for any of us to awake him that sleepeth, as it is for the Lord to call the dead to life. Therefore the disciples not understanding the thing that he spoke of sleep, and waking out of sleep, to let them know that no hid thing was unknown to him, 
Lazarus is dead and I am glad for your sakes. etc.  he saith unto them more plainly: Lazarus is dead, nor he added not the thing that was then more stout to be spoken, as concerning the raising him up again. For he would rather that to be signified than expressed, and his mind was rather to do the thing, than promise it, every where making ready for us an example of modesty and temperance. And because he answered them that told him his friend was sick, that that sickness was not deadly, but chanced to the intent that God's glory and his sons also should be set forth by it: a like thing showeth he to his disciples, saying: I am glad that I was not there while my friend was sick and died, and for your cause I rejoice, that your trust which I perceive to be weak as yet, may be strengthened and confirmed with a more evident miracle. For if the sick man had mended and recovered health (I being present) it might have been thought a casualty: in case I had at his sister's requests raised him that had been newly dead, the Phariseis which find fault with all things, might have laid for them that it had been a lacking of senses, or but a swooning, & no death, for that sometimes happeneth in some diseases, that the bodies lying a long time in swoon, come to life again. Now for asmuch as it is a very death in deed, there shall be a more plenteous matter of belief. Therefore let us go to him. The going thither pleased not the disciples for fear of the jews, which fear slack sore in their minds, and yet could they not improve the godly and weighty cause of that journey.  
And albeit jesus was not ignorant what thing troubled the minds of his disciples, and though also he suaged their dread by reason that he said he should go to Bethania and not to Jerusalem, yet nevertheless the nyenesse of the place that they feared, made also their timorous minds afraid.  Then said Thomas, which is called Didimus, unto the disciples: let us also ●o that we may die with him. Then went jesus, and found that he had lain in his grave tower days already. Bethanie was ●yt unto Jerusalem, about fifteen furlongs of, and many of the jews came to Martha and Marie, to coumfortt them over their brother. 
The disciples being careful and pensive, (and yet durst they not refuse to do their masters commandment,) Thomas whom the Greeks call Didimus, and in Latin is named geminus (a twin) being more timorous than the rest, sayeth unto his fellows: let us also go, (if it be certainly thus) to die with him, for as much as his determinate mind is, to bring both himself and his, into a manifest peril of life, whereas he may so devise that both shall be in safety. jesus than went forth with his disciples to Bethania, & found that Lazarus had lain in his grave four days already. verily Bethania was about fifteen furlongs of from Jerusalem, and thereof came the disciples fear, and thereupon also arose occasion that caused the miracle have more witnesses and lookers upon. For the nighness of the place caused many to come thither out of Jerusalem, even of favour they bear to Marie and Martha, and of neyghbourlye duty to comfort them in the death of their brother. Which kind of office and duty was wont to be done to rich folk, even for honour sake.  Martha assoon as she heard that jesus was coming, went and met him: but Marie sat still in the house. Then said Martha unto jesus: Lord if thou hadst been here, my brother had not died: nevertheless now I know that whatsoever thou askest of god, god will give it the. jesus saith unto her; thy brother shall rise again. Martha sayeth unto him: I know that he shall rise again in the resurrection at the last day. 
Martha that diligently bestirred her, went about all things with diligence: when one had told her that jesus was come nigh at hand, she with speed went out to meet him. Marry kept still the house: Martha therefore when she was within the sight of jesus (upon right good hope that she had conceived of her brother to be called to life again) with a doleful voice, she said unto him: lord if thou hadst been here, my brother had not been dead, for thou couldst soon have healed him with a word. Although in deed the thing is not yet even at this present utterly without hope. For I know that what thing soever thou askest of God, he will deny the nothing, although thou wouldst ask life in him that is dead and buried. These sayings were spoken of Martha with a mind that neither did utterly despair, nor yet fully believe. Therefore to confirm her belief, jesus said unto her: be of good comfort, thy brother shall rise again. Neither did this promise satisfy Marthaes' mind, who (because she had but a siely piteous hope of her brothers rising again) could not but fear the matter. She was afraid verily, that like as he answered the messengers, saying that the sickness was not deathlyke, and with that doubtful answer beguiled them, so was there now likewise some mystery in his words that should disappoint and deceive her hope: I know (sayeth she) that my brother shall rise again: but that shall be in the last day when we shall all rise again, for some jews, namely they that were of the Phariseis sect, believed that there should be a general resurrection.  jesus sayeth unto her: I am the resurrection and the life: he that believeth on me, yea though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die: believest thou this? She said unto him: Ye Lord. I believe that thou art Christ the son of God, which should come into this world. 
jesus therefore to further the woman's affiance and opinion of him, by little and little to greater things, and that he might declare himself to be very he, that not only could obtain by prayer, of God, life to the dead (a thing that is red oft to be done of other holy men) but to be the very fountain self and author of life, both already given and to be given to all things, nor that any death is to be feared of them, that putteth their confidence and hope in him, forasmuch as though death chance, it can nothing hurt him that cleaveth fast to the fountain of all life: jesus (I say) upon these considerations, answereth Martha on this wise: Thou believest Martha that with my prayers I may obtain of my father, life for thy brother which is dead: thou believest that thy brother shall be restored to life again (as other shall be) in the last day. Yea but thou must believe this also: that they which shall rise in the last day, shall have life by me, nor that any man hath life at all, but by my gift, neither is any restored to life again but by me, not only touching death of body, which is not much to be feared, but as concerning the death of the soul also, which is most of all to be feared. And the soul that liveth, liveth by me. And the reviving soul, reviveth by me, for I am the very fountain of resurrection and life. He that cleaveth to me by faith, although he be dead in body, yet shall he live. And take not this saying to be only spoken of thy brother, but generally, what man or woman soever hath faithful affiance in me, he shall not die everlastingly, although his body lifeless lie at rest for a time. Martha, believest thou the thing that I say? Martha being at this time altogether mindful to have her brother revived again, giveth no very apre answer to jesus saying, but yet she did confess generally how highly she judged of him, saying: Lord I do believe. I believe that thou art Messiah, the son of the living God, who being promised of the Prophets, and many hundredth years looked for, art come into the world.  And assoon as he had so said, she went her way and called Marie her sister secretly, saying: The master is come and calleth for thee: assoon as she heard that, she arose quickly and came unto him. jesus was not yet come into the town but was in that place where Martha met him The jews then which were with her in the house, and comforted her, when they saw Marie that she rose up hastily, woure out and followed her, saying: She goeth unto the grave to weep there. 
Martha upon these words being commanded to return home again, and to call her sister Marie, (her lamentable mourning already assuaged) doth now leave jesus, and goeth all cheerful and full of good hope home to her sister: and calleth her secretly out of the throng of such as were set round about her, and privily telleth her in her ear the joyful thing, saying: The master is come and calleth for the. Assoon as Marie knew that jesus was come, and saw her sister cheerful and of good comfort, she herself also conceived some good hope, although jesus seemed to have come already to late, on whom therefore they did not often call by messenger, because they thought it enough if he once knew his friends peril, committing all other things to his arbinement. And so Marry, supposing that his coming was not for nought, without delay, rose up to go meet him before he should entre into the house. And so it was expedient for the better bestowing of that miracle that was to be showed. for fit it was that many Phariseis should be present, which although they came of very duty for private friendship sake to see Marry, yet did they hate jesus. These surely would not have followed Marie, in case they had known how that she went to meet jesus. But therefore the jews that were with Marie in the house to comfort her, when they saw that with so great hast she arose up and went forth of the house, they followed her: suspecting that upon a sudden pang and brunt of heaviness, she would have go to the grave, and there to weep her belly full, to satiate her sorrowful heart with tears.  Then when Marie was come where jesus was, and saw him, she cometh nigh unto his feet, and saith unto him: Lord if thou hadst been here, my brother had not been dead. When jesus therefore saw her weep, and the jews also weeping which came with her, he groaned in the spirit, and was troubled in himself, and said: where have ye laid him? They said unto him. Lord come and see. And jesus wept: then said the jews, behold how he loved him: And some of them said. Could not he which opened the eyes of the blind, have made also that this man should not have died? 
So than Marie went forth and found jesus as yet unentred within the walls of the town: but abode in that place where as Martha had late before met him. For he tarried there for Marry, whom he commanded to be called to him, choosing a place fit to work the miracle in: because the grave was not far from that place, as the manner was than to make the dead men's sepulchres nigh the high ways. When Marie was come thither, assoon as ever she saw jesus (as in deed she was very woeful) she fell down at his feet & spoke weeping, the same thing that her sister had said: Lord (saith she) if thou hadst been here in due time, my brother had not been dead, and we had been without this miserable weeping and wailing. But jesus, seeing Marie altogether in heaviness, & the jews likewise that followed her, weeping withal, he did not reason and stand in disputation with her, as he did with her sister Martha, with whom he talked apart (the people being removed aside) neither doth he promise any thing, when as now was place and time to perform in deed, that which he had promised Martha: but jesus (I say) first of all groaned in the spirit, and was troubled in himself, even to show the truth of his manhood, ready anon after to bring forth a sign of his divine power and Godhead. They were no feigned affections, that he was of so loathsome a mind, and in himself so troubled, but there was good skill why he took unto him those motions of mind, which came not of the infirmity of nature, but by the consent of reason: neither was it all one cause why other wept and why jesus was troubled. They bewailed the death of the body of a certain worldly and natural affection, jesus rather misliked and loathed men's sins, whereby so many souls should perish: he was dysquyeted through the invincible diffidence of the jews, who wept for their friends bodily death, when as themselves (as touching the soul) were subject to eternal death, and yet did they not weep for themselves. jesus desired that all men should revive from this death, and had indignation that his doctrine, miracles and death, should be lost in many one. Therefore, after that by horribleness of spirit and by trouble of mind, in countenance, eyes, and in the whole habit of his body, he had genen a manifest proof of his manhood (teaching also by the way that it behoveth not to yield and be subdued to such affections, or to be called away from things of virtue) the turmoil of his mind being refrained and stayed, jesus said: where have ye laid him? not that he was ignorant thereof, but to remove all suspicion of deceit from the miracle. His kinsfolks answereth: Lord, come and see.  
That answer proved that the grave was not far of. And now as if at the sight of the grave his sorrow had been renewed, 
jesus wept  jesus wept. Groaning and trouble went before, a token of sorrow that with force entered into his mind. Tears are as it were the blood of a mind already wounded and overcome. But these tears came not from a mind that was overcome, for they were not bestowed upon Lazarus that was dead, but they were for us, that we should believe him to be very man, and also learn how death of the soul is to be pitied and lamented, which yet men do not in such sort abhorred and bewail. But the jews supposing that jesus was in such mood for nought else, but for the death of his friend, with whom he was acquainted, behold (say they) how entirely he loved Lazarus, for whom being dead he weepeth in such sort, and yet were they nothing of kin. And some there were that would have laid to his charge and rebuke, his tears, wherewith he testified no mean or common love towards Lazarus, saying: Did not this fellow of late give sight to the blind beggar with whom he had no acquaintance? Why than made he not that his great friend should not die? In case he had no will to do it, why doth he now signify with tears, love that cometh out of season? If he could not do the thing that is more easy to be done, how did that feat which is of more difficulty to be done? The physician many times saveth the sick man's life. There was never man before gave sight to him that was borne blind.  ¶ jesus therefore again groaned in himself▪ and came to the grave: It was a cave and a stone was laid on it. jesus said, take ye away the stone. Martha the sister of him that was dead said, unto him: Lord, by this time he ●●inketh, for he hath been dead four days. jesus saith unto her: Said I not unto thee, that if thou didst believe thou shouldest see the glory of God▪ then they took away the stone from the place where he that had been dead, was laid. 
But jesus now being nigh to the grave, to declare plainly how horrible is the state of a man that hath already lain long in sin, and with how great repentance, how many tears are needful, that through God's mercy he may penitentely return to the life of innocency, did groan again, and fared evil with himself, exemplyfying in himself verily the thing which ought to be exhibit in us if we will eftsoons repent us of the evils and return from the same, wherein we have long time nuzzled ourselves. Now than they were come to the grave. It was verily a cave, whose mouth was closed with a stone laid upon it. And that made much to the belief of the miracle, and to exclude the suspicion of enchantment and delusion, and because the belief thereof should be more certain and sure if the thing were done by the hands of his friends, and not with jesus own hands or his disciples (for those friends suspect no fraud or illusion,) jesus than turned him to them and said, take away the stone. The plain meaning of Martha, sister to the dead man, did also set forth & made a more certainty of the miracle. For she now forgetting what jesus had promised her, did through the weeping and heaviness that she saw jesus in, come again into her old mind and affection, and conceived almost a certain diffidence. verily she feared lest (the stone being taken away) the stink of the dead body should offend their noses that stood by, not considering that he which in the general resurrection should raise all men's bodies already many hundredth years before turned into dust, could raise a dead body even newly putrefied: She (I tell you) thus thinking, said: Lord, by this time he stinketh. For he hath been dead four days. jesus therefore did with a little rebuke, stir up the unpleasant, and wavering woman's faith, saying: hast thou forgotten how I told thee even now, that if thou didst believe, it should come to pass that by thy brother's death god should be glorified? Al they therefore depending and staying in the expectation, and upon hope of a new wonderful miracle, the stone by the Lord jesus commandment was removed.  ¶ And jesus lift up his eyes and said: Father I thank thee, that thou hast heard me. Howbeit I know that thou dearest me always, but because of the people which stand by I said it, that they may believe that thou hast sent me: and when he thus had spoken, he cried with a loud voice: Lazarus come forth. And he that was dead came forth bound hand and foot with grave clothes, and his face was bound with a napkin. jesus said unto them: Leuse him and let him go▪ 
And forthwith all their minds and eyes pausing as men in doubt, our Lord jesus lifting up his eyes, to teach us thereby that whatsoever great thing we do, we ought to refer it to God as author thereof, and withal, to declare unto the standers by, that himself should by god's power do it, what thing so ever he should do, said: father, I thank the because thou hast heard my desire, not because that it is an uncouth or a time during thing to me: for I know that forasmuch as thy will and mine is all one, thou dost alway hear me if I ask any thing of the. For neither do I will any thing that thou willest not, but this prayer I make because of the people that stand by: to thintent that when they have seen the miracle, they may believe that I do all things in earth after thy will, and that also I am sent into the world to set forth the glory of thy name amongst men. When he had spoken thus to his father, he calleth out the dead man by name, saying: Lazarus come forth. He could even with a beck alone have made him that was buried revyue and come out of the grave: but this great stern voice, was a token of great power, wherewith the sinful soul that is far of from the sight of God, being buried in darkness of sin, and rotten with filthiness of enorm crimes, may rise again, and come forth into the light of truth. And without delay, he that was dead and buried, came out byan by at the voice of him that called upon him before all their eyes And he came forth before them, his body sound and whole of truth, but he came with all the clothes upon him that he was buried in, that all they might know him to be the same man whom they buried in such apparel three days before. For as corpses were wont to be done withal, his feet were tied with lists: and his hands bound with sepulchre bands, his face also bound with a napkin. And now than was this a wonder, the dead corpse did not quiver and stir little & little, & so show likelihod of life returning again as for the more part it happeneth in them, whom we read to be raised to life by good and holy men, but this man that had been dead four days space, came suddenly to life again at the commandment of a word. And to make the miracle seem greater, he, both tied & hard fast bounden, suddenly cometh forth abroad out of the deep secret place of a cave. Than (lest any thing should want to the full perfect belief of the miracle,) jesus said to the man's friends: be use him & let him go, that his moving and lusty quick pace may declare that the man doth not only live but hath also his health. jesus could have made the bands to have lewsed of their own accord: but sith with their service they had thoroughly the doing of all things, by all ways and proves they both excluded suspicion of forging the thing, and confirmed the certainty of the miracle. The two sisters advertised jesus, than being absent, of their brother's sickness by other men. And in the absence of jesus the man died, he was buried, he was kept till he stonke withal. He was mourned for, with solemn recourse of much people. The sisters themselves told jesus of his death, they showed him the grave: when he had much people waiting upon him, the stone is taken away with other men's hands, and with other men's hands, was he lewsed that came forth of the grave. Here is nothing left to the unfaithful that they could lay for their excuse. Neither did jesus, when he had wrought so notable a miracle, speak any stout word of himself. He did not check & reprove the people because their accustomed manner was to slander, & find fault with his miracles: he requireth no thank of Lazarus or of his sisters.  Then many of the jews which came to mary, and had seen the things which jesus did, believed on him: but sum of them went their ways to the Phariseis, and told them what jesus had doen. Then gathered the high priests and Phariseis a counsel, and said: what do we? for this man doth many miracles: if we let him escape thus, all men will believe on him: and the Romans shall come and take away both ou●e town and the people. 
Therefore, many that came of friendly duty to Martha and Marie, Lazarus sisters, when they had seen so notable a miracle, they believed that jesus was Messiah, and stack to his doctrine, the power whereof they saw before their face to be so great and effectual. And truly some of them returning home to Jerusalem, showed to the Phariseis the things that jesus had done a little of Bethania. Therefore, when this great act being so exceeding wondrous was heard of the Bishops and Phariseis, who for the evident declaration of god's power, aught to have worshipped jesus, and to have been joyous on God's behalf, they being stirred with the pricks of envy, cannot now for bear any longer, but (to cause the thing seem more lawfully done) they call a wieked counsel, wherein they consult among themselves, by what way and means they may resist such great dangers. For albeit that the respect of private wealth, & sickness of soul set them on a woodness against jesus that was beneficial towards all men, yet will they that this matter do appertain unto the health & preservation of all the people. What is your advice (say they) to be done? This man doth many wonderful things, and exceedeth himself daily in doing of miracles. If we suffer him to go on as he hath begun, it will come to pass, that like as now many of the people doth think highly of him, so within awhile all will take him for Messiah. Which thing if it hap to be, and the brute thereof cum to the Romans (that is to wit) that the nation of the jews hath forsaken the emperor and are fallen to a new king of their own, which Romans do well know that of late a certain king hath been looked for of the jews which should set the nation at liberty, the Romans will make cruel war against us: And so with all the profane Gentiles shall keep with force this holy place, and with man's slaughter make havoc and destroy the whole flock of the jews.  And one of them named Caiphas, being the high priest the same year, said unto them: ye perceive nothing at all, nor consider that it is expedient for us that one man die for the people, and not that all the people perish. This spoke he not of himself, but being high priest the same year, he prophesied that jesus should die for the people, & not for the people only, but that he should gather together in one, the children of god that we● scattered abroad. 
Whereas this their advice, under the pretence of a public health, tended to the destruction of jesus Christ, thauthor of all health, yet was it thought unto caiphass to slender a device and to weak a counsel. He was the bishop of that year. For that dignity, as though within a while it should fail for altogether, had ceased to be a continual room: but being a benefice set to sale, it was fined for every year to the princes. Therefore he that professed himself chief prelate of religion, being more wieked than all other, blameth the cowardship of them that with deliberate counsel, did further debate the matter, whether jesus were to be put to death or nay: whereas it, (thought he) all other things set apart, was to be done incontinently and with speed. You (sayeth he) that sit deliberating whether this fellow that doth such things, is to be put to execution or no, seem not to weigh the matter as it is: nor ye consider not how it is profitable and expedient for every man, that this one should die for the people, rather than that he being saved, all the people should perish. This saying came not of the bishops own mind, that was ungracious and full of murder, but by reason of the office of priesthood, which he than bore, the spirit of prophecy did bring forth a godly prophecy by the mouth of a wi●ked man: which said prophecy did give foreknowledge how it should come to pass, that jesus should by his death redeem & save the jews: not only to bring this to effect, that such of the jews as did believe should be saved alone, but that those also among the Gentiles which lived in divers countries dispersed through the whole world (but to this end appointed that they should once be made the children of God through faith of the gospel,) might be counite together, and that the man of I●de, the man of Ethiope, the Greek, the Scythian, and the Britan, should join together in fellowship of a common universal church.  Then from that day forth, they took counsel together for to put him to death. jesus therefore walked no more openly among the jews, but went his way thence into a country nigh to a wilderness, into a city which is called Ephraim, and there continued with his disciples. 
Now therefore, the Phariseis being established with this voice of the wieked bishop, do in their hearts certainly determine (which thing they often before attempted as occasion served) to rid jesus out of the way, by all means possible, as though thereby they well provided for the preservation of the common weal: and again, lest their ungracious act should be the less sinful, they colour their impiety: supposing they had now found out matter to stir and provoke all the people likewise, openly and by the law, to put jesus to death, as a hurtful man to the whole nation of the jews: neither needed they (as they thought) any fault or any new cause to lay to his charge. jesus therefore, from whom nothing was hid, although the rumour of the people did not advertise him of the Phariseis and priests pretenced malice, showing himself a very man, all the while he was in jury came not abroad, lest he should increase their fury. But he conveyed himself a far of, from the bonds of the city of jerusalem, the killer of Prophets, & went to the city of Ephraim: whereunto the desert was nigh, signifying by that deed, that the wicked jews should forego their Synagogue: and a new people (that should not stick to the unfruitful works of Moses law, but to the faith of the gospel) should be gathered together, and a church made of them: which people should also (as the signification of the Hebrew word betokeneth) grow of a small beginning into an exceeding great thing: for Ephraim, to the hebrews, signifieth increasing. jesus therefore tarried here with his few disciples, which though they were woefully afeard of themselves also, yet durst they not forsake their Lord.  And the jews E●ster was nigh at hand, and many went out of the country up to jerusalem before the easter, to purify themselves. Then sought they for jesus, and spoke among themselves as they stood in the temple: what think ye, seeing he cometh not to the feast day? The high priests and Phariseis had given a commandment that if any man knew where he were, he should show it, that they might take him. 
Now the very time was come, soothly appointed of the father, when Christ should be offered up in sacrifice for the salvation of mankind. For that most religious day of the jews was at hand, which they call phase, that is to we●e, a passing over: (in English Easter) by that name calling to their remembrance that deed, which was, that long before the time the blood of a lamb stricken on the posts, did save the hebrews from the sword of the Angel that killed the egyptians: and those only houses passed over that had their posts marked with the lambs blood. Now therefore before the feast which was very nigh, many went out of diverse coasts of Palestine to jerusalem, there being purified with ceremonies of their law, to solemnize the most holy feast. And to let us know that nothing is more unreligiouse than jewish religion, which consisteth in visible things: & sith also the while they take great heed with much vain devotion lest they overslip any thing that was prescribed them of Moses, or that was added to by the Phariseis: they be not loath to do that thing on the most sacred day, which is of all things most wieked, that is to weet, to shed the blood of an innocent man. Therefore, when there was a great throng of people together, & many of them knew jesus, whose manner was to be present at such feasts, they wondered that he was not there present: and standing in the temple, they talked one to an other what should be the cause that contrary to his customable manner, jesus was absent from so solemn & high a feast. From which solemnity would not he yet altogether absent himself, but to th'intent he might come more looked for, he deferred his coming until such time as he thought best. Furthermore the bishops and Phariseis suspecting him somewhere to hide himself for fear, they travailed & gave a commandment yea with an authority also, that if any man knew where he were in secret, that they should show it that he might be apprehended. With these approved holy customs, the bishops and Phariseis, that were guides & masters of religion, prepared themselves to the feastful day, but in the mean while they unwares procured the salvation of the world.   

¶ The xii Chapter.  Then jesus six days before Easter, came to Bethanie, where Lazarus had been dead whom he raised from death. There they made him a supper, and Martha served, but Lazarus was one of them that sat at the table with him. 
Jesus therefore knowing that they had concluded upon his death, and that the time also was nigh, when as he had determined willingly to be offered in sacrifice, an unspotted lamb for the salvation of the world, he would no longer keep himself in secret, but as one offering himself to be a sacrifice, the seventh day before the feast of Easter, in which day the jews were wont at a solemn supper, as it were, to ●aste before hand the paschal lamb, he returned again to Bethania: both to call to remembrance the lately done miracle, and also to impriente the hope of the resurrection in the minds of his disciples, whom he knew should be with his death exceedingly troubled in mind: For there dwelled Lazarus whom he had a few days before raised from death to life. And the place was more notable for being nigh to jerusalem. There therefore a supper was made ready for jesus. Martha served him at supper: But Lazarus was one of the numbered that sat at supper with him, to make it more certain to them all, that it was no vision nor ghost which lately was seen to go out of the grave home to his house, forasmuch as he had now lived after his death many days, and had also, both commoned and eaten with other.  Then took Mary a pound of ointment, called Nardus, perfit and precious, and anointed jesus feet, and wiped his feet with her hear, and the house was filled with the odour of the ointment. 
There did Mary, (who with a siguler love, loved the Lord jesus ardently,) come to the feast, as well for many other causes, as for the late benefit showed upon her brother: and shed upon jesus head sitting at the table, a great quantity of very precious ointment, which was made of the best kind of Nardus, to the mountenance of a pound: insomuch that the whole house was filled with the savour of the ointment. And yet was the woman's (such love as hath not been heard) not herewith content, but anointed his feet with ointment, and washed them with tears, and wiped them with her here: not that she thought jesus did delight in such delicacies, whose moderate sobriety she knew, but great fervency of love caused her do as her mind gave her, without stay of herself: for truly she knew not nor considered what she did: but yet through doing honour, she gave advertisement before hand of jesus death & burial, & was a figure of the church, which should embrace with godly honour, the lord whom the Synagogue despised.  Than said one of the disciples, even judas Iscarioth Symons son, which afterward betrayed him, why was not this ointment sold for three hundred pence & given to the poor? This he said not that he cared for the poor, but because he was a thief, and had the bag, and bare that which was given. 
The disciples thought much at the bestowing of this ointment as a thing wastefully spent, but specially judas Iscarioth was moved withal: to whom as to the worst of them all, the purse was committed, to th'intent that the worst man should be the disposer & laier out of the naughtiest thing: he was wont, as the manner of them that hath the handling of money is, which is common to many, to steal privily somewhat thereof to himself: not with a single pure mind depending of the mastership & authority that jesus had over him, but even than making provision for himself, wherewith he might live, after he were departed out of jesus fellowship. He therefore, repining against Mary said: to what purpose is it to lose so precious a thing? For neither is our Lord & master delighted in such nice things, neither is this sumptuousness seeming for our feast. And in case this woman had been determined to bestow so precious a thing, when it had been given, it might have been sold and the price thereof given to the poor. This (ye wot well) had been more godly and more seeming for our master and us too. Albeit in deed the other Apostles also did speak these things of a simplicity, and mente none evil therein, yet had judas a far unlike mind, though his words were like unto theirs: for he had no care of the poor men's cause, but he kept the purse: and the thing which friends sent of their free good will, did he full unjustly keep, & thereof privily stole somewhat, even than showing some proof of himself, how unfit he is for the ministration of God's word, whose mind the inordinate desire of money doth possess.  Than said jesus, let her alone: against the day of my burying hath she kept this: for the poor always shall ye have with you, but me have ye not alway. Much people of the jews therefore had knowledge that he was there. And they came, not for jesus sake only, but that they might see Lazarus also whom he raised from death: but the high priests held a council that they might put Lazarus to death also, because that for his sake many of the jews went away, and believed on Christ. 
But jesus did so appease his disciples murmuring, that yet he did not openly disclose the malice of judas, & in such wise he took Mary's part, that he signified, how of his own voluntary will, he should die. For our Lord jesus most coveted to have all folk induced to believe: not that by compulsion of man, but by his own good advisement, he should suffer death for the salvation of man, even as he would and when he would. Grudge ye not (sayeth he) at this woman's obsequiousness & benefit towards me. This cost is not lost, but this honour is done and bestowed against the time of my burying, which honour this woman doth now preventing the thing, for than shall there lack wherewith to anoint. You do judge well of me, that being alive I have alway refused such pleasant things, yet I will that my death and burial be comely and honourable: do not have envy at this my honour, which is bestowed on me, that shall shortly depart hence.  
Ye shall have always with you ready at your hand, great plenty of these common sort of poor men, whose need ye may secure: ye shall have me but a while. And because many of jerusalem came much to Bethania by reason of the nynesse, and because of Lazarus, in that he was a notable & a tyche man, and thereby known to many, (but yet was he the more known through the fame of the late done miracle:) it was not unknown abroad that jesus was at Bethania. And an on very many came thither out of the city thick and threefold, partly to see jesus (whose fame and renown, the miracle that was so notable, did much increase,) partly also they came to see Lazarus, whom they heard to be raised from death to life. The curiosity that is naturally given to man, caused them thus to do. Moreover, envy and despite against jesus had so blinded the minds of the priests and the Phariseis, that it did not suffice their malice to put jesus to death, but they fell in device also how to make Lazarus away, against whom they could lay no colour or likelihood of any fault. They had cast out of their Synagogue the blind man, because he did boldly defend jesus glory among them, now their envy was grown to such malice, that they were in mind to kill Lazarus, a man of great estimation and power, of whom they were never by any word or deed provoked and offended, and against whom they could not imagine any thing: and kill him would they for nothing else, but because many jews being moved with so manifest a miracle, did fall away from the Phariseis conspiracy, and believed in jesus.  On the next day much people that were come to the feast, when they heard that jesus should come to jerusalem, took branches of palm trees and went forth to meet him and cried Hosanna: blessed is he that in the name of the Lord cometh king of Israel. And jesus got a young ass, and sat thereon as it is written: fear not daughter of Zion, behold thy king cometh sitting on an asses coite. 
But the day following when as a great rout of men (which were assembled at Jerusalem because of the feastful day,) had knowledge that he would leave Bethania and come to jerusalem, to do him honour came they to meet him with branches cut of from the palm trees, wherewith they strawed the way that he should go by. For of this tree were their garlands made that gate victory, and it was a tree pertaining to triumphs, alway green, long and high, hard to be climbed upon: but of a pleasant sweet fruit, and by a certain peculiar power of nature it riseth up against the weight and burden that is laid upon it. And that saying which is written in the Psalms, Osanna, praise and honour be to him that being looked for of us, cometh in the name of the Lord, was cried up aloud, like as the people is wont to publish and witness a common joy. jesus also (ever before this time bearing a full low sail, and a contemner of worldly glory,) was than content to come to Jerusalem with a new solemn portly show. For after he had gotten unto him an ass, he road upon her, whereas before he was wont to walk his journeys on foot, partly to teach his how vain is the honour of this world, partly to ratify that which Esay prophesied of him, for it is written. Fear not daughter of Zion, behold thy king cometh to thee, meek & gentle, sitting upon the colt of an ass. Such a pomp certainly becometh well the king of the spiritual jerusalem, which is the church.  ¶ These things understood not his disciples at the first, but when jesus was glorified, then remembered they that such things were written of him, and that such things they had done unto him. The people that was with him when he called Lazarus out of his grave, and raised him from death, bare record. Therefore met him the people also because they heard that he had done such a miracle. 
The apostles verily at that season understood not these things, supposing them to be done by casualty, but after that jesus through death, through his resurrection, & by sending down the holy ghost was glorified, than conferring the thing that was done with the words of the Prophets, they well perceived, that the words which the people cried out a loud, & also the thing that he thus coming did, was written of him. For there were some which looked for such a king as worldly kings be. Christ's pleasure was to have those men's expectation decided, declaring that the kingdom of the gospel doth not consist and stand in the aid and defences of this world, but in meekness, and heavenly doctrine. This great and notable affection that was in the people, came of those men's stirring and provocation, which had of late been present a little before at Bethania, when the Lord raised Lazarus out of his grave, and so they made relation of that thing which they saw with their eyes, to other. And thereof came it that such a press of people came forth to meet jesus, because they had learned of them that saw it, how that this wondrous miracle, such one as had never been heard of since the beginning of the world, was wrought by him. And according as the thing brought with it in open appearance, a certain godly power, so had he such honour given unto him, as was never given to any prophet.  The pharisees therefore said among themselves: perceive ye how we prevail nothing? Behold all the whole world goeth after him. There were certain Greeks amongs them that came to worship at the feast, the same came therefore to Philip (which was of Bethsaida a city in Galilee) and desired him saying: Sir we would feign see jesus. Philip came and told Andrew. And again Andrew and Philip told jesus. 
That thing drove the minds of the priests and pharisees almost into desperation: neither do they repent them of their wicked enterprise, but there was a spiteful muttering among them, and they said: ye perceive that with all our crafty policies and devices against him, we go nothing forward in our purpose, but the more we do resist, the more doth his authority flourish, & the more earnestly doth the people favour him. Before this he had but few disciples, behold now the whole world falleth from us to him, in somuch that now it is somewhat dangerous for us, openly to arrest him. The ungracious pharisees had this communication, to th'intent they might thereby stir and provoke each one another to set on, and suddenly to come upon the lord jesus, with more succour and greater guiles: wherefore they did not achieve and accomplish this mischievous act, before they had the grand consent of the Phariseis, the scribes, the priests and the ancient rulers, the people also (as in deed their mind is unconstant) being inflamed with the same fury and wicked mind, yea and with Pilate the viceroys authority: neither yet without deceitful craft brought in withal by judas the traitor. The people notwithstanding did that time so favour jesus, that the Gentiles also which for religion sake came to jerusalem there to pray, much desired to see jesus. The reverence of that temple was so great, that out of far countries many went thither of devotion to serve god, and for religion sake. verily from that time, a certain likelihood of a thing to be, was showed, that is to wit, that the Gentiles being before Idolaters, should have recourse & come to be of Christ's church (whereof that temple at jerusalem bore the figure) and should lovingly embrace jesus with due religion, whom the Phariseis rejected. These folk therefore being very desirous to see jesus, of whom they had heard so wonderful things, yet they were bashful, and with shamefastness letted to approach unto him: for in deed they coveted not only as he passed by lightly to see him in the throng, but also to salute him, and to hear him speak near hand: these persons, I say, do come to Philip, to whom (by reason of nighness of country, for he was borne in Bethsaida a city in Galilee of the Gentiles) they were known: and their coming to him was, that he would make them way into jesus. For they gave knowledge that they were very desirous to see jesus. Philip broke the matter to Andrew, they being companions of one city. For Andrew was of a greater authority with the lord, because he was first of all called. They both therefore went to jesus, and declared unto him that certain folk there was, not jews, but Gentiles, which out of measure desired to see him, if he would vouchsafe to admit them.  And jesus answered them, saying: The hour is come that the son of man must be glorified. verily, verily, I say unto you, except the wheat corn fall into the ground and die, it bideth alone: If it die it bringeth forth much fruit. He that loveth his life shall destroy it, and he that hateth his life in this world, shall keep it unto life eternal. 
But when jesus was certified by his disciples that the heathen also longed to see him, when as so lewdly he was contemned of the Phariseis, and priests, upon this occasion he began to open his death to his disciples, and what great fruit it should bring, not only to the jews, but to all the world: for because in like manner as the miracle of raising up Lazarus, alone did draw and provoke not only many jews, but also Gentiles to his love: so should his death and resurrection move and draw all the countries of the whole world: Than jesus gave answer to his disciples that showed him the godly mind and affection of the heathen, and said: ye did hear the jews say with a loud voice: blessed is he that cometh in the name of the Lord. Ye see the Gentiles draw to me with like desire, and why? Because now the time is nigh, that when the Phariseis believeth that the son of man shall be utterly extinct, than shall he be most glorified with all nations of the world. It is a new kind of glory, and by a new way must it be gotten. I being alive, have drawn ●ewe to me: but when I am dead, 
Except the wheat corn fa●l into the ground and die.  my fame shallbe spread abroad, and draw more than my bodily presence hath doen. Ye be loath to hear of death, yet take that for most sure, unless the wheat corn be cast into the ground, and being buried there, do rot and die, it shall bring forth no fruit, but it only alone abideth safe: But if it be dead and lie buried in the ground, it sprouteth up again with much gain of fruit, yielding for one corn an hundredth, and now the corn standing joyfully upon the ground, garnisheth the fields abroad in many places, and with a plenteous increase enricheth the country. The thing that is commodious to many is the more to be coveted, and the salvation of many is to be redeemed with the death of a few. So to bestow life is no perishement, but advantage, and this is not to lose the life, but to keep it. For the soul doth not perish which departeth from the body, nor the body doth not altogether go to destruction, that in time to come shall live more blessedly, and be immortal. Therefore whosoever loveth his life in this world, while he evil keepeth it he loseth it. Contrary, whosoever hateth his life in this world, and for the furtherance of the gospel casteth it into perils, and betaketh it to death, he doth not lose life which he so bestoweth, but keepeth it: and for a mortal, a short, and a wretched life, shall receive at the time of resurrection, an eternal and blessed life. In like manner, he that keepeth the wheat corn looseth it, that even else of itself would perish, but he that soweth and burieth it in the ground, in conclusion well saveth it, within a while after to receive the same again with advantage: which he thought he had lost, If any man minister unto me, let him follow me: and where I am, there shall also my minister be: if any minister unto me, him will my father honour. Now is my soul troubled, and what shall I say? Father deliver me from this hour, but therefore came I unto this hour. Father glorify thy name.  
There is therefore no cause why my death should trouble you: which death once shallbe followed, to th'intent that you, which shallbe followers of death, may be partakers both of glory & immortality. I as the author of the gospels business, do bestow my life willingly for the salvation of the world, and my father's glory. You shall be ministers of the same business, reporting and publishing abroad through the whole world with your preaching, those things that I have both wrought and taught. Thesame thing that the bishops and Phariseis do now with great craft devise against me, shall the wicked execute upon you, which ungracious persons loveth the world more than God: and whiles full foolishly they keep this life, they lose everlasting life, and cast themselves headling into everlasting death. If one profess himself my disciple or minister, it behoveth the same to follow me their master and Lord. For it is meet that the servant be not pulled away from his Lord, neither in prosperous things nor adversant. Whom I have partakers and companions in affl●cious and adversity, them will not I dissever from the fellowship of felicity: but wheresoever I become, there shall also my servant be. And though the world reject me never so much, yet shall my father enhance me to glory. And in case any man behave himself as a faithful servant to me, him (in recompense of transitory harms, and for ignominy wherewith he liveth in rebuke among men) my father shall beautify and honour with eternal felicity, & true glory. For my father shall acknowledge not me only, but the ministers also of his only son, and shall vouchsafe like reward upon them, whom he hath known to suffer such like things as his said son did suffer: Affliction had here, hath of truth his anguish and pain, by reason of the infirmity of man's body. But the salvation of many well considered, the felicity of everlasting life well powdered, which are redeemed and recovered with a short torment, aught to convince this quivering fear of man's nature. And if in time to come, ye feal that nature irketh and repineth against the dreadful torments and deaths, wherewith ye be menaced and threatened, do not utterly start away as men discomfeited & clearly overcome, but let valiantues of mind alway depending of the father of heavens aid, vanquish in you the feebleness and cowardness of man's nature. But even now also I feel mine own soul troubled in myself, because the day of my death is nigh. I see a sore grievous tempest imminent and hang over me. What shall I say, or whither shall I turn me? shall I yield to the infirmity of the body, which abhorreth death? Shall I flee to the succours of the world? or shall I for the love of mine own life neglect the life of the whole world? no not so. I will accommodate and apply myself to my fathers will. My natural infirmity, being sore encumbered with the horribleness of death, shall say unto him: Father, if it may be, keep me safe from this instant peril of death. But charity, which much desireth man's salvation, forthwith putteth to this saying: Yet rather for all that (sayeth she) (in case it be fit and expedient so to be) let the coveted death come, when as after the will of the spirit, which doth no where disagree with thine, I have willingly and wittingly offered myself to death. Now bring thou it to pass, that my death and resurrection may cause thy name to be notable and famous in all countries of the world, that when thou art once known, the people honouring thee, may attain to eternal salvation.  Than came a voice from heaven, saying: I have both glorified it, and will glorify it again. The people therefore that stood by and heard it, said that it thundered: other said an angel spoke to him. jesus answered, and said. This voice came not because of me, but for your sakes. Now is the judgement of this world, now shall the prince of this world be cast out. And I if I were lift up from the earth, will draw all men unto me. This he said signifying what death he should die. 
After our Lord jesus had thus prayed, with his eyes lift up into heaven, the voice of the father came from heaven saying: I have glorified my name, and will after this more excellently set it forth. For already his name through so many miracles was waxed great and much known among men by his son, but most chief by raising Lazarus from death to life. And soon after would he augment the glory of his name in all the nations of the world by the cross, by the resurrection, and by the ascending up into heaven, by sending down of the holy ghost, and by the preaching of his Apostles. Moreover the rout of people which stood not far of, when they heard the voice that came down from heaven, because they took little heed, neither was it evident to them unto whom that voice did appertain, that company of people (I say) agreed not in their opinions of the thing. For some did interpretate the voice that they thought they heard to be a thunder, for the voice came out of the clouds. Some again did interpretate the thing more favourably, saying some angel did speak unto him. But jesus to make them take more heed, & also to put away from him all suspicion of praise, sayeth: this voice which is neither noise of thunders nor voice of angel, but the voice of my father which hath heard my prayers, came not for me who know in myself my father's mind, but it is come for you, that ye may understand that my father & I do agree, and that whatsoever I do, he being the author, I do it for your salvation sake. You have heard what my father hath promised as touching my death. Now shortly must Satan be wrestled withal for good & all, who is the prince or rather tyrant of this world, & through sin hath hitherto kept all them in death, which love this world. Now is the cause of the whole world drawn into judgement, but falsehood being reproved, truth shall come to light: And whiles the prince of the world, the author of death, thinketh himself a conqueror, he shall through death be put from his tyranny. For all men shallbe pardoned their sins through faith of the gospel. Sin once taken away, the tyrants force & strength is qualled, who is valiant & mighty in no other weapon save sin only. And as he that shall think himself to have the victory shall suddenly be expelled his kingdom: so I that shallbe thought utterly made away, after I be lifted up from the earth, will draw all things on every side unto me, of right challenging that thing unto me, which hitherto he hath kept in possession by tyranny. Furthermore in that Christ said: When I shallbe lift up from the earth (because the saying was doubtful, & yet right fit to express the thing,) he would signify what kind of death he should die. For they that are hanged up upon a cross, hang up on high that all men may see them a far of: And he gave them withal a privy warning of the old story, which showeth that a brazen serpent being a figure of Christ, and set up upon a high pole, did give to all them that beheld it, though it were a far of, present help against the mortal wounds of serpents.  The people answered him. We have heard out of the law that Christ bideth ever, and how sayest thou, the son of man must be lift up? who is that son of man? Then jesus said unto them: yet a little while is the light with you. Walk while ye have light, lest the darkness come on you. He that walketh also in the dark, wo●eth not whither he goeth: while ye have light, believe on the light, that ye may be the children of the light. 
And yet were there some in that assembly of people, which did conject (because of the forespeaking of death) that he had spoken of the torment of the cross. And thereupon they stood in argument, that he was not Messiah which published that himself should die: whereas scripture giveth to Messiah, power, and a kingdom eternal. For thus writeth Daniel: His power is an everlasting power, which shall not be taken away: and his kingdom shall remain for ever. And again Micheas the Prophet speaketh thus: His outgoing hath been from the beginning, and from everlasting. Also Esai sayeth: And there shallbe no end of his peace. Yea and moreover the prophecy of the psalms doth promise him a perpetual priesthood, saying: Thou art a priest for ever after the order of Melchisedeck. Than say they therefore: We know by the law, that when Messiah shall come, he shall abide & continue for ever. What meaneth it therefore that thou sayest, it shall come to pass that the son of man shall be lift up from the earth? but and if to be lift up from the earth be to die, and if thou wilt have the son of man (so often as thou speakest of him) to be taken for thee thyself, either shalt thou not die, or else that son of man is not Messiah, if the prophecy say truth.  
Well, because these sayings were spoken of malice: jesus made no answer to them. verily, he might have answered that he was not only man, but also God, & that he should of truth die, as concerning his natural man's body, but yet so that it should so one rise again, nor yet should that death let the perpetuity of his kingdom, because it should not be worldly, but a spiritual kingdom. But neither did they understand these mysteries, nor yet was there opportunity to declare them openly. He doth only council them that (setting apart all blyndenesses of heart) they would cease their crying out on the truth that was come to light, specially seeing that it should within a while be taken away. Not that the light of the gospel should ever be thoroughly abolished, but that they should not after this hear of his own mouth his doctrine, nor see him work any miracles, which might give them sight to see their folly, and repent them of it: yet a little while (sayeth he) is the light with you. Wherefore, while ye have this light, walk ye, and amend sith there is good cause, lest the light being suddenly taken away, dark night come on you, and than ye desire all in vain, the thing that is taken from you, which now being offered unto you, ye do contemn. Whoso followeth the blind affections of his own mind, walketh in darkness, and knoweth not whither he goeth: and whiles he believeth that he doth well and godly, he falleth into death. I am the light of the world: whoso believeth in me, shall not err or serve from the truth. The children of darkness flieth from the light, while you therefore have light, believe on the light, that ye may be seen the children of light. He that believeth, seeth, whoso believeth not, the same having sight, is blind.  These things spoke jesus, and departed and hid himself from them. But though he had done so many miracles before them, yet believed not they on him, that the saying of the Prophet Esaias might be fulfilled, which he spoke: Lord who shall believe our saying? and to whom is the arm of the Lord declared? 
jesus spoke no more to them at that time, lest he should the more provoke the fury of them, whom he knew to be very prone unto all mischief, but he went thence, and hid himself from them, and so would he through his absence and with silence assuage their cruel woodness, and there withal admonishing us by the way, that (according to his example) as often as we have to do with wilful persons, and that there is no hope to do them good, we than ought to give place for a time, lest not only we do them no good at all, but also make other the worse. For what is more to be lamented, than the minds of those jews? For where as our Lord jesus, through so many, so clear, and so wonderful miracles wrought before their eyes, aught to have brought them most surely to have believed his sayings, yet did they stand stiffly in their unbelief, no doubt but even blinded with envy, hatred, ambition, avarice, and other ungracious concupiscence of the mind. And even so Esai long ago did prophecy that some such should be, saying: Lord who hath believed our words, and to whom is the arm of the Lord opened? verily, therefore they did not see the power of God in jesus his doings, because being blinded with their malice, they did not believe.  Therefore could they not believe, because that Esaias sayeth again. He hath blinded their eyes, and hath hardened their heart, that they should not see with their eyes, and lest they should understand with their heart, and should de converted, and I should heal them. Such things said Esaias, when he saw his glory and spoke of him. 
Yea and they did not believe, because they would not cast away their naughty desires. And this also did Esai speak of before: He hath (saith Esai) blinded their eyes, & hardened their hearts, that they should not see with their eyes, and understand with their hearts, and should be converted, and I should heal them. For they seeing did not see, and understanding did not understand. And contrary to their own salvation, they made all they could against him, at whose hand alone, salvation was to be hoped for. These things told Esai long ago, who being spiritually inspired, saw with the eyes of prophecy, the glory of the son of God, which (in time to come) he should have being a very man. And he prophesied that he saw, and the thing which he prophesied should be, have we seen doen.  Nevertheless among the chief rulers also, many believed on him, but (because of the Phariseis) they would not be known of it, lest they should be excommunicate, for they loved the praise of men, more than the praise of God. 
Yet for all this, these men's unbelief did not exclude the salvation of other that did believe: for many gave faith to jesus, not only of the vulgar people, but of the nobles also. But nevertheless, the men of worship durst not confess the faith openly, for fear of the Phariseis, which had made a decree, that whosoever did confess himself to be a disciple of jesus, should be excommunicate & thrust out of the Synagogue. Over this, those which have pre-eminence in the world, ignominy irketh them much. For as yet their faith was not stable & perfit, but notwithstanding that, it was for that time, a good beginning of an evangelical mind, to think well of jesus: though fear & shamefastness letted them to show it forth. Envy stopped some, covetousness letted other, & othersome did ambition hinder, why they did not with an whole heart cleave to Christ, for whose sake all things are to be contemned. But because the holy ghost, which corroborateth a man towards the gospel, was not yet given: many believed fearfully, as yet setting more by man's glory than Gods. To be highly placed in the synagogue was honourable among men, but to be reject out of the wicked men's synagogue for Christ's sake, is honour & praise before God. But fear and infirmity in men that be of nature weak, soon obtaineth forgiveness. Howbeit, those which were so blinded with evil desires, that with a wicked conscience they spoke against Christ, turned away the people from him, laid snares for him, and over that craftily sought his death, it is needful (I say) that those perish, because they would not be saved.  jesus cried and said: he that believeth on me, believeth not on me, but on him that sent me: and he that seeth me, seeth him that sent me. I am come a light into the world, that whosoever believeth on me, should not abide in darkness. 
Another time again, jesus going abroad in the sight of the jews, now when their fury ought to have been well appeased, the more to move them all to believe, and to leave them no excuse at all that through their own wilful malice would perish, declaring what great profit should come to them that believed, and how great destruction to them that did persist in their unbelief, jesus (I say) cried and said: all you do profess that ye believe on God. But forasmuch than as I am come from god, nor say or do any thing, unless he being the author, whosoever believeth on me, believeth not on me, that do nothing of myself, but on him that sent me into the world. The world is full of darkness, of error and sins. And therefore did I descend into the world from my father, that is the fountain of all light, as a beam from the sun: that errors being removed, and sins taken away, I should be the light of the world. Truly by faith are the eyes of the blind opened, that they may see light, and no more fall in darkness. All my doctrine, miracles, and what thing soever I have done or shall do, to this hath respect, that he which believeth on me, and putteth his whole affiance in me, doth not abide in darkness: but being lightened with knowledge of truth, and purged from all sins of their old life, may through leading of the light, and by godliness of the gospel, proceed to everlasting life.  And if any man hear my words and believe not, I judge him not: for I came not to judge the world, but to save the world. He that refuseth me, & receiveth not my words, hath one that judgeth him. The word that I have spoken, the same shall judge him in the last day. 
But if a man hear my words and obey them not, that hearing doth so not profit him, that for his unbelief he shall have a more sorry end: not that I shall judge him. For I came not to condemn the world for the sinful enormities thereof, but to save it, being once purged by faith. But neither yet shall that man escape terrible judgement, which when he hath heard my words, casteth them away and contemneth them. verily at this present, I omit nothing, whereby I may draw all folk to eternal salvation, nor any man shall be lost through my fault. But whosoever shall contemn salvation, when it is offered him, this self said word which I now speak, shall condemn him: and shall in the last day rebuke him, because he did perish through his own wilful malice. I (for my part) have invited men with promising them rewards, I have feared them by threatening them with punishments, I have alured them with benefits, I have provoked them with miracles: I repel no body from salvation, I set open a ready way for every man and woman to life. What excuse therefore in the last day shall he pretend, that being so many ways provoked to belief, doth continue still in his blindness?  For I have not spoken of myself, but the father which sent me, he gave me a commandment what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the father bade me so I speak. 
If ye be worshippers of God (as ye think yourselves to be) in case ye have the law in reverence, ye cannot contemn my words. For I do not speak of mine own head, as they be wont to do, which do feign what they list to their own praise and advantage, nor I do not teach things repugnant to the law, but I do perform in deed, those things which the law did shadow in figures, and prophesied should come. furthermore, my father who is the author of the law, and from whom I came hither, hath prescribed me what I shall say and do. Therefore considering that I do obey his commandments in all things, how can ye honour him, when as ye do contemn his ambassador? And truly, the thing which he hath given me in commandment, he hath only commanded it of love towards you, that you through believing the things, which I show unto you, may obtain everlasting life. Like as my father thirsteth the salvation of all, and seeketh no man's damnation: so verily do I desire to have all saved, and will suffer none to perish, as much as in me lieth verily. Wherefore because I am well assured, that whatsoever he hath willed me to say, doth pertain to your salvation, therefore do I leave nought unspoken that he hath assigned me to say unto you. As touching this good will of God the father towards you, and mine also, which thoroughly agreeth with my father's will and mind, see there be no default on your behalf, wilfully seeking your own damnation, when as ye may attain to eternal salvation.   

The xiii Chapter.  Before the feast of Easter, when jesus knew that his hour was come that he should depart out of this world unto the father, when he loved his which were in the world, unto the end he loved them. 
OUr Lord jesus, did with these kind of words, exhort the wicked people to provide for their own salvation, and to leave their ungracious purpose, considering he had left nothing unassayed, whereby they might be recovered and brought to a better mind and emendment. Now then was no more a do, but to instruct his disciples (whom he had specially chosen, whom he should shortly leave behind him, and whom he knew would be much discomfited with the death of their master) against the storm that was imminente and nigh at hand, and thoroughly to pull out of their minds those Pestilences which corrupteth the sincerity of the gospel, that is to say, envy, hatred, pride, ambition, and graff in them affections contrary to these, declaring therein the tokens of perfit charity, whose example and steps they should follow in loving each other mutually, showing also the manner of such meekness and humility as hath not been heard of, whereby one should prevent an other semblably with mutual benefits. Therefore the day before Easter which the hebrews (as was said before) did call Phase, that is to say, a passover, forasmuch as our Lord jesus from whom nothing was hid, knew the time now to be at hand, when as himself, answering to the name of that feastefull day, should pass out of this world, and go again to his father, from whence he came: seeing he had always loved his Apostles, whom he had specially choose to himself as his familiares and friends, which should not yet departed out of the world, but should have a great and long battle with the world, he did declare his continual love and charity towards them. Neither the storm of his death, being now at hand, did put away the zeal and affection which he bore towards them, but at his very departing from them, he did specially show tokens of a certain rare love, not that he had faintly loved them before, but because those things which he should print into their minds, at his going from them, might more diepely remain in memory.  ¶ And when supper was ended, after that the devil had put in the heart of judas Iscarioth Simons son to betray him, jesus knowing that the father had given all things into his hands, and that he was come from God, and went to God, he rose from supper and laid aside his upper garments, & when he had taken a towel, he girded himself. After that he powered water into a basin, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. 
Therefore after that last and mystical supper was prepared, in the which the holy memorial of his body and blood being given, he left unto us by way of covenant a continual remembrance of himself, and purposed to make a league of petition that should never by any means die between us, although he knew well enough that judas Iscarioth by the suggestion of the devil, already went about to betray him, that he might be taken of the jews: which mind of judas, the pestilence of covetousness had so possessed, that he could not be called back from his ungracious wicked deed, for all the great gentleness and mildness of his master towards him: and seeing jesus knew also that his father would suffer none of those things to perish which he had delivered him to keep, and was well assured that himself should shortly go to his father, from whence he came, yet because he would utterly pull out of his disciples minds, all ambitious desire, he riseth from supper, meat being already set upon the table, and laying aside his upper garments, whereby he might in every condition show the similitude of a servant, he took a towel and girded himself with it, forthwith he himself powered water into the basin, and taking upon him the most vile and abject office after the worlds estimation, he began to wash his disciples feet. The hebrews in deed did accustomably bestow this manner of service upon their geastes and friends, but yet this thing that Christ did was not only an example of perfect humbleness, but also had in it a figure of a mystical meaning: that is to say, how that they which should prepare themselves to the office of preaching the gospel, and would be partakers of the table of the lord, aught to be most pure from all earthly affections, notwithstanding none should attain this purity, unless our lord jesus with his goodness should wipe away all the filthiness of our infirmity, who only was without all spot, and who also being very man was after such a sort conversant among men, that he trained forth the whole course of his life without any spot of carnality.  Than came he to Simon Peter; and Peter said unto him: Lord dost thou wash my feet? jesus answered and said unto him: what I do; thou wottest nor now, but thou shalt know hereafter. Peter sayeth unto him: Thou shalt never wash my feet. jesus answered him: If I wash the not, thou hast no part with me. 
Therefore when the lord of all things that are in heaven and earth, knowing all things before, and having all things given him of his father, in his apparel being girded after a sort of a servant, naked and carrying the basin, came to Simon Peter, and kneeled before him to wash his feet. Peter was horribly afeard at this rare and strange example of humility, on the on side knowledging his own infirmity, on the other side considering the majesty of the Lord, which he had somewhat perceived by his miracles, and marvelous doctrine, although he had not yet fully known him to be god, nor as yet seen him rise again, neither ascend into heaven, sit on the right hand of the father, nor worshipped through the whole world, with godly honours: but this thing being known after, 
Lord dost thou wash my feet?  did the more commend his example of so notable humility. Peter therefore refusing to be washed of his master upon the self-same consideration that john baptist was loath to take upon him to baptize Christ, said: Lord what a thing is this which thou goest about? wilt thou wash my feet? I know who I am, and who thou art: and forthwith to Peter's refusal, jesus answered. Suffer me to do that thing which I do, for it is no trifle, nor done in vain: thou dost not yet understand what this thing meaneth, but hereafter thou shalt. And than thou shalt well perceive the thing which I do, to have been needful for thee. Peter was not stayed with this manner of answer, because he understood it not, but made a further denial, saying: I will never suffer so great a man as thou art, to wash such an one's feet as I am. But our Lord to put away this earnest refusal, although it came of love, as it were, to drive out one nail with another, by threatenings forced Peter to consent, 
If I wash y● not, thou hast no part with me.  seeing he was not otherwise easy to be taught as yet, saying: Peter, why dost thou strive with me? If I wash thee not, thou canst not be partaker with me. Either thou shalt be washed, or thou shalt be removed from the fellowship of my board and league. He must be pure and clean, whom I will admit into my company. And jesus spoke this, not of washing the feet of the body, but concerning the following of his so notable humility, and pureness of mind, which ought to be excellent in those persons that profess the doctrine of the gospel, and take upon them the cure of Christ's flock.  ¶ Simon Peter sayeth unto him: Lord not my feet only, but also the hands and the head. jesus sayeth unto him: He that is washed, needeth not save to wash his feet, but is clean every whit. And ye are clean, but not all. For he knew who it was that should betray him. Therefore he said, ye are not all clean. 
And although Peter that loved the Lord fervently, understood not than what jesus sayings meant, yet because it is grievous to a lover to hear any mention made of divorcement or departure, as soon as he heard that he should be separate from the company of him, whom he entirely loved, suddenly he became more vehement in admitting him to wash his feet, than he was before in refusing the same, and said. Lord rather than I would be put from thee, I do not only suffer the to wash my feet (seeing it pleaseth the so to do) but also my hands and my head. To this the Lord answered: he that is once washed, hath no need to be washed again, for the rest of his body being clean, there remaineth nothing to be washed, but his feet: which eftsoons by treading on the ground, gathereth some filthiness.  
Truly our Lord jesus did signify by this parable, that it is not sufficient for him that is a preacher of the gospel to have that common purity which baptism and the profession of Christ's faith giveth to all folks, except his feet, that is to say, the affections of his mind, be often purged from all impurity of this world, from the which nevertheless no man can be pure, unless he study to wash away many times, through the mercy of Christ, the infection that he hath taken by the company of men.  
Therefore (sayeth he) I will not wash again the rest of your body but only your feet, for ye be clea●e: but not every one of you. In this exception our Lord jesus did touch the conscience of judas Iscarioth, for he knew well enough who should betray him to the jews. The gentleness of jesus was so great, that although he knew him, yet would he not bewray him to other, nor reject him from having his feet washed, neither would he put him back from his holy Supper, nor yet from the communion of his body and blood: he doth only touch his conscience, who knew himself wel-ynough, that he might repent & emend himself, after he should perceive that he was not unknown to the Lord, whom he was determined to betray. Therefore was he the cause why jesus said, verily ye are clean, but not all.  So after he had washed their feet, and received his clothes, and was set down, he said unto them again: Wot ye what I have done to you? ye call me master and Lord, and ye say well, for so am I. If I then your Lord & master have washed your feet, ye also aught to wash one an others feet. For I have given you an example that you should do as I have done to you. verily verily I say unto you● the servant is not greater than his master, neither the messenger greater than he that sent him. If ye understand these things, happy are ye if ye do them. I speak not of you all, I know whom I have choose, but that the scripture may be fulfilled, he that cateth bread with me, hath lift up his hole against me. Now tell I you before it come, that when it is come to pass, ye might believe that I am he. 
When jesus had finished this kind of service towards his twelve Apostles, he put on again his garments, & sat down to sup with them, but in the mean while he doth once again put into their minds the example of lowelines which he had showed them, lest they should forget the thing which was necessary for them, for he saith: do ye not understand what is meant by that I have washed all your feet? ye call me master & Lord, and there is good cause why ye should so do, for doubtless I am the same that ye call me: and seeing I have washed your feet, that am in very deed your master & Lord, you that are brethren and servants together, shall much less grudge each one to serve an other continually. For I that am so far above you, have therefore given you this example, 
For I have given you an example.  that you should not be loath to do the like among you that be fellows, which I have done to my disciples & servants, and that one brother, should be ashamed to take upon him the pride of a tyrant over his brother, and likewise a servant over his companion, seeing I, that may worthily take upon me the pre-eminence of this dignity, have humbled myself to wash your feet. Neither is there cause why any man should say, the thing that I do is to vile, abject and servile. The greater a man is, the more it behoveth him to humble himself. The pestilence of ambition doth creep in, even among evangelical virtues. When ye shall do miracles through my name, when ye shall prophecy, than ought ye chief to remember that thing which I have done this day unto you: ye may not defend the authority of the gospel with high looks, with pride, nor with violence, by other means shall that be attained. That thing verily cannot be denied, which is certainly known by natural reason, that is to say, how there is no servant greater than his master, nor the messenger that is sent to do any other man's business, is greater than he that sendeth him: ye know me to be your master, and hereafter ye shall know it better: ye are my messengers, and I am the author of your Message. Therefore it were a shame for you to be puffed up with pride, or to be fierce and cruel against the flock that is committed unto you, or also among yourselves, considering ye have found me so meek and courteous a Lord and master. Because now ye understand this, if ye do it hereafter, ye shallbe blessed after my doctrine, which I so often repeat unto you, lest it should any way be forgotten. But all you shall not obtain this blessing. In deed I have chosen you all to the honourable roomth and office of an apostle. But all you shall not answer to the worthiness of this office. Blessed shall they be which shall use the Apostles office after mine example. But there is among you that shall so little follow this mine example toward his brethren and companions (with whom he hath heretofore been fellow like) that he shall lift up his head against me, which am so great a Lord and such a master. But it was long agone prophesied in the Psalm, 
Now I tell you before it come.  that this thing should be, where as it is thus said: he that shall eat my bread, shall lift up his heel against me. I do now show you before it come to pass, that this thing shall be, because when ye shall see that done which scripture hath spoken of before, ye may believe that I am he of whom it hath prophesied, and that nothing is done against me by chance or adventure, but all this matter is moderate according to God's determination. And like as he that followeth mine example is happy: so shall he be unhappy (whosoever he be) that had rather follow that traitors doing that mine. For he shall have in time to come many followers of his naughtiness, which shall set more by money then by the glory of mine name: and pretending the honour of the Apostles name, shall traitorously misuse the office of an Apostle, and shall deface th'apostles office.  verily, verily, I say unto you: He that receiveth whomsoever I send, receiveth me: and he that receiveth me, receiveth him that sent me. 
But the greater the dignity of this office is, so much the grievous is the fault to abuse the honour of that profession thorough playing the traitor: for this I tell you assuredly, whosoever receiveth him that I send, receiveth me, and whosoever receiveth me, receiveth him that sent me: for as I being my father's messenger, do nothing but according to his will, so you that be my messengers and Apostles, if you faithfully put in execution the thing that I have commanded you, shall be so received of godly folks, as though I spoke in you: like as my father speaketh in me, who teach none other thing but that which he hath limyted.  ¶ When jesus had thus said, he was troubled in the spirit and testified and said: verily verily I say unto you, that one of you shall betray me. Then the disciples looked one on an other, doubting of whom he spoke, There was one of jesus disciples, which leaned on him (even he whom jesus loved.) To him beckoned Simon Peter therefore, that he should ask who it was, of whom he spoke. He then when he leaved on jesus breast said unto him: Lord who is it? jesus answered: He it is to whom I give a sop. And he wet the bread and gave it to judas as Iscarioth Simons son. And after the sop, Satan entered into him. 
When jesus comforting his Apostles minds had spoken these words, forth with, because he would make them the more afraid to follow the traitors example, and to the intent he would more vehementelye provoke the traitor to amend, he was troubled in spirit as one grievously vexed for the destruction of him, which thorough his own malice, went about to procure to himself everlasting death: and doth again witness even by oath, that the thing which he spoke before shall verily come to pass. Forsooth, I tell you yet once again (saith he) that one of you, which being but a few doth here sit down with me at one table, shall betray me. This saying so often repeated did awake the disciples minds, 
One of you shall betray me.  which else had been full heavy and pensite for the foresaid departure of their Master. And every man's conscience (saving judas) did comfort himself, because only one was noted to be the betrayer. But this addition (of you) did trouble them, neither did they doubt but the thing should at some time come to pass, which our Lord said should be, and yet no man could suspect of an other so detestable a deed, forasmuch as they thought all other to be of their mind, saving that every man mistrusted the fragility of man's nature. Only judas knowing himself guilty neither shrinketh thereat, nor was ashamed, nor yet dreadful to be present at that holy repast: and besides that, in the mean while could abide the sight of his master, to whom he knew the whole purpose of his mind to be manifestly known. So pestilent a thing was covetousness, and so it liked him to abuse the gentleness of his master, being already well known unto him. Therefore the rest of the disciples being heavy and careful, did behold one an other, to see if they could perceive any token by countenance, by whom jesus had spoken this: as they which (without doubt) would forthwith have been fierce against him that had determined so wicked a deed. Here truly was Simon Peter's mind set on fire, who loved our Lord no man more, but hitherto (for the more part) the boldness which he had by reason of his love towards his master, had evil success. He had heard our Lord say before: Go back from me Satan, thou savoreste not those things that appertain to God: and even now he heard him say. Thou shalt have no part with me. Therefore when Peter did greatly desire to be delivered from this doubtful care, and to know assuredly who he was that went about so great a mischief, as one that would not have suffered him to have si●te among them at that feast, yet durst not he himself be busy to ask jesus who was that traitor, whom he advertised them of: but he beckoned to a certain disciple, to demand of jesus, who was the man he spoke of: which disciple the Lord loved entirely, and used familiarly, and at thatsame time he leaned upon the lords breast, by reason of which kind dealing and familiar handling of him, the man did mourn, and was half dead, because the lords death was at hand: but the Lord did comfort and recreate him.  
Therefore that disciple as he was then leaning upon jesus breast, said secretly unto him: Lord who is he that shall dare enterprise such a mischievous deed? jesus answered him saying: He it is to whom I shall give a dipt sop. And when he had dipped the bread in the broth, he gave the sop to judas Iscarioth, Simons son. The unhappy traitor was neither ashamed therewithal, nor went about to amend himself, but with a shameless countenance setting at nought the lords knowledge, and despising his great gentleness, he took a token of friendship at the lords hand, whom he would anon after betray for a little money. And after he had received that little morsel, the devil did fully possess his mind, and of a wicked man, made him uncurable.  ¶ Than said jesus unto him. That thou dost do quickly. That witted no man at the table for what intent he spoke unto him. Some of them thought because judas had the bag, that jesus had said unto him, buy those things that we have need of against the feast, or that he should give some thing to the poor. Assoon then as he had received the sop, he went immediately out, and it it was night. 
Now when jesus saw that the purposed malice of judas would neither be changed with shame nor fear (for he was almost bewrayed already, and should have been in danger, if jesus had disclosed him) he therefore sent him away from the feast, and suffered him to do that ungracious deed, which he already had committed in full will, and purpose of mind. The thing which thou goest about (saith he) do it quickly. judas knowing himself guilty, did only understand that saying: none of the rest that sat at the table, perceived wherefore jesus had spoken this. For as goodness is nothing mistrustful, none of them could suspect this, that he, to whom jesus had showed so many tokens of love, whom he seemed in a manner to prefer before the rest, in that he had the keeping of his money, who also sat right near unto him, in that feast, to whom even now our Lord gave a dipped sop: no man (I say) did mistrust that he durst enterprise so heinous a deed, as to betray him to death. And whereas jesus had said, the thing which thou dost, do it quickly, some, because they knew judas kept the purse, did take it, 
That he should give some what to the poor.  that the Lord had admonished him to buy some such things as should be needful to the solemnisation of that feastful day, or that he should distribute somewhat to the poor.  
For jesus was often wounte to command him to do this, there by instructing and provoking us to be liberal to poor folk. When judas had received the sop, and made as though he had not understand the Lords saying, he went forthwith out of the parlour, where they supped. For it became not him to be any longer present in the company of holy folks, which had given himself to the devil, and showed himself to jesus so often uncurable. And it was night, a time betokening his mind that was blinded with the darkness of covetise, which should withdraw himself from the light and make such haste to do the work of the prince of darkness, that not so much as the undue season of time ●●u●de move him to delay his purposed wicked deed. He lacked no evil will before, but than jesus had given him no power, to the intent that here also it might be evidently perceived, how that no man could prevail any thing against him except he would give licence to his ungracious will, to accomplish in deed that thing which he had determined in his mind.  ¶ Therefore when he was gone out, jesus said: Now is the son of man glorified▪ ●nd God is glorified by him. If God be glorified by him, God shall also glorify him by himself, and shall straightway glorify him. Little children, yet a little while am I with you, ye shall seek me, as I said unto the jews, whither I go thither can ye not cumme, Also to you I say now, a new commandment give I unto you, that ye love together as I have loved you, that even so ye love one an other. By this shall all men know that ye are my disciples, if ye have love one to an other. 
When he therefore was departed which had made himself unworthy to be in company, jesus began to speak many things to his disciples, which should partly comfort and stablish them, and partly arm them against the storm that was at hand, utterly prienting in their minds those things, which at the first being ignorant, and afterward dulled with so row and steape, they could not fully perceive, but yet they should afterward understand the same. And first of all he showed his death to be at hand, which although in the judgement of the world, it should seem full of reproach, yet should it set forth both his father's glory and his own. Now (sayeth he) this thing is specially in hand, for the which ye have heard me pray: For now the time is come that the son of man which hath seemed hitherto poor, and as an abject, should after a new sort, become notable among men: and that his father's glory should likewise be set forth by him. For as he sought not his own glory, but thorough his infirmity set forth his father's glory: so in like manner the father (which is the true fountain of all true glory) shall glorify his son before men, not by Angels; nor archangels, nor yet any other creature, but by himself, declaring to the world how the fathers and the sons glory is all one, to the intent men so may know on every side their mutual works, not that they can win any thing by it, but that men by knowing the glory of them both, might obtain true glory. In time to come, verily he shall thoroughly glorify his son in his last coming before all the company of heaven, and in the mean while also, he shall forthwith glorify him by his own death (which shall be of more force them all man's power) and anon after by his resurrection and ascension. Wherefore my children let not my death discoumforte you, which although it seem to come for want● of strength, yet shall it be of more power than my life.  
Though it shall seem to be shameful and vile, yet shall it set forth both my glory and my fathers: yea and though it shall seem an utter a bolishing of me, yet shall it bring salvation, both to you and to the whole world: let these things comfort the heaviness of your minds. For it is expedient for you that this mortal body of mine be withdrawn from your sight, and now the ●yme is even at hand for it to be done. In the mean while use my company as one that shall go shortly from you, and print well in your hearts those things that I command you, or else as I have told the jews, ye shall seek me in vain when I am gone hence. For within a while I go away, and that to such a place whither at this time ye cannot follow me. Therefore now there is no more to do, but take my departure patiently, and fasten well in your minds both my doctrine and the remembrance of me. 
A new commandment give I unto you, that ye love together.  This is the thing that shall make you happy rather than the sight of this mortal body.  
There be many precepts of Moses law: I now at my departure command you one, and that a new precept, that like as I have loved you, so one of you love an other: I have used no tyranny against you, I have not coveted praise, or luc●e, nor have gotten any wordly commodity by you. I have loved your wealth, yea and that freely, and I have loved you even unto the death, for I will willingly bestow this life for you. In like manner love you one an other. Other men's disciples are known by their na●es, appaul, and by the observing of certain ordinances of men: ye have learned none of these things. By this only sign men shall know that ye be my very disciples in deed, if ye have such mutual love among yourselves, as I have effectuously showed to you all: this is a rare thing among men, but yet is it the fruit whereby the good tree is known.  ¶ Simon Peter said unto him: Lord whither goest thou? jesus answered him: Wither I go● thou canst not follow me now, but thou shalt follow me afterwards. Peter said unto him. Lord why cannot I follow the now? I will i●operde my life for thy sake. jesus answered him: Wilt thou jeopardy thy life for my sake? verily verily I say unto thee: the cock shall not crow till thou have denied me thrice. 
Peter which was all set on fire with the love of his master (although he took his death grievously, yet because he had said unto him, go after me Satan, he durst no more move and molest him, concerning that matter, but this thing troubled Peter's mind, who loved him so well, that he could have no leave to follow him, when he should depart from his friends. For it is a great comfort if a man love one unfeignedly, to follow him in all chances wheresoever he shall become. Therefore Peter asketh: Lord whether goest thou that I may not follow thee? To this jesus answereth: Thou mayest not presencely follow me thither as I go, but hereafter thou shalt. Peter not understanding as yet to what purpose jesus spoke these words, whereas he mente it of his own death, which they were not yet apt to bear well: Lord (saith he) why may not I follow thee? what perils would I refuse for thee which am ready to die for thee? His love being v●●a● earnest in deed, nevertheless as yet but worldly, not throughly known to himself, caused him thus to speak beyond his power. jesus therefore to th'intent he would frame his successor little by little, and utterly pull out of his disciples minds confidence in man's power, like as before he had somewhat removed and put back the same, at such time as Peter did boldly advise him not to die, and again he rebuked the said Peter when he had rashly cast himself into the water: and forthwith began to doubt, yea and but a while agooe also he was controlled, for so much as when he would not have obeyed him at such time as he went about to wash his feet: even so now he is taught not to trust in his own strength, nor credit his own affections, but distrusting himself, to depend upon the help of Christ: what saieste thou Peter (sayeth jesus) how stout things of thyself dost thou promise us to do? wilt thou bestow thy 〈◊〉 for me? nay but very experience shall teach thee how true the saying is which I speak even now, and could not be believed of thee (that is to say) whither I go thou canst not follow me, the proof thereof is at hand. For this be thou well assured of, that this night before the cock shall crow (that is to say at the first cock crowing) thou shalt have denied me thrice: much less shalt thou be able to save my life with thine. 
Before the cock crow etc.  With these words our Lord did restrain Peter's stout saying, although it came of great love, and therewithal warned other that in perils they should not trust in their own strength: but whensoever they brought to pass any such thing, they should knowledge it to come of the power & gift of God. At these things Peter held his peace, as one that was not yet all free from carefulness, concerning the betraying which jesus had made men●●on of.   

¶ The xiiii Chapter.  ¶ And he said unto his disciples: let not your heart be troubled, ye believe in God, believe also in me. In my father's house are many mansions. If it were not so I would have told you. I go to prepare a place for you. And if I go to prepare a place for you, I will come again and receive you even unto myself, that where I am, there may ye be also, and whither I go ye know, and the way ye know. 
WHen as at this saying (which signified that a certain strange and outrageous tempest was imminente and hanged over them, which storm should also drive Peter that was most mannely, to so great error that he should thrice the same night deny the Lord) when as (I say) the disciples were therewith stricken, even to the hearts, and after Peter's example every one stood in dread of himself, jesus being a master of most gentleness, did with most fair and pleasant words comfort his troubled and sorrowful disciples, saying: All these things shall be doubtless which I have told you of beforehand. But yet there is no cause why ye should therewith be hertelesse or dismayed, cruel things shall be done against me, and the like shall after be done against you, nor I am not ignorant how great the infinnitie of man's nature is. But notwithstanding, if you will put your whole affiance in God and me: ye shall not need to fear any violence of wicked men: God is almighty, and he alone may do more than all they that fearcelye striven against us. And verily even by Moses' law you trust to him, and in case ye do truly trust to him, it also behoveth you to trust to me. I through him, and you through me, shall have victory, if distrusting your own proper aid & defences, ye will fix all your affiance and hope upon me. Nor death itself shall be able to dysceyver us: like as ye shall at a time be partakers of afflictions, so shall you be of crown and glory. I will first show the way and example how to fight and to get victory, by me shall boldness be given unto you, and fellowship of glory. Only trust unto me. Now than: In my father's house be many dwellings ready 〈◊〉 them that have victory: for neither are rewards prepared for me alone, neither shall Peter alone follow me, 
In my father's house be in any mansion●s. etc.  but all those that cleaveth unto me by charity and faith of the gospel, shall be recompensed severally, and have every one his reward prepared for him. For unless I knew certainly that dwelling places were already prepared for you, which are to receive you that shall in a while be taken out of the of this world into the felicity of everlasting life, I would now beforehand have admonished you. That I do therefore go before to my father, is to th'intent I may there prepare a place for you also, whom I will not suffer to be dissociate from me.  
And now because I know it to be certain, that in my father's kingdom every man hath his mansion in a readiness for him: you have no need to be careful of being recompensed, it only lieth you upon hand to fight manfully. And though I did go far away to prepare a place for you, yet is there no cause for all that why ye should in the mean while think yourself succourless, for I shall come again unto you for to receive you wholly unto me, never after to depart from me. For than wheresoever I am, there shall you also be: there is no matter why to distrust your coming thither where as I now go to before you, and in very deed ye do know whither I do go, and the way thither. By this dark parable our Lord did give them some little knowledge that he should go to his father, but none otherwise than by death of the cross. The thing that was gone to, was worthy to be desired and well liked, but the way to it was thought worthy to be misliked and not to be beloved. The disciples could not but know this, hearing the Lord so often speaking thereof, but pen●fenes and obliviousness made them ignorant in the thing that they knew.  ¶ Thomas saith unto him: Lord we know not whether thou goest. And how is it possible for us to know the way? jesus saith unto him: I am the way, and the truth, and the life. No man cometh unto the father, but by me. If ye had known me, ye had known my father also, and now ye know him, and have seen him. 
And so therefore Thomas being very desirous to know certainly whither our Lord would go, sayeth: Lord when we know not whether thou goest, how can we know the way thither? but rather where thou sayest we know both, we be in deed ignorant in both: with this blunt (although vehement) saying, Thomas did in a manner force our Lord to tell more plainly, whither he would go thence: which thing all they did (for a space) even long to know. Of truth jesus instructing, framing, and fashyoning his, little by little, doth in deed teach the thing that they wish to know: but he doth it as yet covertly, to th'intent that the thing might more deeply be fixed in their minds, which they should have much a do, and long time, to learn. That is to say, that after he had left his mortality, he should return again to his father, from whence he came before he was incarnate: but withal he teacheth that the way unto the father, is open unto no man, but by the son, which only should open the way to heaven, which only should instruct men's faith with heavenly knowledge, and should be the only fountain of immortality: to whom whosoever did firmly stick, the same should be without fear of death: Thomas (sayeth he) how happeneth this, that thou deniest the to know the way, unless thou as yet (percase) knowest me not at all? 
I am the way of truth and life  For verily I am the way, the truth & life. I said even now that I do go again to my father, and only do open for all tolke the way unto him: and because he is come to by deeds fit and seeming for god, ye have the proof of good life in me: and also because no man without me cometh to the father, ye have learned of me the truth. And if the fear of death do in the mean time trouble your minds, know well that ye be sure of immortality, forasmuch as I am life: 
No man cometh to the father but by me. etc.  do ye only follow thither as I go before, believe and keep in mind that which I have taught you, hope assuredly for the thing which I promise. If ye ask whither I go, I go to my father, if ye desire to know the way whereby ye may come thither, I say to you, no man cometh to the father but by me▪ wherefore you know both aswell whither I do go, as what wanye the journey lieth, except (peradventure) ye be utterly ignorant who I am: verily if ye had known me, ye had also known my father, yea (to say truth) ye have already some way known my father, whom ye think to be unknown unto you, nor ye have not only known him by the determination of the law, but ye have also seen him doubtless. Our Lord jesus did with this obscure saying sumdeale advertise his disciples, that his father, of truth, was invisible, and not only invisible to the bodily eyes: but also that the mind of it own proper nature could not see and perceive what he is, yet notwithstanding but that he had been seen after a sort in his son, as while they see him in his son rewling the winds and the sea, forcing devils to obey, putting away with a word sicknesses and diseases, were they never so incurable, and with a word raising the dead to life. But the unlearned Apostles did not as yet understand these high mysteries, and yet for all that even as though they had in very deed understand that which the Lord spoke unto them, they even leap and skip of great affection to see the father: Imagining that the father might be seen in such sort as they saw his son, such was there simplicity as yet: albeit neither saw they the son thoroughly, which behold him with bodily eyes alone.  ¶ Philip saith unto him: lord show us the father, and it sufficeth us. jesus saith unto him: have I been so long time with you, and yet hast thou not known me? Philip, he that hath seen me, hath seen my father. And how saieste thou than, show us the father? believest thou not that I am in the father, and the father in me? The words that I speak unto you, I speak not of myself, but the father that dwelleth in me is he that doth the works: believe me that I am in the father, and the father in me. Or else believe me for the works sake 
Philip therefore, being more desirous to learn then the rest, speaketh thus: lord (ꝙ he) thou tellest us that the father is seen of us, but would God thou wouldst grant that it might be lawful for us to see and look upon thy father: then were our desires satisfied, and we would wish no more, nor desire aught else. In deed we have heard much speaking of him, we lack only the sight of him. Our lord doth control and correct Philip's request, that was so very rude and foolish, saying: Philip, have I been so long time with thee, and yet thou knowest me not? It is not the sight of my face that thou knowest me by, but the right understanding of my power, virtue, and truth, maketh the to know me.  
This my mighty truth and true power, is not seen with bodily eyes, but the mind and soul seeth it. Therefore when as I am the very Image of my father, in all things like unto him, 
He that hath seen me, hath seen the father.  and that by my deeds and words thou oughtest already to have known me, (and verily to have known is to have seen) how darest thou be so bold, with what countenance sayest thou to me, show us the father? as though he that hath seen me hath not seen my father. I mean not that my father is none other than I, but that between us two is no unlikeness, or any thing uncommon as touching the higher and our divine nature. In case thou canst not understand what I say by natural reason, he seeth also (I tell you) that believeth. Thou hast heard me speak, thou hast seen me do miracles▪ and therein surely thou haste seen and heard of my father: dost thou not yet believe that by an inseparable copulation of nature, will, and power, my father is in me, and I in my father?  
What thing soever I speak, I speak it of his mind: what ● thing soever I do, I do it after his mind: I am therefore alway in him (by reason of such a conjunction of nature and will, as cannot be unjoined and dissevered) and he alway in me, speaking by me: and by me declaring with miracles, his power. Neither do I speak any thing of myself, which same thing he speaketh not by me: neither do I any thing of myself, which he by me jointelye, doth not work: how therefore dost thou separate them that be inseparable? and with several sight desirest to see them severally? believest thou that the one being known, the other can be unknown? doth the rest of you also yet not believe that all things cometh of my father which are spoken and done by me? and that there is no separation betwixt us two? It had behoved you to have credited me, so oft teaching this thing: and if ye mistrusted my words, yet truly the divine works and deeds surmounting man's power, ought to have caused you to believe, that what thing soever proceedeth from me, is of my father: if my father himself should speak unto you, he would speak none other thing than I do: or if he would work by himself, he would work none other thing than I do work: we have one mind, one will, one power and nature.  ¶ verily, verily, I say unto you: he that believeth on me, the work that I do, the same shall he do also: and greater works than these shall he do, because I go unto my father. And whatsoever ye ask in my name, that will I do: that the father may be glorified by the son. If ye shall ask any thing in my name, I will do it. If ye love me, keep my commandments. And I will pray the father, and he shall give you an other comforter, that he may hide with you for ever, even the spirit of truth, whom the world cannot receive, because the world seeth him not, neither knoweth him: but you know him, for he dwelleth with you, and shallbe in you. 
Therefore believe this, retain this, have this surely fixed in your hearts: which thing if you do in deed, the withdrawing of the sight of this body, shallbe no harm unto you: ye shall better see me being absent with the eyes of faith: and the same thing which ye now see my father do by me, which do fast cleave unto him all manner of ways, shall I do by you, if you will cleave to me by faith and charity: Yea and I shall also more evidently extend forth the mighty power of my godhead, after that I shall remove away from you this my manhood: yea and moreover, whoso ever doth join himself to me by true christian faith (like as I am naturally alway joined, and never dissevered from the company of my father) the same person shall also do greater things, than I do, so often as the glory of God requireth a miracle. For as my father worketh now by me, so shall I work by you.  
And because it is so expedient for the salvation of man that I do go again to my father, ye shall succeed me, and by course enter into my room concerning the ministration of the gospel. Nor this thing shall only be done, but what thing soever else ye shall ask of my father in my name, 
whatsoever ye ask in my name:  which shall appertain unto the praise and glory of my father's name and mine, that same shall I do: to the end that by you also, I may be glorified among men, as my father hath been hitherto glorified by his son. Let not my departure therefore trouble you, which shall turn to your great commodity and prefermente. Than most of all shall I be your aid in all affairs and purposes, which make for true health, when as I shall take away from you this sielye body. Only ask the thing that you covet, my father shall hear your desires, and I being a continual present advocate unto him, will bring to pass that what soever ye shall ask, shall be obtained: for as he denieth me nothing, which do no manner of thing that redoundeth not to his glory: so will I deny you nothing, so long as ye do that which shall set forth the honour of my name: Forsooth my spirit shall put into your minds what you ought to ask. Thus to be grieved with my going hence, is no proof of christian charity, for so men are dismayed when a friend removeth whom they shall soon after forget. If ye love me truly, as I do love my father, declare your charity towards me in very deed: ye shall soothly and certainly declare it, if ye do keep my commandments. So shall it come to pass, that as my father loveth me and denieth me nothing: In like wise shall he also love you, obeying my precepts, which be the very commandments of my father. Thus it is needful for the salvation of the world, that I do absent myself from you.  
And yet going away I will not leave you desolate, and altogether without comfort. But rather if ye abide firmly in my love, and keep my commandments, I shall obtain of my father by prayer after my return again unto him, that he which denieth me nothing, shall send you an other comforter: which after he be once sent, shall not go away from you, as I now do, concerning this manner of corporal presence. I am pulled away from you, but he shall continue with you for ever. He shall be the spirit of me, and my father, which shall make you of carnal folk spiritual: and he shall turn this wordly affection which ye now bear towards me, into an heavenly love: he shall also with secret inspirations, put in you the truth of all things, which ye now understand as it were but by a dream and through a cloud. This special pledge of me shall be peculiar and proper unto you. For I have all this while exhibit myself generally and in common to evil and good: lest any might make excuse that he was not invited to salvation. But this world which coveteth much, and gapeth for goods that be of the world, and deceitful, cannot receive that spirit, because he is heavenly and true. And why can it not? because it hath gross eyes, which delighteth and loveth not but gross and earthly things, it seeth not him nor knoweth him: for he without noise being all whisshed and still, tasteth in himself to the secret senses of the mind, if he find any where a convenient place to rest in. But truly you, in case that the delusions and deceitful things of this world being despised, ye will follow things that be good in deed, and live well: you (I say) shall then know him, because he will not only come unto you, as I am come, one that may be seen, but he shall also abide continually with you: nor he shall not in such sort be conversant among you as the advocate is with his client, but he shall inhabit himself in the secret inner parts of your souls, and shall toyne himself as it were gived to your spirit, that he may become one spirit in all folks: and because he shallbe as it were bred and planted in your hearts, he shall accumpany and assist you in all things, and the mean time shall not be long ere this comforter that shallbe in the stead of me, and my vicegerante, shall come unto you. Wherefore there is no cause why your hearts should be discoumforted or afeard, good children, whom I have perfeitly begotten, and somewhat framed with the heavenly doctrine of god's word, and do nourish you being as yet but unperfit, and not fully taught until ye grow unto the strength of the gospel.  ¶ I will not leave you coumfortlesse, but will come to you: yet a little while, and the world seeth me no more, but ye see me. For I live and ye shall live. That day shall ye know that I am in my father and you in me, and I in you. He that hath my commandments & keepeth them, the same is he that loveth me. And he that loveth me shallbe loved of my father, and I will love him and will show mine own self to him. 
Although I go hence for a time, and shall no longer live a man with men, yet will I not leave you in the meanetyme fatherless, and without comfortable succour at my hand: For I will cumine to you again, before I return to my father: and I will show myself before your eyes, and be seen of you with a very body in deed, but than not mortal, to the intent that I may advance and bring you from love of the flesh, to the spirit: for it were no great matter if I should give this my body to you alway to look thereupon, because even the wicked do also behold it to their damnation: within a while therefore I shallbe out of the worlds sight: for death and the grave shall take me away from the sight of worldly folks. Nevertheless I will see you again, and present myself unto you alive, for this kind of death shall not alienate us insunder, nor keep me out of your sight, for I shall live again, yea after that I be dead: and I shall not only live, but there withal bring to you life everlasting: and notwithstanding the time of mine absence, I being alive shall find you alive, and I will so spend my life for you, that you shall be in health and safeguard. Then shall you understand more fully, that as nothing can pull my father from me, nor me from my father: so am I both to you and you again to me, joined by mutual charity together, that death can not disjoin us: let your only care be, that by your own fault ye be not uncoupled and let lewse. The observing of my commandments shall try true charity: nor he loveth not in heart, that neglecteth the precepts of his Lord. It is not sufficient to have accepted my commandments, unless a man retain them in mind. Nor it is not enough to remember them, except they be kept: he that doth accomplish and keep these, is he that truly loveth me. For to be tormented in mind for my departure, is no proof of very true love. I that truly do love my father: do keep all his commandments, and will keep them unto death of the cross. And there is no cause why my commandments of suffering injury patiently, of beating the cross quietly, should much put you in fear, as severe and grievous commandments: and why? for charity shall sweten and make them all easy, and there shall not lack comfort at my hand, for surely whoso loveth me, he shallbe both loved of my father, and I also will love him, and never leave him succourless, but will see him again, and will openly show myself unto him to be looked upon: to make it more certain that I do not utterly perish by suffering death of the cross. Now I give myself to be seen of all folk, but than no man shall see me, except he abide constantly in friendship. Of truth our Lord jesus spoke these things somewhat darkly, not only signifying that he being revived again would often after his death come among his friends to be seen, but that he would also by the holy ghost his spirit, secretly place and wind himself into their minds, and that finally he would come in the glory of his father, in the open sight of all folk.  ¶ judas saith unto him, not judas Iscarioth: lord what is done that thou will show thyself unto us and not unto the world? jesus answered and said: if a man love me he will keep my sayings, and my father will love him, and we will come unto him and dwell with him. He that loveth me not, keepeth not my sayings. And the word which ye hear is not mine, but the fathers which sent me. These things have I spoken unto you being yet present with you, but the comforter whithe is the holy ghost whom my father will send in my name, he shall teach you all things; and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you: my peace I give unto you. Not as the world giveth give I unto you. Let not your hettes be grieved, neither fear: ye have heard how I said unto you. I go and I come again unto you: If ye ●ha●● me, ye would verily rejoice because I said: I go unto the father. For the father; is greater than I 
Now than where as judas, not he verily that is called Iscarioth which was absent at this sermon, but the other judas whose surname was Lebbeus, did not fully understand our lords saying: but being through sorrow and fear very sore troubled, did suppose that our Lord should in such wise appear to his friends, as terrible spirits & fantastical sights, show themselves many times in the darkness of the night: or as certain visions appear in dreams rather to the fear of men, then to men's comfort. This judas therefore, saith: Lord what hath chanced that when now thou majesty be seen of all folk, thou shalt not then appear to the world, but only to us?  
And how canst thou be one that may? be seen of us, if thou be such one as other cannot see? But jesus because he knew that his disciples were not yet able to understand the mystery how that the same body, which had been dead and buried, but now made spiritual, and able to do as it list, should rise again: jesus I say, knowing this, did not plainly answer to the thing that was asked, but turned his saying to that thing which was more necessary to be imprinted in their hearts, whereby they should now be prepared spiritually to have his presence: for as much as that presence which should be exibited unto them after his resurrection, could not long endure with them. Therefore jesus said: I will not present myself to the world, because it loveth me not, neither doth it keep my commandments. If one love me truly, he will not testify his love with sorrow, but by keeping my commandments, and him will I love semblably: and whom I shall love, him will my father love, and we shall never be pulled away from him: nor I will not only see him again that hath my commandments in remembrance, but there withal my father and I will by the spirit, which is common to us both, come unto him: and we will not only come, forthwith to depart again, but we will dwell with him, and never go away from him. That which is done after the spirit is both perpetual and effectual: bodily joining together must needs have an end, even for because ye should set at nought transitory things, and enure yourselves to love eternal things: and where ye as yet cannot come to us, we will come to you invisible, but effectually to dwell in the temple of your hearts. We be three in deed, but so joined and convert together, that he which loveth one, must love all: and he that hath one of us lacketh none of us. Only on your behalf let charity be present, and that covenant kept, which I made with you of late. That shall so couple you and us together, that neither life nor death can uncouple us. If members may be dissevered from the head, we may be dissevered. There be many which boast themselves to love God the father, and seem to observe the commandments of the law, but none doth truly love God, if he hat● and contemn his son: and he verily contemneth the son, whosoever keepeth not my commandment, whosoever neglecteth my precepts, he neglecteth withal the precepts of God: for in good sooth the thing that I have taught you, is not so my peculiar doctrine that the same is not my fathers: but is rather my fathers than mine, from whom cometh whatsoever I can or do teach, doing nothing but by his authority from whom I was sent into the world, to teach these matters which I do teach. But now these things have I spoken according to your capacity, as yet a mortal man, being conversant among mortal men: soon hereafter I will repair to see you again, for certain days space: and being immortal, will keep company with men mortal, to the intent I may comfort, teach, and give you my counsel.  
Neither is it unawares to me, that ye shall not fully understand these things, which I now speak, and shall speak anon after my death, because ye be yet still carnal and rude: notwithstanding they are not spoken all in vain, for after that I shall take away this body from you: an other comforter shall come to you, if ye ask him (of God) in my name: a comforter (I say) not bodily as ye seem to to be, but that holy spirit which doth sanctify spirits and minds, whom my father shall send you in my room if you require him in my name. Ye shall not after this need my corporal presence, which for a season was given in consideration of men's grossness, to the intent that the● might by degrees and orderly go forward to more perfect things, for that spirit in asmuch as he is mine and my fathers, shall put you in remembrance of all the things, which I now speak unto you that be as yet ignorant, and of small capacity: and besides that oblivious. And he also shall make you understand these things which ye had not understand before, neither will he suffer you to forget any thing or to lack knowledge of any thing that pertaineth to salvation. Of men oblivious he shall make you of good remembrance, of slow witted, easy to be taught, of sleapishe sluggards, vigilant and watchful, of sorrowful men cheerful, of earthly fol●● heavenly. Only persever you in charity, having in remembrance my commandments.  
There is no cause why that ye should in the mean while fear the troublesumnesse of this world, which ye shall see rise against me, and in time to come against you also: let it suffice you that at my departure, I shall leave peace unto you, and give you my peace. No wordly storm can destroy and undo him that hath my peace. 
Peace I leave v●t● you  The world also hath his kind of peace which it bestoweth upon them whom it loveth, but this is a peace not to be trusted on. My peace which I do give you, doth make friendship between God and you: and who can hurt him which hath God his protector and governor? The peace which▪ I do leave unto you joining you together among yourselves by mutual concord, shall make your fellowship strong and invincible, against all that the world or Satan, prince of the world, can do. What meaneth it than that my going hence which shall be very commodious unto you, doth so much fear you? Let not your hearts therefore be troubled nor strieken in fear, ye have heard me say already, and (that ye should the more credit me) I eftsoons tell you that of truth I go hence for a time: but I will anon return again unto you. And in the mean time I will bring to effect that I shall find you at my return safe and in health. This blusterous storm of cruel persecution shall for this one time be executed upon me only. And soon after I am come again to my father, I will be present with you again through the spirit that is the comforter. And by him my father shall also be with you, and we shall never be separate from you, until you be fully placed with us in the kingdom of heaven. Ye are sorrowful because I go my way, but & if ye did rightly love me, forsooth ye would rejoice, both for your own sake and mine: for I will not play the runagate and go every where, but I will return again to my father to obtain for you more excellent gifts at his hand, for because my father is greater than I am: and from him it cum●eth, what thing soever I do depart with you. If ye stand in dread of any harm towards me, and are sorrowful for my cause, it were more seeming ye should be joyful on my behalf, that am removed and taken a way from these evils of the world, and go to my father's company: and if ye be sorry for yourselves, my departure shall bring to you much profit.  And now have I showed you before it come, that when it is come to pass, ye might believe. Hereafter will I not talk many words with you: for the prince of this world ●ummeth and hath nothing in me. But that the world may know that I love the father, ●nd as the father gave me commandment, even ●o do I ●●se leate us go hence. 
I know that I speak this to them that neither greatly take heed, nor understand the same, but I do therefore repeat, and often inculcate and bring in the same, that after the deed shall effectuously verify the thing that I have spoken, ye may than therewith believe all the rest to be true, which I have told aforehand should follow: 
The prince of this world cometh & hath nothing in me.  after this I being a mortal man shall not speak many things with them that he mortal: for the time is at hand when I shallbe taken away from you in body. very Satan the prince of this world is present by his ministers ready to set upon me, with his full might & force utterly to cast away and to extinguish me. But at his hand is no jeopardy, for he hath no right nor authority over me, and when he most ●eu●teth to have the overhand and victory, than shall he be vanquished and overthrown: he hath no right but upon them which be in sin, and because the world is in bondage to sin, he may play the tyrant over them that make the world their God: for in deed I am neither forced to die, nor for any fault do I die, but I suffer, through my death to redeem those that be joined to me by faith, as members to the body, from the tyranny of sin and death: and my father hath commanded me thus to do, which his commandment I do according to his mind: wherefore we have now already sit here long enough. Because I do my father's commandment willingly, it is time to go meet death, which is at hand. Arise therefore and go we hence. Our Lord jesus seeing his disciples many ways dismayed, 
Arise let us go hence.  partly with sorrow because that they saw that their lords death was nigh, whom they loved somewhat worldly, but yet most vehementelye: partly for fear of harms which they thought did hang over him being once abroad: and he also seeing them heavy of sleep which both the night provoked, and also sorrow of mind augmented, and their sitting made them of more sluggish mind: he commandeth them to rise, that so at the least, dullness being avoided, they might be made more pregnaunte and quick witted to those things which he should say unto them, and therewithal he monished them a far of, and darkly, that now is the time to elevate their minds from earthly affections to heavenly things, from bodily things to spiritual things, from mortal things to immortal, from things transitory to eternal things, he would ha●● that also imprinted in their minds, that he knew before, and was willing to suffer what thing soever he should suffer, his father also willing the same: from whose will his did never vary. His will was that his Apostles so farr● as man's weakness could bear, should be witnesses and seers of his passion, and therefore in this sermon he maketh oftentimes mention of his departure, little by little, thereby to enure them to sufferance, but mixing withal many coumfortes to mitigate the bitter pain of sorrow, saying that in very deed he must depart: but so that within a while he should come to them again: that he should go to his father, that thence he should send him an other comforter which should finish that he had begun, and also that he and his father jointly together, should come and dwell with them. He said furthermore that this persecution should not utterly devour and consume them: and after all this he had them thence to an other place, because the place where they we● than, was open & in sight: and for because that they had heard that the prince of the world was even than present, they stood in a general fear of themselves, and therefore he brought them to an other place whereas they were more in safety, to th'intent they might with more bold hearts give ear to other things.  
In conclusion he telleth them aforehand, that at the length they should follow him thither, whether he now goeth before them: well now he hath recourse again to that saying which algates must sit inwardly and a bide in their hearts: in which saying he counseleth them to persever in charity, and observing his commandments, lest through their own fault, they should dissever themselves from the fellowship of the father, the son and the holy ghost, from which judas had already forcibly dissociate himself. But he adviseth them to stick to their covenant by obeying the sayings of their Lord, and to th'uttermost of their power to follow his doings.  
And truth it is that this could not be do●n, unless they did persever in the spiritual fellowship of the son, and yet in the mean time not to trust to theimselfes, or any thing at all to presume upon their own proper strength, for they should never be able to do ought at any time, but by the benefit and free gift of god, from whom floweth and issueth out to all folk, what thing soever setteth forward true health, and maketh to salvation, and that they might the better understand this, and retain it in memory, he declareth the matter by a similitude, taken and brought in of a plain known thing, that is the vine and the branches thereof.   

¶ The xu Chapter:  I am the true vine, and my father is the husband man. Every branch that beareth no fruit in me, he will take away. And every branch that beareth fruit, he will purge that it may bring forth more fruit. 
TO th'intent, saith he, that ye may utterly understand how clean void of all peril ye be, if ye will continue still to be of my fellowship, and what great danger it is for you, if ye falling from the covenant that I have made with you, be dissevered from me: remember this that I am the true vine, ye be the branches, and my father is the housbandman. I am the root or stock of the vine, ye are my members as branches sprung out of the stock. My father hath planted me, that is to say, he hath begotten me. The stock came forth from him, and ye out of the stock. The thank of the whole benefit redoundeth to my father, as the fountain thereof, which doth give unto you by me, and his spirit, whatsoever he giveth you. And the sap of the stock which giveth unto the branches both life and strength to bring forth fruit, is the spirit that is common both to my father and to me. Like as the spirit knitteth me to my father, so doth it also join you to me. Therefore what branch soever cleaveth to me, and living by my spirit, bringeth forth fruit worthy for the stock, the same shall my father purge, cutting away the superfluous desires thereof, that it may bring forth more plenteous and kindly fruit. But whoso cleaveth to me by the profession of faith, and bringgeth forth no fruit of evangelical charity, my father shall cut him of from the vine, as a cumberous and unprofitable member. For that branch which hath no fruit, but only leaves, serveth to no purpose in the vine.  Now are ye clean through the words which I have spoken unto you: bide in me, and I in you. As the branch cannot bear fruit of itself except it bide in the vine: no more can ye except ye bide in me. I am the vine, ye are the branches: he that abideth in me and I in him, the same bringeth forth much fruit. For without me can ye do nothing: if a man bide not in me, he is cast forth as a branch, and is withered: and men gather them and cast them into the fire, and they burn. If ye bide in me, and my words abide in you, ask what ye will, and it shallbe done for you. Herein is my father glorified, that ye bear much fruit and becum my disciples. 
Now already ye be branches somewhat purged and made clean through believing my word: but yet ye must hereafter be more purged, that ye may bring forth more plenty of fruit. At this time it is enough for you to be grafted in the stock, from whence through faith ye may receive life: labour diligently to abide in me, & I will in like manner dwell in you, so long as you depend upon me. For as the branch if it be pulled of from his vine, cannot itself bring forth the fruit, because it taketh all his sap of the stock: no more can ye bring forth the fruit of any good work, except ye cleave to me by faith and charity: from whence must come to you whatsoever furthereth to true and eternal salvation. Wherefore neither Moses nor any of the Prophets is the vine, but I am the only vine, to the which all they must cleave that will bring forth the fruit of salvation. Ye be the branches of this vine, wherein ye are freely graffed, freely purged, but ye may fall from thence through your own fault. Wherefore ye must earnestly take heed that ye may be always joined to me. For whosoever continueth still joined to me, having me likewise joined to him, and living by my spirit, that person through my father's inspiration, bringeth forth fruit plenteously, gaining for himself eternal salvation, and causing God, for whose sake all things be done, to be glorified amongs men. And his glory is my glory: by whom it hath pleased him liberally to give all that he giveth men, to the attaining of eternal salvation. Therefore remember this well, that without me ye can do nothing that good is. But if any branch do through his own fault pull himself back again from me, he not only bringeth forth no fruit at all, but like as an unprofitable branch, when it is cut of with a shreading hook, withereth, and afterward being gathered up with other twigs that be shred of, is cast into the fire to burn: so the same branch destitute of my moisture & spirit, dieth spiritually although he live bodily. And being after this life separate without recovery from the vine, is cast into everlasting fire, there to burn for ever to his great torment: 
If ye bide in me etc., ask what ye ●yl and it shall be given you.  for somuch as he would not abide still in the vine, & so bring forth fruit of eternal felicity. And ye shall abide in me, if my word abide in you, if ye keep in mind the things which ye believe, and execute in deed that which ye remember. If ye will do this, ye need not fear any wordly storms, for though I be not still present with you in body, yet both my father and I will hear you. And if ye do rightly ask all such things as ye would have, ye shall obtain your ask. But like as of yourselves ye are not able to bring forth fruit: even so ye ought not presumptuously to attribute to yourselves the praise of your good deeds, for as I have not sought mine own glory but my fathers, of whom I have all my being and power: so shall ye refer all the thank and commendation of your good deeds to my father and me. When men shall perceive you to bring forth much evangelical fruit, then is my father glorified among them: for what praise soever I shall get by you, the same shall redound to my father's glory: whom ye shall cause to be praised among men, by showing yourselves the right disciples of his son, not that we need worldly praise, but because so it is expedient for the salvation of mankind, which thing we do thirst for and covet. It cometh of charity and not of ambition that my father thus desireth to be glorified amongs men.  ¶ As the father hath loved me, even so have I also loved you. Continue ye in my love: If ye keep my commandments, ye shall bide in my love even as I have kept my father's commandments, and have biden in his love. These things have I spoken unto you, that my joy might remain unto you, and that your joy might be full. 
I have loved you which are my branches, even as my father hath loved me, that am the stock. Be careful to keep this so great a benefit freely given you, lest ye lease it through your negligence, and ye shall not lease it: Like as I always procuring my father's glory, have continued even to the death in my love towards him: so will ye persever in your love towards me.  
Wherein ye shall persever not by the observing of the Phariseis or philosophers precepts, but by keeping of my commandments: so that neither any flattery or fear of the world may separate you from them, no more than it doth me, which do constantly to the death, keep my father's commandments, being never dissevered from the love of him, but by very deeds declaring myself to requite his love with like love. Wherefore as it shall be my father's glory, to have so natural a son, and so worthy for him, no less shall it be for both our honours that I may have you my disciples observers of my words, and followers of my doings. Albeit these things be somewhat painful & tedious, yet do I therefore use so long communication therein, to th'intent that as I have not laboured for the joy of this world, but herein do rejoice that for obeying my father's commandment I am beloved of him, no more should you seek comfort of the world, but rejoice in this my kind of joy, whensoever ye following my steps shall be afflicted: and let that joy remain in you ever increasing into greater, and better, until it come perfectly to the perpetual felicity of immortal life. One of you charitably to love an other, shallbe a great comfort to you, even in the midst of all your troubles, when ye be at the worst.  ¶ This is my commandment, that ye love together as I have loved you. Greater love hath no man than this, that a man bestow his life for his friends: Ye are my friends if ye do whatsoever I command you. Hence forth call I you not servants, for the servant knoweth not what his Lord doth, but you have I called friends, for all things that I have heard of my father, have I opened to you. 
There be diverse precepts of the Phariseis, and Moses hath also many, but this one precept is my very own which includeth all things that I do teach, and shall make pleasant all adversities which shall happen, that is to say, that ye bear such love one to an other, as I have borne towards you. I do testify my love not with words only, 
Continued 〈◊〉 in my love. etc.  but also with deeds: and that love not to be after the common sort, but excellent: and the greatest that any man living can have, for there can be no greater token of love among men, than a man to bestow his life for his friends sake, for every man setteth by his life above all things. Many perchance might be found that could be content to bestow money or labour for an other man's sake, but the person is rare to be found out, which will bestow his life for his friends sake. I do more than all this, which bestow my life for mine enemies, so they will becum my friends. And in the mean while I call them my friends in the way of honour, whom I have good right to call my servants. Nevertheless I will not take you for my servants, but for my friends: if ye will as cheerfully and gladly perform these things that I command you, as I do willingly obey my father's commandment. They that are under Moses law, be rightfully called servants: because they depend upon diverse rules prescribed unto them, and rather for fear then for love do the thing that is appointed them. But as for you (whom I have called from the bondage of the law, unto the liberty of the gospel) from hence forth I will no more call servants but friends, as them whom mutual love and not necessity doth join unto me. For the servant perceiveth not his lords intent, but only doth that he is bidden, looking for no great reward if he do it, and well assured to be punished if he do it not, besides that for every sundry doing must be had a sundry commandment, as go, cum again, do this▪ eschew that. For the master telleth not his own counsel to his servants, which are therefore evil to be trusted, because they rather fear then love him. The cause wherefore I have called you my friends, is for that I once have opened unto you all the purpose of my mind, to th'intent there should be no need hereafter of men's precepts contrary to mine. Whatsoever my father hath willed me to show you, thereof I have made you partakers, as my trust ye friends. Those things which I have taught you, be out of all doubt: for I have taught you none other, save what I have heard of my father. My precepts be his precepts, by keeping whereof he shall count you his friends in stead of servants.  ¶ Ye have not chosen me, but I have chosen you, and ordained you to go, and bryngt forth fruit, and your fruit shall remain, that whatsoever ye ask of the father in my name, he may● give it you. 
And because ye may the better understand how great the honour of this my gentleness towards you is, consider how that ye have neither provoked me with your service doing, to my friendship, that of duty I ought to love you again: nor yet have you willingly come to my friendship, that for gentleness sake, I should requite you with like love: but when ye were in bondage of the law, and far of from the favour of God, then did I of mine own voluntary will choose you from among all the rest, without your desert. And for this purpose have I chosen you, that ye should more and more increase in goodness, being grafted in me thorough mutual love, which ye could not have towards me, except I had first loved you. As the branch is alway nourished by the moisture of the vine, and spreadeth itself in many branches, so must you likewise plentifully bring forth fruit of the gospel throughout the whole world, and so do good to other that yourself lose no fruit thereby For the common vine bringeth forth fruit, but for other, and that such as soon decayeth: wherefore the branches thereof be fruitful but for a time, because they grow in a vine that soon fadeth. Contrariwise you, because ye cleave to an immortal stock, shall bring forth fruit that never shall perish, but continue s●unde to your eternal salvation. And ye have no cause in the mean while to say it is a great pain to travail about the world to teach the Gentiles, to suffer the dispites of wicked people. What wages, what aid, what reward is appointed for us? pass not upon these worldly defences. Let this stand you in stead of all rewards and helps, that whatsoever ye shall rightly ask my father in my name, he shall give it you. What thing is more easy then to ask? And what is it that he is not able to give? Furthermore what is the thing that he will not give for my sake?  This command I you that ye love together. If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own. howbeit because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, the servant is not greater than the lord. If they have persecuted me, they will also persecute you. If they have kept my saying, they will keep yours also. 
Besides this, my commandments be not tedious, for what is more pleasant than one to love an other? Who be so weak but mutual love may make them strong? what thing is so grievous but mutual charity can make it delectable? Neither let this trouble you, that whiles you and I be friends and one of you charitably do agree with an other, ye shall be at discord and strife with the world, but rather the self same thing ought to coumfort your minds, for so much as by this token ye shall well perceive yourselves to be my very disciples and friends, that is to say, contrary to the world, which is all set upon malice: whereas you are appointed for heaven, disdain not to suffer that in the world which I have suffered before you. The world hateth me also not for my desert, but because I reprove and disclose the evil deeds thereof, teaching things which do not agree with their worldly affections. The world knoweth men of his sect, and them doth it love and exalt, as like loveth like: and as an evil itch coveteth an handsume scratcher. Therefore be they unhappy whom this world flattereth and favoureth, for that declareth them to be far from the favour of God, which is that only thing that make the man happy in deed. When the world hateth you, remember mine example and rejoice in your own behalf that ye have no fellowship with the world, but do cleave fast unto me. For this shall ye perceive by the hatred the world beareth you, how that ye be mine. In case ye were of the world, if ye loved worldly things, and taught according to worldly desires, than the world would know you and love you as his own, but because ye follow not the ways of the flesh, but of the spirit, and covet not worldly goods but heavenly, therefore the world hateth you: not that ye deserve it, but for that ye be unlike to the same which is evil & wicked. In times passed when ye thought perfect righteousness to consist in the gross ceremonies of Moses law, and setting your minds on transitory things, had no love to heavenly things, the world did then well like you: but after that I had once called you from this sect to the evangelical and heavenly doctrine, and graffed you in me as branches in the stock, the world began to hate you, and that only because ye be mine. Yet of truth for no cause else shall ye be blessed, then for that ye be mine. Marvel nothing at all though your innocence shall not defend you from the hatred of the world. Remember how I have told you, the servants state is no better than his lords. For neither could my innocency, which is greater than yours, defend me from the malice of the world, neither were they afeard to despise my doctrine, nor yet for all my benefits would they wax gentle, and call themselves back from their cruel purposes. That thing which they durst enterprise against me, who am your Lord and Master, much more boldly will they do it to you. Se●ing they have de●●sed so many snares to bring me even to the most reproachful death, and have so often spitefully railed upon me, they will also persecute you my disciples, nay but rather me in you. If they will obey my words they will also obey unto yours: but like as they have not well borne my doctrine, no more will they yours, because ye shall teach the self same things, that I teach.  But all these things will they do unto you for my name's sake, because they have not known him that sent me. If I had not come and spoken unto them, they should have had no sin, but now have they nothing to clock their sin withal. He that hateth me, hateth my father. If I had not done among them the works which none other man did, they should have had no sin. But now have they both seen, and heard, not only me, but also my father. But this happeneth that the saying might be fulfilled that is written in their law. They hated me without a cause. 
And whatsoever despite they shall do against you, I will think it done to me: for all things that they shall do against you, they shall do it for the hatred they bear to me: when they curse you, they shall curse me: when they reject you, they shall reject me: when they beat you, they shall beat me. For whatsoever displeasure is done to the members, the same redoundeth to the head. And they would do the like to me, if they had me present with them. Now because they cannot show their cruelty to me, they will show it to you. But as all the injury that is done to you toucheth me: In like manner whatsoever is committed against my name, turneth to my father's dishonour also: whom if they did rightly know, as they think they do, they would never so shamefully have handled his son. They arrogantly pretend love towards God, and yet they be wickedly minded against his son. They ask salvation of God, and go about to destroy his son. They boast themselves to be keepers of God's commandments, and do reject the precepts which his son giveth by the authority of his father. They glory in their knowledge of the law, and do not receive the knowledge of him, whom the law setteth forth. They worship the sender, and persecute him whom he hath sent. Therefore they know not God, whom they boast themselves to know. And yet this ignorance shall not excuse them in the day of punishment. They be ignorant in deed, but why? because they would not learn. And therefore would they not learn, because they loved more their own glory, than the glory of god. They did set more by their own advantage, then to win salvation by the gospel. Wherefore that thing which my father hath ordained for their salvation, have they through their own stubber●esse, heaped up to their eternal damnation. For verily I am come and was sent for this purpose, if it might be, to save all men. If I the son of God, and greatest person that could be sent, had not come myself, and declared unto them all such things as might have brought them to a better mind: If I had not also done these things which had been enough to have forced even stovye hearts to faith and belief, surely their destruction should have been the more easy, as guiltless of this infidelity, the addition whereof, shall make the burden of their eternal damnation the heavier. But now sith I have left nothing undone whereby they might be saved, and they again with obstinate malice have resisted him which freely offereth salvation, they can allege no excuse for their incredulity. If one hate a stranger, it may be thought somewhat worthy of pardon because he hateth him whom he never saw, but me they have both seen and heard. They have seen me do good to all folks, and have heard me speak things worthy for God, Nevertheless they hate me for those things, for which they ought to love me. But whoso hateth me, must needs hate my father, by whose authority I speak that I speak, by whose power I do all that I do. And I have not only spoken by words, but also by my deeds: yet were they so blinded, that they did neither believe my words not deeds. And this self thing shall make their damnation more grievous, in that they have so stubbornly abused the goodness of God, being alway so ready for them. 
But now have they nothing to cloak their sin withal.  If I had not done such miracles among them as never any of the Prophets afore me did, whether a man consider the number or greatness of them, and that not to make them afeard or astonished therewith, but to help them that were afflicted, If I had not done all this, I say, they should not have been guilty of this most grievous sin: but now they have both heard and seen, and so much the more have hated not only me that have both spoken and done, but also my father which hath spoken by me, and set forth his power by me. They never saw Moses and yet him they do exteme hylye, they believe the Prophets whom they never heard, but they turn clean away from me whom they have presently seen before their eyes, whom they have heard speak, of whose benefits they have so many ways had the proof. And not herewith satisfied, they take my life from me. In the mean while they pretend a reverent love to God the father, whereas whoso truly loveth the father cannot hate his son. Howbeit these things happen not by chance, for the very same thing that these men do, the Psalms which they have and read, did long agone prophecy should come to pass, that is to say, that in stead of thanks, they should recompense good turns with evil will. For thus spoke I there, by the mouth of the Prophet: let them not rejoice and triumph over me, which unjustly are mine enemies & hate me without cause. If a man being provoked, hate an other, it may be suffered: if one hate a stranger, it may somewhat be pardoned: but who can forgive him that hateth one whom he both knoweth and hath found beneficial?  But when the comforter is cum, whom I will send unto you from the father (even the spirit of truth, which proceedeth of the father) he shall testify of me. And ye shall bear witness also, because ye have been with me from the beginning. 
Nevertheless the incredulity of these persons shall not make their fruit uneffectual which will clean to me. For when I shall have accomplished all that my father hath given me in commandment, and after that the comforter is come, whom proceeding from my father, I will send you according to my promiss, which is the holy ghost (being the inspirer and teacher of all truth) he shall declare all that ever I have said and done, whereby both my goodness and their obstinate blindness shall evidently appear. He shall show how there hath been nothing done against me, but the same hath been prophesied before in their own books which they read and yet understand not. Ye also which are now but weak, then being made strong through the inspiration of my spirit, shall testify of me before all men, for so much as ye have seen in order what I have done, and heard what I have said: Like as I have told you things certain, even the very which I have seen and heard of my father, neither shall the holy ghost put any thing but truth in your minds, for so much as he proceedeth from my father: so shall ye bear witness of things not doubtful, but such as be thoroughly tried by all your senses. And there will be sum which will not believe you, but yet must not the salvation of other be lost, because of them which wilfully perish through their own fault.   

The xuj Chapter.  ¶ These things have I said unto you, because ye should not be offended. They shall excommunicate you: yea the time shall come that whosoever killeth you, will think that he doth God service. And such things will they do unto you, because they have not known the father, nor yet me. But these things have I told you, that when the time is come ye may remember then that I told you. 
IT shall not be seeming that every danger should withdraw folk from the open confession of the gospels truth, which the world, of truth, shall spurn against with all devices, but it shall never be able to put it to utter silence and convince that truth, which stayeth itself upon God the author thereof. Ye see what things the world goeth about to do against me, for publishing my father's truth. And it is needful that ye prepare your minds patiently to suffer the like. I do therefore tell you that these thin●ges shall cum, lest ye suppose the profession of the gospel to be all pleasant and delicate, and than you to be the sor●r dismayed when the same things chanceth to you at unwares, & otherwise than you look for. For the evils which a man foreseeth, against which he stiffly bendeth his mind ere they come in place, less grieveth. I will not deceive you, neither in the displeasures which must needs be suffered for the gospels sake, neither as touching the rewards which tarrieth for them the valiantly do their duty and office. To you that begin to preach the gospel shall this thing first happen. They that are thought to understand the high points of religion, and to keep the perfection, and do teach and profess the knowledge of the law, shall cast you out of their Synagogues as wicked & coursed people, a thing among them of most reproach, and herewith will they not afterward be contented, but they will come to imprisonment and to strokes. And at length the thing will grow to this end, that whosoever killeth you, shall think himself therein to offer a thankful sacrifice to God. They shall colour out their wickedness with pretence of godliness, & shall accuse & condemn as guilty of impiety, the teachers of true godliness: and so it shall come to pass, that not only ye must suffer hard & grievous things, but ye shall be punished as ungodly persons & malefactors. But care ye not what the world judgeth of you, let my example comfort you, remembering that ye suffer these things with me, and for my father's sake and mine. The injury is ours, we have the wrong, and it shall be our part, both to aid you in your conflict, to reward you having the victory, to resist them and also punish their obstinacy: think ye nothing at all of vengeance, for they shall not thus handle you because ye be thieves or transgressors, or any way else worthy such evil entreating, but because they do not yet perfectly know neither me nor my father. The ignorance wherewith their cruelty is mingled, shall cause my father to take compassion upon them, nor I would not ye should so much desire their punishment, as to have them saved by doctrine: for the zeal of religion shall set or provoke many against you, rather through error of judgement, than of evil wil These folk shall repent themselves and amend, after that my father be known to the world by you, and assoon as men shall through your preaching understand my doctrine, and know what is the power of the holy ghost. I know ye be sorry for my departure hence, and sorrow is not to be added upon sorrow, but I thought meet to forewarn you hereof, that when these discommodities falleth upon you, ye may the more patiently and with less hertebreake bear them, calling to your remembrance how I had told you before, that these things should follow: and that after mine example, ye should suffer of the wicked, of such as be ignorant of the truth, and even for my father's sake and mine: but be ye sufficed with a stayed conscience in the truth, and pass not what men judge of you, or rather follow my doctrine, and judge yourself blessed, when for my name's sake men do persecute you, when they speak all evil of you, and ●elie you. They shall put you out of their Synagogues, but that self thing shall prove your names to be registered in heaven.  These things said I not unto you at the beginning, because I was present with you. But now I go my way to him that sent me, and none of you asketh me whither I go: but because I have said such things unto you, your hearts are full of sorrow. Nevertheless I tell you the truth. It is expedient for you that I go away. For if I go not away, that comforter will not come unto you, but if I depart I will send him unto you. And when he is cum, he will rebuke the world of sin, and of righteousness; and of judgement: of sin, because they believe not on me: of righteousness because I go to my father, and ye shall see me no more. Of judgement because the prince of this world is judged already. 
I knew all these things should happen you. Nevertheless when I first took you to me, I spoke nothing of them, not to deceive you thereby, but because the time served not than, as in deed all things are not fit for all times. This my bodily presence hath for a season nourished and strengthened your weakness, but now forasmuch as the time of my departure from you is at hand, it is needful that ye be openly admonished what ye shall suffer, to the intent ye may by little & little enure yourselves to be content to lack the comfort of my corporal presence, and after ye have sequestered worldly affection, to take unto you more firm and manlike boldness of heart, and not to be childish end like unto babes that hang on their mother's lap, all afraid, if it chance them at any time to be pulled away out of their parent's sight. I would not pamper and deceive you with vain hope, nor yet an other time discourage you: ye have been served according to your infirmity, and as time required. I have been your comforter, 
It is expedient for you that I go away.  advocate, and defender. Now I must depart hence, & though I do so, for your cause chief to strengthen you in greater things, after this my body be withdrawn out of your sight, yet my talk thereof doth put you in such fear that none doth ask, or so much as think whither I go, where as in deed ye ought rather to rejoice, than in mind to be troubled with my departure, seeing I go to my father, from whom I came: not that I shall hereafter be utterly absent from you, but in an other sort present with you. Nor I was not ignorant what would have been more pleasant to your affections: ye had rather have the continual ●●alcion of this my conversation among you, but I had leaver speak to you of things that do profit, then: which doth delight you, & would leaver have you upon acknowledge of the truth to be in heaviness for a time, than not to proceed to the sure constancy that should be fit for the storm to come. And for this cause I do open unto you what shall chance hereafter. verily thus I must leave you, and after that I be taken away from you, ye shall suffer many things: & that ye may be the more apt to bear the same more patiently, it is expedient for you, that I be had out of your ●ight. For unless by taking from you the sight of the flesh, ye were spiritual, that comforter the spirit which shall make you strong, and not to be vanquished, shall not come unto you. And because I have prepared you for him, he shall perform & finish that which I have begun in you. Finally through that spirit I shall alway continue with you, yea and that more presently after I be gone, than I am now in this kind of presence. For the purpose of my coming was not to dwell still with you in the world, but the cause why I did abase myself to your state and infirmity, 
For if I go not away the comforter will not come unto you.  was to enhance you to heaven. It hath so seemed good to my father's wisdom as process of time should serve, to advance you little by little, and by certain degrees, to things of perfection: and it is but reason that ye on your behalfs do accommodate your minds and good wills to my father's order and disposition of things: ye shall have all thing of our gift, but your part is to endeavour yourself to be meet to receive our benefit, for if ye should always continued thus affect as ye be now, that heavenvly comforter will not come to you, as yet unable to receive his gifts. But if I go my way, and that you not regarding this corporal presence, will frame your minds to higher gifts, which that spirit shall give you, then shall my father send him unto you, never to forsake you nor to leave you succourless, whether you live or die. Nor he shall be no fruitless spirit, but when he cometh he shall work more by you, than I now do: not that but our power is all ●ne, but because to appoint to every business his time, is a thing expedient for ma●nes salvation. I have reproved the world, the same thing shall he do more fully and more plainly: for he shall sore charge the world, that except it do for think and amend itself, giving faith to the gospel, it shall be without all excuse: for in deed like as the infirmity of our flesh offendeth the world, even so doth it seem to minister matter why the said world may pretend an excuse of his infidelity. They have seen this outward man very hungry and a thirst, they have seen me poor, and had in contempt, within a while they shall see me sore afflicted, taken of mine enemies, all to beat and curried and in conclusion die. But when all things be finished that the flesh hath here to do, & that they shall see this body after it be dead, live again, and ascend up into heaven, and shall see the holy ghost sent, and make you so dainly unfearful preachers of my name, and shall also perceive wonderful power, virtue, and strength, showed by calling upon my name, as devils to go so dainly out of men, the halt & lame to be restored to their limbs, the sick to be healed, the dead to live again, and moreover every thing to come to pass which the Prophets had prophesied should follow and be: than (I say) no manner of excuse shall be left to the wicked and miscreants: for than the world shall be adjudged and condemned of three points, and can not be excused: first of sin, after of righteousness, and thirdly of judgement: he shall rebuke the world of the greatest and such a sin as doth include in it all other sins, (a sin inexcusable) and why? because seeing they perceived the prophecies of Gods own Prophets take effect, many thousands profess my name, they that believed in me (after they had received the holy ghost) speak strange languages, much noted for their miracles, forsake the superstition of Moses law, embrace the holy gospel, detest their forefather's Idolatry, and yet worship the father of heaven in true godliness of life, nothing regarding worldly commodities, but have their minds wholly set upon heavenly things: the world, 〈◊〉 say, perceiving this, what excuse shall it make for his lack of belief: If there shall be no lack on my father's behalf that hath sent me, nor of mine which was sent to have had all men saved, and if the holy ghost shall omit nothing, whom both we shall send, neither ye whom that heavenly spirit shall use as his instruments, what resteth but that all may understand how that they perish in the sin of unbelief? And when they shall see the profane Gentiles to have the sins of their old former life washed away, and themselves endued with innocency, thorough baptism and profession of my name, it shall be manifest that wittingly and willingly they abide still in their filthiness, and add sin upon sin.  
And the world also shall be reproved of falsely usurped righteousness, 
and of righteousness etc.  for now they sum way pretend the keeping of the law, they somewhat glory in observing the ordinances of their progenitors, they pretend religion which their forefathers gave them, the feasts, the sabbath days, the prayers, the works of mercy, their ways of honouring God, and such other like which hath the pretence of righteousness: but after that they shall see the wonderful power of that spirit, not to be given but to those that have professed my name, and that it shall be their chance which were idolaters to have it without keeping of the law, what then shall they say thereby, which challenge to themselves righteousness by keeping of the law? All in vain do they glory before men in a false righteousness, which have refused him by whom only true righteousness cometh. And all this to be true shall then be more open to the world, when that spirit shall declare me not to be dead, whom they had fastened to the cross, and had bur●ed, but that I did return again to my father, (from whom I came,) to ly●● with him: and than being invisible & withdrawn out of men's sight, to do greater things by you being inspired with my spirit, than I did being with you ly●yng in the world. Thus it shall come to pass, that through these things the unrighteousness of them shall be rebuked, which have put their hope of righteousness other where than in me: and the justice of God made more notable, which faithfully hath performed the thing which many years ago he promised to mankind by his Apostles, and Prophets▪ and within a while the thing shallbe put in v●e and take effect, for I shall not long be conversant among you in this visible body, but shall die and go to my father. And yet ye shall perceive me to be one that liveth, and hath power, and that shall accomplish all that I have promised.  
Moreover the world also shall be rebuked and reproue● of judgement, because that (by seeing men every where through penance convert from sin to innocency of life, leave the gross ceremonies of Moses law, and ruin to godliness of the gospel, 
Of judgement, because the prince of this world is iudg●d already.  the nations of the whole world forsake their worshipping of devils and images, and fall to the true worshipping of God the father, the son, and the holy ghost) it shall manifestly appear the prince of the world (who hath heretofore by sin practised 〈◊〉) to be already with his own weapons vanquished, put out of the way, and judged as one that hath procured my death, by whom innocency, liberty of the gospel, and immortality is recovered, employed, and given. Than shall it well appear to have been a triumph, which seemed to be a thing of shame and reproach, and that to have been a victory which was imputed and counted for an overthrow and an utter destruction: for when devils shall each where be cast out of the temples▪ and shall cry out at the sign of the cross, when they shall leave the bodies which they had of long time possessed at naming of me, shall not that openly prove their prince to be judged and condemned? Shall it not be apparante and a clear matter that they also be worthily judged and condemned which had liefer follow him being already vanquished and judged to eternal death, than me, whom as a conqueror, and to all folk the very author of innocency and of life, God shall carry up and advance to the fellowship of his kingdom?  ¶ I have yet many things to say unto you, but ye cannot bear them away now. Howbeit when he is cum which is the spirit of truth, he will lead you into all truth: he will not speak of himself, but whatsoever he shall hear, that shall be speak, and he will show you things to cum. He shall glorify me, for he shall receive of mine and shall show unto you. All things that the father hath are mine. Therefore said I unto you, that he shall take of mine and show unto you. 
I could tell you many more things, but the time serveth not, nor your weakness will not as yet bear them: and since I have not yet altogether goen thorough with this mine ambassade, I do therefore reserve them to the coming of the holy ghost: he being once come, shall find you more apt to receive a more full knowledge, even when the business of my death, resurrection, and ascension shall be dispatched and finished. This spirit that I speak of shall be no lying or worldly spirit, but my very spirit, that is to say, the spirit of truth, he shall teach you all truth, which ye are not now able to receive at full. He also shall speak unto you, but (that shall be) by secret inspirations. He shall not with moving the air touch your bodily ears, but by a privy secret virtue shall move the inward minds: neither shall he speak things of uncertainty, but in like manner as I have spoken nothing which I have not heard of my father, so shall he inspire nothing into your hearts, but that he heard of my father and me: and he shall out only open unto you all truth of things passed, but also he shall foreshow you things to cumme ere they happen, so often as need shall require: for he is not alone only almighty, but hath withal knowledge of all things.  
He shall by you make the glory of my name be known to all men, like as I by my death and resurrection shall make my father's glory notable and famous: for as what thing soever I do, redoundeth to my father's praise and glory, of whom I have my being, and of him have received all that I have: cum so shall it grow to my honour and praise, whatsoever he shall work by you. He shall motion you to nothing contrary to those things, which I (receiving them of my father,) have taught you. All things is common between us, all things proceed from my father: but whosoever is his, is mine, nor any thing is my fathers or mine, which is not common to the spirit. Therefore by the said spirit shall I speak to you, as my father hath spoken to you by me: he that believeth me, believeth my father, and he that believeth the spirit, believeth us both.  ¶ After a while ye shall not see me, and again after a while, ye shall see me: for I go to the father. Then said sum of his disciples between themselves: what is this that he sayeth unto us, after a while ye shall not see me, and again after a while ye shall see me, and that I go to the father? They said therefore, what is this that he sayeth after a while? we cannot tell what he sayeth: jesus perceiving that they would ask him, said unto them: Ye inquire of this between yourselves, because I said after a while ye shall not see me: and again after a while ye shall see me: verily verily I say unto you, ye shall weep and lament, but contrariwise the world shall rejoice, ye shall sorrow, but your sorrow shall be turned into joy. 
Now than being corroborate and established with many things, be ye bold and take good heart unto you against the storm that hangeth over you, & in adversity save yourselves to the prosperity which shall follow: within a while ye shall lack the sight of me, but ye shall be without it no long time: for within a short space after, I shall be presented to your sight again, that so ye may little by little be brought in ure to want the sight of this body, which is not most commodious for you. For I return to my father, to th'intent that after I cease to be seen of you, I may endue you with greater gifts.  
But not withstanding all this, so great sorrow did possess the disciples minds at that time, that they neither understood nor could keep in memory things that were often repeated and reiterate: for whereas our lord jesus did declare in these words not very obscurely, that by death and burial he should be absent out of his disciples sight, yet none otherwise but that within three days after he would appear unto them again, even in the self same body, but now immortal: & so after he had for a few days space confirmed and stayed the minds of his disciples, to convey himself again into heaven. And to th'intent that having his bodily sight withdrawn from them which letted them to be spiritual, they might deserve that heavenly spirit, and after that to look no more for their lords bodily presence, save only when at the last day he shall once for all show himself to the whole world for to judge the quick and the dead: all this, I say, notwithstanding, yet did not the disciples perceive the thing that was spoken, but said muttering among themselves: what meaneth this saying: after a little while and ye shall not see me, and again there shallbe a little time that ye shall see me, for I go to the father? How shall we see him that hath himself away to go to his father▪ Or what meaneth this little while wherein he shall restrain us from seeing of him, and again after a little while, when as he shall permit us to see him? This is a dark saying and we understand not what he speaketh.  
Than jesus perceiving that their minds was to ask him what he meant by his saying, 
What is this that he sayeth unto us after a while.  prevented their demand and question: to declare (as his custom was) that he knew the most secret thoughts of men: and again he saith: this that I said, (after a little while the sight of me shallbe taken from you, and again after a little while it shallbe restored newly unto you, because it is not expedient that I should alway tarry among you in such sort as I now do, but it is more for your profit that I depart hence and go to my father,) doth trouble you. The thing that I have said is most true. The time is nigh, when as having this our familiar company dissevered and broken, ye shall with wailing, sorrow, and weeping, be in manner consumed, and weary of your lives, as men destitute of all succour. Contrary, the world shall joy, prance and triumph as a conqueror, but within a little time the course of things shall be changed: for the worlds joy shall be turned into sorrow, & your sorrow into joy and gladness. The cause is that as my death shall grieve and make you pensive, but it shall make the jews glad, so my resurrection shall make you joyous, and contrary it shall vex and trouble the jews. Wherefore bear you well and boldly this short sorrow, thorough hope of the joy that shall follow soon after.  ¶ A woman when she travaileth hath sorrow because her hour is come, but assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. And ye now therefore have sorrow: but I will see you again, and your hearts shall reioyes, and your joy shall no man take from you. And in that day shall ye ask me no question. 
In like manner as a woman great with child suffereth sore grievous pains in the time of her travail, but yet she beareth out those painful throws with a stout good heart, because she knoweth they shall not long endure, and soon after there followeth upon the birth of the child, joyous pleasure: for as soon as she hath brought forth the child that she laboured of in travail, her pleasure in being a mother of a new child is so great, that she forgetteth the dolourouse pain which she sustained in her travails: yea to say sooth, she joyeth much that she hath bought long comfort with a short dolour. In the same wise shall you also for a little time that draweth fast on, be sore vexed in mind, yea and ye be now already in great sorrow, yet so that within a few days hereafter when I being a conqueror of death, shall present myself alyne again unto you, your hearts shall be replenished with great joy, because him, whom ye did bewail and mourn for being dead, ye shall then see alive and made immortal, never after to die. The sorrowful mourning shall be short, but the joyful mirth shall be perpetual: for death overpasseth, but immortality remaineth for ever.  ¶ verily, verily, I say unto you: whatsoever ye shall ask the father in my name, he will give it you. Hitherto have ye asked nothing in my name. Ask and ye shall receive, that your joy may be full. These things have I spoken unto you by proverbs. The time will come when I shall no more speak unto you by proverbs, but I shall show you plainly from my father. And that day shall ye ask in my name. And I say not unto you that I will speak unto my father for you, for the father himself loveth you, because ye have loved me, and have believed that I came ou● from God. I went out from the father, and came into the world, again I leave the world, and go to the father. 
There be now many things which your heart leapeth for desire to question with me of. Than shall your minds and also your eyes be so fully content and satisfied, that ye shall ween no more questions are to be demanded: for great excelling joy shall shake of and utterly put away all grief of mind, neither shall you wish or require any thing else, considering ye shall see and perceive more given you than you looked for, or durst be bold to desire. I assure you, after I be taken from you up into heaven, ye shall want nothing, for what can be more easy than to ask of a father? whatsoever verily ye shall ask of him in my name, 
Whatsoever ye shall ask my father in my name, he shall give it you.  it shall be given you. What need you any other aid? The father alone may do all things, and he will deny my friends and them that ask in my name, nothing: hitherto my bodily presence hath letted you to ask any thing in my name worthy the same: for as yet ye do not wholly depend of heavenly aid, but as being led by worldly affection ye do depend upon this body: hereafter lifting up your hearts to heaven make your petition where ye know me to be a present advocate, and ye shall obtain whatsoever ye ask, that your joy, which shall after this heaviness where in you be now, come unto you by reason that ye shall see me again, may then be full and perpetual, for than shall be no change of sorrow and joy, by having or not having of me after the infirmity of the body, but trusting to heavenly succour that is alway ready for you, having alway the spirit a present comforter and counsellor, ye may enjoy a continual gladness of conscience, thanking and praising God both in prosperity and also in adversity.  
This now by the way have I somewhat obscurely and proverbially spoken unto you, as yet not fully understanding what I do say, for it behoved so to give place and bear with your infirmity, that you also may learn to condescend and agree to the imbecility, and weakness of other: but the time shall come when having this mortal body removed hence, I shall common with you (than being more established and stronger, and also sorrow set a side more attended) of my father manifestly, without closing up the matter in parables, for now by reason that your mind is unsteady, weak, and careful, the thing which is plainly and openly spoken, is to you as it were a parable. At length I shall even by my spirit declare and open unto you, the very certainty of my father's will, for it becometh not you to be ignorant of my father's will: verily I shall than speak unto you whishtlie and without words, but I shall speak assured and manifest things, if so be ye ask them: yea and than also the holy ghost shall incense you, what to ask, and how to ask in my name, which in case ye so do, surely though it were a great matter, and a thing of difficulty, yet shall the father for my sake not deny it you asking it.  
And I do not now speak this as if ye shall obtain your request by my mediation, in such sort as men do sumtime at a kings hand that is but a man, obtain their request at the desire and suit of sum one that is in favour with the king, which petition the king would not else have granted, but that he was content to give it for his sake which did commend & set forward the suitors supplication: but as for my father, although he loveth to be asked of by his son, by whom his will hath been to grant all things to men, yet that notwithstanding he will otherwise consent to your desires, not only for the love that he beareth towards his son, but which he hath also towards you: for he loveth not his son so that he loveth not you, but whomsoever the son loveth, those the father loveth also. Therefore he loveth you, not for your works sake, but for that ye love me semblably, and believe that I am cum out from him, for this is to love the father, even to love his son: and to believe the father is even to believe the son. He of truth doth not believe which denieth the son to have cum from the father, and not to have said and done all thing even by the father's authority.  
I was already with the father, before I came into the world, even for to carry you up, taking unto me this mortal body that ye see, but for your cause came I into the world, even for to carry you up into heaven. Now than the things being once do●n, which the father gave me in commandment, I do even for your sake, leave the world as touching bodily presence, and return again unto the father: and truly whatsoever is or shallbe done here, it is and shall be done to bring you to salvation.  ¶ His disciples said unto him: lo, now ●alkeste thou plainly and speakest no proverb. Now are we sure that thou knowest all things, and needest not shall any man should ask the any question: Therefore believe we that thou camest from god. jesus answered them: Now ye do believe: behold the hour draweth nigh, and is already come▪ that ye shallbe scattered every man to his own, and shall leave me alone. And yet am I not alone, for the father is with me. These words have I spoken unto you. that in me ye might have peace. For in the world shall ye have tribulation, but be of good there, I have overcome the world. 
The disciples being boldened with these sayings, begun somewhat to stand in their own conceit, and as though they had of their own strength been able to abide and hear their lords death that was at hand, they answer on this wise: look (say they) even now at this present dost thou fulfil the self thing which thou promised●t afterward to do: for now without any darkness of parables, thou speakest plainly out, what thou wilt do: neither needeth it to ask the any further question. For thou knowest all things, and with thy good words hast delivered our hearts from sorrow, so that we need no further communication: & why? we nothing doubt, but that through hope of thy joy to come, we shall boldly and patiently suffer the thing that is imminent and coming towards us: and we do therefore finally and verily believe that thou art cum out from god, because thou seest thoroughly the very bottom and secrecy of our hearts. And than the Lord jesus, whose manner was every where sharply to control, and restrain whatsoever human and worldly arrogancy, ambition, or self affiance, he perceived to arise in his disciples hearts, that they might plainly learn to distrust their own strength and virtue, whereby they might do nothing, and wholly to depend upon the hand of God the father: The Lord jesus (I say) did thus abate and acoole that arrogancy (which was such) that though they yet understood not what he said, though they had no true belief, and as yet were not meet for the storms that were coming upon them, for all that they took on hand the thing that was to be asked of God by prayer. And he answereth them after this sort: What do I hear? the thing which I promise to give you hereafter when ye shall be made strong, 
Now ye believe, etc.,  and be stayed by my doctrine, and by the inspiration of the holy ghost, ye now proudly take on hand before due time: as if ye might do at least somewhat by the help and assistance of man's own power and virtue: when as rather the time is full nigh that ye shall declare how strengthelesse year of yourselves. For ye shall not only be unable to go through the instant tempest, but leaving me alone in the hands of the sergeants & catchpoles, which shall violently draw me to the death of the cross, ye shall run away each one a ●ere way, through fear so amazed, that ye shall not one bear company with another to your succour and comfort, whiles every one shall fear other, lest by any others telling he might be bewrayed and come in danger, albeit in deed I need not your aid and help: I shall of truth be forsaken of all my friends: but yet shall I not be desolate, because the father shall never leave me. Therefore I do speak these things unto you, that distrusting your own strength, ye may rest and stay yourself in me. The world shall make great commotion, and fiercely rise against you, as it doth against me, but be bold and shrink not, remembering that I have conquered the world: ye shall take example at me, and shall trust to be helped by me, ye shall also have victory but through me, being of your own nature very weak: and yet when time and occasion shall require, ye shall be through my spirit strong and unuanquished.   

The xvii Chapter.  ¶ There words spoke jesus, and lift up his eyes to heaven, and say: father, the hour i● cum▪ glorify thy son, that thy son also may glorify the. As thou ha●● given him power over all 〈◊〉, that he should give eternal life to as many as thou hast given him. This is life eternal, that they might know thee, the only true god, and jesus Christ whom thou hast sent. 
AFter that jesus had with this kind of talk partly comforted his disciples, and partly taught them and given them also instruction against the dangerous storm that was imminence and coming upon them than for so much as he had by word of mouth advertised them how that mans own power and strength is not to be trusted to but men must put their trust in heavenly aid and succour, he now therefore would teach his, by very practice, that in worldly afflictions, which percase might suddenly fall upon them, they should look to none other for succour, but unto the father of heaven, upon whom ought all they wholly to depend, that be desirous to be strong enough and able to bear persecution. Therefore, lifting up his eyes to heaven, to th'intent he so might even by the very semblance & behaviour of body teach whither the mind should be directed, and whereupon fixed, he spoke on this wise: father (said he) now the time is cum which I have always longed for. Glorify thy son among men by death and resurrection, that thy son on his behalf may glorify the amongst all men, and so the one to be known by the other. For so it is expedient for the salvation of all mankind, that the world know the son by thee, and the father again by the son. And for this cause hath it pleased thee to give unto the son power over all mankind universally: And for none other end hast thou given this power, but that all folk should be saved. And being delivered from death, should attain to everlasting life. For it hath liked thee, that what thing soever thou grantest and givest to men, thou givest and grantest it by me: through whose death thou givest to all that will, eternal life. Furthermore, the very original fountain of eternal life is, that (both the one and the other setting forth each others honour and name) men by faith know us both: that is to say, thee, which art the only true god, not only of the jews but of all the people of the whole world, from whom proceedeth whatsoever is any where good, and to know him also whom thou hast sent into the world, for the salvation of mankind, jesus Christ, by whom thou givest whatsoever it pleaseth thy goodness to give to men: and this thou dost that they should render thanks to us both, to thee as to the chief author of all things, to me who at thy will and pleasure, am about willingly and gladly to finish up this business that I am appointed to. For he cannot come to salvation which honoureth the father, in case he despise the son, nor yet he that hath the son in reverence if so be he contemn and neglect the father: for asmuch as the praise and glory of the one, is the praise and glory of the other.  I have glorified thee on the earth. I have finished the work, which thou gavest me to do. And now glorify thou me, o father, with thine own self, with the glory which I had with the ere the world was. I have declared thy name unto the men, which thou gavest me out of the world. Thine they were, and thou gavest them me, & they have kept thy word. Now have they known, that all things whatsoever thou hast given me, are of the. For I have given unto them the words which thou gavest me, and they have received them, and have known surely, that I came out from thee: and they have believed that thou didesst send me. 
I have hitherto renowned thy name by miracles, and with my doctrine here in the world, and have goen about and done thy commandment being forward and ready to prosecute and accomplish that which remaineth to be doen. I have not sought mine own glory, but thine: yea I have abased and cast down myself into extreme contempt, to th'intent I might blaze and honourably set forth thy name among men. For thy glory is alway whole, substantial, and sound in itself, without decay, nor thou haste no need of man's praise, but it standeth them on hand that thou be known unto them. And now my father, bring thou it to pass, that on the other part, the world may semblably know and perceive that I am fully and wholly received into that same glory which I had with thee, ●efore the world was made. By reason of the frail mortality and brittleness of the body, men impute me to be very base, and exteme me very courselye, but they highly exteme the. Thy glory as of itself it hath neither beginning nor ending▪ so can it neither increase nor decrease. Nor the infirmity of this body that I have put upon me, doth not impoverish or lessen ●y glory, which I have alway had being evermore borne of thee, but thou haste made the world by me, to have folk that should know, that should have in admiration, and should love thy power, wisdom, and goodness: and now again is the time that thy goodness must restore by me, that which hath been formed and made. It shall verily be restored, if the world know how great thy love is towards mankind, which to save, thou haste given thy only son unto death: how great thy power is that hath conquered the devil and vanquished his tyranny: how great is thy wisdom that hath with such wonderful device, converted the world unto thee which was alienate from thee. The thing is begun, and the foundation of this work is laid.  
I have made thy name known unto them, whom (being through thy godly inspiration exempt and privileged from the world) thou haste given and committed unto me. They could not have been taken out and separate from the world, they could not have been grafted in me, unless thy liberal free goodness, had inspired their mind. Thine they were, whom thou createdst, thine they were whom thou hast appointed to this business, and given them to me to be taught and informed.  
Neither hath thy bounteousness nor my labour and diligence been bestowed upon them in vain. They have b●leued my doctrine, wherein I have taught them thee, and not only given ●●●dence unto it, but they have hitherto stand steadfastly in faith, obeying my words. For it is well known and persuaded unto them, that the jews would not believe, that whatsoever I have taught, whatsoever I have done, it hath proceeded from the as the auctor: and hath been done through thy power and virtue.  
For I have taught them none other thing than that I have learned of thee, who also have all my being and whatsoever I am, of there, and whatsoever is thine is also mine. Therefore my word (which the Phariseis have contemned,) have they received as come from thee, and believing the same have certainly known that I proceeded from thee, and of the am sent into this world. They have thus much profited, that they be persuaded how that I am messias, which have been so many hundredth years looked for: whom thou haste sent into the world, for the salvation of all that faithfully believe. And now because I do leave them as touching companiship of body, I do on my behalf again commend them to thy goodness to be kept and preserved, that they decay not, but alway profit more and more and wax better. They know whom they ought to thank for their salvation. They know of whom to be succoured, and whom to lean to. They do depend upon thee.  I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. And all mine are thine, and thine are mine, and I am glorified in them. And now I am not in the world, and they are in the world, and I come to thee. Holy father, keep thorough thine own name, them which thou hast given me, that they also may be one as we are. Whiles I was with them in the world, I kept them in thy name. Those that thou gavest me have I kept, and none of them is lost, but that lost child, that the scripture might be fulfilled. 
Therefore I pray for them whom being withdrawn out of the world, thou wouldst should be thine: and my prayer is that thy goodness would stablish and make the thing perpetually their own, which thou hast begun in them. I do not now pray for the world, which being blinded in evil desires, doth stubbornly oppugn and reclaim against my doctrine, having envy at their own salvation, when it is freely offered them: I pray for them whom thou hast committed to my tuition, because they be not of this world but thine, and against the malice of the devil, they cannot be in safety but by thy continual aid. I therefore, o father, commend them to thee, that it may please thee to let them be alway thine, like as I am perpetually thine for ever.  
And therefore are they mine, because they be thine: For between us are all things common. For whatsoever is mine, the same is also thine: And whatsoever is thine, the same is also mine. And like as thou art honoured and glorified by my doctrine among men, so am I glorified by the belief of these, which stick unto me constantly: when as the Phariseis and the scribes stand obstinately in the denial thereof. For these shall after a sort succeed me in office, and come into my room, and after that I be taken a way out of this world, they shall make both thy name and mine to be of famous memory, throughout all the world. I have played the preachers part, and done my function and office therein, wherein these shall succeed me, and come to like office.  
And now am I not in the world, which I do forth with leave, and go out of it, but yet these abide still in the world in my stead, to disperse abroad throughout all nations of the world, that which they have learned of me. But I (leaving them behind me) come whole to thee. O holy father, keep and preserve them in preaching of thy name, whom thou gavest me to teach: and so keep them that they may preach and teach those things, which thou hast willed me to preach, and which things I have taught obeying thy will in all things. And this do, that as I never went from thy commandments, but in all things have agreed and consented to thy will, so both the doctrine of these, and also their life, do never dissent from mine. For so shall our name be truly glorified by them, if as we agreeing within ourselves do both the one and the other glorify each other: so even these never dissenting from us, do make our name famous all the world thorough. For whatsoever they have taught and done▪ because it shall be perceived to have come from us, it shall therefore redound and be referred to the praise and glory of our name. As long as I lived in their company familiarly, as a man with men, I was diligent to keep them as thine, and as men that thou haste put me in trust withal, even with bodily service, and doings also, and I have retained and continued them hitherto in league with us. So many as thou gavest me, have I faithfully kept safe, and never one of this covent or fellowship hath perished except one: which (though he lived in my company) yet was he none of mine, but borne to damnation, which himself through his own fault willingly called for, and occasioned to fall upon him. For I omitted nothing that should have revoked him, and have brought him to better mind. And this thing truly did not hap by casualty, but holy scripture did long time before show it should come to pass, that a familiar and a companion of household, should betray to death his own lord and Master. notwithstanding, through thy godly devise and divine providence, it is come to effect, and purpose, that also this man's death and damnation, shall be profitable and do good to the public health and salvation of the whole world, since that by him is procured the thing, without which salvation could not be had, and sith also an example is gotten thereby, which ought to counsel and admonish every man to abide constantly, and to perceiver in the thing that he hath once begun, and taken in hand: lest he by his own folly turn to his own utter destruction and cause of his own damnation, that thing which (by the mere bounty, and free goodness of God) was given him, to obtain thereby eternal health and salvation.  Now come I to thee, and these words speak I in the world, that they might have my joy full in them. I have given them thy word, and the world hath hated them, because they are not of the world, even as I also am not of the world. I desire not that thou shouldst take them out of the world: But that thou keep them from evil. They are not of the world, as I also am not of the world. Sanctify them thorough thy truth. Thy word is the truth. As thou didst send me into the world, even so have I also sent them into the world: and for their sakes sanctify I myself, that they also might be sanctified thorough the truth. 
But now, like as these matters are done by thy eternal wisdom and judgement, even according as thou wouldst have it, so I now after I have finished the things that thou commandest me, do leave the world and come to thee. But I that shall go hence, do in the mean while speak these things unto thee, not that I am any thing doubtful of thy will, but that I may by this prayer comfort and stablish my disciples: to the intent they may understand how that thou wilt care and provide for them, after that they shall want the presence and sight of my body, and that they may also put away sorrowful pensiveness, for that they know how that I shall live again: and so their joy to be soon renewed again, when they have seen me risen from death to life: and in conclusion, after they have seen me taken up into heaven, and they to have received that heavenvly spirit, the holy ghost, one that shallbe both in stead of thee and me, they may conceive and receive no temporal or unperfit joy, which may rise by the sight of my body, when it is brought to them again: but to have a perpetual and a perfit joy which our spirit shall alway infuse in them, dwelling in their hearts: to the intent that now they should depend of nothing else than of a good affiance in us, and in the uprightness of conscience. The world shall stir up sore storms of grievous persecution against them, because my doctrine agreeth not with the affections and carnal desires of this world. For men, of truth, be desirous of, and gape for earthly and transitory things, and I teach heavenly things. This doctrine which I had of thee, I have taught it them: and these few have well liked it and embraced the same, the world setting nought by it. And because these love my doctrine, the world hateth them, as forsakers of the world, & runagates to us: & the world hath none other ground thus to do, but because they stick unto us, & renounce the world. This world hath his baits & enticements that seem pleasant for a time: it hath also his dreadful things, and threatenings, wherewith it doth discourage & weaken even a right strong and bold heart. Herewith he maintaineth and defendeth his faction, & fighteth against our religion. Therefore equity would, & no less becometh our bounteousness, that those which hath forsaken the world to come to us, and have commit and credit themselves wholly to us, and altogether depend upon us, we should care and provide for: to th'intent the world may know that they be in more safety which betaketh themselves to our succour and maintenance, than those that leaneth to the aid & help of the world. The simple, plain true heart, which they bear towards us, and the trust that they have in us, deserveth heavenvly favour, & the hatred which the world beareth towards them for our sake, provoketh out benevolence and good will towards them. For the world doth not therefore hate them, because they be thieves or murderers, ravishers, or deceivers with false buying & selling, but because they be clear and pure from the enormities of this world: as ambition, covetousness, malice, pharisaical fraud, from idolatry, from uncleanness and other sins wherewith the world is every where infect. Furthermore as the world hateth me because I have obeyed thy will, so doth it also hate them, because they do mislike and contemn the doctrine of the Phariseis, and set nought by the foolish wisdom of the world: but in a simple and true meaning faith, obey my laws and traditions. And the world doth not only hate me but also my name, and is loath to have me spoken of: yea for my cause it hateth them whosoever they be, that will neglect man's doctrine, and follow the plain pure doctrine of the gospel, even because it doth much disagree with the lusts and desires of them which withal affection and pleasure do embrace things of this world. I now that have diligently done my duty and office, 
I des●e● not that thou shouldest take them. etc.  am separate from the fellowship of the world, for so it is meet to be: But I would not as yet have them cumpanions with me, for the time is not yet that they also should be taken clean out of the world, until they likewise have with diligence executed the office that is commit unto them. This I only pray for, that they lining in the world, be not polluted with the vices of the world, and that they fall not away from us, and turn backward into the factions and unstable opinions of the world: For they being so many ways assaulted, cannot shun and eschew that, without thy help. They stick to me, they be my branches, and my members. Thus the matter standeth, that as I am divers and not agreeable to the world because I stick to thee: even so these also are unlike to the world, & misliked, because they clean and stick to me. As I have kept me safe and pure from the filthy pollutions of the world, so keep thou these clean and impolluted from all contagious infections of the world. That shall take effect, if by thy aid and help they persever in the truth. The wisdom of the world hath much falsehood mixed withal: Moses law is wrapped in shadows of things: but thy word which I have taught is pure truth, it hath no deceit, it is clear and easy without smoke & shadows. This truth have I taught purely & sincerely, that there needeth not now so many interpretations or translations, so many Pharisaical ordinances, or so many laboured Philosophical sophemes and subtle sentences. Only my doctrine is plain and easy to be understand of all folk, if so be that faith be had: And than it shall be a sufficient doctrine to everlasting felicity.  
Like as I being thy Apostle, and messenger, and sent from thee into the world, have done thy business faithfully, and have not been corrupted with contagiousness of the world, but rather have drawn the world to my pureness, even so do I send these into the world in my stead, to teach purely & sincerely that which they have heard of me, not studying their own gain and praise, but following thy will, to the intent that by their testimony, many may be drawn to us, and be separate from the world, which is altogether sinful. And because these may be purged from sin, and so persever pure in preaching the truth of the gospel, I do offer myself a sacrifice to thee. For he cannot purely preach my doctrine to the world, that is subject to worldly affections.  Nevertheless. I pray not for them alone, but for them also, which shall believe on me thorough their preaching: that they all may be one, as thou father art in me, and I in thee, and that they also may be one in us: that the world may believe that thou haste sent me. And the glory which thou gavest me, I have given them: that they may be one as we also are one, I in them, and thou in me, that they may be made perfect in one, & that the world may know that thou haste sent me, and haste loved them, as thou hast loved me. Father I will that they which thou haste given me, be with me where I am, that they may see my glory, which thou hast given me, For thou lovedst me before the making of the world. 
Nor I do not only pray for these which are few in numbered, but for all that shall, through my doctrine preached of these, renounce the world, & put their whole affiance in me. For it shall so come to pass, that as I sticking to thy words, am not pulled away from thee, & like as these, sticking to my precepts shall not be pulled away from me, but as branches shall live in us, and as our members shallbe quickened and made lively with the spirit: even so other (which shall stick to these men's words, which being received at my hands they shall teach to the world) being graffed in me, may be joined to thee by me, so that the whole body may clean jointly together, thou being the root and I the stock, the spirit being distribute thorough out all the members: and both these branches, and the other that shall be brought to the faith by these, being dispersed thorough out the whole world far & near. I can do nothing with●●t thee, these could do nothing without me: The same thing that I received of thee, have I poured into them by the spirit which is common to all, 
The glory which thou gavest me I have given them.  that as thou extendest forth thy power and strength in me, and I inseparably do clean unto thee: even so both we may extend forth our power in these cleaning unto us, and will not be dissevered, to th'intent that the world being provoked with these men's uniform doctrine, miracles, and honest chaste manners, may believe that I am come from thee: & that whatsoever I have done, may redound to the glory of thy name: and that the world also may understand and perceive our spirit to be in these persons, showing forth and bringing to light his force and power, by miracles and other divers proofs. For as I have not challenged to myself the praise and glory which the miracles that I have wrought have gotten me amongst men, but I have translate, surrendered, and put it over to thee (o father) whom I have confessed to be the auctor thereof: so the glory which these shall prepare by their great acres for the time to come, shall be altogether ours: because they shall do nothing in their own name, but shall refer all things to the commendation and glory of our name. And so therefore the world shall perceive such a concord between them and me, as is between thee and me. I will work in them by my spirit, as thou hast set abroach thy truth in me. And so it will come to pass, that they also, as members of one body, cleaning to one head, and quickened with one spirit, may by mutual concord stick together among themselves: that on all parties, there may be a consummate and a very perfit concord in heaven and in earth.  
The dissension in opinions doth take away the belief of doctrine. If they agreeing one with another shall teach the same that I have taught, if life agree with doctrine, doubtless the world shall perceive it is no worldly or human doctrine but to be come from whom thou sendeste into the world. It shall also understand that they be beloved of thee, obeying thy will, as I am beloved of thee, one that no where declineth or swerveth from thy mind and purpose.  
Father my desire is, that as these whom being dissevered from the world thou haste given to me, shall be followers of mine afflictions and cross, so they may be partakers with me of glory: that like as they have been beholders of my base and mean state, and witnesses of my pain and torments: so they may likewise see and behold the glory, which thou shalt give me after I have passed thorough these evils and have finished my whole passion, that also they may learn by afflictions to go to the eternal joy, and by reproach and ignominte, to go to immortal glory. For it is no new glory which thou shal● give me, nor new charity wherewith thou lovest me: but therefore thou showest tokens and arguments among men, of thy love towards me, to the intent that those which will be mine, should by like way and mean compass and seek for thy love: and by like deeds labour to be promoted unto the glory of heaven. They whom thou hast vouchsafed to love, and shalt allow them as worthy thy glory, have been loved of the before the creation of the world.  O righteous father, the world also hath not known thee, but I have known thee, and these have known that thou haste sent me, and I have declared unto them thy name, and will declare it, that the love wherewith thou haste loved me, may be in them, and I in them. 
O righteous father, nothing hath been overslipped or omitted of me, whereby thou shouldest have been brought to be known of all folk, but the world being for the more part blinded in the sin & faults thereof, would not know thee, because it would not believe me, whiles I taught thee unto the world. But I being pure from the world, have known thee, and have taught thee being known unto me. Neither hath my preaching been altogether in vain. They, whom thou specially didst chose for that purpose, have known thee by me: they knew that I came from thee, although the Phariseis with open clamor sayeth, that I came from Beelzebub the prince of devils. But as thy goodness had sent me to have saved all folk, if it could by any way have been brought to pass, so thy righteousness will not suffer the desires of the faithful to be frustrate and void, for the infidelity of some that be unfaithful.  
The learned, the potentates, the chief heads of religion, have contemned thy doctrine, but these rude, ignorant, meek and unlearned persons, have by me received the knowledge of thy name: and I shall cause it to be more and more known unto them, that thou mayest with the same great charitable love wherewith thou enbracest me, likewise embrace them: and so they being more fully taught by my spirit, may on their behalf again both love us, and one of them by mutual gentleness, nourish, cherish, and defend each one the other. For so shall they be strong against all the troublesome hurly-burlies of this world, and shall persist unvanquished.   

The. xviii. Chapter.  When jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered and his disciples. judas also which betrayed him, knew the place: for jesus oft times resorted thither with his disciples. judas then after he had received a band of men, and ministers of the high priests and Phariseis, came thither with lanterns, and fire brands, and weapons. And jesus knowing all things that should come upon him, went forth, and said unto them: whom seek ye? They answered him: jesus of Nazareth. jesus sayeth unto them: I am he. judas also which betrayed him stood with them. Assoon then as he had said unto them, I am he, they went backward and fell to the ground. 
WIth this kind of talk, our Lord jesus did confirm, stablish, and bolden the hearts of his, and after he had so done, and commended his flock to his father, he departed thence of his own voluntary will, to go meet them, that should apprehend him: therein declaring plainly to his disciples, that he would willingly and gladly suffer, whatsoever pain should be put unto him: for it was midnight, and except it had been a well known place, he could not have been taken. Therefore he departed out of that place whereas he had thus spoken to his disciples. And when he was goen over the brook which the Hebrews call Cedron, because many cedar trees grow there, he and his disciples waiting on him, went into a garden: not ignorant that judas would come thither with a band of harueysed men to attach him, because judas that betrayed him, knew full well that our Lord jesus was wont often to get himself Secretly thither, late in the night with his disciples, to pray. They took the night time for this cause, lest the company that jesus had with him; should make resistance, and let them to take him.  
For judas that was of a disciple become a traitor, and of a cumpanion to him that was a redeemer made a captain of thievish soldiers, came into the garden (where the lord being with his disciples, prayed) with the band of men which he had taken unto him by the appointment of the Bishops and Phariseis, with whom he had covenanted to betray jesus, and bring him into their hands: And verily they brought with them, firebrands and lanterns, by means whereof he might be discerned and known in the night. Nor they came not without swords and staves against the force and violence of Christ's disciples, if percase any would have proffered to defend their lord. Howbeit jesus knowing all things that were wrought and done against him, to teach plainly that himself wittingly and willingly did suffer all that he suffered, not tarrying for their coming, went forward to meet them as they were coming towards him, and of his own mind unforced, asked them whom they sought: lest for lack of knowledge, they might have laid hands upon some of his disciples. And when they had answered him, jesus of Nazareth, he said boldly unto them: I am very he whom ye seek. There was then also judas Iscarioth present, and his band of men with him: which judas had a little before betrayed jesus with a kiss under a false pretended friendship, ere the Lord had spoken these words. Yet did jesus neither in the mean time bewray him, of whom he was betrayed, nor spoke any rough & rebukeful words against the soldiers that were hired to attach him: because he would still even till all were fully ended, show his disciples example of gentleness and modest meekness. But as soon as jesus had said unto them: I am he, the band of men being sore afraid went backwards and fell to the ground, not able to sustain and abide the violence of the lords voice.  Then asked he them again: whom seek ye? They said: jesus of Nazareth. jesus answered: I have told you that I am he. If ye seek me therefore, let these go their way, that the saying might be fulfilled which he spoke: of them which thou gavest me have I not lost one. 
After that they were come to themselves again, and made ready to set upon jesus the second time, the Lord asked them once again, whom they did seek. And when they had now answered as before, saying they sought jesus of Nazareth, he made them a like bold answer, as he had done before, and said: I told you even very now, that I am the same man ye look for. And if ye seek me, I do licence you to meddle only with me: suffer ye therefore these to go their way, against whom I give you no interest at this present. The cause why jesus did thus, was to declare by a manifest token, that he could not have been apprehended, except he had permitted himself to be taken, in that he had once with one word put back and cast down to the ground, both a desperate and an armed multitude of soldiers, and judas self too, that shameless traitor. Moreover like as he gave them leave to take himself, so on the other side he restrained them from having power over his disciples: because he had told beforehand, that the fierceness of that storm, should for that present time light upon his own head alone, and as for the rest, although they were somewhat overthrown & deject, yet should they be safe without hurt until he should see them again: herein declaring himself to play the part of a good shepherd, which redeemeth the health of his flock with the loss of his own life.  Then Simon Peter having a sword, drew it, and smote the high priests servant, and cut of his right ear. The servants name was Malchus. Therefore jesus sayeth unto Peter: Put up thy sword into thy sheath: shall not I drink of the cup which my father hath given me? Then the company and the captain and ministers of the jews, took jesus & bound him, and led him away to Aunas first, for he was father in law to Cayphas, which was the high priest the same year. Cayphas was he which gave council to the jews, that it was expedient that one man should die for the people. 
Now than Simon Peter which bore a notable ardente love towards his Lord, because he had made a great brag of himself, no less then that he would be content to die to save his lords life, seeing the armed band of men to lay hand upon jesus, forgot what the Lord had said unto him. And so being in a sudden rage, drew out a sword, not tarrying to be commanded of his Lord to do it, & struck the bishops servant whose name was Malchus, but the stroke light not as he would have had it: he only struck of the fellows right ear, even according as the Lord did stay his hand, to the intent he should give but a small wound. Howbeit jesus did forthwith of his own gentleness heal the man again. And in deed the Lord suffered him that should be a ruler of his church, to fall (of a godly zeal truly) into this error, for that he might afterward more surely and more effectuously put away all desire to do vengeance, and shake of altogether private revenging and use of weapons, since he had once rebuked him which as yet having no contrary commandment, did of very devotion, and of a godly affection, go about to defend his most virtuous godly Lord against the wicked. So then jesus verily put away by his divine power, the force of the men of war from Peter, but yet withal he chideth Peter as a disciple, when he seeth him hotly set to fight out the matter, and saith: Peter, what dost thou? Hast thou forgotten what thou hast heard of late whiles thou didst exhort me not to die? that is to wit, how thou wast called Satan, and commanded to follow behind. To what purpose is thy sword drawn, because thou wouldst hinder my death, which I go to suffer willingly, and appointed so to do by my father?  
It becometh the to follow, and not to repel my cross. Therefore put thy sword into thy sheath. Matters of the gospel are not so to be defended. It thou wilt succeed me as my vicar, thou must fight with no other sword than of God's word, which cutteth away sins, and saveth the men. Shall not I drink of this cup of death, which my father hath given me to drink? How shall it come to pass all we to be one, according as I prayed to my father, except that like as I do obey the fathers will even to the very death, so you likewise obey my commandments?  
The disciples being with this saying restrained and stayed from fighting, the men of war and their captain, with the ministers also whom the Bishops and Phariseis sent to augment the numbered, laid their wicked hands upon jesus, and led him fast bound as a malefactor, first to Bishop Annas, Caiphas' father in law. Caiphas' verily was the high Bishop of that year, therefore they led jesus from Anna's house to Caiphas, of whom it was spoken before, that whiles other were perplexed and in doubt what was to be done with jesus, he being (for the office sake that he bore) inspired with the spirit of prophecy, counseled that in any case jesus should finally suffer death, because it was so expedient for all folk that the health & salvation of the people should be recovered and redeemed with the death of one man. jesus therefore was led unto Caiphas' father in-law, first to feed his eyes with a sight that was wished & longed for: also that he might be examined in this man's house, if they could find any likelihood of any fault in him. For although they had such bloudsucking hearts, as could have been content to have murdered their own parents, yet for fear of the people, & of the lieutenant Pilate, they studied to pretend some colour of justice, but God's prudence turned the wicked subtle craft of man, into the glory of his son. For whilst he is thus taken, thus led from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herode, and back again from Herode to Pilate, whiles he is examined of many, and of many matters accused, he made them all witnesses and confessors of his innocency, yea they that were his enemies. And verily there is no more certain testimony of innocency, then that which truth forceth out of an enemy. How little equity did they show meet for a Bishop? They bought the betraying of an innocent with money, they arrested and took a naked man without armour, with a band of armed men hired for that purpose: they bound him that made no resistance, but that he had only showed great likelihood how great his power was, in case he would have used it, and willingly gave himself unto them: they led him not to a judge, but to an enemy, as men avaunting themselves of their pray, and there finally sought they for a fault to be laid against him, when as the equity even of profane laws, will no man to be arrested except first a man be most hated for his naughtiness, and so burdened with a fault.  And Simon Peter followed jesus, and so did an other disciple that was known unto the high priest, and went in with jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple which was known unto the high priest, and spoke to the damsel that kept the door, and brought in Peter. Thou said the damsel that kept the door unto Peter: art not thou also one of this man's disciples▪ he said: I am not. The servants and the ministers stood there, which had made a fire of coals, for it was cold, and they warmed themselves. Peter also stood among them and warmed him. 
Now then when jesus was brought thither, that is, to Cayphas, Simon Peter, notwithstanding that he was forbid fighting, nevertheless having yet some confidence in his own strength, followed jesus, and a certain other disciple with him: even the same that a little before leaned on jesus breast at supper time. This disciple because he was known to the Bishop, was bold in trust of that knowledge, to go into the palace with jesus. Peter because he was not known, 
Peter stood at the door without.  durst not follow them into the palace, but tarried at the door without, in the mean time much swerving from that bold saying: I will venture my life for the. And yet some manliness remained in him for all that. For it came of love that he durst still follow unto the door, seeing the rest of his fellows scatter themselves abroad each one a sear way: but in that he durst not go in, was a fear, and did prognosticate that he should soon after deny his Lord. Howbeit that other disciple perceiving that Peter followed not, spoke to the damsel that kept the door, to take in him which stood at the door without. And when the maid had let him in she beheld Peter, and thought she should know him: both because she had seen him in jesus company, and specially because he was commanded to be brought in of him, whom she knew to be jesus disciple. And therefore she said unto Peter: Art not thou also this man's disciple, which is now taken and brought in hither? At this voice of a woman of small reputation, which yet pretended no kind of cruelty or thing to be feared, seeing she compared Peter with him whom she did not appeach nor violently handle, and knew him to be jesus disciple, and so named jesus unto him, calling him in such sort a man, as though she had rather pitied him then disdained him: Peter, I say, for all this suddenly forgetting all things which jesus had so oft repeated unto him, and forgetting also his own stout promiss, denied that he was jesus disciple. And even this is the first profession of them that be desirous to mortise themselves in princes houses, verily to deny Christ, that is to say, the truth. And when Peter was thus gotten in, he went and stood among the bishops officers and servants which were standing by the fire side to warm themselves, because it was cold that late time of the night. And Peter warmed him with them, trusting that he so might keep himself secret, and in the mean time see what should become of jesus in conclusion, and what issue this matter should draw to, for as yet Peter had not put away all hope that his Lord should escape death although he was so stricken with fear, that he did not once think of that the Lord had even newly before told him would be, that is to were, that Peter's self for all he was a bold promiser, would forswear his Lord and master.  The high priest than asked jesus of disciples and of his doctrine. jesus answered him: I spoke openly in the world. I ever taught in the Synagogue and in the Temple where all the jews resort, and in secret have I said nothing. Why askest thou me? Ask them which heard me what I have said unto them. Behold they can tell what I said. When he had thus spoken, one of the ministers which flood by, smote jesus on the face, saying. answerest thou the high priest so? jesus answered him: If I have evil spoken, bear witness of the evil: but if I have well spoken, why smitest thou me? 
Now the Bishop Cayphas to show some semblance of rightful judgement, but yet his intent was to gather somewhat of jesus sundry answers, that he might charge him withal as a man faulty, and therefore he questioned with jesus of his disciples, what manner of men they were, whence he had them, and to what purpose he had gathered such a company together, yea and also what he secretly taught them: Howbeit jesus knowing that he did not demand these questions of a right iudgelyke mind to know the truth, but deceitfully to hunt out some thing in him worthy blame, and to get occasion withal how to harm his disciples, whom he would yet should be in safeguard, jesus, I say, knowing this made no answer to the bishops wily and traitorous interrogations, but banyssheth the testimony of himself and his, and sendeth them to the common report, and also to the record of his enemies, a proof of most certainty for the innocent, and saith unto the Bishop: Why askest thou me what I have taught my disciples secretly or in? My doctrine hath not been seditious nor secret. I have spoken openly to the broad world. That which I have taught, I have alway taught it in your Synagogues. I have taught in the temple upon the holy days, in place and time most notable and famous, whither jews on every side out of all parts of Syria resort. And I have spoken nothing in privity or corners, which same thing I durst not teach openly. 
I ever taught in the Synagogue.  Full often hath the people and Phariseis too, heard me. Why then dost thou now ask me of such manner of doctrine as should be taught by stealth and very privily? But rather ask them, that have heard me teach openly. Their record shall be of more certainty which hath with me no familiar acquaintance, yea of whom some do hate me. Let even them that be mine enemy's report what I have taught: for many know it, and it shallbe easy to find witnesses of my doctrine. When jesus had spoken these things, teaching thereby that the truth is to be answered for, boldly in deed, but without taunts or rebukes, one of the bishops ministers that by chance stood next him, a man not unlike his lord and master, willing to defend his bishop's dignity against the frank and liberal speech of jesus, after such like sort as Peter would have defended his masters life against the force of the soldiers, not tarrying for any commandment of his lord, gave jesus a blow upon the cheek and such a checkeful rebuke as was fit for such a bishop, and such a fellow his servant, saying: answerest thou the bishop so? Our Lord jesus might both have destroyed this wicked bishop, and also have letted this blowgever, but that he would show by example to his, how far out of course and how perverse the judgements of the world be. For our Lord jesus which behaved himself most meekly against all injuries, being no where so sharp as against them that under the pretence of religion bark and work against true religion, took not the blow without replying in words, which yet endured the cross and made no words thereat. The bishops sat in authority, jesus being bound was examined: here lo was a face of judgement. And of truth before a temporal judge being but an Heathen, he that is accused shall be heard to say for himself. Here now before a bishop, a blow was given for making one answer, and the blow too was given him that afterward should be judge of the quick and the dead.  
And so in deed jesus answered, in deed frankly, but yet mildly and coldly, saying: I speak before a judge, and I answer him being required. In this case before Gentiles also is the matter handled with good reasons, and not with strokes. If I have said any thing amiss tell me how: but if I have spoken nothing evil, why dost thou being a judges officer, here in time of judgement, the judge holding his peace, beat me without consulting the thing that I say?  And Annas sent him bound unto Caiphas the high priest. Simon Peter stood and warmed himself, then said they unto him: Art not thou also one of his disciples? He denied it and said: I am not. One of the servants of the high priests, his cousin whose ●are Peter smote of, said unto him: Did not I see them the garden with him? Peter therefore denied it again, and immediately the cock crew. Then they led jesus from Caiphas into the hall of judgement. It was in the morning, and they themselves went not into the judgement hall, lest they should be defiled, but that they might eat the Passeover. 
verily Annas, although upon malice he rejoiced that jesus was under ward, and had in hold, nevertheless because he could try out nothing of him, whereby he might by any colour be proved guilty: he sendeth him even bound as he was to bishop Caiphas his son in law. But in the mean time whilst these things were in handling, Peter viewing all things a far of, which as I begun to tell, stood in the throng of the ministers, warming him at the fire side and among these some there were which by certain tokens somewhat knew Peter, and said unto him: Art not thou one of this man's disciples whom the bishop thus handleth? Peter seeing so cruel a sight, which made him also sore afraid, once again denied that he was jesus disciple. For he now perceived by the bishops interogatyves, how that they were in devise to attach jesus disciples: also Peter thought by this denial to be safe from danger, like as he had shifted himself from her that kept the door, but to make him know the better, how he could nothing do of his own proper strength being dissevered from the fellowship of his Lord, there stood among other in that throng of the ministers, a certain kinsman of him that had a little before in the garden first adventured to lay hands upon jesus, and had his ear stricken of by Peter. This fellow was by the judgement of god brought in as an instrument, under pretence to avenge his cozen Malchus harm, but in very deed it was to correct the rash confidence that Peter had in himself. For the said fellow being not content with Peter's only one denial (for his fighting though it were done in the dark, made him to be well known) sayeth unto Peter: What (sayeth he) dost thou deny thyself to be one of his disciples? Did not I even right now see the with mine eyes in the garden with jesus? Peter being with this saying utterly blank and sore astonished, wished himself accursed if ever he knew jesus. And anon the cock crew. Neither did Peter by this token, which our Lord had told him of before, come to himself again, neither would have been well advised, except our Lord had recovered him, and brought him to himself again by his effectual looking upon Peter: and had also by inward inspiration provoked tears of penance in him.  
So many ways was he that should be a special minister under Christ of the holy church, to be taught how in all things to mistrust his own strength, and to depend of his lords only aid and secure. Now therefore after that jesus had been all the night long till the morning early, in examination before Caiphas, nor no fault could be found in him, wherefore he ought to be called for, and to be arraigned upon life and death, they have him out of bishop Caiphas' house, and lead him to Pilate the lord presidente, to th'intent they might charge him, and discharge themselves of the hatred that they should be in for shedding of innocent blood. And even being bound as he stood, jesus was led by the hired soldiers into the presidents judgement hall. Howbeit the jews themselves went not into the house of judgement, lest they should be polluted, in asmuch as the paschal lamb must be eaten of them: to the eating whereof they would go pure and clean, but of a naughty perverse religion be ye sure, considering that they thought themselves to be contaminate and suspended with the harmless house of the precedent, because he was a Gentle and no jew, when as themselves by many crafts went about and devised a man's death, that had done nothing amiss, yea that had many ways done well and deserved much good at their hands.  pilate than went out unto them and said: what accusation bring ye against this man? They answered and said unto him. If he were not an evil doer, we would not have delivered him unto thee. Then said Pilate unto them: Take ye him, and judge him after your own law. The jews therefore said unto him: It is not lawful for us to purie any man to death, that the words of jesus might be fulfilled which he spoke, signifying what death be should die. 
Therefore Pilate after he saw the uncouth and that new manner of judgement, as a man to be in captivity and bound ere he were examined and heard of the judge, and to see a band of harnessed men, he cometh forth abroad himself to be polluted with such men's communication, as thought themselves pure and unpolluted. And verily he came out to appease & assuage, if it were possible, the fury of the jews, and so to quite the innocent. Ye send (sayeth he) this man unto me to be put to death. But it is not the manner of Rome to put any man to execution, except him that is proved guilty of a fault worthy death. What crime therefore do ye lay to this man's charge? The jews answered: the authority of Bishops, and Phariseis is enough for your discharge. If this man were not a malefactor we could not of our profession have committed him to your hands. Pilate suspecting, as the truth was, them to have some private grudge towards him about the superstition and the superfluous religion, and vain devotion of the law, sayeth unto them: If it be any matter that appertaineth not to my count and office, as for example, if case the Sabbath day be broken, if any swines flesh be eaten, or percase some rash & liberal words hath been spoken against Moses, the Prohetes, the Temple, or your God: lo, now if any such escape have been, which your own law commanded to be punished, though yet there be no such thing prohibit by the law of Rome, yourselves take the man unto you and judge him after your law. I am set here in the emperors name to rule & play the judge. If he hath committed any fault against the emperors laws, worthy death, bring him to me, and after he be convict by the law, & lawfully cast, I shall cause him to be put to execution. But I will not intermeddle & perplex myself in doubtful matters of your law. verily, though the jews would (they forced not how) have had him made away, yet for all that they pretend reliousnesse of very fear, lest the judge should forthwith have punished them, because they would have killed an harmless and an uncondemned person. But at the same time they sought effectually a new kind of punishment for him, such one as was then among the jews most spiteful and opprobrious. It is not, say they, lawful for us to put any man to death. The shameless people spoke these words which had slain so many Prophets: flattering themselves as clean from murder, notwithstanding they did so many ways persecute an innocent to death: or else they thus did, as if the hangman which with his hands fasteneth the man to the cross, were a sole murderer. They were in heart murderers, they were murderers in their tongues, with their money they hired one traitorously to betray him, they hired a sort of warriors, they hired false witnesses, they forged false heinous crimes against him. They provoke & prick forward the judge, and with threatening make him a feared, & yet impute themselves pure & free from murder, and also worthy to eat the Paschal Lamb, for no cause else, but that they did stay and refrain themselves from going into the judgement hall. Well these things truly were done to make it appear evident that there is nothing worse or more heinous than false and perverse religion, and that the same thing also should be brought to effect, which jesus said should come to pass, signifying by a parable what death he should die, when he spoke these words: At such time as I shall be lift up on high from the ground, I shall draw all things unto me: by the force of which words, he would that we should take it for a certainty that not only the self death was determinately limited unto him, but also a choice and several kind of death.  Then Pilate entered into the judgement hall again, and called jesus, and said unto him: Art thou the king of jews? jesus answered: sayest thou that of thyself, or did other tell it thee of me? Pilate answered. Am I a jew? Thine own nation & high priests hath delivered thee unto me. What hast thou done? jesus answered. My kingdom is not of this world: If my kingdom were of this world, then would my ministers surely fight, that I should not be delivered unto the jews: but now is my kingdom not from hence. 
Wherefore then after that Pilate understanding by the words which the jews had spoken of a matter (I know not what) amongs other things to be object against jesus, concerning a kingdom that he should go about desirously (and yet there appeared no likelihood at all in jesus that should cause any man to think him fauty therein) Pilate, I say, after this, went once again into the judgement hall, and left the people standing without. And so called for jesus secretly aside, that quietly and without all ruffle, he might bolt out and gather of him (which in countenance appeared no less than both virtuous and wise) what the matter was, and said unto him: Art thou that king of the jews whom they are reported to look for? This one thing did Pilate diligently search out, because the other matters touched not the weal public: but this faul●e, to call himself a king, seemed to concern both the emperors Majesty, and a common peace and tranquillity. And truly Pilate made this search and inquiry not that he did take it to be true, but to get some matter of him that was accused, wherewith he might reprove the jews of falsehood. Howbeit though jesus knew well enough the jews to have falsely appeached him that he should be desirous of a kingdom to the emperors loss, or in despite of his highness, yet to the intent he might open and disclose the malice of the jews, and commend the reasonableness & equity much better in Pilate then in the Bishops and Phariseis, though he were but a gentle, and set nought by the jews religion: for this skill, I say, jesus made him answer, saying: Whether thinkest thou of thine own conjecture, that I am desirous of a kingdom, or have the jews accused me hereof to thee? Pilate both to declare his own innocency & the malice of the jews too, sayeth: I do not conjecture this of mine own head, neither do I see in thee any thing agreeable thereunto. It is a jews tale of a king to come. Thinkest thou me to be a jew? Thy quarreling country folks and the Bishops, committed thee into my hands, seeking all the means they can to have thee put to death, but because it is not the fashion of Rome to put any uncondemned person to death, if therefore thou haste not transgressed in the traitorous desire of a kingdom, than what fault beside haste thou made? Because Pilate asked him of these things simply, and meaning good faith, intending to deliver the innocent, jesus did vouchsafe to answer him by a riddle & proverbially: teaching that it was an other manner of kingdom whereof the Prophets had spoken, a far more excellent kingdom than is the kingdom of this world, which consisteth in man's laws, in the aid of men, which have no power, but upon bodies. Howbeit he signified this kingdom to be an heavenvly kingdom, which could not covet the kingdom of the world, but contemn it: and should not harm it, but advance it into a better kind. My kingdom, saith Christ, is no such kingdom as the Emperors is, his kingdom is terrestrial, 
My kingdom is not of this world. etc.  but mine is celestial. And for the cause am I affectionate to nothing that can harm the emperors majesty. If my kingdom were of this world, the world should not handle me as it doth, unrevenged. For even I, be ye sure, should have (as other kings hath) a guard of harnessed men. I should have squires for the body, & such as should only attend upon mine own person: I should have plenty of well appointed men, and lack no aid or succour that would fight for me, that it should not be in the jews power to do the thing they go about against me unrequired.  
At this present I have few disciples, and those that I have be unapt to war, weak and poor, I myself being unarmed and no wartyer, even one that seeketh to the help of other, because my kingdom is not of this world.  ¶ Pilate therefore said unto him: Art thou a king then? jesus answered: thou sayest that I am a king. For this cause was I borne, and for this cause came I into the world that I should bear witness unto the truth. And all that are of the truth, hear my voice. Pilate said unto him: What thing is truth? And when he had said this, he went out again unto the jews, and sayeth unto them: I find in him no cause at all: ye have a custom that I should deliver you one loose at ●aster; will ye that I loose unto you the king of the jews: Then cried they all again, saying: Not him but Barrabas, the same Barrabas was a murderer. 
Forasmuch as pilate being a lay man and a Gentile did not fully understand this misty and dark saying, albeit he heard that jesus did not utterly renounce and deny the name of a king, but did put a difference of kingdoms, Pilate therefore said unto him: Is it then true that thou art somewhere a king whatsoever kind of kingdom it be, and thou not pertaining to us? Here now jesus being earnestly asked of the judge whether he were any way a king, or nay, confesseth the truth with great temperance and modesty, with much sobriety and good advisement, answering thus: Thou sayest I am a king, for whosoever asketh a question, with like numbered of words, the pronunciation only changed, affirmeth the thing. And jesus said further: It is not my part to deny any truth, namely considering that for this cause I was borne, and came into the world, that I should deceive no man with any lie, but that I should bear witness unto the truth.  
He that hath a simple meek mind not blinded with the lusts and desires of this world, acknowledgeth, liketh well, and heareth my voice. But Pilate having no further intelligence of that which was spoken, 
For this cause was I borne, etc.  then that he supposed the thing to be no matter for him to know, and as yet Christ had made Pilate no apt answer, therewith either to set the jews at a quiet or to dispatch them thence, after he had asked of jesus what was that truth whereof he spoke, and was come into the world to bear witness thereof: Pilate, I say, went out again unto the jews, not tarrying for an answer of the thing, that he questioned of. What needeth many words, sayeth Pilate: I have examined the man, and can find no fault in him worthy death. Nor I am not here precedent and chief justice under the Emperor, because I should with my sentence condemn the innocent, but in case he be noisome to you, and that ye think him faulty (which I find not) yet it standeth with equity and good indifferency, that if ye will not spare and forbear him as an innocent, at leastwaye in the honour of this holy feast and for religion sake, pardon him his life as an offender. And in deed it is here a custom amongs you that in this feast of Phase (which is of you most highly solemnized and kept most holy of all feasts,) I should at your request pardon and set at liberty some one offender. Therefore ye shall have free election to choose the one of twain, either Barrabas that arrant these and notable robber, a disturber of the public peace, or this jesus, a man in my judgement faultless, whom some folk sayeth is the king of jews. It were best surely that this man, yea though he have done amiss, should feel and enjoy the gracious favour and privilege of your solemn feast.  
Will ye therefore that I forgive this person for your sakes? for of truth the precedent did not look for so great outrageousness in the jews, that they would prefer a fellow openly known full of mischief, and a valiant rank thief, before jesus a man most meek and innocent. But the jews with a whole consent and with a great loud voice, cried all of them: We will not have jesus given us, but Barrabas.   

The xix Chapter.  Then pilate took jesus therefore and scourged him. And the soldiers wound a crown of thorns, and put it on his head. And they did on him a purple garment, and came unto him, and said: Hail king of the jews: and they smote him on the face. Pilate went forth again and said unto them: Behold I bring him forth to you, that ye may know that I find no fault in him. Then came jesus forth wearing a crown of thorn, and a roo●e of purple, and he sayeth unto them: Behold the man. 
AFter that Pilate, the emperors Lieutenant, had also by occasion sent jesus to Herode, leaving nothing undone either to shift and rid his hands of him that was accused, or else to dimisse and set him loose as an innocent: when the lord precedent (I say) had thus assayed all ways▪ and saw he could do no good with the furious folks of the jews, he than commanded jesus to be scourged, as the manner was at Rome, which feat he did to assuage their fury, and to save the innocentes life. This done, the soldiers that were in the inner court, of whom the jews had hired a numbered to serve their tyranny, did of their own invention add much cruel fierceness to that uncouth solemn piece of his passion: for when he had been so scourged and beaten, to mock him withal, they put upon him a purple garment, and wound a crown of thorn, and put it on his head, giving him a reed in his hand in stead of a sceptre, and by-and-by casting him in the teeth with a kingdom that he should be desirous of, who (God wot) was to see to, an homely, a base, and a contempt person, they came and kneeled unto him, saying: Hail king of jews. And they spitted upon his face, and buffeted him, 
Hail king of the jews.  he being Lord of all things and behaving himself moste patiently and most coldly in all their kind of mockage, for to teach us lenity and patience in adversity: us (I say) that have haughty and very fierce minds, though yet in deed we be things of nought. sooth it is, that Pilate suffered jesus thus to be dealt withal, because he would with this the man's affliction, have appeased the malice of the jews: for when the people hath for a while raged against whom they be stirred, their fury ceaseth suddenly, namely, if scorning be added to the calamity, and make him that suffereth, lamentable, where before he was hated.  
Therefore Pilate the presidente went forth unto them again, for to prove if he could mitigate the fierceness of the mean multitude, and sayeth: Lo, I bring out the man unto you, that ye may look your fill upon him, and perceive how he hath been handled for your pleasure, not withstanding that I can find no fault in him. And so therewith jesus (at pilate's commandment) cometh forth as he was apparelled, bound, scourged and beat, bespitted, crowned with a crown of thorn, and wearing the purple garment. And Pilate presented him, saying: Behold the man is here.  When the high Priests and ministers saw him, they cried, saying: Crucify him, crucify him. Pilate sayeth unto them: Take ye him, and crucify him, for I find no cause in him. The jews answered him: We have a law, and by our law he ought to die, because he made himself the son of God. When Pilate heard that saying, he was the more afeard, and went again into the judgement hall, and sayeth unto jesus: whence art thou? but jesus gave him no answer. 
With this sight therefore, which had been enough to have tamed the cruelty (had it been never so great) of wild and rude barbarous people, the minds yet of the jews were not only not mollified, but were therewith more set on fire to finish the thing that they had so far proceeded in. For the bishops were now afeard, lest if he, which had been so horribly & so cruelly tormented, should now have been let loose, that then the affection and mind of the people, that were already set on a roar, being once turned on the other side, the grudge of their extreme great cruelty, might light upon their own heads. The bishops therefore & their servants, with a great stier and shone cried woodly out, crucify him, crucify him: Pilate perceiving that there was no hope of pity to be gotten at their hands by fair entreaty, he goeth about to restrain and bridle in their fury with fear, & saith: I am a minister of law and justice, and not a revenger of other folks malice: and by lawful process to punish trangressours of the law, am I autorisate: I am no butcherly murderer, no bloudshedder of innocency. This that hath been done, was to serve and satisfy your hatred. I will no more be fierce against him that is no noisome person. And if he shall algates be crucified, I will not have this my court of judgement distained & polluted with the blood of an innocent. Upon your own peril have ye the man away: and if it seemeth good, do ye crucify him. I am not wounte to crucify any but wicked doers. In this man I find no crime that deserveth the cross. For there is no likelihood in him of that traitorous deed which is laid to his charge, concerning the kingdom. Nor it is not enough to accuse a man of a fault, except it be proved to be a matter of certainty, that is objected, by sure evidence: specially if it be a cause that concerneth life and death. This whole matter is by no lawful process handled, but ruffeled out seditiously. When the jews heard Pilate the judge so friendly and diligently withal, take jesus part and defend him, & utterly thinking it not meet that any way jesus should escape, they falsely surmised a crime which might seem to the judge that was not learned in their law, a grievous fault, saying: Although he had done none offence against the emperors laws, yet have we a law given us of God: which the Emperor also hath left unto us: And by the force of this law he hath well deserved to die, because he hath made himself the son of God, and taking upon him the godhead, he did commit blasphemy against God. After that Pilate had heard this, having no ready answer to make them, he led jesus again into the judgement hall, & went in himself, and talked again with jesus, being very desirous to learn of him what a thing that was wherewith they charged him, and how it might be refelled and avoided. Therefore, first of all Pilate asketh him whence he was, to the intent that after he had known of what progeny he came, he might have confuted that, whereas they said he was desirous to be taken for the son of God: though in deed among the Gentiles it was both written in Poetes fables, and commonly believed, that some were taken for half gods, as folks borne of God and man. But verily jesus knowing that Pilate did assay all these ways finally to save his life, and was not ignorant that yet Pilate should afterward (when all means had been proved) give place to the obstinate fury of the jews, jesus (I say) would make no answer at all unto the precedent, lest he should be thought to have made any mean how to get out of their hands, because he would not seem to be compelled to death. And that hitherto he made answer, was because he would have record of his innocency, but his pleasure was to die willingly and gladly.  ¶ Then said pilate unto him: Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to loose thee? jesus answered. Thou couldeste have no power at all against me, except it were given the from above: therefore he that delivered me unto thee, hath the more sin. And from thence forth sought Pilate means to loose him, but the jews cried, saying: If thou let him go, thou art not Caesar's friend, for whosoever maketh himself a king, is against Ceasar. When Pilate heard that saying, he brought jesus forth & sat down to give sentence in a place that is called the pavement, but in the Hebrew tongue Babatha. It was the preparing day of Easter, about the sixth hour. And he saith unto the jews. Behold your king They cried, away with him, away with him, crucify him. Pilate sayeth unto them: Shall I crucify your king? The high priests answered: We have no king but Ceasar. Then delivered he him unto them to be crucified. 
pilate marveling at the man's silence standing in hazard of his life, considering he had the judge so much his friend that he did provoke him to answer, said: Why dost not thou that art in jeopardy of life make me an answer? knowest thou not that I have power and authority over thee, whither thou shalt live or die? for I am the president and chief justice of this region. And it dependeth upon my will and pleasure, whether thou shalt be crucified, or quit and let loose. Unto these words jesus made no such answer as the president looked for, which president desired to be instructed for the defence of jesus cause, intending to be in stead of a judge, an advocate on the defendauntes' side. But because that way it should somewhat have appeared that jesus had not been willing to have died, he answered no such like thing: But his answer was only concerning the power which pilate did arrogantelye attribute to himself: signyfying that it was neither in Pylates' power to set him at liberty (seeing that the power which he had should condescend to the fury of the jews,) nor that Pilate himself should be able to do ought against him, except he would of his own voluntary will, suffer it: of truth thou hast (sayeth jesus) power according to man's laws, but thou couldst have no power on me, unless it had been permitted thee of him, whose power passeth all man's power. And in deed thou favourest innocency, but yet the naughtiness of other overcometh thee, and leadeth thee from the right trade. Wherefore the people of the jews, which be the auctors of this my passion and death, and that with their violence constraineth the judge to condemn an innocent person, sin more grievously. When Pilate heard this, and thereby perceived both the modesty and the clearness of him, that was accused, and that also the malice of the jews, yea and his own indifferency too, was not unknown to the same, & the more Pilate favoured him, because he saw that the man was nothing moved or disquieted, no not with the peril of death that he stood in: when Pilate considered all this, he wrought all manner ways, that at least by some means, he might clear and set jesus at liberty. The jews perceiving the same, and that the president made light of the crime which first was laid against him concerning Moses law, and that he ceased not to do all that he could, to dimisse jesus, they fall in hand again with the first fault, which to be neglect they declare to be dangerous to the judge himself, and say therefore. Though it do not appertaynen unto the that he hath offended against our God, certainly whereas he hath offended against the Emperor, thou haste to do withal.  
Whosoever maketh claim to a kingdom without the emperors commandment, offendeth in the crime of lease majesty, 
Whoso maketh himself a king is against Ceasar.  & committeth high treason: But this fellow maketh himself a king, if thou therefore do let loo●e & acquit him, thou which favourest his enemy, art not the emperors friends. After that Pilate had heard the Bishops and Phariseis, that were conspired together against jesus, & the main multitude withal, cry out these words aloud, although he was not ignorant that they went about a false matter, yet because he saw well that the malice which the priests and Phariseis bore toward jesus could not be appeased, and saw also that the headmen, and the common people were wonderfully consenting to the said grudge, and malice, and all they with one agreement brute to take away this one man's life: furthermore when Pilate perceived also jesus to be (in deed) nothing fawtie at all, but simple & a poor innocent man, that made no shift for himself, and likewise thought in the mean time, how that under Emperors many had been in dangerous hazard of very envy, without any just cause: And thought too, of himself, that he already had sufficiently travailed against the whole conspiracy agreed upon between the noble men, and the commons, in the defence of one poor man's innocency: Pilate (I tell you) upon these skills, determined with himself to condescend and satisfy their malice, but in such sort that in condemning jesus, he thought withal to get him his pardon and deliverance: and beginning to speak first of his own innocency, derived the grudge of the wicked fact unto the jews, and laid it upon their heads. Now than was jesus therefore brought forth as guilty, when as in condemning of him no kind of lawful judgement was used: Pilate sat down in the place of lawful judgement on high, to give sentence, & he sat in a high place to be seen of all folk, and of the height it is called of the Hebrews Gabatha: the Greeks verily call it Lithostrotos, because it was paved. 
It was the preparing day of Easter about the si●te hour.  For so it behoveth jesus condemnation to be solemn, & public, lest his innocency should be hid from any man. For so to be condemned was to be quit and cleared. jesus was delivered up to the cross, but the judge gave sentence upon the jews. And now the time drew nigh, that according to the manner of the solemn feast, innocent blood should be offered in sacrifice for the salvation of the world, for it was the Sabbath even, now called good friday, which falleth in the Easter feast, about the sixth hour. And therefore the jews called more urgently upon the matter, unwittingly doing thereby service to the thing that God appointed: that is, to have this sacrifice made in convenient time and due season. And so than Pilate now by reason of his judicial garment plainly seen and perceived of the people, showed unto them out of the judgement place the accused person, to th'intent that even by the sight of him and his fashion, it might appear how unconveniently the crime of any cruel authority that he should be desirous of, for his private commodity, was laid against him: who being so vexed & troubled, showed such great quietness of mind, & so great mildness. Pilate (I say) showed them this person, and said: Behold your king. But the jews which thirsted for nothing else but innocent blood, cried: away with him, away with him: Crucify him. The infamous and reproachful death pleased well the jews, trusting it would come to pass, that the shame and reproach of the cross, would make the name of jesus odious and detestable, and that there should no man come after, which should profess his name being in such wise made away. Pilate deriding their obstinate madness, sayeth: what (ꝙhe) shall I do so great a villainy unto your king as to nail him unto the Cross?  
This dishonour shall redound to the shame & slander of all the people which have brought their king to the cross. This voice of Pilate, although it did jesus no good, yet it disclosed the malice of the jews, and forced them to confess openly, & to knowledge a servitude, which they hated. The jews had desired and looked for many hundred years their Messiah, that is to were, a king promised of the Prophets. As for the emperors kingdom (wherewith they were sore pressed and overlayed) they had spitefully hated: yet that not with standing, being through envy and hatred waxed wild, and even wood, they renounce openly in the face of the world, their Messiah: and acknowledge the Emperor for their sovereign Lord: We have (say they) no king but the Emperor. The lust to revenge was so great, that unconstrained they adjudged themselves to perpetual bondage, that they might thereby utterly extinguish jesus, the author of liberty. Pilate therefore seeing all that he went about, disappointed: committed jesus unto them to be crucified at their order and liberty.  And they took jesus and led him away, and he bore his cross, and went forth into a place which is called the place of dead men's skulls: but in Hebrew Golgotha, where they crucified him: and two other with him, on every side one, and jesus in the mids. And Pilate wrote a title, and put it on the cross. The writing was, jesus of Nazareth king of the jews. This title read many of the jews, for the place where jesus was crucified was ny● to the city, and it was written in Hebrew, and Greek and Latin. Then said the high priests and jews unto Pilate: write not king of the jews, but that he said, I am king of the jews. Pilate answered: What I have written that have I written. 
The jews took the delivery of jesus being brought out of the place of judgement, and led him to the place of execution, which was without the city, that the place might also answer to the figure: For the sacrifice wherewith the testament was consecrate, was offered without the host. jesus went thither, having yet his garments on, to th'intent he might be the more shame to them that favoured him: and he goeth full meekly bearing his cross himself. For The jews provided that, lest there should lack any despite or reproach. Furthermore, a vile and a defamed place was also chosen and appointed, wherein the manner was to put wicked malefactors to execution, a place pardie detestable and violated with dead bodies, whose bones lay scattered here and there all abroad: even a place that showed itself to what purpose it was dedicated, and of the thing it had the common name given it. For in the Hebrew tongue it was called Golgatha, in the Greek tongue Cranii topos, in the Latyn tongue calvary socus, in english, a place of dead men's skulls: and lest he should not be put to shame enough, the jews procured this also, that other two which were openly known to be wicked thieves) should be crucified with jesus together, to th'intent that of the fellowship of them that were for Poffenders, he might likewise be thought and taken for an offender: and like as they had all one common punishment, so to seem to have all one common fault. But to th'intent it might utterly appear that he was a companion of theirs, the jews did so order and place the crosses, that jesus hung in the mids, having a thief hanging on either hand: of him, howbeit the fountain of all pureness could not be polluted with any filthiness of man, yea, the fountain of all glory is magnified and renowned with men's reproach. The cross being afore odious, and a thing of reproach, was made by him a triumphant sign, whereunto the world boweth down the head, which angels do worship, and devils fear it. jesus being then condemned, found one whom of a thief he made a citizen of paradise: so much unlykelyhoode was it, that the fellowship of punishment should defile him. And verily, lest there should want any kind or appearance of just and condign punishment, every one had (as the manner was) his title and style given unto him, which did describe and declare both the person and the fault. Now then, when Pilate had given to the other their titles according to their deserving, he commanded that to the cross of jesus the Lord, should be fastened this ti●le and superscription, jesus of Nazareth the king of the jews, even for this cause truly, 
The writing was jesus of Nazareth etc.  that by the very self inscription, he might cause both the malice of the jews, and the innocency of him that was crucified, to be recorded: howbeit this title was not convenient for him, in respect of the jews accusation: and yet according to that which himself confessed to the president, it was a title most seeming for him. For truly judeus doth signify to the hebrews, confessing. And doubtless he was and is in very deed, a king and a setter of all them at liberty, which professeth his name: unto whom he giveth fellowship of the kingdom of heaven. And to bring the Bishops and the Phariseis into more hatred thereby, Pilate provided this title to be written in three sundry languages, in Hebrew, in Greek, and in Latin; whereof the first was their own country speech, and the other two tongues (by reason of the great occupying that they had with the Greeks, and the Romans) was so brought in among them, that some jews also knew the Greek and the Latin tongue. Therefore it was provided by the precedent, that no man neither resiant there and the same countryman, nor stranger and resorter thither, should be ignorant of the title. This title thus written, being odious unto the Phariseis, by reason that the place was much haunted, and great was the resort and confluence there, because that Golgatha, the mount of calvary, was nigh unto the city, and layefull in their sight that by casualty passed by that way: many jews therefore read (I say) this superscription: and sum knew well the name of jesus of Nazareth. And how little he desired any worldly kingdom, many had tru● knowledge, which had seen him hide himself when he should have been drawn by force to a kingdom. That very king which was promised by the prophets, and whom the jews call Messiah, was of very truth looked for among all the jews. And although Pilate was overseen herein, yet unawares he gave him that title which did most demonstrate & notice to all folk, who he was that hung upon the cross. For of very truth that self king of kings hung there crucified, which by his death, did vanquish the tyranny of the devil. Thou oughtest to call it rather the token and banner of victory, than a cross. Though all thing seemed full of shame and rebuke to the bishops, scribes, and to the Phariseis, yet this intitleing and superscription did grieve their minds, because it was more honourably set out than they would have had it. So great was the desire of the wicked, to abolish a name to the which only, all glory of the whole world ought to be given. And therefore they treat and common with the precedent of changing the title, and that it should not be written, the king of the jews, but that he did usurp and unjustly take upon him that name. But the president notwithstanding that even then unawares he did prognosticate what should follow, that is to were, that the profession of that healthful name (which the jews falsely denied) should depart thence to the ready believing Gentiles, that is to say, to the true jews in deed: yet (I say) this notwithstanding, and that also heretofore he did condescend and follow their malice, the presydente would not alter and change the title, but sayeth: that I have written, I have written. For because it was in very deed to the commodity and profit of all folk that Christ should be put to death, and again also, it was for all men's weal that his name should be of most fame and renown thorough the whole world, by the profession whereof, salvation should be brought to all folk.  Than the soldiers when they had crucified jesus, they took his garments and made ●ower parts, to every soldier a part, and also his coat. The coat was without seam, wrought upon throughout. They said therefore among themselves, let us not divide it, but cast lots for it, who shall have it. That the scripture might be fulfilled, saying: They parted my raiment among them, and for my coat did they call lots. And the soldiers did such things in deed. There stood by the cross of jesus, his mother, and his mother's sister, Marry the wife of Cleophas, and Mary Magdalene: when jesus therefore saw his mother, and the disciple standing, whom he loved, he sayeth unto his mother: Woman, behold thy son. Than said he to the disciple: Behold thy mother, and from that hour the disciple took her for his own. 
Now therefore when the Lord jesus was nailed (as the manner was) all naked unto the cross, and the foresaid superscription above his head, the soldiers that crucified him (according to the usage) parted among them jesus garments. For this thing came to them as amends and reward for their pains taking. And forasmuch as they were four in number, they so divided the residue of his garments save his coat (by cause they were made of sundry pieces and sowed together) that every man had his part porcionately. But than his coat or jacket, a garment verily which was more inner and near his body, no sewed garment, but so woven from thover hem to the lower, that being loosed or rypte, it would have been good for nothing and nought wourth. Therefore the soldiers thought good that it should be kept whole uncut, and that sum one of them should have the whole jacket to whose lot it should chance. But not withstanding that the soldiers did these things of a profane mind, and of a worldly purpose, yet unawares they fulfilled in their so doing, the prophecies of the Prophets, that hereby also he might have been known to be he, of whom the holy ghost had spoken in the Psalms thus: they have divided mine apparel among them, and cast lots upon my garments. And these things pardie, the soldiers did whiles yet the Lord hung upon the cross alive. But there stood by the cross of jesus, Mary his mother, associate with her sister mary, the daughter of Cleophas, and Marie Magdalene. Therefore jesus looking from the cross upon his mother, and casting his eye withal upon the disciple whom he loved more familiarly than the rest, to th'intent that as (his clothes being distributed) he left no worldly substance behind him, so he would leave upon earth no worldly or man's affection: jesus (I say) turned towards his mother and said: Woman behold that thy son, pointing with a nod of his head, and with a wink of his eye, to the disciple. And turning forthwith to the disciple, sayeth: Behold thy mother. And verily from that time, the said disciple bore a very sons mind and affection toward the mother of jesus, and took the whole charge and care of her.  After these things, jesus knowing that all things were now performed, that the scripture might be fulfilled, he sayeth: I thirst. So there stood a vessel by full of vinegar: therefore they filled a sponge with vinegar, and wound it about with Isope, & put it to his mouth. Assoon as jesus received of the vinegar, he said: it is finished, & bowed his head, and gave up the ghost. 
When these things were done, and jesus knew that nothing wanted pertaining to a lawful sacrifice, yet to bring thereunto and to accomplish the prophets saying where he sayeth: They gave me gall to eat, and when I was thirsty they gave me vinegar to drink, he cried from the cross: I am athirst. For a truth such as die in this kind of death, are wont to be sore grieved with vehement thirst, by reason that through the wounds of the body, the blood is exhaust and clean drawn out. And even this now too, did much prove and declare him to be a very man, & to be out of doubt, punished to his great pain. Now than a vessel full of vinegar stood there at hand, which was wont to be reached up & given to them that were athirst to make them the sooner die. The soldiers therefore filled a sponge with vinegar, & wound it about with ysope, and held it to his mouth. But as soon as jesus had tasted the vinegar, he said: It is finished, signifying that the sacrifice was rightly done and accomplished according to his father's will, and by-and-by he bowed his héade and gave up the ghost.  The jews therefore because it was the preparing of the Sabbothe, that the bodies should not remain on the cross on the Sabbath day, for the Sabbath day was an high day, besought By late that their legs might be broken, and that they might be taken down. Then came the soldiers and broke the legs of the first and of the other which was crucified with him, but when they came to jesus, and saw that he was dead already, they broke not his legs, but one of the soldiers with a spear thrust him into the side, and forthwith came there out blood & water. And he that saw it bare record, & his record is true, & he knoweth that he sayeth true that ye might believe also: for these things were done, that the scripture should be fulfilled. Ye shall not break a bone of him, and again another scripture sayeth: They shall look on him whom they pierced. 
But it is a sport an a wonder withal to hear now again in this case the perverse religion of the jews so far out of course and misordered: The jews upon a mischievous malice, and by wicked means, brought with violence unto the cross an innocent, and one that had been beneficial unto them, being nothing abashed with the religion of the feastful day, to do so cruel and so ungracious a deed, but they were very superstitious, and made much a do about taking the bodies of from the cross. They came unto Pilate, and besought him the by his commandment, the legs of them which were crucified, might be broken, to th'intent they might the sooner be dead: and then their corpses be taken down, and had out of the way, less being seen, they should violate and break the feastful day. That day was a solemn great day, which (of the great apareyling and fournature of holy adournmentes and divine service) is called of the Greeks, , that is to say, a preparation. And their holy and solemn Sabbothe day was nigh at hand, upon which day to work was a detestable thing. For at this season the men being (ye wot well) very precise in their religion, after they had finished and accomplished so horrible an act, as though the thing, had been well done, they bent their minds to celebrate the sacrifice that was to be offered by Moses' law, solemnly and purely, not knowing that the very true Easter lamb was already offered up in sacrifice.  
Such a poison and so pestiferous a thing is holiness that consisteth in outward and bodily things, and hath not holiness and godliness of heart and mind, joined and annexed unto it. Now therefore Pilate granting them their request, the soldiers broke both the thieves legs, whom they found yet alive. And then when they were come to jesus, because they saw him already dead, and therefore thought it a vain and superfluous thing to break his legs, they left them whole unbroken. For to this end and purpose were the legs broken, 
One of the soldiers thrust him into the side, and forth ●● came there out water and blood.  that those which hung upon the cross, should the sooner give up the ghost. But among the soldiers stood a certain man which (for the more certainty of the Lord jesus death) opened his side with a spear, and immediately out of the wound there gushed forth blood and water, in a great mystery declaring that his death should wash and cleanse us from sin, and the same also give to us everlasting life and salvation. For baptism standeth in water, and with water are we baptized. And the life of a man is in the blood. But it is against the course of nature for water to run out of a body that is wounded. Howbeit he that saw the thing with his eyes, testified, and beareth witness hereof: And we know his record to be true. And lest any of you should stand in doubt whether ye may or no believe the thing, which else might seem incredible, I assure you that jesus himself knew that witness, to tell truth.  
And although these things seemed to be done by chance or casualty, that is to say, that in stead of breaking his legs, as the others were, his chance was to have his side thrust thorough, yet for all that were they done by the foresight and providence of God, and as his divine council disposed, that in this point also, theffect and conclusion of the thing, might answer and agree with the prophecies of the Prophets. For among other rites and customs wherewith Moses teacheth in Exodus, that the paske or passover aught to be observed and celebrate, he had prescribed even that thing specially by name, that is to weet, that lamb which was sacrificed, should be so slain, that no bone of it should be broken: even thereby noting and declaring, that jesus was the very true phase or passover, the figure whereof that Mosaical lamb did bear, & resembled the same. For the blood of this true lamb jesus, saveth them that believe in him from death. And the spiritual eating of this lamb, conveyeth us being made free from the servitude of Egypte, that is to say, from the sinful lusts of the world, and from the tyranny of sin, into an heavenly region. And again, the holy ghost speaketh thus by Zacharye: They shall see him whom they pierced. For he shall once come with the same body wherewith he hung on the cross, though it be already a glorious body, yet shall he show the print of the wound to all folk, and he shall show the unfaithful, to their rebuke, the fountain that was open all in vain to them, that would not believe: with the flowing and streams whereof, they might have been cured.  After this joseph of Aramathia, which was a disciple of jesus, but secretly for fear of the jews, besought Pilate that he might take down the body of jesus. And Pilate gave him licence: he came therefore and took down the body of jesus. And then came also Nicodemus, which at the beginning came to jesus by night, and brought of mirth and aloes mingled together, about an hundred pound weight. Then took they the body of jesus, and wound it in linen clothes with odours, as the manner of the jews is to bury. And in the place where he was crucified there was a garden, and in the garden a new sepulchre, wherein was never man laid. There laid they jesus therefore, because of the preparing of the Sabbath of the jews, for the sepulchre was nigh at hand. 
And so now his death being already certain, and himself found dead by the experience of many, it behoved furthermore that his burial should many ways confirm the belief of the resurrection. And as Christ would (perdie) his whole life to be base and of a low port, so he would that his burial should be honourable, and of a great majesty, not intending thereby to teach us to be careful of a sepulchre, but to th'intent that those things once accomplished, which concerned the abasing of himself and the whole ministry thereof, he might make a way to the honour and praise of his resurrection. And in very deed the honour which is given to a man alive, is not without either suspicion or danger, but the honour which voluntarily we give to the dead, is a sure witness of prows, goodness, and virtue. Now therefore joseph being a man of honour and of great power, & substance, an Aramathian▪ borne, which said joseph was a disciple of jesus, but not openly known so to be for fear of the jews, which had made a law that whosoever did openly confess himself to be jesus disciple, the same person should be cast out of the synagogue: joseph (I say) came unto Pilate to whom he was well known, and desireth licence of him, to take down jesus body from the cross: when Pilate had tried whether that he were dead or not, he was content withal. Therefore joseph went his way to the cross, and took down the dead corpse. In the mean season, as one to help forth with those things and doings, that pertain to the funerals: even Nicodemus also, cometh thither, a man among the Phariseis of a notable estimation and dignity: and he also being a secret disciple of jesus, which had before that time come to jesus in the night, because he might so best avoid the displeasure and grudge of the Phariseis, as was before rehearsed. These men knowing that death commonly maketh an end of hatred, trusting upon the presidents favour, enterprised h●ely to honour the dead, with whom (whiles he lived) they durst not talk openly. Nicodemus (of truth) brought with him an ointment of myrrh & aloes mingled together about an hundred pound weight, so much as, was sufficient to sweten the body, and honourably to preserve it from corruption. They now therefore jointly together with one common service, anointed jesus body being taken down, on every part with pleasant and sweet savoury spices, and when they had well imbrued the corpse with the odours, they wound it in linen clothes, that the ointment should not run of from the body. For the manner of the jews is, after this sort to bury, lest the bodies should corrupt and putrefy. And verily they did this honour to the Lord jesus as to a worthy man, and one that was thoroughly good: and again, they thus honoured him to th'intent no man should think that he died for any crime or fault. For as yet, they had no higher opinion of him, but that he was an innocent good man and loved of god, whose name and memory ought to have this honour done unto it, that is to say, to be remembered as one that was envied for his virtue even to the death, a thing that usually happeneth in manner to most best men. Moreover this preparation and great a do was even there finished, lest any man might suspect that the body had been changed. And again the Lord was buried then in a garden, nigh to the place of the cross. In the garden was a new sepulchre lately made out of an hard thick stone, wherein was never man laid. And albeit these things were supposed to be done by casualty, yet they made much for the faith of the resurrection. For the sepulchre could not seem to be digged up with undermyning, because it was cut out of an whole sound unholowe rock of stone, nor none other could be thought to have risen out of it, in which he only was la●ed. But yet joseph and Nicodeme did not this in respect of his resurrection, for in deed they had no hope that he should rise again, but they were moved thus to do with a jewish devotion, for religion sake of the feastful day. For in deed it was the jews Easter day even, and therefore the Sabbath provoked and setforwarde this deed. In which Sabbath day it was not lawful for them to work. Wherefore lest the body should be unburied, or the burial be to slender, and with to small honour done, they rid the thing out of hand, and laid him in the sepulchre that was next unto them. Also furthermore, even the diligence of the jews, served for the belief of his resurrection that should be. For after that the jews had obtained of Pilate keepers for the sepulchre, & had procured that it should be watched and attended upon, lest any body should secretly steal a way the dead corpse, they not content therewith, close up the mouth of the sepulchre, with a great stone, and seal it, when they had so done: so that on every side the malice of the jews, succeeded and came to the glory of Christ, whose name they went about utterly to destroy and abolish.   

The twenty Chapter.  The first day of the sabbaths came mary Magdalene early (when it was yet somewhat dark) unto the sepulchre, and saw the stone taken away from the grave. Then she ran, and came to Simon Peter, and to the other disciple whom jesus loved, and said unto them: They have taken away the lord out o● the grave, and we cannot tell wher● they have laid him. Peter therefore went forth, and that other disciple, and came ●nto the sepulchre. They ran both together, and the other disciple did out run Peter, and came first to the sepulchre. And when he had stooped down, he saw the linen clothes lying, yet ween he not in. 
ANd verily▪ the residue of the disciples, being stricken partly with fear, and partly with despair, neglected the burying, and wrought not for the dead corpse. But certain women that were his disciples cared asmuch for it, as did joseph and Nicodemus, but the religion of the feastefull day, stayed them from the labouring about preparation of sweet odours. Howbeit, as soon as Phase Sabbath day was passed (the ointments being made ready in the night Mary Magdalene came early when it was yet somewhat dark vn●o the sepulchre, the morrow after the Sabbath day. And when she saw the stone (wherewith the entry of the sepulchre was closed up) removed thence, and the sepulchre to be open, the woman supposed nothing else but that the dead corpse had been taken away in the night, to the intent it might have been more seemly and accordingly buried. For the body was laid there for a time, a● of purpose, that it might soon after be adorned and set forth with the due and full solemnity of burying. For in deed the hope of his resurrection fell away from all the disciples, they were so much astonished with the certainty of his death.  
Therefore Marie ere she had looked into the grave, 
They have taken away the lord. etc.  retyered back again, and ran to Simon Peter, with whom was even that disciple whom jesus loved, and she sayeth: Our lord is taken away out of the sepulchre, and I know not whither they have carried him that took him a way. They both being stirred with that voice, went forth. Surely they had small hope, yet had they a great affection and desire towards their master, whom they so much loved. And therefore they ran both out together to the grave, but that disciple which was so beloved of jesus, outran Peter, and came first to the sepulchre. And when he found the door open, he went not in, but stooped down and looked into the grave, whether it were empty or no. And he saw well there was no dead corpse, but the linen clothes left imbrued with sweet odoriferous ointementes, wherewith the body had been wrapped, and also the napkin that jesus head had been bound in, not the linen clothes and it lying together, but wrapped up and laid aside by itself, so that it was easy to perceive, that the body was not taken away by thieves, which would have rather purloined the whole corpse as it lay, wrapped and wound up with the sweet smelling spices, with the linen clothes, and the fine kercher: though it had not been for the valour thereof, at least they would so have done, because they should have lacked laisure to have separate the ointments and sweet spices from the body, seeing they cleaved as fast thereunto as byrdelime would have done, and because also they should not have had sufficient time to fold up and couch every thing hand: somely and severally in his place. This (such as it was) was in deed the first comfort and hope that was given to them of his resurrection.  Then came Simon Peter following him, and went into the sepulchre, and saw the linen clothes lie, and the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also the other disciple which came first to the sepulchre, and he saw and believed. For as yet they knew not the scripture, that he should ●pse again from death. 
Now than anon after cometh Peter also, who after that he was certified of the thing by john, as he was slower in running, so was he both bolder and more diligent in trying out the truth of the thing. For not being content with looking into the grave, he also went into it. The other disciple a looker in as well as he, (which yet durst not by himself alone go in, howbeit in deed his companion being with him, took part of the fear away) now followed Peter into the sepulchre. And so now they saw certainly at very hand the thing to be true, (which the one of them had seen as it had been a shadow, or a glimmering sight thereof,) that no corpse or dead corpse was any where in that place: but in deed they saw the clothes wherein the body had been wrapped, in such sort pulled of, and laid aside, that it appeared to be done not of thieves in haste, slightly and shuffled up, but quietly and layserly. Howbeit as yet they did not believe that he was risen again to life, they only believed that to be true, which Marie had told them: Verily that the corpse was taken away out of the sepulchre. For although they had heard jesus say that he would rise again, yet did not the saying stick inwardly in their minds, and though some hope thereof were in their hearts, yet that which had already place in their minds, the fear and tumult of the cross and his passion, drove it out of their minds. For they did not fully understand as yet, the saying of the Prophet, which had prophesied that certainly jesus should suffer death, and rise again the third day from death to life.  Then the disciples went away again unto their own home. Marry stood without at the sepulchre, weeping: So as she wept, she bowed herself into the sepulchre, and seeth two angels clothed in white sitting the one at the head, and the other at the feet, where they had laid the body of jesus. They say unto her: Woman why weepest thou? She sayeth unto them: For they have taken away my Lord, and I wo●e not where they have laid him. 
Therefore the two disciples departed thence, and went back again to the place from whence they came. But Marry of a certain exceeding love and wonderful desire that she had to the lord, could not be drawn from the sepulchre: seeking him that was now dead, whom she had loved being alive, and was desirous to show gentleness, and to do service upon the dead body, forsomuch as she now could not have the fruition of his lively body: and she stood without nigh unto the door of the grave, and did nought else but all to weep, & look about her, if she could have any hope or likelihood to find the body. Now than as she was weeping, and in deed durst not go into the grave, she turned her head aside and looked into the grave, and she saw two angels, goodly to look too, both of good semblance and in pleasant white apparel, sitting in several places, the one at the head and the other at the feet of the place, where the dead corpse was laid. And in very deed this pleasant, this cheerful and peaceable sight, did somedeal assuage the extreme fear of the night, and of her carefulness. The angels also to comfort her sorrowful pensiveness, of their own accord and gentleness, speak unto the weeping woman and say: O woman, what is it thou weepest for? She than being all ravished, and as one drunk with a certain vehemency of love, sayeth: They have taken away my lord, and I know not where they have laid him. She calleth him her lord, and she also loveth him being dead, having yet no hope of the resurrection. She was only herewithal grieved, that is, because she could not have the sight of his body.  When she had thus said, she turned herself back, and saw jesus standing, and knew not that it was jesus. jesus sayeth unto her: Woman, why weepest thou? whom seekest thou? She supposing it had been a gardener, sayeth unto him: Sir, if thou have borne him hence, tell me where thou hast laid him, and I will fetch him. jesus sayeth unto her: Mary. She turned herself and said unto him: Rabboni, which is to say, Master. jesus sayeth unto her: touch me not, for I am not yet ascended to my father, but go unto my brethren, and say unto them. I ascend unto my father and your father, and to my God and your God. 
Whiles she speaketh thus, she conjectured by the semblance of the angels, that some man stood behind at her back, and not tarrying for the angels answer, she cast her eye aside, and incontinently she saw jesus standing, whom the angels had worshipped, but yet Marie knew not that it was jesus. For he did appear in the form of a poor simple man lest he being suddenly seen in his own fo●me and shape, should have much astonished the woman. Therefore to bolden her withal, he calleth & speaketh gently unto her with the same fair words that the angels did, saying: Woman, why weepest thou? whom seekest thou looking about the hither and thither? She suspecting him to be a gardener, the workman and keeper of the ground, wherein the sepulchre was, (for it was in a garden) with a womanly simplicity said unto him: Sir, if thou hast taken him away, tell me where thou hast hid him, that I may go fetch him thence. For she supposed that some friend for fear of the jews, had procured the body to be secretly carried away, lest it should come into the jews hands, and should be otherwise handled than she would it should be. jesus therefore being delighted in the great desire of the woman, doth now with a known familiar voice, speak unto her, and calleth her Marie. At this known voice, the woman suddenly turning herself (for even at this very present she had bowed down herself again towards the angels, so much was she by sudden motions of mind stiered to look this way and that way) the woman I say, knew jesus, and ravished with a sudden joy, she a disciple, speaketh to the master, and calleth him Rabboni, which word in the Syrians tongue, signifieth, Master: And withal she falleth flat down to the ground, and would have kissed his feet, having yet in remembrance their old familiarity. But jesus knowing that as yet she thought no great excellent thing of him, although she loved him sincerely and ardently, did prohibit her to touch his body. For Marie saw well that he was alive again, but she thought that he was revived for none other cause, but as he did before, to live familiarly with his friends, being now a man alive, where as before he was dead: and ignorant she was that he now carried about with him an immortal body, which was to be handled with much greater reverence, which body the Lord did never exhibit or present to the wicked, nor suffered it to be handled of every man, to th'intent he might little by little, altogether withdraw them from the love of the body. touch me not (sayeth he) it is the same body which hung upon the cross, but it is now beautified and adorned with the glory of immortality. But truly thine affection is yet somedeal carnal, because I have not yet ascended up to my father, which thing once done, I shall send unto you the spirit that is the comforter, and he shall make you perfit and worthy to have the spiritual fellowship of me.  
In the mean time content thyself with that thou hast seen me and heard me speak, and specially now go thou to my brethren, which are through my death comforteles, and forth with make them partakers with thee, of the joy and comfort which thou haste received by the sight of me: and upon these my words show them that to this end I am risen from death to life, even that after I have tarried a certain days among them, I may leave the world, and ascend up to my father, who is also your father, and the same is both your god and mine, common to both. Let them therefore put away earthly affections and rectify their minds, applying the same to spiritual and heavenly things.  Marry Magdalene came and told the disciples, that she had seve the lord, and that he had spoken such things unto her. Thesa●e day at night, which was the first day of the ●abbothes, when the doors were sh●t (where th● disciples were assembled together for fear of the jews) came jesus and stood in the mids, and sayeth unto them: Peace be unto you. And wh●n he had so said, he showeth unto them his hands and his side. Then were the disciples glad when they saw the lord. 
Now than Mary did as he bade her, and returning again to the disciples, showed them that she had seen the lord, and told them the things which he had commanded to be made relation of in his name: and this was done that they should take right great comfort of that he now called them his brethren, and prepare also their minds to the love and desire of eternal and heavenly things, for as much as the present use of his body should not endure long with them. After that with these and certain other apparitions the lord jesus had little by little lift up their minds to quickness of spirit, and to the hope of the resurrection already past, the self same day that was the morrow after the sabbath day which next to followed the sabbath of Easter, when it was night, and the disciples secretly gathered together, which for fear of the jews durst not assemble together in the day time. jesus went in to them when the doors were shut, and standing in the mids in the sight of them all, to take away all fear from them, he saluted them amiably and full gently, saying with a voice well known unto them: Peace with you. And lest they should suspect it to be a ghost or another body, he showeth unto them the print of the nails in his hands, and the scar of the wound which the soldier had made in his side with a spear. With this salutation and sight, the faith of his disciples was confirmed, the sorrow taken away, and their minds much recreate and made joyous. For jesus had promised them before that thus it should be, that within a short time he would see them again, and after they had seen him, and their sorrow put away, that he would make their hearts glad and merry. And therewithal he told them this also should follow, that in the world they should have sorrow and heaviness, but in him they should have peace and quietness.  Then said jesus to them again: Peace be unto you. As my father sent me, even so send I you also▪ And when he had said these words, he breathed on them, and sayeth unto them: Whosoevers sins ye remit, they are remitted unto them, and whosoevers sins ye retain, they are retained. But Thomas one of the twelve (which is called Didimus) was not with them when jesus came. The other disciples therefore said unto him: We have seen the lord. But he said unto them: Except I see in his hands the print of the veils, and thrust my hand into his side, I will not believe. 
Therefore to confirm the Apostles in their joy and comfort the more, he once again saluteth them with good luck of peace, saying: Peace with you. And at the same time withal, he highly auctoriseth them, and commandeth them to preach the things which they had seen, and sayeth: As my father sent me, so do I send you. I have truly and faithfully glorified my father's name, and you agreeing among yourselves, shall with like truth and faithfulness preach my father's name and mine. Prepare your minds to this function and office: for asmuch as I now that I have done diligently the thing that I had in commission to do, go again to my father, and from thence I shall send unto you more plenty and more power of the holy ghost. In the mean while shall I also make you partakers of the holy ghost according to your capacity: and even as he was thus speaking, he breathed on them and gave them the spirit, with authority to forgive all men their sins that would be joined to him by profession of the gospel and by baptism, and that would forethink their former life, and be eftsoons amended where they have erred. Whosoevers sins ye remit (sayeth he) they are remitted unto them, and whosoever's ye retain, they shall abide subject to their sins. When these things were done, the residue of the disciples were assembled together, Thomas only except, that than was absent: which name Thomas signifieth in the Greek tongue Didimus, and in the Latin Geminus, in english doubtful. For he was one of the twelve whom the lord did specially and peculiarly choose to the office of preaching the gospel. Therefore after that he was come in to them, the disciples that could scant stand for joy, showed openly unto him that they had seen the lord. Thomas supposing them to be deceived and illuded by some vision or spirit, denied to believe unless he might see him with his own eyes: and not to believe his own eyes as sufficient witness, except he might see withal the print of the nails even fresh in his hands, yea and with putting his own hands into jesus side perceive by feeling, the wound that the spear made. And truly, this incredulity of the Apostle, by the dispensation of God as he shall dispose, did much good to the confirmation and stablishement of our faith.  ¶ And after eight days, again his disciples were within, and Thomas with them. Then came jesus when the doors were shut, and stood in the mids, and said: Peace be unto you. After that said he to Thomas: Bring thy finger hither and see my hands, and reach hither thy hand, and thrust it into my side, and be not faithless but believing. Thomas answered, and said: My Lord, and my God. jesus sayeth unto him: Thomas because thou haste seen me, thou haste believed, blessed are they that have not seen and yet have believed. And many other things truly did jesus in the pre●●ce of his disciples, which are no● written in this book. These are written that ye might believe, that jesus is Christ the son of God, and that (in believing) ye might have life thorough his name. 
Therefore eight days after, when the Apostles met together again, by stealth, and at this time with the rest, Thomas was in company, which hitherto would not believe that Christ was risen: the Lord came in to them where they were, the gates being hard fast shut, and standing in the mids of them, he saluted them after his usual and well known manner and fashion, saying: Peace with you. And turning him by and by to Thomas, whose unbelief he knew, that was ignorant in nothing: which lack of belief, because jesus knew it came not as the pharisees infidelity did, that is, of malice, but of man's infirmity, he vouched safe to heal it. He sayeth thus to him: Thomas (sayeth he) forasmuch as it doth not suffice the to have heard of many (that I was risen to life again) which hath seen me and heard me, except thy senses might feel and perceive the same, bring hither thy finger and feel the wounds of the nails, and see that I truly carry the very true marks thereof. Put thy hand into my side and handle the wound which the spear made, and hereafter be not unfaithful, and hard of belief in other mattiers: but after thou haste now seen this thing proved certainly true, which persemed to thee incredible, see thou give faith to my promises, how incredible soever they seem to the common sense and judgement of men. After that Thomas had seen and felt, knowing both the face and accustomed voice of the Lord, he than conceived a full faith, and spoke aloud: My Lord and my God. For as he was more hard of belief, so no body did more clearly confess jesus to be God and man, for because the handling of the body which late before hung dead upon the cross, witnessed that he which was risen to life again, was a very man in deed: and the knowledge of hid secret things, proved well his godhead.  
So than of truth, jesus did well accept and embrace Thomas his confession, but yet withal he did reprove his hardness of belief, saying: Thomas because thou hast seen me, heard me, and handled me, thou believest: but blessed shall they be, which though they see not, will yet believe. Verily the Lord jesus declared unto his disciples, his divine power and godhead by many other tokens which are not written in this book, but some things are reported and declared by other Evangelists, and some things also were reported and told by word of mouth: and even they were the tellers thereof, which both saw and heard the things themselves. For to set out and write all things (which would have been a work that for the greatness it could not have been measured) was not cared for, but yet it was thought necessary to write of some things, that thereby ye mought come to the belief, that jesus was the son of God. Which thing if ye do in deed, ye shall have that full bliss, and beatitude which our Lord jesus promised to them that when they see not, believe. For like as he suffered death and liveth immortal, so shall ye also by profession of his name in true faith, obtain eternal life.   

The xxi Chapter.  ¶ afterward did jesus show himself again at the sea of Tiberias. And on this wise showed he himself. There were together Simon Peter and Thomas (which is called Didimus) and Nathanael of Cana in Galilee, and the sons of Zebedei, and two other of his disciples. 
ANd verily, to confirm more and more the faith of his disciples, jesus oft times appeared unto them, and talked with them, sometime also eat meat in their company: le●te any suspicion should settle in their minds that it was but a delusion or some ghost, which they had seen, neither was he therwhiles continually, for all that, present in their company as he was wont before his death, nor so familiarly handled himself among them: nor yet was seen of all men, because he had said before that he would appear to his and not to the world, nor to his neither, but even when he list. For now immortality showed a certain semblance full of majesty, that was to be had in reverence, to th'intent that their faith being full stayed and established, he might withdraw from them altogether the sight of the body, and spiritually to be now amongst his. And so now therefore he appeared and showed himself again to his disciples, at the deep lake called Tyberias. And he presented himself unto them on this wise. The disciples, which before that time kept themselves secret in Jerusalem, to be in safety out of the Phariseis danger, repaired again into Galilee, & there was a good sort of them together, even no fewer than Simon Peter and Thomas, called Didimus, also Nathanael of Cana a city of Galilee, where jesus turned water into wine. And besides these, the two sons of zebedei john & james the greater, & with these was two other disciples.  ¶ Simon Peter saith unto them: I will go a fishing. They say unto him: We also will go with the. They went their way, and entered into a ship immediately, and that night caught they nothing. But when the morning was now come. jesus stood on the shore, nevertheless the disciples knew not that it was jesus. jesus sayeth unto them: Children have ye any meat? They answered him: no. And he saith unto them: Cast out the net on the right hand, and ye shall find. 
Now than, because they lacked their lords help, by whom they were wont to be fed of the mere free bounteousness of friends, Peter went in hand again with his old faculty, to get his living with his own hands: lest he should be burdenouse to any man, or to be fed by any others liberality in idleness. For than he might not preach, and he thought it was no right that he which served not the gospel, should live of the gospel. Therefore in the twie light, because they should have gone abroad upon their peril in the day, Peter saith: I go a fishing. The rest than said unto him: We also will go a fishing with the. And so going forth a doors togetherwarde, they entered into the ship. And they fished all that night in vain. For they ga●e never one fish, to the intent that way should be made for a miracle, and therewith as in a mystery to be signified, that the labour of an Evangelist is all in vain, unless Christ do prosper the man's endeavour.  
But now when it waxed day, jesus stood on the shore, but the disciples knew not it was he, partly for the distance that was between him & them, and partly because it was scant day: also partly because the Lord would not forthwith be known. Therefore jesus spoke unto them from the shore, saying: Children have ye any meat? They than, forasmuch as they knew not the Lord by his voice, but supposed him to be some other man which came to the sea to buy fish, made answer that they had none that they could sell him, because they had taken nothing. jesus than to declare little and little who he was, said unto them: Cast out the net on the right side of the ship, and ye shall find that ye could not hitherto.  They cast out their net, and anon they were not able to draw it, for the multitude of fishes. Then said the disciple whom jesus loved, unto Peter: It is the Lord. When Simon Peter heard that it was the Lord, he girded his coat unto him (for he was naked,) and sprang into the sea. The other disciples came by ship, for they were not far from land, but as it were two hundred cubits, and they drew the net with fishes. 
They did as he bade them, for through weariness of their vain labour, and of a great desire to take some fish, they conceived some hope: by-and-by so great a multitude of fishes was taken, that the net was laden withal, and could unneth be drawn up to the boat: And weet ye well, this was even a resemblance of the multitude of men, which afterward by the preaching of the apostles, should be brought and joined to the church out of the whole world of what language or country soever they were. By the novelty of the thing, that disciple whom jesus loved, was moved to be more attentive and to mark the thing, and so knew jesus. And incontinently advertised Peter (who was altogether busy about drawing up the net) that it was the Lord, which standing on the shore commanded to loose and cast out the net. Peter, being always one man and like himself, did forget both the net and the fish, and took his shirt (for before he was naked) and could not abide but sprang into the sea, and so came he first of all to the Lord. The other disciples came to him by ship, for they were not very far of the shore, but as it were two hundred cubits, and they altogetherward drew the net full and laden with fish.  Assoon as they were come to land, they saw hot coals and fish laid thereon, and bread. jesus saith unto them: bring of the fish which ye have now caught. Simon Peter went up and drew the net to landeful of great fishes: an hundred and three and fifty. And for all there were so many yet was not the net broken. 
And when they were come to land, they saw upon the bank hot coals and fish laid thereon, and bread withal. Therefore jesus commanded them also, to bring of their fishes which they now caught. Than Peter returned again to the ship, and drew the net to land full of great fishes: in number an hundred and three and fifty. This also made it seem the greater a miracle, that when there was so great a multitude and that of great fishes, yet was not the net broken insunder with the weight thereof. The thing did represent the humble church, and as to the world weak and narrow, yet such a thing as shall embrace all the nations of the world, the Lord jesus being the head and chief governor thereof.  jesus saith unto them: come and dine. And none of the disciples durst ask him: what art thou? for they knew that it was the Lord. jesus than came, and took bread and gave them, & fish likewise. This is now the third time that jesus appeared to his disciples, after that he was raised again from death. So when they had dined, jesus saith unto Simon Peter: Simon joanna lovest thou me more than these? He said unto him: Yea Lord, thou knowest that I love thee. He sayeth unto him: Feed my lambs. 
Furthermore, to show a more certainty that he was very man and no ghost, he therefore approving the verity of his body by being seen with men's eyes, heard with their ears, and handled with hands, would also eat meat with them. He therefore invited his disciples to the dinner which was there ready for them. The disciples sat down, but allwhusht and spoke no words: for the majesty of the immortal body took from them their accustomed boldness. In deed they knew him to be the Lord, but now he appeared after a more high and glorious sort, as one of great nobleness and excellency. Therefore none durst ask him, who art thou? and yet of the very thing itself, they knew him to be the Lord, although the show and semblance of his body was changed. 
jesus than came and took bread etc.  jesus therefore came to the feast, and as his manner was, broke bread with his own hands, and gave it to them, and fish likewise: by example and deed teaching his, whom he had specially chosen to be shepherds of the church, to feed his evangelical flock with holy doctrine. But yet such as himself had taught them. And this is now the third time that jesus appeared (certain spaces between) to his disciples, for he was not in their company continually. After dinner was done, the lord jesus, in manner declaring by word of mouth the thing, which in his fact he signified, committed his sheep to Peter that he should feed them: but he first thrice required love of him, to the intent he might power into the minds of his disciples, that no man is a fit shepherd of an evangelical flock, except he which beareth such love towards them that he is put in trust withal to keep, as Christ showed himself to have towards his, for whom he bestowed his life. And he specially spoke to Peter, utterly to put away the remembrance of his denying Christ, and to notice that he should have the highest and chief place in the ministery of the gospel, that did pass other in excellency of charity towards the flock of the Lord. And therefore, by him, whom jesus knew to be of a more fervent mind then the rest, he would express to all the Apostles and their successors, a proof of a true and a perfit shepherd. And in deed Peter is wont at other times also to be as a mouth of the Apostles, and by him the Lord would have it known and to be heard what the other also would openly confess: For because, by the expressed voice of this man, the public confession of the whole church did but a late time before, deserve a promise of the keys of the kingdom of heaven. And in the same wise also, he than would that by this man's voice, open confession should be made of most high charitable love towards him: to the intent that by this one man, the rest should know what manner of men ought to be curates of the lords flock. Simon joanna (sayeth jesus) lovest thou me more than these? The Lord did not ask these things as ignorant that he was much loved of Peter, but he would have inwardly fastened in the hearts of his disciples, that most high charity towards jesus, is needful to him that should take cure of the lords flock, for the which the Lord himself suffered death upon the cross.  
But Peter now being come to more circumspection than he was wont to be of, made no answer concerning how much the other loved the lord, because he knew not fully other men's minds: for his own part and conscience, he maketh answer, whereof he is bold to make the Lord himself witness. How much any other loveth thee, (sayeth he) I know not: Lord I love thee, and thou askest me, that knowest I do love thee. Thou that knowest the secrets of men's minds, art not ignorant that I love thee. Than sayeth jesus: If thou lovest me as thou openly sayest, feed my lambs which I love most dearly, and for whom I have spent my life: and show thyself such towards them, as I have showed myself towards you. This shall be a proof of a perfit love towards me.  He sayeth to him again the second tymer Simon joanna, lovest thou me? He sayeth unto him: Yea Lord, thou knowest that I love thee. He sayeth unto him: Feed my sheep. He sayeth unto him the third time: Simon joanna, lovest thou me? and he said unto him: Lord, thou knowest all thing, thou knowest that I love thee. jesus sayeth unto him: Feed my sheep. 
The Lord jesus asketh him again even with like many words: Simon joanna, lovest thou me? Peter answereth him even with like number of words: Lord I love thee. Thyself knowest that I love thee. Than sayeth jesus again: if thou lovest mein deed, feed my sheep, which are dear to me. The lord asked Peter the third time: Simon joanna, lovest thou me? The lords asking so often repeated, cast Peter in a scruple and in a sorrow. For although he knew in his own conscience, that he loved the Lord exceedingly, yet because he had thrice denied the Lord after he had so stoutly promised the contrary, it caused him also to distrust himself. For Peter's fall into the denial of his lord, turned him to good, and furthered his salvation, which fall taught him humble so briete, and caused him to learn a new lesson, that is, not to put to much trust and affiance in himself, such a pestilence to evangelical godliness, as none can be more pernicious and deadly than it. Therefore he answereth sincerely of truth, but timerouslye and very lowly withal, and where before he trusted to himself, he now putteth all his affiance in him, to whom only trust and affiance ought to be given, saying: Lord, why askest thou me so often, seeing thou knowest all thing? Thyself knowest that I love thee. Than said jesus: therefore feed my sheep, and upon them declare how much thou settest by me.  
Thou shalt take an example of a good shepherd of me. I have spent my life for my sheep, thou likewise shalt play the faithful shepherd of my sheep, even to the loss of life and head. The sheep be mine whom I have redeemed with my blood, & now returning again to my father, I commit & betake them to thy feeding. Thou therefore shalt play the shepherd & not the lord, & thou shalt feed to save, & not kill or pull of their skin to their utter undoing. If I be thrice dear and well-beloved of thee, they shall be dearly beloved of thee, whom I love exceeding well. The lord jesus would have these things with so great diligence powered into the minds of his disciples, because he knew there would rise men, that should, not for the love of jesus, but for their own commodities sake, take cure of christian people, or rather invade and with violence take cure upon hand: which manner of persons would in stead of shepherds, play the tyrants, and rob altogether. Moreover the lord did vouchsafe to declare also what the three times repeated confession of love, did mean. He that for the health and safety of the lords flock, contemneth his riches, careth not for worldly honour, and neglecteth his own affections, showeth great likelihood, of truth, that he hath a pure sincere love: but he that for saving the flock, letteth not to adventure his life, that man (ye wot well) hath (so doing) given a most sure lesson of perfit love and charity.  Verily, verily, I say unto thee, when then thou wast young, thou gyrdedst thyself, and walkedst whither thou wouldst: but when thou art old, thou shalt stretch forth thy hands, and an other shall gird thee, and lead thee whether thou wouldst not. That spoke he signifying by what death he should glorify god. 
The Lord now willing somewhat to open that Peter in time to come, should do that thing, said: Peter, I do well assure thee thereof, thou shalt when time is, perform and accomplish the thing which thou now sayest and confessest. For truly it is no delicate profession. For when thou wast young, and in bodily strength more able to suffer laborious and grievous things, thou waste more daintily occupied and lived more at ease. For thou ungirdedst or gyrdedst thyself at thine own will and pleasure, and walkedst at liberty whither thou wouldst. But when thou art old and than in bodily strength more weaker, thou shalt be more hardly entreated, thou than being in heart and will more strong. For thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not. By this riddle or parable, jesus signified by what kind of death Peter should once glorify God. For because, being very aged, he was led to the cross, which though he suffered gladly for the excellent love that he bore towards his Lord, yet the weakness of man's nature loathed it.  ¶ And when he had spoken this, he sayeth unto him: Follow me. Peter turned about and saw the disciple whom jesus loved, following, (which also lea●ed on his breast at supper, and said: Lord, which is he that betrayeth thee?) When Peter therefore saw him, he sayeth to jesus: Lord, what shall he ●ere do? jesus sayeth unto him: If I will have him to ●a●●ye till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that the disciple should not die. Yet jesus said not unto him, he shall not die, but if I will that he tarry till I come, what is that to thee? 
When jesus had said thus, he begun to walk, and said to Peter, follow me: so once again provoking and inviting him to the following of his charity and death: 
Follow 〈◊〉 me.  When Peter turned and looked about him, he seeth even that disciple whom jesus loved, and that leaned on the lords breast at his last supper, whilst he asked of him who should betray him. Forasmuch as Peter did entirely love this disciple, and knew that he was alway better beloved of the lord then the rest, and than saw the same unbidden follow, next unto Peter, Peter asked the lord what should become of that man. For he now knew already of his own death, and he desireth to know whether that he should have this man a companion to die with him.  
For he thought that to be a glorious thing unto him, and a great token of the Lords love towards him, that he might die after the example of jesus. But jesus to correct this unnecessary care that Peter had of an other man's death, said: If I will have him tarry till I come, what is that to thee? He is mine, and after mine advise will I ordain and determine for him that shallbe for the best. Care and prepare thou for that which appertaineth to thyself, that is to say, that thou follow me. And than upon the occasion of this saying, there arose a bruit among the disciples that jesus his well-beloved disciple should die no violent death, but should live still until the Lord shall come again to judge the quick and the dead, (which they all thought than should be soon after.) Albeit the Lord did not say, he shall not die, but to make dull, abate, and repulse Peter's curiosity, and overmuch diligence, he denied it to pertain unto him, though his will and pleasure had been, that the man should still live unto his last coming.  Thesame disciple is he, which testifieth of these things, and wrote the same things. And we know that his testimony is true. There are also many other things which jesus did, the which if they should be written every one, I suppose the world could not contain the books that should be written. 
And in deed this is thatsame disciple that witnesseth these things thus to be done, and that wrote the same, to the intent they may more truly, and more far abroad be scattered and dispersed to the knowledge of all folk. And we have known that his testimony is true. For he wrote not other men's hearings, but at which himself was present. Nor he hath not made mention of all the things which jesus said and did. For if a man should go about to tell them, every thing by itself, an unmeasurable sort of books should be made thereof. But so much is written as sufficeth to the obtaining of salvation. Therefore the rest is, that believing these, and sticking to the steps and ways of jesus, we labour diligently to get the reward of immortal life.    
Thus endeth the Paraphrase upon the Gospel of S. john.   


To the most virtuous Lady Queen Kateryne late wife to King Henry the eight of most famous memory deceased, Nycolas Udall your grace's most humble orator, and servant, wisheth perpetual felicity and joy in jesus Christ our lord.  
FOr as much as nothing doth with like speed or with better effect either open to the world or engrave in men's hearts the acknowledge of God's commandments, and the rules of true christian doctrine, then devout and godly tractises for the expounding and declaring of holy scripture: how happy and blessed are we, and how greatly bound to thank God, that in these our times there daily cum forth so many and the same so fruitful and Godly works in our own tongue, to the ghostly comfort and edifying of all devout Christian readers in the true faith and religion. For where in times past the studious writers of books were enforced with much high suit and service to procure the favour and good will of princes or other estates, to whom to dedicate such works as they wrote, to th'intent that under the name and protection of such noble personages the said works might be the better habled to the readers, and the better accepted of the people: now do Kings, Queens, princes, and other piers (especially here in England) of their own mere motions, and good zeal, not only with their propense favour, and with their beneficial aid, comfort, and liberality, help forward the good endeavour and sedulytee of studious writers, minding by their godly monuments to edify the faithful congregation: but also are diligent and painful, both to put to their own hands to the endicting and penning of many wholesome traictises for that purpose, yea and ferther by their example and provocation to set other in hand with writing or translating, to the fructefull exercise of the learned, to the wholesome instruction of english readers, and to the effectual edifying of the simple ignorant multitude, if the same can be content for their solle health to give ear and mind thereto. And among this sort of public benefactors, your excellent highness, Queen Kateryne, deserveth no less than next after our sovereign lord the kings majesty, who even now already at the first entrance of this his most noble reign, and within the years of tender minoritee, doth with the advice and consent of the most prudent and the same his most dear uncle Edward duke of Somersette, aswell of his most royal person in the time of his mynorytee governor, as also of all his majesties realms, dominions, and subjects Protector, together with the assent and consent of the other his most honourable, most trusty, and most faithful counsellors, most forewardly, most earnestly, and with all possible diligence labour day and night as well by most wholesome, laws, as also by O●●elyes of most pure doctrine, and by true preachers to reform abuses, to sow abroad the word of God, and to plant true religion in all parts of his realms and domynons, your highness (I say) next unto these two, deserveth no less than to be esteemed and called the chief patroness: not only for divers most godly Psalms and meditations of your own penning and setting forth: but also for procuring this present work of Erasmus Paraphrases to be translated to the use of the unlearned multitude, which can go no ferther than the understanding or reading of english. For in this Paraphrase of Erasmus is contained in manner a whole library of devout & catholic expositors upon the whole new testament, in which new testament is contained the plenteous richesses & most precious treasures of Christ's gospel, that is, of the glad news of God's favour and mercy towards mankind. Which favour and mercy of God whosoever doth faithfully & sincerely embrace, cannot but favour and ferther the setting forth of scripture in the vulgar language, that all folks may know it, and also of any other godly traictises whereby that same general benefit of God towards mankind, may the more clearly and certainly be perceived. And to this effect forasmuch as Desiderius Erasmus of Roterodam doth especially direct aswell these his Paraphrases upon the new testament, as also all other his right christian writings, and that with as much indifferency as is possible to be: I cannot but judge, that whoso are prompt and hasty condemners of Erasmus, or eager adversaries unto his doctrine: do under the name and colour of Erasmus rather utter their stomach & hatred against God's word and the grace of the gospel, which Erasmus for his part most diligently and most simply laboureth to bring to light. His doctrine (will some uneguall judges say) is scarcely sincere. If there shall no more insynceritee of doctrine appear in the writings of them that so will say, than the common consent of the Christian world doth find and judge in Erasmus: I doubt not but their works shallbe of all good people approved, desired, embraced and followed. Erasmus (will some such heady persons say) doth somewhere err. It may so be forasmuch as a man he is, and so esteemeth himself, and would his works none other wise to be read or accepted then the writings of other mortal men. But in case he should in some place say now & then a word to much or to little, or put a worse word for a more apt term, or if he should in some place stoumble or serve (which point of human frayltee the best doctors that wrote sense the apostles time hath not escaped, nor Erasmus so standeth in his own wilful opinion, but that being found and tried a fault, he would have been as ready to retract it, as ever any other godly & catholic writer hath been:) yet were one little trip (after my poor judgement) among so many notable good works for the interpretation of scripture, and for the help of the simple, rather to be borne withal, then so many good things to be either rejected or kept away from the hungry christian readers. it is, a cold charity that can bear with nothing: and an eager malice it is that for a trifle or a matter of nothing would have the ignorant multitude to lack so much good edifying as may be taken of Erasmus, aswell in all his other right devout and catholic works, as also most specially in these his paraphrases, in which he laboureth so to enlarge the process and tenor of the text, as the sense thereof may both evedentlye be gathered, & may well hang together. Erasmus therefore like as he hath by a paraphrastical discourse plainly set forth the gospels of the four Evangelists afore●so doth he now here expone the second part of Luke's gospel, entitled the Acts of the Apostles, which work Athanasius (at lest wy●e if it were Athanasius in deed, that wrote the little traictise entitled of the books of both the old and the new testament. etc.) testifieth, that Luke wrote out of Peturs' mouth▪ & that Petur indicted unto Luke what and how he should write them, as Paul indicted to the same Luke when he wrote his gospel. Whereof (as Erasmus in the preface to his paraphrase upon Luke's gospel recordeth) it is gathered and thought, that the said Acts were written in Rome. But wheresoever they were written, certes the work was no less expedient & necessary to be written, ne the paraphrase upon the same any thing less requisite to be translated into English, than the rest of the new testament: first for that it is a plain historical narration & a piece of the very gospel, in that it declareth aswell the ascension of Christ from earth up into heaven, as also his sending ●oune of the holy ghost from his heavenly father together with the springing up of the primitive church, & the form and order of preaching that the Apostles than first begun with: secondly because it was (as Erasmus himself testifieth) the last part that he did of all the whole paraphrases upon the testament, and by reason thereof (as I judge) the most absolute piece of work and best done of the rest, by reason of his long exercise afore in this kind of writing: and thirdly because this piece of the new testament is no less profitable for the publishing and furtherance of the gospel, than Luke did devise and intend it, ne to the poor younglings in Christ's discipline any thing less available. For here may we learn the beginnings of Christ's church, by whom and by what manner persons the faith of Christ first sprung up, how it proceeded and grew, how it was persecuted, and how by persecution it waxed stronger & stronger. For as the Palm tree the more weight and burden is laid upon it, the more it ariseth and shootheth upright: so the gospel the more persecution that was inflycted unto it, and the more rigour, wrong▪ reproach, chains, and adversity that was ministered unto it, the more it grew, the more it prospered, the better it went forward, and the more it flourished. In the Acts is to be read by what means and drifts of human policy the enemies of Christ's blood and gospel wrestled to suppress the glory of his cross, & how the more that the wisdom of the world thought to evacuate the fruit of Christ's death and passion, the more did the humility of preaching the Cross, work in the hearts of the simple to contemn not only the pleasures and flattery of the world, but also the persecution & tyranny thereof, so that daily increased in every place where the gospel was preached, thousands upon thousands to augment the faithful congregation. The Acts therefore were no less necessary to be translated then the rest of the paraphrases, which Acts I have by occasion of adding, digesting, and sorting the text with the paraphrase thoroughly perused, and conferring the same with the Latin I have here and there done my good will and diligence to make the English answerable to the Latin book, at leastwise in sense: as by the same occasion I did also with Mathewe. In john I have in manner done nothing at all saving only placed the text, and divided the paraphrase, because I knew the translators thereof, with whose erquysite doings I might not without the crime of great arrogancy and presumption be busy to intermeddle. Most humbly therefore beseeching your highness most gracious Lady, in good part to take my good zeal and diligence, and in case any thing shall not sufficiently answer your mind or desire, the same to impute rather to the lack of facultee and knowledge, then to any default of good will in me: I shall here without any further circumstance of words, commend and leave this whole work to the diligent reading and following of all the devout english congregation: and with most herty prayer beseech almighty God long years to preserve and continue the prosperous estate of your highness, to th'end that by your good help and means the devout people that are willing and forward to learn and to live christianly, may receive many like godly works and fruitful traictises, to their continual ghostly profit, comfort, and edifying in the same our Lord jesus Christ, to whom with the father, and with the holy ghost be all laud, honour, and glory, both in heaven and earth for ever and ever. Amen.   

The Acts of the Apostles.  

The i Chapter.  In the former treatise (dear Theophilus) we have spoken of all that jesus began to do, and teach, until the day in which he was taken up, after that he, through the holy ghost, had given commandments unto the Apostles, whom he had chosen: to whom also he showed himself alive after his passion, and that by many tokens (appearing unto them forty days, & speaking unto them of the kingdom of God) and gathered them together and commanded them, that they should not depart from Jerusalem: but to wait for the promise of the father whereof (saith he) ye have heard of me. For john truly baptized with water, but ye shallbe baptized with the holy ghost after these few days. 
Now have I accomplished th'one half of my promise, dear friend Theophilus, forasmuch as I comprised in my former treatise, the life of jesus Christ, more groundly rehearsing the history, than other that write thereof, that is to we●e even from the time that john Baptist, which was the foremessagier of the Lord, was conceived, because the in this same rehearsal, certain prophecies were also disclosed, affirming by expressed words of promise, that Messiah should soon after come. This done, sum things have I rehearsed more at large which of the other writers were left untouched, as of Christ's conception, of his birth, of his circumcision, and of the purification of mary, somewhat also I touched of his godly towardness whereof he showed a proof & token being but xii. years old. These things thought I for that cause worthy to be recited, the by many tokens it might be evident, that this was he, whom the prophecies had notably spoken of, and that even the tender youth of jesus lacked not witness of good men, and of those which were inspired with the holy ghost. And though it be not to be doubted but the jesus whole trade of life, was an excellent example of perfect holiness, yet those things omitted which were done in the mean space, we passed over until that time, that john by his preaching and baptizing, began to show himself the foremessagier of Christ, forasmuch as our lord jesus began from that time forward, chiefly to be occupied about the health of man's soul, accordingly as it was contained in the figures and dark sayings of Moses law, and in the foreshewinges of the prophets. All which his busy endeavour, resteth in these two points: in deeds, that is as much to say, as in working of miracles, suffering pains of the cross, and in resurrection, wherein he left none of all those things undone, that either by shadows of the law were signified, or spoken of before by the prophets: and in words, by mean whereof he taught a new kind of philosophy, and a joyful, so that we might both learn of him, and take example to live a godly life. All these things have I treated of in order, even unto that day, that he was received into heaven from whence he came, after he had arisen from death to life, and commanded his xii Apostles, and other his disciples to the numbered of threescore & ten whom he had specially chosen, to th'end that they, when they had received the holy ghost (whom he even than breathing in the very face of them endued them with, and afterward sent the same from heaven more abundantly,) should go through all the world, and preach this gospel, not to the jews only, but unto all manner nations of the world. And first of all it was expedient, that they, by whom he had purposed to bring all men in belief of his wonderful acts: should be thoroughly confirmed in faith themselves. The chief point among the rest, was this, that all men should be fully persuaded, that jesus was in very deed dead, and that he verily arose from death to life the third day, not with a fantastical body, but with the very same, being now immortal, which he before time had carried on earth, subject to death, and which had been laid void of life, 
To whom also he showed himself alive after his passon.  in the grave.  
For this cause thought he it not sufficient, once only to show himself to his disciples, after he had arisen from death to life, but often times appeared he to them, not like as ghosts are wont to appear, but in sundrywyse declaring by evident tokens to them, that he had taken unto him his lively body again: forty days tarried he with them on earth, for the same, cause purposely, yet of all this time would not he be seen of any, but of his own disciples. And not only his pleasure was to be seen of them, heard, and felt, but also familiarly he eat and drank with them, which is the most evident token that may be of a lively body. And in the mean space, he often commoned with them of the kingdom of god, putting them in mind of those things, which he had done and taught before his death, that they might finally perceive, that every thing was cumme to pass, which he said should cumme, warning them farther, what they from thence forth should either do, or await for. For though he had already given them authorytee to preach the gospel, 
And commanded them, that they should not depart from jerusalem. etc.  yet forbade he them, they should not hastily set upon the exercise of so weighty a matter, and that they should not depart from Jerusalem, but that they assembled there, and together applying themselves each with other to fasting, giving laudes to God, and praying, should await for the coming of the holy ghost, whom he before his death, had promised that his father should send, to be an other comforter to them. I (said he) promised with mine own mouth, and doubt not ye but my father will see the same unfeignedly performed, that I have promised you in his name. For his will and mine be both one. Thentrepryse that ye shall take in hand, is of heaven, and of no earthly man's invention: ye shall not teach carnal things, as the Phariseis have done hitherto, but ghostly things: and great trouble shall ye have for preaching of my gospel. Wherefore it is necessary that ye be strengthened with power from heaven, that ye may be able to sustain so chargeful an enterprise, that shall not be brought to pass by man's policy, but by help of the holy ghost.  

For john truly baptized with water.  For those things that have been hitherto done, are but as rules, instructions & principles for young beginner's, in respect of setting forward the gospel. As that john baptized with water, but the holy ghost gave he not, for it passeth man's power to give him, and nothing else preached he, but the man should repent, and that the kingdom of heaven was at hand.  
Now must ye have stronger maintenance to set forth the lively doctrine of the gospel, and to bear of the assaults of the world, which shall strive against it. To bring that about it is not sufficient that y● be void of sin, but ye have need of a new spirit to the setting forth of this new kind of learning, a plenteous spirit, that shall abundantly assist you, an heavenly spirit, & a spirit like fire: in whom ye shall be christened within few days. This is the baptism, that john could not give, but prophesied that I should give it: For thus said he, in bearing witness of me: he shall christian you (said he) with the holy ghost and fire. In times passed also god endued his Prophets, and other holy men, with his spirit. And I have breathed my holy spirit on you. It is even the very same spirit, but now shall he most plenteously be powered overall the whole world, and shall renew all things. Against his coming, make yourselves ready with fasting and prayer, but specially with full trust and confidence, that ye may be fit instruments for him to spread abroad his heavenly power.  When they therefore were cum together, they asked of him, saying: Lord, wilt thou at this time, testore again the kingdom of Israel? And he said unto them: It is not for you to know the times, or the seasons, which the father hath put in his own power: but ye shall receive power after that the holy ghost is cum upon you. And ye shallbe witnesses unto me, not only in Jerusalem, but also in all jewrye, & in Samaria & even unto the worlds end. 
After jesus had spoken these words unto his disciples, being assembled into one place, 
When they therefore were cum together, they asked of him, saying: Lord. etc.  because he would have no variance left among them, at his departing (for even to that hour they had not yet put out of their heads their fantastical dream, of the kingdom of Israel, to be advanced and enlarged by him) they inquired of the Lord, as he was even ready straight ways to depart, whether that as soon as he had sent down the holy ghost, he would restore his people of Israel to their wordly kingdom again, and whether he would immediately appear before the face of the world in his majesty. For they had not yet conceived what manner a thing this ghostly kingdom should be. Peter would have had him establish a kingdom when he was on the hill. The rest also of th'apostles, what time mention was made of rising from death to life, inquired of his kingdom, and now eftsoons upon that communication which they had heard, of sending down the holy ghost, they came to remembrance of a temporal kingdom. For they trusted that it should come to pass, that the jews should be rulers over all the world. And in very deed sure it was to come, that Israel should reign, not that fleshly Israel, but he that truly had deserved this name, that is to say, he that in deed were strong in God. For jacob deserved well to have that name when he wrestled with thangel. As long as the worldly man trusted to his own deserts, he was not able to satisfy the justice of god. For all the world for sin was reproved, and subdued unto punishment. But after that man began to mistrust his own works, and to stick unto the promises of the gospel, he did as a man would say, overcome the justice of god, and by force obtained mercy. This kingdom being decayed in every place, but specially among the jews, Christ restored through his gospel. The disciples not understanding this, fancied with themselves that sum good chance would come, which should deliver them from all persecution of the wicked. But as for that was not to be looked for before the end of the world. Which time the lord would not have them to know, because it was not expedient for them to know it. And therefore when they curyouslye demanded it, he put them to silence with this answer: Inquire not of those things, which are not expedient for you to know. Only believe steadfastly, & do that ye are commanded. Ye shallbe but ministers in this matter. Leave the proceedings herein, & the end of the same, to my heavenly father. 
And he said unto them: It is not for you. etc.  It is not therefore your part to know, what year, what month, or what hour, that kingdom of Israel shall come, which things the foolish Calkers curiously seek for. As much as my father's pleasure was, that you should know I have told you, but that time have I not uttered unto you, because my father retaineth to himself the knowledge thereof, to this end, that ye be diligent in doing your duties. The kingdom of god shall come finally, whereas both the good & the bad shallbe rewarded according to their deserts, against whose coming must ye be always ready. Albeit this spiritual kingdom shall in the mean season also appear, in setting forth whereof, god shall use your help, but as for rewarding you therefore let him alone with that. Wherefore, setting apart your desire to know those matters which ye ought not to know, make ready yourselves to that that is at hand. To the which thing, because ye of your own ability are not sufficient, the holy ghost, according to my promise, shallbe powered on you from heaven, to augment your strength of mind, and to bring into your remembrance again whatsoever I have heretofore taught you, and farther to put in your minds, whatsoever thing else it shall behove you to know. And so shall ye, being taught by his instruction, and strengthened with his aid, bear witness of me, first at Jerusalem according to the saying of the prophet, out of Zion shall the law proceed, and the word of the lord out of Jerusalem: and soon after, throughout all jewry, next throughout Samaria, which is nigh adjoining to jewry, and finally through all countries in the world, where ever any dwelling of man is. For I came indifferently for all men's sakes. I died for every man, and each man hath the gracious favour of my gospel proffered him. Hitherto the law hath reigned only among the jews, but my father will have his gospel to reign, as far abroad as the world is open or wide.  And when he had spoken these words, while they beheld, he was taken up on height, & a cloud received him up, out of their sight. And while they looked steadfastly up toward heaven, behold, two men, as he went, stood by them in white apparel, which also said: ye men of Gal●le, why stand ye gazing up into heaven? The same jesus which is take up from you into heaven, shall so come, even as ye have seen him go into heaven. 
These were the last words, that our lord jesus spoke to all his disciples being gathered together into one place at Bethany: After which words when he had blessed them, in sight of them all, carried he was up on high so long, until that a bright cloud took the body of him clean out of sight. For than was it full time for them to trust no longer unto his bodily presence, that they might were the more spiritual, and might behold jesus none otherwise than with the eyes of their faith. And for this cause, when jesus was taken up on high, 
And while they looked stedfastiye up toward heaven, behold, etc.  the disciples stood with their eyes steadfastly fixed toward heaven. So hard a thing was it to pull them from him, whom they loved exceedingly, though being yet but weak. They looked also, whether that any miracle should be showed them from above. Therefore suddenly two messengers from heaven appeared in man's likeness in white garments, the very form caused them not to fear: the brightness of their garments, was convenient for the messengers of him, that than hastened to his glory. These two did with friendly words assuage the disciples sorrow, that they had conceived by the departure of their lord, and called them back again from their gazing up, which profited them nothing unto their vocation, saying: ye men of Galilee, why stand ye here looking up towards heaven? This same jesus, which is now taken from you to heaven, is returned whence he came, as ye have often heard of him, that he came from his father, and that he would, leaving you in the world, return to his father again. He is not taken up into the air as Helyas was, but he is received into his father's palace, and there shall sit at his right hand as partner of the kingdom of heaven. You saw him going to heaven, with a visible body, and yet immortal. And likewise in time to cum shall he return, that they which would not whiles he was here, knowledge him to be their saviour, shall then feel him to be a judge. He shall not come again to you poorly, but from on high shall he show himself to the eyes of all men with great glory. But a few of you saw him going up, but every man shall see him at his second coming. Albeit ye must not look for him immediately to return. He himself showed you that the gospel of god should first be preached throughout the world. Now therefore endeavour yourselves rather to do that. For ye were not bidden tarry here, but to continue at Jerusalem, to the end that after ye have there received the holy ghost, ye may luckily take in hand this heavenly business.  Than returned they unto Jerusalem from the mount, that is called Olivete. Which is from Jerusalem a sabbath days journey. And when they were come in, they went up into a parlour, where abode both Peter and james, & john, & Andrew, Phylip & Thomas, Berthelmew & Matthew, james the son of Alpheus, & Simon zelotes, & judas, the brother of james. These every one continued with one accord in prayer & supplication with the women and Mary the mother of jesus and with his brethren: The numbered of the names that were together, were about an hundred and twenty. 
The disciples than obeyed these words, & departing from the mount, called olyvete, which our lord before his death was so delighted with, that very often he resorted unto it, and upon the which he last (also) stood when he was ready to return unto heaven, repaired to Jerusalem. That hill is from Jerusalem as far as it were a lawful journey on the Sabbath day, that is to say, almost two miles. From this hill went he to suffer that shameful death of the cross, and from thence likewise he went to glory: within the sight of this hill is Jerusalem situate, and sitting thereupon had he Prophesied with weeping tears the destruction of the same City. In this city which was a murderer of the prophets, the lord willed first the light of the gospel to spread, partly for because it was so foresaid by prophets, & partly that they should have no pretext ne cloak left them for their excuse which otherwise through their own infidelity would utterly have perished. Chapostles were more desirous to look upward to heaven, whither their lord went before them, but we for profit of our neighbour must often come down to things, which be rather necessary then pleasant. When they came to Jerusalem, they went up into a certain parlour, 
They went up into a parlour.  where those disciples abode, that were among the rest, most familiar with Christ: that is to say, Simon Peter and john, james and Andrew, Philippe and Thomas, Bartholomewe and Mathewe, james the son of Alpheus, and Simon zelotes, which in Hebrew was called Cananeus, and judas, by surname called Thadeus, or Lebbeus, brother to james the younger. Certain women besides tarried in the same parlour, which of a devout love followed the Lord in his way riding to Jerusalem, and had served him with their goods. Among those was also mary the mother of jesus with certain other his kyns●olkes, whom the hebrews called his brethren. Mark me here a little the beginning of the church, which was than as young borne. They were delighted with the city Jerusalem, which signifieth with the hebrews, the sight of peace. But such that take this world for their country, dwell not in Jerusalem neither attain they to the quietness of an heavenly life. Neither they that have their minds troubled with worldly desires, dwell in Jerusalem. The holy ghost cutteth not into such hearts. They were also delighted to be in a parlour, which is an high place of the house. For shops, or work houses are wont to occupy the lower parts of houses. But he that maketh himself ready to be a dwelling place for the holy ghost must be utterly void of all vile cares. This is that holy congregation, which our Lord jesus chose among all others. This parlour was the first house wherein that godly church dwelled. Now mark what was here done. They spent not the time in brabbling or in idle tales, but continued all together of one mind in holy prayer. Christ's church is not there, where is not agreement and concord. Their prayers God accepteth not, which love not brotherly. Neither is he worthy to be heard, the prayeth not instantly. The holy congregation prayeth all one thing. Where one prayeth for riches, an other wisheth the death of his enemy, an other for long life, another for promotion, an other an other thing, there is no prayer meet for Christ's congregation. The rest also of the disciples, resorted to the parlour where th'apostles were. And whosoever will be accounted jesus disciple, must flock to the company of the church. Now was there of people gathered together about the numbered of an hundred and twenty. So few of them there were that loved Christ with all their hearts.  And in those days Peter stood up in the mids of the disciples, and said: Ye men and brethren, this scripture must needs have been fulfilled, which that holy ghost through the mouth of David spoke before of judas, which was guide to them that took jesus. For he was numbered with us, & had obtained fellowship in this ministration. And the same hath now possessed a plat of ground with the reward of iniquity: and when he was hanged, he burst asunder, and all his bowels gushed out. And it is known unto all the inhabitors of jerusalem: insomuch that the same field is called in their mother tongue, Archeldama: that is to say, the blood field. 
Here began Peter, as it full well beseemed a faithful shepherd that earnestly wished for th'increase of Christ's flock, to be somewhat careful that th'apostles whom his master jesus had chosen twelve in number, were diminished. For by reason of the death of judas Iscarioth, of twelve there remained but eleven. Mark me here, o Theophilus, the manner, that the church than used in their consultation. A great multitude of disciples being present, Peter representing the person of a bishop, stood up in the mids where the disciples were sitting: to th'intent that sum decree with each man's consent, might be established, that should seem convenient to make up thapostolic order again. His beginning was of holy scriptures. For thence must a sermon be taken, that is worthy to be spoken of a man of the church, neither was any thing here with them determined, before they all had made with one assent their prayers. His words were these: Brethren, ye ought not to attempt any new matter by man's policy or persuasion, but what was spoken of long sithence of the holy ghost by the mouth of David, as touching putting in of some man to supply the room of judas, must needs be fulfilled. For this was David's prophecy in his Psalms, how it should come to pass, that judas in swerving from his lord, should make room for another to succeed him. For our lord jesus among all other had chosen specially twelve, whom he would have to bear witness of all that he did and taught. Ye see them all here present except judas Iscarioth. And him also had the lord chosen into the numbered of the twelve, and would that he should be partaker of the Apostles office. But he had rather choose to cast of his lords company and ours, and to be a guide unto sinful soldiers, which took jesus, than to follow his captain jesus, or to be fellow with th'apostles. But of his wicked purpose came an evil end. For covetousness so blinded him, that he sold and betrayed his lord, which was guiltless, for thirty plates of silver. Afterwards repenting his fault, 
And when he was hanged, he burst asunder. etc.  brought he in again th'ungodly money, and cast it before the priests feet, of whom he had been hired. And having more in mind his mischievous deed, than the mercy of jesus, he wrought his own death. For he hanged himself: and as he hung, his bealye brake, and all his bowels fell out. But as for that unlucky money, which he had cast at the priests feet, was by counsel of them contributed to buying of a field, wherein strangers might be buried, because they thought it unmeet, to lay up the price of an innocentes blood in their treasury house. This detestable scrupulosity of the priests and Phariseis, caused that both judas wicked act, and their own ungodliness, was the better known with all that were dwelling at jerusalem. insomuch as that field was called among the jews Acheldama, which is asmuch to say, as a field of blood. So that now we see it fulfilled in judas, which the holy ghost in the lxviii psalm had prophesied before should come unto the jews, that with mortal envy pursued Christ, and would not repent being enticed by so many benefits, which shallbe accomplished in the other also, when the time cometh. For this is the prophecy: let their dwelling place be solitary, and no man remain to dwell in it. Unhappy judas hath lost his room. In time to come also the temple shall be destroyed the priesthood, the Scribes and Phariseis authority, with the city Jerusalem shall perish. The cruel jews shall be thrust out, and in their places shall true jews enter, which being circumcised in mind, not in body, shall knowledge Messiah whom they crucified. This also was showed before by many foreprophecies, and we ourselves have heard of our Lord jesus when he prophesied with weeping tears, that these things should betide the city jerusalem.  For it is written in the book of Psalms: his habitation be void, and no man dwelling therein: and his by shoprycke let another take. Wherefore of these men, which have companied with us all the time that the Lord jesus had all his conversation among us, beginning at the baptism of john, unto the same day that he was taken up from us, must one be ordained, to be a witness with us of his resurrection. 
Wherefore now it remaineth for our parts to see, 
And no man dwelling therein. etc.  that some man be chosen into judas towme. For this is meaned by the prophecy of the hundred and eight psalm: let an other take his bisshopryke. For our office is nothing else, but that in taking cure of the lords flock, we provide them food out of the doctrine of the gospel. He left his place, and yet ought not the flock to be defeated of their shepherds, nor that numbered of them to be diminished, which our lord did first ordain, giving them a special name, that they should be called Apostles. For his pleasure was to have them always for witnesses of his words and deeds, whom he had for the same purpose continually with him in household and company: wherefore one must we chose into judas town, of those that hath been conversant with us all that while, that our lord jesus being busied about the health of man's soul, willed us to be in company with him, & still to go with him, whither ever he went (that is to say, from the baptism of john, after which he straightways came, unto that day that he went up to heaven,) to th'intent he may be a sufficient witness with us of all things that our lord taught & wrought, but especially of his resurrection: for he appeared not often unto all his disciples, but to those only, whom he had specially chosen.  And they appointed two, joseph which is called Barsabas (whose surname was justus) & Mathias: And when they prayed, they said: thou Lord which knowest the hearts of all men, show whether of these two thou hast choose: y● he may take the room of this ministration and apostleship, from whence judas by transgression fell, that he might go to his own place. And they gave forth their lo●tes, & the lot fell on Mathias and he was rounted with the eleven Apostles. 
The multitude approving these sayings, appointed two chosen out of the numbered of lxx disciples. joseph, otherwise named Barsabas, (which also for his upright living was called Just) and Mathias, that of these two which were of like godliness, he whom the company liked better of the twain should take upon him th'office of an apostle. 
And when they prayed they said. etc.  But they mistrusting their own judgements, prayed to god with one voice, saying: Men that judge of things that they see and hear, may be deceived, and fail in their judgement, but thou lord, which only lookest on the heart, whereby man is in deed either good or bad, vouchsafe thou to show us thy servants by sum token, whether of these two persons thou hast chosen to make up the numbered of xii apostles, and to cum to the exercising of such an office, whence judas fell, to go to that place whereunto it was not unknown to thee, who seest all things, that he should go. For neither was it long of the that he forsook thy company, which didst what might be done, to call him to repentance, neither were thou deceived in judgement when thou didst admit him, that should soon after shrink from thee, but thy heavenly wisdom saw that it was expedient so for us, that through his treason, thy son should be sacrificed for us, and that we should take example by such a traitor, what danger it were for us negligently and reckless to execute th'office, which we take in hand. After this prayer they cast their lots according to the custom of the hebrews. 
And they gave forth their lots  For so was jonas by lot cast into the sea, so jonathas was perceived to have tasted of the honey, so likewise the priests did execute their holy mysteries by lots.  
For the holy ghost was not yet come down, and th'apostles smelled still of certain jewish manners. Albeit there was no danger in drawing lots, for which soever of them were chosen, was a good man, and meet for the office. And yet was not the whole matter committed to lots. For two of the most approved persons were first chosen by voices. And because they were in doubt whether of those two they might take, lots decided the doubtfulness which could not be rashly done, forasmuch as it was ruled by prayer.  
Than this lot, which was nothing else but an opening of the will of god, chose Mathias, whereas joseph, besides the commendation he had as appeared by his name, was also kin unto jesus. And yet Mathias was preferred, because it should be a lesson to us, that in choosing of bishops, to whose credit the dispensation of the gospel must be committed, we must so utterly forbear to leave unto man's affection, that if there be equals, him we must prefer ●home no carnal property doth set forth, lest that, which is done for favour, be an ill president to sum other. There lieth also in their names a certain privy mystery hidden. Mathias, which in Hebrew betokeneth the gift of god, was preferred before Just, which name the Phariseis did challenge for their good works. And yet none more unmeet than they to preach the gospel. But he that recogniseth the free gift of god, through faith of the gospel, and preacheth the same, he is worthy to succeed in place of th'apostles. Neither did just disdain that his fellow was preferred, neither did Mathias, stand any thing the more in his own conceit, for that he was joined to the eleven apostles, for to make up that same holy number, nor for that he being a very special good man, should succeed in the room of the naughtiest fellow, that ever was.   

The ii Chapter.  When the fifty days were come to an end, they were all with one accord together in one place. And suddenly there came a sound from heaven, as it had been the coming of a great wind, and it filled all the house where they sat. And there appeared unto them cloven tongues, like as they had been of fire, & it sat upon each of them: & they were filled all with the holy ghost, and began to speak with other tongues, even as the same spirit gave them utterance. 
When nine and forty days after Christ's resurrection, were in this wise overpassed, 
When the fifty days were come to an end.  that day long looked for of Penthecoste, that is to say. Fyftyeth, was come: which the jews also kept holy with mirth and great solemnity, aswell for a remembrance of the year of jubilee, which came about every fiftieth year, in course again, as also because the law was delivered in writing upon the Mount Sinai, the fiftieth day after the killing of the paschal lamb: through whose blood they departed safely out of Egipte. Upon an high mountain was the old law given, being engraven in tables of stone. But the new law the holy ghost entitled in faithful believing hearts, and in a high parlour it was disclosed. In th'one and eke in the other, was highness of place: on the one side, and like on the other, was fire. But there is nought else for us to consider, but an high mountain, which the people being very carnal and worldly, and therefore unapt to conceive spiritual things, were forbidden, yea, so much as to touch. Here upon this mount an house there is, whereby may we mark concord and unity to be in the church. There the mount was called Sinai, a place convenient for the setting forth of such a law, as should for the great number of sundry precepts that it contained, keep under a stubborn and rebellious people. For of precept or commandment, was that hill called Sinai. This mount here is named Zion, which word with the Hebrews, betokeneth an high hill, from the top whereof, all things on earth beneath are despised, from whence heavenly things are seen far of, through faith, as though they were nigh at hand. On that mount what is else seen but terrible fire, smoke, flames, lightening and thundering: on this mount a spirit there is of great vehemency, cheerful to man, & nothing dreadful, and fire not to burn the body but to lighten the soul and richly to endow the plain tongued man with heavenly eloquence. There the people being at square among themselves, murmured against their captain, here be they quiet in one secret chamber, making their prayer with one assent, for an heavenvly gift, which they waited for. This day was chosen, like as the place was also, for a matter of heavenly comfort, whereunto they had been wont often to repair, for nine days space before. But when the fyftyeth day was once come, than came they altogether with full consent, into the self same parlour, ready to receive the heavenly spirit. Where the mind is occupied with vile and filthy cogitations, there is no convenient place for the holy ghost, but in the parlour, where the company was so godly occupied, it behoved him to be. And where the mind is troublous with discord, hatred, & contention, there is no mansion place for the holy ghost. When they were come altogether into one place, and that on high, they continued in one faith, prayer, and expectation. And behold, suddenly came the gift of god on high from above. For suddenly from heaven came a sound, as it were of a great puff of wind that carried it, & replenished the whole parlour, where they sat quiet and without trouble. It was not the northern wind, which blustereth cooled out of the clouds: nor the Sowtherne wind, that bringeth warmth with him out of the marryshe and fenny places, pestilent to all living bodies. But it was a blast of heaven, proceeding thence, whither Christ himself went, breathing life everlasting into the soul of man, giving strength withal to the weak, and cheerful courage unto the litleones. 
And there appared unto them cloven tongues. etc.  This sound afraid no man, but stiered up all their minds to look for that holy spirit, which was promised them. One token of his coming to them, served the ear, another was for the eye. For these are the two principal senses in man. Tongues they saw like as they had been all of fire, dealing themselves to everichone of the disciples, part to one, and part to another, and resting a while upon every man's head, to the intent that we should plainly understand, how that gift shall endure for ever. One spirit inspired all their minds, one fire kindled each man's heart and tongue. And incontinent upon this visible token there followed in them the efficacy of that heavenly gift. For as many as there were present, like as if they had been transformed suddenly into heavenly persons, and being replenished with the holy ghost, 
And they wet filled all with the holy ghost. etc.  began to speak diverse languages which they had never learned of man's communication, but such as the spirit from heaven had enprinted in their hearts. There is no member in man more pestilent than is an evil tongue: none more profitable than is the good. But it was needful for such that should sow in sundry wise, the doctrine of heaven among people of all languages, to have their tongues endowed with heavenly acknowledge, and more over flaming with that burning charity, which is meet for the gospel. This was than the chiefest token of Christ's faith evangelical, which token the lord promised them, saying: they shall speak with new tongues. They that accuse men unjustly, that slander their neighbour, such as forswear themselves, & those that speak ribaldry, a tongue they have inflamed, not with fire celestial, but with the fire of hell infernal. All such as contend in disputation for vile things of this world, have not yet received this tongue celestial. The apostles before this time reasoned of loaves of bread, which they had left behind, they reasoned how the temporal kingdom of Israel should be advanced, who should sit on the upper hand, & who should have of all other, the sovereignty. Such was the tongue as man had, unmeet than to publish the gospel. But all that now they think on, and whatsoever they speak of, all is spiritual, all is celestial, and burning, all like fire. Put away the tongue, lay aside the spirit, and no word is spoken. But a spirit celestial, uttereth a voice celestial, a burning tongue in love like fire, ravisheth the hearts of the hearers, and inflameth their minds. The proud pharisees tongue is stiff, the Philosopher be he never so well learned, the Rhetorician in his tongue never so well spoken, no man he moveth thereby unto true gladness. For this gift cometh only from heaven. As for the disciples were nought else but instruments, whereby the holy ghost uttered his mind. This gift cannot one give an other, neither any delae it to himself, but god dealeth to each man as he shall think good. He that hath more given him, hath no cause why he should despise an other that is not so rewarded, but hath cause why he should endeavour himself the more readily to profit many therewith. The spirit is a thing of great vehemency, the fire a very lively thing in operation, and never at rest. The Apostles now do sleep no more so soundly as they did before the death of their lord, they hide themselves no more as they did soon after his resurrection, but now come they abroad, they preach here, and there, and openly to all men health everlasting, freely given them through faith in jesus, who was a little before crucified.  There were dwelling at jerusalem, jews, devout men, out of every nation of them that are under heaven. When this was noised about, the multitude came together, & were astoned, because the every man heard them speak with his own language. They wondered all, and marveled, saying among themselves: behold, are not all these which speak of Galilee? And how hear we every man his own tongue, wherein we were borne? Parthians, and Medes, and Elamites, and the inhabitors of Mesopotamia, & of jewry, & or Capadocia, of Poutus and Asia, Phrigia & Pamphilia, of Egipte & of the parties of Libya, which is besides Siren, and strangers of Rome, jews and proselytes, Greeks & Arabians: we have heard them speak in our own tongues the great works of god: They were all amazed & wondered, saying one to an other: what meaneth this? Others mocked, saying: these men are full of new wine. 
And the truth to say, that same City jerusalem was at that time, as it were a stage, where people do assemble to behold plays, fit for the first beginning of this interlude, partly for the famous renown of the city, and partly for honour of the paschal feast which was passed, 
When this was noised about, the multitude came together.  and finally, for the devotion that the people had to the solemn feast of Penthecoste, many one were than abiding at jerusalem, not all only such as came out of all the parties of Syria, but out of all other countries also, whither soever the violent rage of wars had driven them, or any chance else had brought them. Among whom many were devout and well disposed people. When this so strange a matter was than commonly known over all the city, a confuse multitude of people came together, and being in a great perplexity, demanded what these news should mean: that where as they were gathered out of many countries, and were of sundry languages, yet for all that every man so understood them speaking, even as though they had spoken to them all, not in one tongue alone but to everichone severally in his own country language. Yea the Hebrew tongue is not without his diversity, accordingly as countries are divided, whether it came of diverse nations which bordre one upon an other, or else of sum other chance. For the woman of Samaria, knew that jesus was a jew by the property of his tongue, and Peter's pronounciation declared him to be one of Galilee. And the Greek tongue likewise is parted into five sundry kinds. And other nations also differeth no less in their languages. More than that, many jews understood none other, than that country language, where they themselves were borne. All sorts therefore of people, did greatly wondre thereat, & reasoned, how such a thing might come to pass, that never the like had been heard nor read of. Thus they said: behold, a strange thing. Are not all these that speak, 
They wordred at, and marveled.  men of Galilee? how than cometh this about, that we, being so many men of diverse languages, as oft as we hear any of them speak, do understand him as perfectly, as if each of us heard his own country language, where he was borne, since that this multitude of us is gathered of so diverse and sundry regions, there be of us here Parthians, Medes, Elamites, and such also as doth inhabit all abroad the coasts of jewry, and besides that Capadocia, Pontus and that country which peculiarly is called Asia, Phrigia, Pamphilia, Egipte, and those parties of Libya, which reach to Ciren. Yea and sum be here whose dwelling is at Rome, some of them jews borne, and some Proselytes, that is to say, such as hath of their own desire professed the jewish religion. Moreover Cretes and Arabians. All we that here be gathered, of so many nations, of so sundry languages, do hear and plainly understand them speaking, nothing of comen usage, or else things to the worldly man pertaining, but of high matters of weighty importance, yea things convenient & meet for god. After this manner reasoned as many as feared god, & were abated in their courage at the strangeness of the thing, & said: what meaneth this wondre? They found no fault with that thing which their reason could not attain unto, as the Phariseis were wont to do, but they searched for diligently & desired to learn the which they perceived not. On the other part such as were headlong, & nothing upright in judgement, did say in scorn: the men be drunk with new wine: these persons a man may call, those pharisees disciples, which reported of jesus: the devil is within him. And to say always the very truth, great drunkenness is not much unlike to fury, 
They were all amazed, & wondered. etc.  for it chanceth peradventure, that some in a fury shall speak diverse words of sondyry languages which they never learned. But no fury will this undertake, that all men shall understand that that thou dost speak. But truly these words spoke they for a mock. Albeit a man may sometime tell the truth although he spoke in a skoffing wise. For a surety full were they of the new wine, which the lord would not have in any wise put into old bottles. For the old wine of Moses' law had lost his strength & virtue, when Christ was first insured by marriage to his church, and the cold & unsavoury sense of the law was turned by Christ into new wine. Whatsoever is carnal▪ is unsavoury & faint in virtue: all that spiritual is, whatsoever it be, is lively, strengthfull and savoury. Very largely did they drink of that celestical cup, whereof David the writer of psalms speaketh: how excellent is my cup which maketh the drounke. And if it were lawful to compare things together, which are throughout all their kind most unlike: this vulgar and common drunkenness doth engender in mā●ower things chiefly: it uttereth the secrets of the heart: it causeth man to forget all his adversity that is past, and maketh the mind to rejoice in continual hope of prosperity to come: it enboldeth man to set nought, yea, by his own life. Last of all it maketh men, which are of a rude & barbarous tongue, to be well spoken men. Now mark my sayings, whither that new sweet wine, which proceeded of Gods own spirit▪ engender not such a like thing in th'apostles, for what they had hid for fear & durst not speak, what they before had learned secretly, and would not be acknown, that do they now publish, & according to the lords prophecy, the same they preach upon house tops. Their old jewish fashions they have clean forgotten, and like as infants newly borne, no more do they now remember their life before past, neither have they in mind the troublous afflictions, for fear whereof they had forsaken their master. And although they were bare without all worldly help and succour, yet they feared neither governors, ne princes, presidents ne kings, neither counsels, nor imprisonmentes, no sundry torments, no manner kind of death, enduring lusty alway, being of courage, and cheerful through the promises of Christ's gospel. Finally, they which were before but poor fishers and men unlearned, forthwith practised their celestial eloquence, in rebuking the proud Phariseis, confuting the subtle and crafty Philosophers, and in putting theloquent orators to utter silence. Nothing there is of more peril or difficulty, than to speak before a great company, which as it is like a monstrous beast of sundry heads, so it is most of all times monstrous, when the multitude is collected of sundry languages, and sundry nations.  But Peter stepped forth with the eleven, and life up his voice and said unto them: Ye men of jewry, and all that dwell at jerusalem: be this known unto you, and with your ears hear ye my words. For these men are not as ye suppose, drouncken, seeing it is but the third hour of the day. But this is that, which was spoken by the prophet Iohel●: And it shallbe in the last days, sayeth god: of my spirit I will power out upon all ●leshe: And your sons, and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams. And on my servants, and on my hand maidens I will power out of my spirit in those days, and they shall prophecy. And I will show wonders in heaven above, and tokens on the earth beneath: blood and fyens, and the vapour of smoke. The son shallbe turned into darkness, and the move into blood, before that great and notable day of the Lord come. And it shall come to pass that whosoever shall call on the name of the lord, shallbe saved. 
Now mark me here Simon Peter, who suddenly of a fisher was made an Orator. The multitude stirred up a clamorous rumour: And as they did than, the same like shall other do hereafter unto the worlds end. Than was it the part of a good shepherd, to step abroad valiantly amongst them, not for that intent he should by force appear or make them still, which murmured against god's glory, or else to render one check for an other, but that he might constantly rather than fiercely, 
But Peter stepped forth.  put away by testimonies of holy scripture, all false and crafty accusation, and stoutly defend the glory of Christ. Than Peter, who had before rysenne up in the parlour, to see the numbered of th'apostles fulfilled, now eftsoons stood up to the multitude of people, of sundry nations, mingled together, partly to instruct them that had said: What meaneth this? and partly to stop their months, that had said: these men be drunk with new wine. Albeit it is not of necessity requisite, that a bishop should preach to the people always standing, forasmuch as Christ himself sitting, taught the people: Yet he that taketh in hand an apostles office, aught to stand upright in mind. And here consider in the mean while Peter's dignity. He was the first man ready where occasion required, to set forth the gospel. Than had he put up his material sword, wherewithal Christ himself was not pleased, and pulled out a spiritual sword. Such one ought he to be, that is the chief bishop among the people. Peter stood up, but not all alone, he had eleven apostles standing besides with him, lest he should seem to usurp to himself some violente governance. One uttered the tale, but one for all tother, like as he alone before openly confessed in the name of all the rest, jesus Christ to be the son of the living God. But whereupon did this shepherd, a poor creature, unlearned, so boldly vaunt himself, as once to look upon so great an assembly of people? Excellent orators, when they shall come afore an assembly of people, or in presence of princes, to pronounce an exact oration, which they have canned on their fingers ends, do change oftentimes their colour, cannot utter their words, & in mind they are not a little abashed. But this undoubtedly was that heavenly drunkenness, this was that sobrefulnesse of sweet wine. He stood in presence before a great multitude, he took unto him eleven apostles, not as a garrison of men for his defence, but as fellows with him of one company: he set his eyes steadfastly upon the people, 
With the eleven.  as one unknown to them, whom he knew not, he life up his voice on high, and taking none advisement with himself what he would say, he spoke to them, practising even than the self same thing, which the lord before had taught him. He spoke not for his own lucre and advantage, but as a good shepherd, defended his flock, neither handled he his matters with sharp words of man's invention, but used for his defence, only holy scripture. Now was this multitude desirous to know what Peter would say. And let us likewise for our parts give heed, forasmuch as these his words were spoken to all men. At the beginning, when he had once with the moving of his hand, assuaged the murmur & the noise of the company, he began with such a preface, as should, without any retorical colour of flattery, make them attended. Ye that are my brethren (sayeth he) of jewry, who ought to know both the law, and eke the prophets, and of all other most specially, which dwell in this noble city of jerusalem, where the fountain is of religion, 
With your ears bear ye my words.  and knowledge of the law, somewhat peradventure here is for you to wondre at, but nothing that any man can justly find fault withal. Wherefore, all ye that here be present give good ear a while to my words, and learn of me how the thing standeth. For it is touching all your profits so to do. These men of Galilee, whom here ye see stand by me, are not, (as some of you suppose,) drunken with new wine, seeing it is yet but three of the clock, 
For these men are not as ye suppose. etc.  and no man is wont to be drunk in the morning before the son rising. But now ye see that in these men is fulfilled, which thing to come, god did long afore this time promise by his prophet johel. hearken unto the prophecy, and trus●e ye to that that is promised you therein. Do not ye find fault with the thing, because ye have seldom seen the like, but rather embrace that mercifulness, which god doth profte unto you. For johel, being inspired with the holy ghost, foreseeing that god, who had given to Moses, and some others his prophets at sundry times his own blessed spirit for your salvation, would at the last, after he had sent his own only begotten son, power out most plenteously the same spirit, not upon one or ii like as ye have seen for these many ages passed but a few prophets: but upon all nations through the world, whosoever would with sincere faith receive this cheerful and gladsome message, which we at his commandment do now bring unto all you, hath left that heavenly prophecy in writing after this manner. It shall come to pass, saith the lord, in the latter days of the world, I will power out of my spirit bountifully upon all men, and suddenly shall your sons prophecy, and your daughters, and your young men shall see visions, and your old men shall dream dreams, and upon my servants, and upon my hand maids will I power out of my spirit in those days, and they shall prophecy. And I will show wonders in heaven above, and tokens on the earth beneath, blood and fire, and the vapour of smoke. The Sun shallbe turned into darkness, and the moan into blood, before that the great and notable day of the lord come. And whosoever shall call upon the name of the lord shall be saved. These things hath the prophet johel told you in his prophecy, many lives a go. And now ye see that, that he prophesied of, as touching the plentiful shedding of the spirit, in effect declared before your eyes. And it is not to be doubted, but that god will as faithfully perform the same, that thaforesaid johel hath prophesied of the plagues that shall chance. But there is no cause why ye should despair, the prophet teacheth you a sure way to your salvation, seeing that he showeth to you the peril and danger thereof. Call ye upon the name of the lord, and ye shall be saved.  ¶ Ye men of Israel, hear these words: jesus of Nazareth, a man approved of God among you, with miracles, wonders and signs, which God did by him, in the mids of you (as ye yourselves know) him have ye taken by the hands of the unrighteous persons after he was delivered by the determinate counsel, and foreknoweledge of God, and have crucified and slain him: Whom God hath raised up and laced the sorrows of death, because it was unpossible that he should be holden of it: For David speaketh of him: Afore hand I saw God always before me: For he is on my right hand, that I should not be moved. Therefore did my heart rejoice, and my tongue was glad. Moreover also my flesh shall rest in hope, because thou wilt not leave my soul in hell, neither wilt the suffer thine holy, to see corruption. Thou haste showed me the ways of life, thou shalt make me full of joy with thy countenance. 
But as touching the manner how ye must call upon the name of the lord, listen ye that are the children of Israel now unto me, and to the rest of my tale give good heed. Many of you knew jesus of Nazareth, which person being long a go promised, by the sayings of all the prophets, god hath now set abroad before all you to behold, and hath commended him to you in sundry and great miracles, and wonders which he hath done and wrought by him before all your eyes. For verily god was in him. I speak of a thing not unknown to you, for the fame of his miracles is not alonely blazed wide abroad through out all jewry, but is come unto other cities also, bordering nigh upon the same. For why? He himself went on wayfaring from place to place, over all this region, healing every where the sick with his word, restoring the lame and impotent to their strength again, giving sight to the blind, cleansing the lepry, casting out devils: a great sort of you hath seen the things that I rehearse. None of all these miracles was done, but God before purposed the same. And it was the will of god thus to save the world. After that ye had taken this man, not by chance or at adventure, but as one delivered by the determinate will or counsel of God and his foreknowledge, for the salvation of his people of Israel, ye crucified him by the hands of the unrighteous soldiers, and slew him. For the soldiers were nought else in doing that heinous fact, saving only your ministers. But he slayeth the man that procureth his death. The matter is to plain for to be denied. This man whom ye have slain, as God would have it, who had delivered him for to be slain, the very selfsame god, according to the sooth saying of his Prophets, hath called up the third day to life again, 
Whom God hath raised up, and loosed the sorrows of death.  that all, which truly shall believe the gospel, should hope for the same thing to be done hereafter in themselves, which was by the power of God, once done in him. For he in obeying his father's will, suffered the spiteful reproach of the cross patiently, putting his whole affiance & trust of salvation not in man's aid and defence, but in the mercifulness of God: and therefore was he delivered by him of all deadly sorrows and pains infernal, which truly he might, by reason that he was man, have tasted or felt. But as he was clean without sin: so he could be kept in no wise in their bondage. For death and hell hath no perpetual authority and power, but upon them that are subject unto sin. Wherefore, like as death was of might to swallow him, so was it not able to hold him, being once devoured, but cast him up, as it was thereto constrained, the third day, even as did the whale revomit the prophet jonas. Than was it the will of God that this innocent should suffer all these injuries, to th'intent that he would deliver us all by him, both of sin, & deaths tyranny, if that we, according to jesus example of Nazareth put our whole trust & affiance in God. What I have told you now, my brethren of Israel, ye ought not to think it incredible, since that David being inspired with the celestial spirit of prophecy, 
For david speaketh of him. Afore hand I saw god all ways before me.  told you long heretofore, that it should even thus come to pass. For in his fifteenth psalm he speaketh of jesus of Nazareth, whom we preach to you in this manner. aforehand have I set the Lord always before me, for he is on my right hand, that I should not be moved. Therefore did my heart rejoice, and my tongue was glad, moreover also my flesh shall rest in hope because thou shalt not leave my soul in hell, neither shalt thou suffer thy holy to see corruption. Thou haste showed me the ways of life, thou shalt make me full of joy with thy countenance. Ye see how evidently hath that king and prophet David described, and as it were in a lively picture, set before your eyes, that, which ye know well enough, is done and passed in jesus of Nazareth. He had made God alone his fortress of defence, and trusting to his only help, suffered he willingly and gladly all those pains, which he, as you do know, hath suffered. And in suffering bodily pains, he rejoiced inwardly. His tongue for joy never ceased to speak, never kept in silence the will of God. He was contented for to be buried, although he nothing mistrusted but that his father would call him up to life again the third day, and would not suffer him, who had put his whole trust in god, being in no point guilty, to purrefye in his grave. For whosoever trusteth to be saved by his own works, or putteth his trust in worldly succour, he shallbe found far unmeet to suffer the painful dolours of death patiently, neither shall he be able when he is once entangled, to loose himself out of deaths snare. But he that continually fixeth the inward eye of his soul to godward, which to all people is merciful, he knoweth already the ways of life: and although god seemeth to turn away his countenance from him for a time, yet shall he again, or it be long, disclose to him the beams of his mercy, and requite him for his torments, which endureth but for a time, with joys eternal, and for death, yield everlasting life, for earthly reproach the glory of heaven. Wherefore than, we also are taught by him, and his example, the way to life everlasting.  ¶ Ye men and brethren, let me freely speak unto you of the Patriarch David. For he is both dead and buried, and his sepulchre remaineth with us unto this day. Therefore seeing he was a prophet & knew that God had sworn with an oath to him, that Christ (as concerning the flesh) should come of the fruit of his loins, and should sit on his fear, he knowing this before, spoke of the resurrection of Christ, that his soul should not be left in hell: neither his flesh should see corruption. This jesus hath God araised up▪ whereof all we are witnesses. 
Some peradventure shall suppose that this prophecy doth pertain to David himself, and not to jesus: I am not ignorant how highly ye esteem David the Patriarch, and that not without a cause are ye in such an opinion of him. For he was blessed and dearly beloved with god, but frankly to speak the truth to you, well-beloved brethren, we must not set so much by David the Patriarch, as to ascribe to him that as his own, which is due unto Messiah. 
For he is both dead & buried. etc.  The thing truly itself declareth, that this prophecy agreeth neither with David ne with any other Patriarch or prophet. For David, as each one of you know full well, is dead and buried, and never came afterward to life again, seeing that his sepulchre is with us unto this present day, containing nought in it else but dead dry bones, without any life at all in them. Wherefore David, who knew that he himself should be as other were, buried, and as touching his body should rot in his grave, disclosed not this prophecy of himself. But where as he was inspired with the spirit of prophecy, and knew right well that that should come to pass, which god had assured to him upon an oath, that is to say, 
Therefore seeing he was a prophet.  that Christ, as touching his humanity, should be borne of his progeny, and after the spiritual understanding, should sit upon his throne to reign for ever, prophesied as one that knew perfectly what should happen, of these things which ye see now performed in jesus of Nazareth, who doubtless was borne as touching his humanity, of David's kindred & family. furthermore, sins that it is evidently known that jesus in his life time did affect no worldly kingdom, and never sat upon David's regal seat, but was most spitefully dealt with all, 
He knowing this before, spoke of the resurrection of Christ.  it appeareth plainly that there was some other kingdom promised which as the prophets say, hath none end. He could not sit upon David's seat if that he being once slain, had never arisen to life again. He therefore is arisen from death to life again, and sitteth now upon David's seat, that is to say, upon the seat of his eternal father, the Lord of all things that are in heaven and eke in earth.  
This was it undoubtedly, that David being inspired with the spirit of prophecy, spoke of before, and what he before hath spoken, that is come to pass. And although jesus soul went down to hell, yet there it was not withholden, but rather delivered the souls which were from liberty restreigned. Yea although his body was laid in grave void of all life, yet there it did not rot or putrefy: but god who in all his promises can not lie, hath called his soul from hell again, and hath restored the same to his own former body. 
Whereof all we are witnesses.  Of this thing we all bear witness, whom here ye see standing, which have traded our lives familiarly with him, which have heard him oftimes say, that he should be both crucified according to the prophets sayings, and afterward arise the third day to life again. We were those persons that both saw him a doing, and heard him, and now be witnesses of his resurrection, to whom he hath oftentimes appeared not alonely as one seen of us and heard, but felt also with our hands, we knew his voice, we knew his face, we knew & felt the printed dentes of his wounds, finally he eat together in company with us, to th'intent that we might be well assured, to see the very same body there with us, that lay in his sepulchre.  ¶ Se●s now that he by the right hand of God is exalted, and hath received of the father the promise of the holy ghost, he hath shed forth this gift which ye now see & hear. For David is not ascended into heaven: but he sayeth: The Lord said unto my Lord: sit thou on my right hand, until I make thy foes thy foot stole. So therefore let all the house of Israel know for a surety, that God hath made that same jesus (whom ye have crucified) lord and Christ. 
Wherefore than, the self same person, whom man overthrew and brought to extreme villainy and reproach, god hath now advanced to the height of eternal glory: which glory he shall once set open manifestly to all men, at the end of the world: and now doth he in the mean season, put forth with you the power of his godhead, by secret operation of the holy ghost, which he, whiles he lived upon earth, promised to send us from his father. Now hath he being returned again to heaven, powered from thence the same spirit upon us bounteously, according to johels prophecy above mentioned. And of him cometh this strange miracle that ye see and hear us speak in languages, which you being gathered here together out of sundry nations do semblably understand. And like as the prophecy of the resurrection can not be understand of David, as we have to you declared: even so, that thing which was prophesied of his ascending up to heaven, 
For David is not ascended into heaven.  and of the sitting on the right hand of god his father, and of his everlasting kingdom, can not pertain to David, like as the Pharisees themselves, reasoning with out master confessed. For David never ascended up to heaven, as he that had before returned to his life again, and yet for all that in the mystical psalm, thus sayeth he being inspired with the spirit of prophecy: the lord said to my lord sit on my right hand, until I make thine enemies thy footstool. Wherefore than, the matter is plain, that this prophecy was spoken of god the father, 
God hath made the same jesus (wh●me ye have crucified) Lord and Christ.  who hath exalted to heaven jesus the son of David, as touching his humanity, but as concerning the spirit the lord of David, and would that he should sit by him, as copartner of his kingdom. Therefore let all the whole people of Israel be well assured that the self same jesus of Nazareth, whom ye once crucified, god hath now advanced to the kingdom of heaven, and hath made him lord over all, and messias, that is to say, the annoyncted, whom ye look for as your Messiah, which was promised of all the prophets now many hundred years ago.  ¶ When they heard this they were pricked in their hearts and said unto Peter, and unto the other apostles. Ye men and brethren what shall we do? Peter said unto them? repent of your sins, and be baptized every one of you in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the holy ghost. For the promise was made to you and to your children, and to all that are a far of, even as many as the Lord our God shall call. And with many other words bore he witness, and exhorted them, saying: Save yourselves from this untoward generation. Then they that gladly received his preaching, were baptised: and the same day, there were added unto them, about three thousand souls. 
This tale of Peter's made the hearers thereof sore afraid. For they were prime to their own doings, how they had cried out upon Pilate, crucify him, crucify him, crucify him: and perceived by reason of the prophecy, how he was made on the right hand of his father, copartner of his kingdom, until all his enemies were brought under his footstool. Whom they had put to death, being as he was unto them beneficial, of the same now, sense he is cum unto his reign, were they afraid, lest he would take vengeance upon them. This is a beginning to a man's salvation, to knowledge his fault, and to fear the pain deserved for the same. Therefore they being than pricked in conscience, said to Peter, and to the rest of the apostles: what must we do, well-beloved brethren? It is well, when a man feeling himself of a guilty conscience, despaireth not, but ensearcheth for remedy. Now what doth Peter in this case, who represented a sober and a meek shepherd? he exerciseth no tyranny amongst them with reproachful checks, he heapeth not together their faults, he putteth not them aback with a delay, he willeth them not to kill beasts for sacrifice, but declareth to the sorrowful hearts, a remedy even at hand putting no difference betwixt them that had crucified jesus, and those which had not consented to that wicked act. For none of them all was clean without sin. And therefore sayeth he, do ye repent your life that is past, and let everichone of you be baptized in water, in the name of jesus Christ: and for that benefits sake, which he hath freely done to us, ye shall have forgiveness of all your sins: and shall receive after that ye be purely cleansed, the gift of the holy ghost, which ye here see shed on us. 
For the promise▪ was made to you and to your children  Let none of you pondre & weigh his own merits, for all that here is given, is freely given, upon this only condition, that ye believe. johels' prophecy doth specially pertain to you, and your children that come after you, whom he calleth sons and daughters, whom he calleth servants and handmaids.  
Believe god that made you the promise, and ye shall freely receive forthwith that is promised. Neither doth johels' promise in his prophecy pertain to you alone, which are of the people of Israel, but to all the heathen also, which be far of both from all kindred with the Israelites, and far from knoweleage of god, whom ever our lord god shall of his merciful goodness vouchsafe to call, to be partakers with us of this his gift. And the same thing hath the prophecy well declared, where it sayeth: and whosoever shall call upon the name of the lord, shallbe saved. Albeit each man that sayeth, Lord, Lord, doth not call upon the lord, but he that putteth all his whole hope and trust of salvation, in the mercifulness of the same lord. Other prophets also hath spoken of the same thing, that the word of the gospel should in time coming spread throughout the world. And besides this, our master jesus gave us a special commandment, 
And with many other words bore he witness. etc.  that we should first of all declare to you, this merciful message of peace and love, and that we should then afterward, call the gentiles to the same: For this calling cometh not of man's deservings, but of the free bounteousenes of god. In these words and others many more, Peter bare witness to them of Christ, bringing forth to them, the prophets sayings to testify the same, and conferring with them those things, which had already than come to pass.  
And beside his teachings, he exhorted them that he might the better prick them forward which were of wavering minds. Go to, he sayeth, my brethren, embrace ye this so excellent bounteousness of god towards you, 
And ex●orted t●em, saying: Save yourselves from this untoward generation.  so ready to meet you. Ye know what complaints all the prophets hath made of the overthwartenes, and stubbornness also, in this jewish nation, which hath declared themselves at all times, rebellious to their lord, and god: and to those, which were sent to them, his ministers for their salvation. How often times did they resist Moses? how many prophets have they slain? how oft have they provoked god to anger with their mischievous deeds? Wherefore they be justly named the house that maketh the lord angry, and the vine turned to bitterness, which yieldeth to his keeper in stead of sweet grapes, wild wines. john the baptist lamented in them the same thing: calling them a progeny of serpents. And our master jesus complained not a few times, of the self same thing, being offended with many of them, for their invincible frowardness, who seeing did not see, and hearing did not hear, and understanding did not understand. The wholesome doctrine for man's soul they despised, and all such benefits as he wrought in man through his miracles, they imputed to the spirit of Belzebub. Wherefore he called them a froward nation, and hard or ill willed to believe, and bewailing their state, told them that they should be destroyed: for why? they had beaten, killed, stoned, and crucified, all that were sent from god. Draw yourselves a back my brethren, and get ye away from the vengeance of god, which hangeth over your heads, cast of all cankered frowardness of the jewish nation, which, while they stand stifely in defence of their own justice, do wickedly rebel against the justice of God. For ye have by faith and sincere obedience, already for you provided eternal salvation. Than shall ye finally be accounted the true Israelites, than shall ye be the very children of Abraham. Than shall ye be of the right sort of jews, in deed, if ye will acknowledge jesus, and recognize him for your king.  
Rid your hands of this carnal generation which would rather perish for their incredulity, than be saved. Be ye contented to be borne a new and transformed into a spiritual nation, and celestial, which by trust in jesus is in way of salvation. Of this sort verily was the fisher's eloquence which he picked not out of Retorical precepts or rulers, but received it from heaven and therefore it was of much more power and efficacy in his operation. This was the same su●●orde, that entereth through, even to the dividing of the soul and the spirit, whose edge hath punched & strike the jews hearts. This was the first cast and throw of his net, wherein the fisher of man's soul, drew up a great plenteous multitude. This was the seed of the gospel, that aught to be cast every where abroad, which (as Christ hath taught) falleth not down into all men's hearts, and yet here it found forthwith good ground, which brought forth fruit. For than were baptized, and to the numbered of the disciples (which were at that time very few) were increased and joined, 
Then they that gladly received his preaching. etc.  almost three thousand more. These were the lucky first fruits that the gospel brought forth for his revenues. The new testament agreeth in this point also with a figure of th'old: Moses commanded a feast of the first fruits to be kept holy the fiftieth day after Easter. And here are consecrated to the lord this fiftieth day, the first fruits, not of ears of corn, but of men's souls. For now through preaching of the gospel, and faith in the same, the water washed away all their sins, and now was that heavenly spirit greedily received. Now mark, what doth that spirit of god in them, truly he is not idle, sithen that he is like unto the fire. We are freely made clean in soul as innocentes, we have freely received of the holy ghost his gift of grace. Now it resteth for our part to take heed, that we lose that unadvisedly, which god hath of his merciful goodness, freely given us. such are the first beginnings of evangelical religion, such is as a man would say, the childhood of our first regeneration in Christ. All that we have taught hitherto, is as it were milk for infants, we must proceed further to whole & fast meat. Preachers and such as feed with the word of god, ought to have with them both kinds of meat ever ready at hand. For thus the lord commanded them, go ye forth, he sayeth, and teach all people, baptizing them, and teaching them to keep all that I have commanded you. Teach them that must be christened, the rudiments and first beginnings of the gospel, which rudiments or principles, except a man will believe, his Baptism is in vain. Those that be already baptised, thus must ye teach, that they live after my teachings, proceeding always to more perfection.  ¶ And they continued in the apostles doctrine and fellowship, and in breaking of bread, and in prayers. And fear came over every soul, and many wonders and signs were showed by the apostles, at jerusalem. And all that believed, kept themselves together, & had all things in common, and sold their possessions and goods, and parted them to all men, as every man had need, and they continued daily with one accord in the temple, & broke bread from house to house, and did ear their meat together with gladness & singleness of heart, praising God, and had favour with all the people. And the lord added to the congregation daily, such as should be saved. 
Than such as kept themselves in company with the disciples, followed on continually the apostles teachings (for thereby came most profit) and likewise continued still in receiving a token of a covenant, that shall never be broken, which they called communion. That token of covenant which the lord taught, and committed to us of trust, was done in this manner. The bread was broken and dealt to every man a piece thereof, & they in their practising of this in a remembrance of the lords passion, 
In breaking of bread. etc.  gave thanks to god for his bountiful goodness, that had cleansed them from sin by the innocent blood of his own son alone, & had chosen them for the deaths sake which he suffered, on his part undeserved, to inherit life everlasting. They offered up also their prayers with cleanness of heart, whose petition was that the kingdom of jesus might be made to spread every day further abroad than other, 
And in prayers.  that his glory might throughout all the world be known, that his will every where might be followed, that such as had once professed the faith of the gospel, might through the holy word, and grace celestial, profit every day, and proceed better and better, and so might live in concord one with an other, each one in peace with his brother forgiving all injuries, if any fault were done by man's frailty, being at one with god, which is merciful to them that be merciful to their neighbour, and that they being daily strengthened by the goodness of god, might steadfastly abide all the assaults of Satan, until they might after long bickering with the said Satan, 
And fear came over every soul.  at last receive eternal reward. These were than the sacrifices that christian men used. This wonderful miracle of tongues, Peter's exhortation so lively made, the sudden mutation of so many men, so great purity an cleanness of life of the same men, wrought such an effect in all their minds, which were guilty and privy to their own offences, that they were sore afraid of some evil to come toward them. For they saw plainly, that this thing was not brought about by man's conspiracy, but by some celestial power. And for because th'apostles did not alonely speak in all men's languages, but wrought also at Jerusalem, many wonderful miracles, at thinvocation of jesus name, in healing diseases, in putting devils to flight, in raising the dead to life. This trembling fear that they were in, encroached and grew still more and more upon them. This was some beginning in the people towards their amendment. But the celestial spirit wrought in their hearts, whom secretly he inspired, above all other things, in mutual good will and concord. For this truly is the very cognisance that jesus would have his disciples known by.  
And as many as believed the gospel, assembled unto a place ordinately together for their consolation, exhorting one an other in mutual communications. They were than many in numbered and men of all sorts were admitted, without acception of persons, young, old, men, women, free, bond, poor, and rich. The love of Christ being planted in their hearts, did in so great conformity of minds and mutual concord, knit and join together them all, being otherwise so far odd each to other, that all things were common amongst them, which is a thing seldom seen, yea among brethren that came all out of one belly. And to th'intent that each of them, might the better depart somewhat of that he had to an other, 
And sold their possessions and goods.  such as had manors of their own, or other possessions, sold them, and of the money, or prize thereof, made a common dole, as every man's need required, so that neither they wanted which had nought of their own, nor they had more than was sufficient which before had much in possession. And so made they their dole, not as it were of their own proper goods, but as of things in common. For perfit charity challengeth no goods, as her own, and among them which be all of one mind, no man is accounted a lord of his own goods, and where each man is content with little, thereit will be hard to find lack of things necessary. But the distribution of the common was made to every man, according to his necessity, and not to his sensuality. The apostles prescribed none of all these things for them to do: but charity did more among them without compulsion, than any law of Moses durst require. And every day were they also in the temple, in much unity of mind, steadfast in prayer, rendering thanks to god, and exhorting theimselues together, and enticing other to that peace of conscience, which the gospel requireth, all that ever they were able to compass.  
Moreover when they had thus spent the whole day in such godly exercises, they broke in every house their bread, 
And broke bread from house to house. etc.  and eat their meat together, with joy that heart cannot think, and each one with other in perfect cleanliness of heart, gave praise to god, through whose goodness they had gotten them so much love and favour. They were in favour and good estimation with all the people. For who is he that would not love such persons, that hurt no man, and be ready to do every man good, in whom also appeared manifestly so much godly power, so great soberness and meekness withal.  
Here mayest thou well mark, Theophilus, how the church had at her beginning by reason of joy in men's hearts and unity with all, lucky tokens well to prosper. There must needs be conformitee of minds and unity, where that spirit is, which is the pacifier of all troubleous hearts: there cannot be but joy and gladness, where is a clean conscience, without any dystruste of the promises, which are made in the gospel. But as the bishops, Pharisees, Scribes and chief ancients, or head men among the people, were every where always ready to slay jesus: so here at the lucky beegynnynges of this young church, no mention is made of them. No person was enforced to come to this fellowship, no violente authority kept them together in league. Such as thither came, abode there still with other of their own gentle courage, and the lord alured to them, whom he had appointed to be saved, every day more and more, while the small mustardseed, was by little and little springing, which should afterward spread his branches abroad, through all the world.   

The iii Chapter.  ¶ Peter and john went up together into the temple, at the ninth hour of prayer. And a certain man that was holy from his mother's womb, was brought, whom they laid daily at the gate of the temple, which is called beautiful, to ask alms of them that entered into the temple. When he saw Peter and john, that they would into the temple, he desired to receive an alms. And Peter fastened his eyes on him with john, and said: look on us. And he gave heed unto them, trusting to receive some thing of them. Then said Peter: Silver and gold have I none: But such as I have I give thee. In the name of jesus Christ of Nazareth, rise and walk. And he took him by the right hand and lifted him up: And immediately his feet and ankle bones received strength. And he sprang, stood, and walked, and entered with them into the temple, walking and leaping, & praising God. 
PEter and john went up together in company with other into the temple, about the ninth hour of the day, being than far overpast, at which hour, they, whereas other be wont to play the drounkardes, or else to sleep, had accustomed themselves daily to devout prayer, fasting until it were eventide. These two went forth, the piers of th'apostles, without trapped horses, or barted mules, without any princely guard, but hear what pomp they used. There sat before the temple gate a beggar well known among the people, which had been ever lame from the first hour of his birth, and so weak a body withal, that he was borne all a long of porters. Many one, as it chanced, fared the better by his misery.  
For every day laid they him forth for their own advantage, at the temple gate, which the vulgar people called beautiful (for that was most haunted) to th'intent that he should there ask, as in a place most frequented, men's alms, which went into the temple. Beggary is not without his shift, it knoweth that those which enter into the temple, are than either disposed to give with better will their alms, or else would appear to the people so disposed. 
When he saw Peter & john. etc.  When he had once perceived that Peter and john, whom their company which followed them declared to be of some estimation, and they themselves in countenance seemed to be liberal, would into the temple, he asked of them an alms. Here gave the holy ghost privy warning to th'apostles, that it was than a time convenient to work a miracle. Than Peter and john also, steadfastly beheld the same cripple, and said: look on us. The beggar being at the sight and comfortable voice of them, quicker in spirit and of better cheer, iyed them well, hoping shortly some thing to receive of them. Money he craved, for money he looked, as for the good disposition of his limbs, he durst not once ask. For why? he thought them not able to give it. And yet for all that, his heart gave him that some goodness should happen he witted not what. Than Peter set forth himself stoutly in words, which were full well seeming to Christ's high vicar to speak, and said: silver and gold which thou lookeste for, have I none. What is here ready at hand, not of mine own, but of the bounteousenesse of god, which thou dost rather lack, that give I thee. In the name of jesus Christ of Nazareth rise up and walk. 
In the name of jesus Christ of Nazareth, arise and walk.  And with that he took the cripple by the right hand, and raised him up. And immediately without any delay, his feet and ankle bones were made strong, in such sort, that he might arise without pain or difficulty, yea and leap, stand, and walk, whither ever he would. But he, as one right glad in heart of such a benefit unlooked for, went with th'apostles together into the temple, walking cheerfully and leaping for joy and rejoicing, and giving laud and praise to god, of whom he knew that this his benyfite of health, had proceeded. To hide the benefits of God, is the condition of an unthankful person: to ascribe the same to man, is a point of much ungodliness.  And all the people saw him walk and praise God. And they knew him, that it was he which sat and begged at the beautiful gate of the temple. And they wondered, and were sore astonished at that, which had happened unto him. And as y● halt which was healed, held Peter and john, all the people ran amazed unto them, in the porch, that is called salomon's. 
All the people, that was in the temple, which were in numbered very many, beheld the man that was wont to be carried with porters, than walking on foot cheerfully, and rendering praise to god. And each man knew him to be the self same person, that was wont to sit at the beautiful gate a begging. They beheld him suddenly changed. They heard him giving God thanks. Whereupon all they were greatly dismayed, and suddenly stricken with no little wondre. But after that they saw Peter and john, which than were known with many, for the chief among all the apostles, (for he that was lame kept himself on their party, and blazed abroad how it chanced him to come to health by their means) the whole assembly of all the people made straight towards them. Than were they in the porch, which is called salomon's porch, where jesus the true Solomon, was wont to be and where he had been wont oft times to dispute with the Phariseis. The strangeness of the thing abated all their courages.  When Peter saw that, he answered unto the people: Ye men of Israel, why marvel ye at this? or why look ye so on us, as though by our own power & strength we had made this man go? The god of Abraham, and of Isaac, and of jacob, the God of your fathers hath glorified his son jesus whom ye delivered, and denied in presence of Pilate, when he judged him to be loosed. But ye denied the holy and just, and desired a murderer to be given you, and killed the lord of life, whom God hath raised from death, of the which we are witnesses. And his name, thorough the faith of his name, hath made this man sound whom ye see and know. And the faith which is by him, hath given to him this health, in the presence of you all. 
When Peter saw the fast gathering together of the people, and knew right well the cause thereof, he began in this manner to utter again his mind to them, and said: ye men of Israel, why do ye so much marvel at this matter, as though it were a seldom thing with you, and long out of use to see miracles: or like as if ye had not seen heretofore in times passed, greater things and more to marvel at than this? But why do ye behold us, as though it had by our own power, or deserving, be brought to pass, that this lame cripple, a man well known among you, doth now walk? It is not man's practice which here is done, neither is it a new thing, which ye do see that heretofore hath not been spoken of, but such a thing that god long a go promised by your prophets. Reverently ye do worship the god of Abraham, the god of Isaac, and the god of jacob, and ye avaunt yourselves in that ye have them as your chief fathers, and first beginners of your auncestry, but the very son of this same god, whom the chief fathers of your auncestry hath worshipped, being sent to you for your salvation, poor and simple to look upon, to th'intent that you should make the more of him, as a familiar person like to one of you, ye have brought to extreme villainy and reproach. Notwithstanding the self same god hath by his infinite might and power, advanced his son to high renown and glory, one whom man of malice, hath overthrown, and god hath in this fact, like as he hath also many other ways, wrought by him miracles out of numbered, before your eyes, and taught you doctrine from heaven. But ye never a deal the better for all such benefits, delivered him at the last, after many reproachful injuries, into the hands of the wicked, to th'intent he should be slain, yea and where as Pilate a Panim, a man both without knowledge of your law, and of no kindred with your forefathers, would have given sentence of him as of your king, as of a blessed person & innocent for his deliverance, ye which ought by reason of that knowledge ye had of prophecies, to recognize him, have styfely denied him, and openly, in the presidents high hall of judgement, saying: we have no king but Ceasar. And in such a cruel rage ye were of rancour against him and hatred, that lieffer had ye to have Barrabas, that notable thief and seditious person pardoned at your request, which had despatched other of their lives, than to have jesus saved, who brought with him life for all men. For a murderers life, ye obtained pardon, but for the author of everlasting life, ye procured death. Nevertheless, God his father, the author and maker of all life, hath raised him whom ye have slain, from the dead to life again, and liberally hath rewarded him with life that never shall have end. To the which thing bear we witness, unto whom he himself, after he was revived, eftsoons plainly appeared for us to behold, for us to hear, and handle, whom we beheld also going up to heaven. He came first to you in a poor and simple array, which he was contented to take upon him for all your sakes, but now is he by his father advanced to glory, and putteth forth his power and strength by us, 
Of that which we are witnesses.  which be nought else but witnesses to the things, which we have seen and heard. And for that trust and affiance which we have in his name, this man, whom you see walk, borne, as ye well know, both halt and lame, almighty god hath restored to his perfect limbs again. No praise herein are we worthy to have, neither are we through our merits, the cause thereof, neither he that is restored, but god the father, as I said, would have his sons name magnified with all men, in the which name his pleasure is, that all people should put their full trust, and hope of health universal: by this assured trust and confidence, is this man, which hath been ever weak, from the first hour of his birth, perfectly now, as ye all do see, in all his limbs restored. These be evident arguments not alonely to prove that he is on live, whom ye suppose to be dead, but to declare also that all men's hope of salvation, is to be put in him alone.  And now brethren, I wots that through ignorance ye did it, as did also your rulers. But God (which before had showed by the mouths of all his prophets how the Christ should suffer) hath in this wise fulfilled. Repent you therefore, & convert, that your sins may be done away, when the time of refreshing cometh, which we shall have of the presence of the lord, and when God shall send him, which before was preached unto you, even jesus Christ, which must receive heaven until the time, that all things, which God hath spoken by the mouth of all his prophets sense the world began, be restored again. 
And cause there is none at all, my brethren, why ye should despair, for it hath thus come to pass according to the will of God and his sufferance. Your offence herein and trespass is partly excused by man's ignorance. For his feeble and weak body was a let to you and impediment, to know his divine power, which divine and godly power, no not your rulers themselves knew perfeictly. Which thing in him, if they had known readily, never would they have been in mind to crucify the Prince of glory.  
But so was it expedient for man's salvation, so had god determined before the beginning, so had he before showed by the mouth of all his Prophets, that Messiah, whom he would send finally to redeem you, should suffer death. Now is god no liar: whom he promised to send, the same person hath he sent: whom he would have slain, even so, as he would have it, is he slain. This sacrifice would he have offered up to satisfy for the sins of all the world, by you was this sacrifice offered, not without blame to you, but such as ye shall have forgiveness of, if ye repent that ye have done amiss. And so shall it come to pass, that your offence, which you committed to the weal of all men, shall turn to your singular wealth also.  
For your pardon is easy to come by and ready at hand. Only be you ashamed of your evil doings and sorrowful, not alonely for this fact, but for all other, and see that you turn to a new life: openly confess that jesus, whom ye before have denied, is king and ruler over all: whom ye have to death condemned, as a person guilty, now do ye acknowledge to be the very fountain and giver of all innocency, and whom ye have violently put to death, believe ye to be the author of immortal life. Now is the time of pardon for sin, haste you this mean while to penance, and you shall find mercifulness, that when he shall come eftsoons to judge the quick and the dead on high above in the clouds, 
When the time of refreshing cometh.  whom his father once sent simple & poor for your sakes, ye may be able constantly to abide his presence, which shall be terrible to them, and intolerable, which hath not be penitent. But such as for this mean space do believe in jesus name, whom the prophets hath many years a go published to you, and whom we also according to their prophecies, bear witness of, and submit themselves to him by faith, putting their sin away by penance, shall find there with the righteous judge, (who hath promised to all men for faith in him, and repentance of sin everlasting health) refreshing. All those things are come hitherto well to pass, which, as the prophets hath heretofore told, were for to be done and performed. And it is not to be doubted but God will perform all the rest also, which he hath promised as faithfully. jesus Christ shall come again, but by and by shall not he come again. For the gospel and cheerful tidings from god must be preached over all the world before his coming: In the mean while liveth he in all glory, sitteth and reigneth in high heavens above, until that prescript time, whereof the Prophets, johel hath spoken and Malachi, when all things shall come by restitution again and be made up, and all at a point perfectly finished which god hath spoken of, by the mouth of all his holy Prophets, as many as hath been since the beginning of the world. For of this one person have all they prophesied.  Moses truly said unto the fathers: Prophet shall the lord your God raise up to you, even of your brethren like unto me: him shall ye hear, in all things whatsoever he shall say unto you. For the time shall come, that every soul which will not hear the same Prophet, shallbe destroys from among the people. All the Prophets also from Samuel and thence forth (as many as have spoken) have in likewise told of these days. 
Moses is with you of authority most ancient, for under his protection, as under your chief guide and captain, ye left Egypt, ye traveled through wilderness, ye received the law, but yet a promise made he to you of this jesus of Nazareth whom ye have slain speaking after this manner to the fathers in his book of Deuteronomii: a prophet shall the lord your god raise up unto you, even from among your brethren like unto me: him shall ye hear, in all that he shall say unto you. And it shall come to pass, that what soul soever shall not hear that prophet, shall be destroyed from among the people. Now do ye acknowledge this prophecy of Moses, recognize ye the true Moses, knowledge ye that jesus Christ was borne of David's lineage, of the tribe of juda, in the City of Bethelem, according to the prophets sayings. By this your guide & captain, god calleth you out of bondage, to that liberty which always shall endure: by this capitain hath he disclosed a new law supernal and evangelical, and by this person he offereth remission of all sins and life everlasting. Moses would that all men should hear him: each man heareth, that in him believeth. What person soever shall believe in him shall be saved, who that refuseth to believe, shallbe banished out of the fellowship, & out of the name of the Israelites, & shall perish with out all recovery. For without faith in jesus christ, no hope there is of salvation.  
If you give faith to Moses, than must ye heartily love jesus, whom he hath so highly commended to you in his prophecy. Neither hath Moses alone thus prophesied of jesus, but all the Prophets also, from samuel's time until john the baptist, hath prophesied, describing his nativity, doctrine, miracles, punishments, infamy, death on the cross, his burying, and resurrection, his going up to heaven, and the sending forth of the holy ghost, upon all that believeth, which things every one are evidently come to pass, the spreading of the gospel over all the world abroad, and the glorious coming of the lord again at the end of the world.  Ye are the children of the Prophets, and of the covenant which God made unto our fathers, saying to Abraham: Even in thy seed shall all the kindreds of the earth be blessed: First when God had raised up his son jesus unto you, he sent him to bless you, that every one of you should turn from his wickedness. 
But if that ye in very deed be the prophets children, whereof ye avaunt yourselves, not without a cause, have ye than no distrust in their promises: if ye be the children of the patriarchs, which were the chief fathers of all your auncestry, understand ye and perceive that to you pertaineth the covenant and promise that god made to Abraham, saying: thorough thy seed shall all the nations of the world be blessed. This blessing performed not he in Isaac, for he is dead, and to life is not he come again, but in jesus of Nazareth, whom Isaac in figure represented, offering himself up in sacrifice willingly, like as Christ obeying his father, was offered as a sacrifice on the cross. This is that seed of Abraham, whereby shall not only all Israelites, but all nations also of the world, if they believe the gospel, be delivered of the curse which is due for sin, and obtain therewithal this blessing, that after they have once received the holy ghost they may be called the children of the living God. Wherefore the promise that god made unto Abraham, pertaineth undoubtedly to all nations of the world, yet that not withstanding, his pleasure was to have you thus honourably preferred, that his promise should first of all be proffered to you, and that he would according to Moses prophecy, raise one up of your nation, and send to you no mean prophet, but his own only son jesus, that should disclose this blessing, which god promised to Abraham. This is than that blessing that every person obeying the word of the gospel, may utterly forsake all vice and naughty living, and frankly confess jesus to be the author of man's salvation.   

The four Chapter.  ¶ As they spoke unto the people, the priests and the rulers of the temple, and the Sa●duceis, came upon them, taking it grievously, that they taught the people, and preached in jesus the resurrection from death. And they laid hands on them, & put them in hold until the next day: for it was now eventide, howbeit many of them which heard the words, believed: and the numbered of the men was about five thousand. 
While Peter that heavenly Orator, and john his fellow in office with him, were occupied in these and such other Orations, exhorting the people to embrace the gospel, without colour of flattery toward any man, inducing them to the knowledge of the truth by witness of Prophets, sometimes making them afraid with dreadfulness of the great judgement that was to come, eftsoons appeasing them, and pleasantly entreating, by means of an easy way to come by pardon, even than ready at hand, and for the certainty that was in the promise of their salvation, suddenly there came upon them the pryestes, and rulers of the temple, accompanied also with Sadduces, who caused them to break of in the mids their wholesome communication. The pryestes and rulers felt themselves in this point aggrieved, that men of the laity, unlearned, should bear rule in the temple, and teach the people, where none else ought to speak but doctors of the law, Phariseis, and Scribes, and in that also they were offended, that so honourably they spoke of jesus, whom they for a guilty person had put to death, whose name to abolish, was their earnest desire and study. But of all other things, that set the Sadduces on fire against the apostles, because they sticked not openly to publish that jesus was risen from death to life, and to promise, that all men thorough him, should rise again. For the Sadduces believe neither angel to be, nor soul on live, after they be once separate from the body. Wherefore they could in no wise abide any rehearsal of resurrection. Here doth now the wicked bishops eftsoons make assault against the gospel, which thing jesus had told before to his disciples should come to pass. 
And preached in jesus the resurrection from death  But like as man's malice, the more it wrestled and strove against Christ, the more it set forth his glory and renown, even so the more they did rebel against the preachers of his gospel, the more vehemently braced out the strength thereof and virtue. But now what do they? They reason not with the apostles, but lay fast hands upon them, forth away they hale them to prison for a time, that they might be forth coming the next morrow. For than was eventide at hand. The cruel and mischievous priests were ready in will even there forthwith to have slain jesus disciples, but for fear on the other part, of the people, they stayghed their hands, and imagined the mean time some colourable pretence of that cursed act, that they might appear to bring about their pretenced purpose, lawfully. But as they malice could nought prevyale against Christ, until the time was come that he himself was contented to die, so in like manner was their conspiracy nought able to do against Christ's disciples, before the day came that the father of heaven had prescribed to each of them. For Christ's power was with his Apostles. And yet was not that sermon which these two apostles made, (though it were interrupted by the priests,) without condign fruit. For many that heard the Apostles preach, were thereby persuaded to believe.  
Than was the net increased, the little grain of Mustard seed was stretched out in the breadth, the leaven of the gospel scattered abroad his virtue, in sundry parts. For the faithful at that time amounted to the numbered of five thousand men. Note that the gospel is a thing accepted commonly and favoured of the mean people, seldom doth the nobles of the world, well agree with it. Note also the success of the gospel. The chief of all and captains most excellent, are led to prison. Neither strived they again their guides, nor any trouble made the people thereat, which were taught nought else, but to obey Christ, and to put their trust in him.  ¶ And it chanced on the morrow, that their rulers and elders and scribes (and Annas the chief priest, and caiphass and john, and Alexander, & as many as were of the kindred of the high priests) gathered together at jerusalem. And when they had set them before them, they asked, by what power, or in what name have ye done this? 
On the morrow, the wicked counsel assembled together, no where in one consent of minds, but to put jesus to death, and the truth to oppress. The priests and temple rulers, the elders and ancients of the people, with the Scribes of Jerusalem, assembled in one place together. Besides these, came Annas thither, the high bishop, and caiphass in one confederacy with him, by reason of alliance: moreover john and Alexandre, the chief at that time among the priests. And finally, as many as were of the priests kindred, among whom the higher that each man was at that time in authority, the more was he mischievous. But well it doth appear of this their busy and painful diligence, that it was no common or small matter, which they so carefully laboured to stente. For what should the matter mean that all they should be afraid of a few persons, men unknown, out of reputation, unlearned, yea the disciples of a condemned person, 
And when they had set them before them they asked, by what power or in what name have ye done this:  which was crucified? But forth were brought both Peter and john, and for guilty persons, before them were they presented. What simple person and unlearned, would not be abashed at the sight of so great an assembly, and in authority so honourable: first sat down the stout stately bishops and priests, with them the head men of their religion: than next to them the rulers of the temple, afterward the elders among the people, each thing there was done with solemn authority. Even than considered the apostles with themselves, the cruel and unrighteous judgements that they had used toward their master jesus.  
And yet for all that, stood they in countenance clear and undismayed. Their Lord undoubtedly and their master jesus, had told them before that all these things should betide them, and had armed their minds stoutly to stand against such casual adversity. Here again mark me well and example of that judgement, that jesus himself was condemned by. Upon the demand of a question, was Christ taken. And here likewise inquired they, as concerning the cripple that was healed: by what authority, or in whose name do ye this? This question might they have asked in the temple, before they brought them to prison, this thing might they have learned as the people did: for Peter declared the cause of this fact evidently. But liefer had they to pike a quarrel with them. And as for the truth, afterward passed they nothing upon: but sought occasion to work them displeasure. A token this was, that their order of priesthood should within a short while have an end, seeing that they, both faulty and vicious, had nought else to defend their authority, but counsels of conspiracy, prisons, and sundry kinds of death.  ¶ Than Peter full of the holy ghost, said unto them: Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed that we have done to the sick man, by what means he is made whole: Be it known unto you all, and to all the people of Israel, that by the name of jesus Christ of Nazareth, whom ye crucified, whom God raised again from death: even by him▪ doth this man here stand present before you, wool. This is the stone which was cast aside of you builders, which is become the chief of the corner. Neither is there salvation in any other. For among men under heaven, there is given none other name, wherein we must be saved. 
Now what doth Peter in this case, he that thrice before with an oath denied his master, at the threatenings of a little poor wench, being servant? Doth he tremble for fear? Is he, as one that lacketh his right wits, dismayed? Or cannot he speak? No none of all these. What than? he undoubtedly was framed after an other sort. For while Peter lived after his own will and fantasy, he sticked not to ●●ake and promise of himself very largely & shortly after runneth he away, and falsely forsweareth himself, all promises which he before had unadvisedly made, clean forgotten: but in this place constantly, as one replenished with the holy ghost, reasoned he his cause, without any deliberation, fully to an end: tempering his tale with wonderful wisdom, in such sort, that neither his free talk was to any man reproachful, neither of his soft and gentle speech appeared any fear to be in him or flattery, but his endeavour was with all his well decked eloquence, this to persuade, that jesus was the author of man's salvation.  
Than Peter's words that he spoke to them, were these: ye that are princes, the Rulers of the people, and elders, give ear unto me: truly much marvel had I wherefore and why we were commanded to prison, seeing that we know of none heinous crime that we committed, and because princes are not wont to imprison men, but for their wicked doings. Now if 〈◊〉 have no crime, as I can hear, to bring in against us, neither any mischievous deed to lay to our charge, but that ye will examine us of a good turn which this man hath gotten being now whole and sound, who was before weak, and shrunk together, I will not stick to declare to you the cause & manner thereof. For it belongeth to our office gently to make account or declaration of Christ's faith, to all that be desirous to learn. Wherefore, be ye all well assured of this, not only ye that are the chief and head men, but all ye also which be the commons of Israel, (for the doctrine that we teach pertaineth to all men's salvation, whether they be princes, and of the nobility, or else of the commonalty,) that this man, whom ye see stand by us in limbs both whole and sound, who was wont before, as it is not unknown to you, to be carried of porters, now hath obtained this benefit of health, neither by magikes art, nor by man's power, neither yet through our deservings, but by invocation of the Lord jesus Christ of Nazareth, whom ye, but few days ago, upon sentence given of Ponce Pilate, nailed fast upon the cross. But God hath raised him from death, and freely given him rule over all, in life everlasting. Therefore the strength & virtue of his name, worketh now effectually the same thing in healing men and saving them, that he himself was wunte here on earth, to work. No doubt, this is it, that the Prophet David heretofore spoke in his psalm of a stone that man should reject, but God should see it highly exalted. This jesus of Nazareth is the very same stone, which ye in building of your Synagogue, refused. From the which building ye threw him away, as an outcast, but God hath made him the head corner stone, to hold straight together, by his divine strength and power, the whole church, which is for to be set up and builded, both of jews and Gentiles. For this persons sake, our father of heaven proffereth all men salvation, and there is no hope at all for any man to be saved, but thorough jesus. I know well that Moses, the patriarchs, and prophets, are in holy and ancient authority with you. But so was it thought good to the father of heaven, that his son alone should work all men's salvation, whereof he would him to be called jesus. Any other name have not we already under heaven, nor in time to come shall have, whereby we must be saved. Than have ye no cause to marvel that this cripple was able so much to obtain, at thinuocationinvocation of this name, seeing that he hath worthily merited and deserved health everlasting, for all persons that calleth upon him.  When they saw the boldness of Peter and john, and understood that they were unlearned and lay men, they marveled, and they knew them, that they had been with jesus: and beholding also the man (which was healed) standing by them, they could not say against it: but comman●ded them to go aside out of the counsel, & counseled among themselves, saying: what shall we do to these m●n? For a manifest sign is done by them, & is openly known to all them that dwell in jerusalem, and we cannot deny it. But that it be noised no farther abroad among the people, let us threaten & charge them, that they speak hence forth to no man in this name. 
When Peter had spoken these words, as many as were in that counsel, beholding both in Peter and john, free courage and steadfastness of mind, which appeared to their very countenance: and perceiving also, that they were of the comens, men unlearned, wundered greatly whereupon they should bear themselves so bold, how they came by such eloquence, and so perfit understanding of the prophets. In conclusion, they came into remembrance of them▪ how they had kept company with jesus, whom they themselves knew certainly to be slain of envy. They were in a great perplexity, by reason that they, being of the base sort of men, and unlearned, were so bold spirited, & so free of ●ong and liberal, who neither for the deadly pains which their master suffered, neither for the honour & authority of so famous assembly, were troubled any thing at all in mind. They beheld the man himself present, well known with all the people, who being borne notably lame, than might walk cheerfully. Suddenly was this miracle wrought, not in any secret place, but before the temple door, not by magikes art, but at the invocation of jesus name, whom they supposed dead. The fact was so evident, that they could not well deny it. And occasion had they none to find fault with them. For what is more worthy the favourable report of many, than to make a wretched lame creature whole without reward. None answer therefore make they to the apostles, for nought had they to answer: as for that which was already done, they could not disprove, and to allow the same, they would not. Wherefore upon commandment given to the apostles, that they with the healed person also, should depart out of their assembly, they fell in consultation, and laid their heads together, saying: what shall we do with these men although but rude and rascal? for why? This notable miracle which was set forth by them, is better known withal that dwell in jerusalem, than we shallbe ha●le to disafirme. If we deny the fact, we shall gain us nought else thereby, but shame, and dishonesty: if we condemn and punish them, we shall seem void of all mercy, and clean without justice, and the more shall we stir up the people against us. There is none other counsel for us to take, but some more quiet way must we follow, and provide that this evil (how soever it hath sprung) creape no further abroad, neither be published among the people. For all such manner sores, or points of infection, when they are once sprung in a commonalty, be wont, if a man vex and anger them, to wax stronger, and with a violent rage further to go abroad, than if they were made light of.  
It seemeth therefore a good way for us, to hold of our hands from them, but let us make them afraid with sharp and cruel threatenings, 
Let us threaten & charge them. etc.  that they make from henceforth no mention of jesus name to no man on live, whether he be jew, or of any other nation. This their counsel, which was as foolish as might be spoken, pleased all the whole assembly, and every man with one assent, agreed thereto. For than had they perceived that the apostles were valiant of courage, and would not alter or change their minds. They perceived likewise, that this miracle was not unknown to all the people, they were not to learn that jesus name was with them of no small efficacy, and for man's health a present remedy. How could they than for shame command, or what hope had they to have that name kept under, specially seeing they might thorough the self-same name, attain unto eternal salvation? Such verily are the counsels of princes, of bishops, priests and of other the chief of the commonalty, as oft as they gather their assemblies together, by policy of man's wit. Sometime there be amongs them, which can plainly see what doth well agree with good reason, but yet they perceive in following of the same, some loss should ensue of their renown, decay of riches, or some other such like incommodity.  ¶ And they called them, and commanded them, that in no wise they should speak, ne teach in the name of jesu. But Peter and john answered, and said unto them: whether it be right in the sight of God to hearken unto you more than to god, judge ye. For we cannot but speak, that which we have seen and heard. So threatened they them, and let them go, and found nothing how to punish them, because at the people. For all men praised God because of that which was done: For the man was above forty year old, on whom this miracle of healing, was showed. 
When each of them had well allowed this decree, they called in the apostles, it was declared to them in name of the whole counsel, that they should teach no man on live, jesus doctrine: ne make in any wise mention of his name, either by stealth unwares to them, ne yet in hearing of any multitude, neither openly, ne privily at home, or else abroad. O the foolish wisdom of the world, they could not keep him in his grave when he was dead, & now go they about to bury or suppress the name, which is wunte always after death, to be better known. Peter and john, after the counsels decree was rehearsed them with solemn authority, made this answer thereunto very constantly, but without any word spoken to man's rebuke: judge ye your selves that know the law, whether it be well before God that we should be more obedient to you, than to God's commandment. God hath heretofore said by the mouth of his Prophets, that it should even thus come to pass, Christ the son of God thus commanded us, and so likewise that heavenly spirit, whom he promised us to send down from his father, informeth us secretly, and putteth into our minds, that we should for all men's salvation, publish the name of our lord jesus Christ, bearing witness also to that that we have seen and heard. If ye mind to be of an upright judgement, ye also will submit yourselves to the will of God. If not, whatsoever ye decree of us, truly we may not otherwise do, than speak that we saw with our eyes, what we heard with our ears, and that God, who ought to be above all men obeyed, would have preached abroad to all men. When the counsel had heard of them this answer, so wisely made, and frankly, they went nought else about, but to make them sore afraid with threatenings. Alas, a counsel without all hope of recovery, they have no argument to persuade: no reasons or causes, why they should rebuke: neither testimonies they have of scripture, wherewithal to teach. Their whole authority is but threatenings. O the wicked conscience always fearful. Their desire was to punish the innocentes, a malicious will was ready in them, but they being as they were, princes, yet were afraid of their simple poor subjects, men in public office, in dread of private persons, many in numbered, in fear of few, yea men defensed, of them that were unarmed, men of learning, of men unlearned: as for th'apostles had neither any retinue nor guard for their defence, nor bands of noble estate assured to them. But lords they were of that, that no earthly power was able to give, 
So threatened they them and let them go. etc.  as to make the lame at the name of jesus Christ, to arise and walk. To do man good, th'apostles were in power mighty, but as touching hurt they were void of all strength. And so were the apostles for that time dismissed of that counsel, being charged with their sore threatenings. Yet had not the chief counsellors cast of their cankered malice, but differred it in mind to get afterward some other occasion. For they could find no way to punish them, and that because of the people, whom they feared, having no regard in themself at all to god. For all men highly praised them, as touching that miracle which was done, in healing the lame cripple. And each man noted it the more, because the person in whom this miracle was wrought, was above forty years of age. So was he borne, and thus many years set forth this beggar to the open sight of the world, his infirmity, so that no man could accuse or find fault with their doings, as though his impediment had be counterfeit, or else some light or small deformity not worthy consideration.  Assoon as they were let go, they came to their fellows, and showed all that the high priests and elders had said. And when they heard that, they lift by their voices to god with one accord, and said: Lord, thou art God, which hast made heaven and earth, the sea and all that in them is, which in the holy ghost, by the mouth of thy servant David our father, hast said: why did the heathen cage, & the people imagine vain things: The kings of the earth stood up, and the rulers came together against the Lord and against his anointed. 
Than Peter and john being dispatched of the counsel, returned to their company, being than in their high parlour altogether careful in mind what end should come of that consultation which was in hand, and rehearsed to them in order all the whole matter, what the princes had laid to their charge, and of the answer that they had made thereunto. The inward true love that each one bare to other, replenished their hearts upon these tidings told them, with exceeding joy. The disciples were glad that the chief and peers of all th'apostles were dimyssed. 
And when they heard● that, they lift up their voices to God with one accord.  Thapostles on the other part rejoiced in the bount●ousnes of their lord, by whom his disciples attained unto such joy.  
God after this manner and sort tempereth all things in his servants, so that with sorrow he mingleth joy, to the end that they may be able patiently to suffer, and endure adversity, and that they on tother side may for gladsome things, render hearty thanks, and in heaviness pray unto the Lord. After the whole company had than heard the apostles tale, they spoke aloud with one assent unto the Lord, of whose goodness the gospel had begun to have right good success, & said: Lord God omnipotent, that madest thorough thy word, heaven, earth, the sea, & whatsoever is in them contained, whose most blessed will no power of man is able to withstand: whose eternal decrees, no man's conspiracy is able to impair, for all that now we see here brought to pass, thy blessed spirit hath spoken of before, by the mouth of thy faithful servant David our Patryarche, saying: Why do the heathen rage and the people imagine vain things? The kings of the earth stand up, and the princes hath gathered themselves together against the Lord, and against his Christ: All we recognize truth in this prophecy. For what he saw to come, being than inspired with thy holy spirit: that see we both done in very deed, and the doing of the same.  For of a truth against thy holy child jesus, whom thou hast anointed, both Herode, and also Poncius Pilate, with the Gentiles, and the people of Israel, gathered themselves together, for to do whatsoever thy hand and thy counsel determined before to be done. And now lord, behold their threatenings, and grant unto thy servants, that with all confidence, they may speak thy word. So that thou stretch fourth thy hand, that healing, and signs, and wonders, be done by the name of thy holy child jesus. And assoon as they had made their prayer, the place moved where they were assembled together, and they were all filled with the holy ghost, and they spoke the word of god boldly. 
For in this city which professeth holiness, both Herode, and Ponce Pilate earthly princes, with the heathen, and people of Israel, gathered themselves together, against the master and captain of all holiness, thy holy child jesus, whom thou hast enoyncted with an heavenly ointment, forecasting with their wicked counsel, to bring those things to pass, which thou of thy power invincible, and eternal decree, hadst determined to be done for the salvation of man. But whosoever conspireth against thy son jesus, sent down from thee, he conspireth against the. And behold a great assembly of the chief rulers, are cum eftsoons together, to conspire against the holy and blessed name of thy son jesus. But like as thou didst raise jesus from death being slain of them, and advanced him to heavens, as partner of thy kingdom, dysapoynting them of their purposes, even so see now unto their threatening, that they in no wise prevail, but strength & courage thy servants, that they may with most steadfast boldness, vttre the gospel, which is not man's word, but thy word, that is to say, brought down from thee to earth, by thy son for all our sakes: and like as thy miracle in making whole the lame cripple, alured many to profess the name of jesus, and feared the princes, which were all bent in conspiracy against his glory, even so vouchsafe to aid them now in time to come, with thy almighty power, that by means of healing, & working of wonderful miracles thorough the holy name of thy son jesus, 
And assoon as they had made their prayer the place moved where they were etc.  the glory of thy gospel may the clearer shine and further abroad, while they that rebel against the and thy son, do rage all in vain.  
When they had thus made their prayer with one accord, the place where they together stood, trembled. Which thing betokeneth that their prayer was graciously heard with the lord, an● their desire ratified. For there is nothing so effectual, as is the prayer of the church in one whole consent.  
verily it ought to be of no small strength and power, that was able to shake the earth which is not of itself movable. This was no void token, for the lively strength of the holy ghost was forthwith in them all renewed and augmented, 
And they were filled with the holy ghost, & they spoke the words of God boldly.  in somuch that they would not for all such threatenings as the princes made, conceal and hide the gospel, but preached the name of their master jesus more steadfastly, and more frankly, yea more of them also in numbered then before. For such is the nature of the gospel as touching his increase, that like as Safron and other things many more come forth, although they be ill handled, more plenteously: even so ariseth up the gospel against the assaults of the world, and the sooner by wrestling therewith, overcometh the same. The faithful that professed the name of jesus, amounted than within few days to a wonderful great numbered.  And the multitude of them that believed, were of one heart, and of one soul. Neither said any of them, that aught of the things which he possessed, was his own, but th●y had all things common. And with great power gave the apostles witness of the resurrection of the lord jesu. And great grace was with them all. Neither was there any among them that lacked. For as many as were possessors of lands or houses, sold them, and brought the price of the things that were sold, and laid it down at the apostles feet: And distribution was made unto every man according as he had need. And joses, which was also called of the apostles, Barnabas, that is to say the son of consolation, being a Levite, and of the country of Cypress, where as he had land, sold it, and laid the price down at the apostles feet. 
And yet that thou mayest understand how this their consent of minds came not of man's policy, among so many together in one company, there was no ambition at all, no envy, no brawling, no striving, but in such conformity of mind and peaceable quietness of heart were they all, as a m●nne would have thought them all, to be of one heart and one mind. For than was each man at a point with himself no longer to follow his own mind, which is in all sorts of men so diverse, that unneath a man may find two brothers german, that can agree betwixt themselves. But as for this company, jesus was the ruler of them all by his own blessed spirit. From thence proceeded that so great a consent of so many persons together, one unlike an other, either in kindred, age, or worldly substance, insomuch that not only those things were comen amongst them, which each man is wont to depart one to other, without loss to the giver, of the which manner things, be learning, counsel, admonition, consolation and exhortation, but temporal possessions also, which are communicate to other, not without damage or loss to the possessor, and therefore scarcely may a man find any, that can be content to be in this point liberal. But such things amongst them all were so common, that no man would somuch as once challenge any thing of all that he possessed, for his own. Wherefore he that gave any of his own goods, looked for no thanks at their hands that received the same, because he thought all that was given, to be his own proper good, that had need of it, and himself a robber and no just person, if he should withhold any thing, that his brother's necessity required. But the apostles, which were as chief peers of this new city, being dispurveyed of worldly goods, but rich in gifts of the holy ghost, augmented their company every day more than other, bearing witness of our Lord jesus Christ's resurrection, with wonderful great steadfastness of mind, and mighty power in working of miracles. For his resurrection was principally to be persuaded by witness of miracles. For many one at his death had been present, and not a few had been privy to his burial. And so lived this new commonalty under right valiant Captains, having abundance of all things, for what they lacked in goods, was supplied and borne out, with mutual love and concord. For although many one were poor, yet was there none amongst them that lacked. For as many as were possessioners, either of lands, or houses made sale of them, and brought the price thereof, and laid it at the Apostles feet, that they whom reverently as fathers they regarded, might distribute the same goods in common, at their own pleasure. Finally there was no less uprightness amongst them, that dealt the price of men's possessions, than was with those which brought it. Truth and upright dealing is seldom found among stewards of household, and layers out of money. But here was that distribution made among them, according to every man's necessity, without any choice had of persons.  
There was in this company, 
And distribution was made unto every man according as he had need.  one joseph, whom the apostles by surname called Barnabas, which word in the Syrians tongue betokeneth son of comfort, by blood and auncestry, a levity, borne in Cypress. This joseph because he did excel among other in great gifts, and qualities of the mind, by reason whereof he was called Barnabas, for the joyful comfort that the multitude had of his access, was an example for many to follow that lyberali●ie, which was seemly for the gospel. For whereas he had land in Cypress, he sold it, and brought the price thereof, and laid it at the Apostles feet, as though it had been a vile thing and worthy to be despised. But yet were the Apostles of such holiness, that they would take nothing thereof for them selves, above other.   

The .v. Chapter.  ¶ A certain man named ananias, with Saphira his wife, sold a possession, and kept away part of the price (his wife also being of counsel) and brought a certain part, and laid it down at the apostles feet. But Peter said: Ananias, how is it, that Satan hath filled thine heart, that thou shouldest lie unto the holy ghost, and keep away part of the price of the lands? Pertained it not unto the only & after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart: thou hast lied, not unto men, but unto God. When Ananias heard these words, he fell down, and give up that ghost. And great fear came on all them that heard these things. And the young men arose up, and put him apart, and carried him out, and buried him. 
BUt like as Barnabas plain truth without colourable deceit, moved many to follow his liberality, so was here an example to put all people in fear, that in matters of spiritual charge, one should not deceive an other. For the holy ghost loveth plains of heart, and hateth all deceit & dissimulation. In like manner judas among the twelve Apostles, was an example, that no man should put affiance in himself, but that each man should with all careful diligence, continue in doing his duty.  

A certyne man named Ananias. etc.  There was of this company, a certain man called Ananias, one far unlike unto his own name, because he thoroughly not consented to the gracious favour of God. This Ananias had a wife called Saphira, not unlike unto the husband. When that Ananias, more ambitious of honour, than desirous of perfit holiness, saw diverse persons highly commended of all men, for their free & sincere liberality, he sold his land: & laid up part of the money, his wife being privy thereunto and allowing the same, that of the two parts, wherein his money was divided, the one should purchase him praise of the people, with an estimation also or fame of holiness, the other would he keep for himself, if any need should happen, distructing doubtless the holy ghost, and more caring or providing for himself then for the whole company of his brethren, reckoning thus with himself: if other die for hunger, I am sufficiently provided for. Such forecasting was not dreaming a man that should put his whole affiance in Christ, who promised that they should want nothing, that seeketh for the kingdom of god and the rightwiseness thereof: neither was this imagination meet for him which should be of one will with other, and of one mind. When he had brought to the apostles feet, part of the money, 
Ananias, how is it that Satan hath filled thine heart that thou shouldest lie unto the holy ghost. etc.  that his livelihood was sold for, Peter understanding by inspiration of the holy ghost, which was in him abundantly, the man's ungodly dissimulation, said: Ananias, where as thou hast once dedicate thyself to the holy ghost, and seen his power by so many tokens evidently declared, why hast thou suffered the devil now eftsoons to put this in thy mind, to take by stealth away, part of that money, which thou rceivedst for thy livelihood, as though thou couldst face down the holy ghost with a lie, who can in nowise be deceived, and to bring into this company such a president, most dangerous? If we had constrained thee to sell thy livelihood against thy will, some cause peradventure it might have been for to dissemble, now sense thou didst this of thine own free will, which thou haste done, to what purpose availed it to deface that thing with hypocryse, which should have been to other an example of liberality? Mightest not thou have kept thy land in thine own hand, if thou wouldst? and moreover, after thou hadst sold it, couldst not thou have reserved the money wholly unto thyself? They for their truth & plain dealing, are well commended, which of their own free will, bringeth forth all that they have. For we enforce no man thus to do, if he be not willing to the same. Upon what occasion than hast thou stablished in thy mind, thus to dissemble in this matter? It is not man that thou hast made this lie unto, but almighty god. If thou thinkest that god may be deceived, thine opinion of him, is false and ungodly. But if thou believe that he is privy to all things, either thou despisest his righteousness, or else thou thinkest that he favoureth falsehood. 
When Ananias heard these words, he fell down, and gave up the ghost. etc.  Ananias than perceiving that th'apostles knew his falsehood, suddenly fell down, as one that had be stricken to the heart with a sharp rebuke, and yielded up the ghost. One for an example suffered death, that many might be thereby preserved. For after that this fact was bruited abroad, it made many sore afraid, that none durst enterprise any such like offence against the holy ghost: Young men removed thence the dead corpse, and when they had carried it forth, buried it.  
He deserved not to be buried, yet ought he thence to be removed, lest his dead body should infect that pure and holy company. Here peradventure some will marvel at Peter's sharpness towards Ananias, that but late before so ●entily entreated them, that had crucified Christ, to receive pardon for their offences, ascribing all that was done to ignorance, and proffering the penitent person, health of soul everlasting. But here rebuked he this person so sharply for withholding a small portion of money, contrary to his liberal promise, that there was no hope at all for him to come by pardon. For why? jesus the Lord, that had given commandment for all men to be called by mean of baptism, to their salvation, pardoning their offences, would teach by the example of violent death in a few persons, how much the offence is more grievous to fall in sin after baptism, and light received of the gospel, not now of any unadvisedness or ignorance, but of a wilful dissimulation. And Peter knew that the most pestilent plague that the plain simplicity of the gospel could have, should spring of dissimulation & avarice, and therefore even at the beginning of the church, a notable example was openly set forth, to admonish all people, the none should escape, whosoever followed the steps of Ananias, the vengeance of god, although that his offence were not in this world forthwith punished. As for the loss of the money, was not here reckoned upon, but his mistrust in God, and mocking of his holy spirit. Peter himself punished not the person, but for his soul's health sharply he rebuked him. But because he neither braced out into weeping, nor expressed any word at all of repentance, God took vengeance on him.  
And thus of god's wonderful mercy towards man, one was stricken, that many might be saved. An example of justice was set forth towards him that died, and mercy besides was largely powered out on many one that took heed, at his example, to eschew sin.  And it fortuned (as it were about the space of three hours after) that his wife came in, ignorant of that which was doen. And Peter said unto her: Tell me, sold ye not the land for so much? And she said: yea, for so much. Than Peter said unto her: Why have ye agreed together to tempt the spirit of the Lord? Behold, the feet of them which have buried thy husband, are at the door, and shall carry thee out. Than fell she down straightway at his feet, and yielded up the ghost. And the young men came in, and found her dead, and carried her out, and buried her by her husband. And great fear came on all the congregation, and on as many as heard it. 
And as it were about the space of three hours after, behold the wife of Ananias, not knowing what had chanced to her husband, (as folks know later almost than other, what evil is done at home in their own house,) came in, being privy to that her husbands crafty deceit, and in will ready also for her part, to get vain praise: unto whose ungodly imaginations, Peter answered, saying: tell me woman, sold ye the land for so much, and for no more than this? She much like to her husband, answered without any shame, 
Than Peter said unto her: why have ye agreed together to tempt the spirit of the lord etc.  yea verily for somuch have we sold it. Than Peter said to her: why hast thou with thy husband together agreed to tempt with a lie, not us, but the spirit of the lord, whom ye see working in us? But forasmuch as it liked thee to be fellow with thy husband in this wicked dissimulation, thou shalt be like wise partner with him in punishment.  
Behold they stand at the door, which buried thy husband, and the self same persons shall carry the out. She than immediately as these words were spoken, fell down and yielded up the ghost: In went the young men upon the same, and found the woman dead. Than they carried her forth, and buried her by her husband. A sharp example this was, but yet profitble for man, and not ofter put in ure, than once of th'apostles. And yet did not Peter, the ientileste creature that than was living, inflycte this punishment, but as he that was inspired with the holy ghost, expressed it in words. For Peter than knew by secret inspiration of the holy ghost, what was already done, and what was for to be doen. God to whom all things be known, will see them punished, that under coloured falsehood, do mock apostolic persons, though that they be such, as may be deceived. For all men hath not all times that gift of the holy ghost, that Peter had at that time. Now mark how happily of an evil occasion it succeeded. wonderful great fear sprang through the whole Church of the faithful, by means of that death which these two persons right worthily suffered, yea, other also that than believed not, were stricken with fear of this example.  ¶ By the hands of the apostles, were many signs and wonders showed among the people. And they were altogether with one accord, in salomon's porch. And of the others durst no man join himself to them: nevertheless the people magnified them. The number of them that believed in the lord both of men and women, grew more & more: insomuch that they brought the sick into the streets, and laid them on beds and couches, that at the lest way, the shadow of Peter when he came by, might shadow some of them, and that they might all be delivered from their infirmities. There came also a multitude out of the cities round about, unto jerusalem, bringing sick folks, and them which were vexed with unclean spirits. And they were healed every one. 
Moreover many and great miracles, were wrought among the people by the apostles, whereby it might plainly appear to all men, that this notable effect came to pass by some divine power, above all strength of man. And as many as sticked to the gospel, abode all with one accord together in the porch, 
And of the others durst no man join himself to them.  called salomon's porch. For than were not they desirous to be hid in corners, but the time required, that the candle being set upon the candlestick, should give light to all that entered into the house. As for the others, which had not yet by baptism booked themselves as soldiers, to fight under the banner of Christ's captain, none durst company with them. For they perceived this sort of people to be dedicated to God, and holy, and therefore of a certain reverent fear, withdrew themselves from their company, like as the temporal sort of men are wont to draw back from hallowed things, which be for ever dedicated to the temple. For the people hated them not, but had them in an honourable reverence, for the excellent virtue or gifts of god, which clearly shone in them. And notwithstanding that the example of Ananias & Saphira had made many one sore afraid, that none durst frame themselves after a counterfeit fashion unto their company, 
Nevertheless the people magnified them.  yet after this the multitude of the faithful increased every day, in numbered more and more, both of men and women, insomuch that commonly they would bring forth the sick folks into the streets, and such as were not able to go on foot by reason of great sickness, those set they out abroad upon couches and beds, that against Peter's coming, his shadow as he passed by might at the leastwise overshadow some of them. Ueraily in them was that promise performed, which jesus the Lord had made, speaking thus of his disciples: and greater things than these be, shall they do. jesus healed some persons by touching the hem of his garment▪ but no man healed he by touching of his shadow. The fame of their miracles, spread every day ferther abroad, insomuch that a great multitude of people, came out of the cities bordering nigh there about, unto Jerusalem, bringing with them, those that were is sundry wise diseased, and troubled of unclean spirits, which were made whole everichone. In such a wonderful success of things meet, it were for us to observe how sober and demure the Apostles were at all times, who claimed no renown or glory for their doings, but referred all praise that was given them to the name of their master jesus.  ¶ Then the chief priest rose up, and all they that were with him (which is the sect of saducees) and were full of indignation and laid hands on the Apostles, & put them in the common prison. But the Angel of the Lord by nigh, opened the prison doors, and brought to them forth, and said: go, and stand and speak in the temple to the people, all the words of this life. When they heard that, they entered into the temple early in the morning and taught. But the chief priest came, and they that were with him, and called a counsel together, and all the elders of the children of Israel, and seen men to the prison to fet them. 
After that the name of jesus Christ began in this manner to be known wonderfully well with all men, and the sweet odour of the gospel, to spread itself every day farther abroad: Bishop Annas a prelate of false religion, could not abide the increase of this true religion. Besides all other, namely they that were of the saducees sect, took his part, forbecause the Apostles bear witness principally of our master jesus Christ's resurrection. Which thing caused the Phariseis, that defended the resurrection against the saducees, to be more quiet towards the apostles. It had afore been decreed, that this business, should be laid on sleep, by dissembling thereat for a time. But malicious envy go●te the upper hand of this their decree or counsel, and furyousnesse in them, shook of all fear. For the head priests, whose mind Satan troubled with envy, being assisted with the saducees, set hand on the apostles, & had them to ward, laying them in no private prison, as though they should be examined upon suspicion, but in a common prison, as though they had be taken in some manifest act of mischief. A prison was choose out very strong, 
And they laid hands on the Apostles, & put them in the 〈◊〉 prison.  lest they might by some mean escape, or else be taken away through some commotion of the people. But the holy word of the gospel, can neither be bounden, ne kept in prison by man's wit and policy. For jesus, who is the defender of his own elected, sen●e his Angel, that opened by night the prison doors, and brought them forth and said: be ye nothing unquieted in mind with these malicious priests, but rather hold on the holder, as ye have begun. Go your way, and in the temple step up and preach to the people, what soever he gave you in commandment to preach to all nations of the world. The time was once, when he would not suffer you to publish him for Christ. But now is cumme the time, that he spoke of to you, saying: there is nothing hid that shall not be openly showed, and what is whispered in your ear, that preach ye upon the house tops. The apostles being encouraged at this the angels exhortation, came into the temple early in the morning, and according to their accustomed manner, taught the people, which were many there in numbered. The high bishop being ignorant what was done by night of the angel, joined himself in confederacy with the saducees, and certain other supporters of that wilful mind that he was of, and came into the counsel house. Thither was called all the whole counsel of priests, of officers and temple rulers, with all the whole order of elders among the people of Israel. For than were they all the sorer incensed against them for their disobedience, and had determined to ordain some crueler punishment for them: But here consider in the mean while, good reader, the malicious impudency of the priests, that where as they had no just matter to lay to the Apostles charge, yet brought they about in their great assembly, what ever they lusted: because their sentence, which was cursed and ungodly, should appear in that, that it was decreed by consent of the whole counsel, good and righteous. After that the head men were set down each one in his place after a stately manner, the sergeants were sent, to bring forth thattached persons before them, into their sessions.  When the ministers came, and found them not in prison, they returned and told, saying: the prison truly we found shut with all diligence, and the keepers standing without before the doors. But when we had opened, we found no man within. When the chief priest and the rulers of the temple, and the high priests heard of this, they doubted of them, whereunto this would grow. 
The sergeants came unto the prison, they found the keepers watching at the prison door. The door was set open. But when they were come in, none of the apostles could they find, nor any print or token, what way they had escaped. Than went the ministers back again unto the counsel, and told them what they had seen. We found, said they, the prison on every side surely shut, and the keepers standing fast by the door. But when the door was open and we let in, no man found we there. All they were much troubled in their minds at these tidings, and specially the temple rulers and the head pryestes, and as men being at their wits end, doubted sore what end should ensue of this business.  Than came one and showed them: Behold, the men that ye put in prison, stand in the temple and teach the people. Then went the ruler of the temple, with ministers, and brought them without violence. For they feared the people, lest they should have been staned, and when they had then brought them, they set them before the counsel. And the chief priests asked them, saying: did not we straightly command you, that ye should not teach in this name▪ And behold, ye have filled jerusalem with your doctrine, and intend to bring this man's blood upon us. 
The mean time that they were in such doubt, whiles they were trembling for fear in their consultation, in came one the troubled more their minds with heavy tidings, saying: behold, the men that ye emprysoned yesterday, now stand in the temple, teaching no small number of people. Than the templerewlers, because it pertained peculiarly to their office to see that nothing should be other wise done in the temple than ought to be, took their way, according to the priests commandment, unto the temple, with a company of serving men, for their guard against all assaults or violence of the people: They found them like as it was reported, 
And they brought them without violence.  standing in the temple, and preaching jesus to a great sort of people. Albeit they laid no hands on them, like as they had done before. For they saw there present a great numbered of people, 
For they feared the people, etc.  & were afraid themselves lest they, if any commotion should have risen among the people, should be stoned. But neither was that company of such a sort, that would make business, neither th'apostles those persons, that desired aid of any temporal power. They were in themselves very steadfast and sober in their doings, without any fierceness at all. They beheld th'officers which led them the day before to prison. And yet for all that, they neither feared themselves, neither fled away, nor broke once of their preaching of the gospel, until the office of the temple entreated them gently, to go unto the counsel. The Apostles obeyed, lest they should in any wise seem to despise the public authority. For their master had not taught them that they should when they were called, refuse to go, but that they should boldly speak, nothing at all afraid. In came these two fishers to the counsel house, presented they were before a company of high and great officers, with no small train following them. Than began Annas, the high priest with high authority, and no less stateliness of mind, his oration in this manner: did not we straightly command you at our last assembly by authority of the high powers that ye should no more teach the people, nor make mention privily nor appartly to any man, stranger or jew, 
Behold, ye have filled Jerusalem with your doctrine.  of this name jesus, which we will shallbe abolished?  
And now will ye see how contemptuously against the authority of the whole counsel▪ ye have not alonely kept no silence herein at all, but the more vehemently have ye also preached, insomuch that ye have filled all Heirusalem with your doctrine, and the rumors of your doings are the mean while published abroad, yea to the cities that border about us. Well, ye go about maliciously to bring us in hatred for the death of this man. For openly ye do preach that we slew him, which thing cannot we deny. Ye publish also that the self-same person was good and holy & well with God approved, and in his name ye work miracles, which is as it were to dishonour, & condemn us before the multitude, of cruelty, that have procured such a man's death. This was the hgyhe bishops oration, which contained no honest matters to defend itself, only it made some afraid with words of high authority, that the truth in deed, which ought to be for man's health published to all men, should be kept in silence for the wicked men's glory.  ¶ Peter and the other apostles answered, and said: we ought more to obey God then men. The God of our fathers raised up jesus, whom ye slew, and hanged on tree, him hath God lift up with his right hand, to be a ruler and saviour, for to give repentance to Israel, and forgiveness of sins. And we are records of these things which we say, and so is also the holy ghost, whom God hath given to them that obey him. When they heard this, they clave asunder, and sought means to slay them. 
Now let us on the other part hear a fisher, the very archbishop of Christ's gospel, how boldly, and soberly also maketh he an answer for all the apostles: High and bountiful bishop, he sayeth, and ye that are rulers of great authority, with other also the elders very worshipful men, that sit here in counsel together, we despise not your authority, but we prefer the authority of God to man's authority, and so promised we to do in that answer we made you, when ye forbade us to speak any word at all of jesus name. And as I suppose there is not one in this assembly, that thinketh it meet that we should for man's prohibition, take light regard to god's commandments, and whiles we fear your wrath, run into God's displeasure. If your commandments stood with the will of god, we would with all our hearts, satisfy both you and him. Now sense your prohibitions do utterly square with his commandments, and that we cannot satisfy both the one and ●ke the other, we had lieffer obey God, than man. And it is not our desire to bring any in hatred by preaching of jesus name, but to procure salvation to every man. And more it were for you expedient, rather to submit your authority to the will of God, then to bring us hither, refusing utterly to say aught, or else to do contrary to gods wil  

The God of our fathers raised up jesus whom ye slew. and have hanged on tree.  The way is open for each man, to come by remission of his sins, if he a mend his life, and lovingly do embrace the truth of the gospel. Even thus shall ye find it, as we have showed you heretofore: the God of our fathers, whom ye and we, and we with you do worship, hath raised up from death his son jesus, whom ye fast nailing him on a cross, have s●ayne. And verily so was it decreed by the divine counsel, so it was heretofore spoken by the Prophets, that one should die to save the world. This self same person, even like as he was but feeble in body, man hath put to death, but almighty God hath called him to life again: and of his infinite power, hath him exalted to such renown and glory, as to be a guide for all men, and the chiefest worker of man's salvation, but principally for the children of Israel, and that all may readily come thorough him to remission of sin, which be content to forsake their evil living, and to profess his holy name. And to these things that we rehearse to you, bear we record, that kept in house with him familiar company, before he died, and after he was from death revived, oftentimes heard him, saw him, and handled him, until he ascended up (all us beholding him) to heaven. But if ye esteem our witness to be of small importance, the holy ghost beareth witness of the same, whom he poureth upon all that receive his gospel, as ye see it in us a ready. You hear strange languages, you see wonderful things wrought exceeding common reason. There is nought here of our own doings, it is jesus holy spirit, that putteth forth his power and virtue abroad by his ministers. This oration of Peter's, well dreaming for an apostle to make, which ought either for dread of punishment to fear them, or else for the hope of salvation that was even at hand to allure them, chafed their minds and made them the more incensed against them, insomuch, that their hearts would have burst for anger, laying their heads together how they might slay them. Than had the priests for their part, of a long time customably used murder: and to cut like butcher's, sheep & goats in the temple, whereby they had gotten themselves nought else, but a slayght to kill men also, the more easily. In all this their communication not a word was heard of divine scripture, nothing godly spoken for man's erudition, no reason at all. Only this command we, this is our will & pleasure, either obey the same, or else shalt thou suffer death.  ¶ Then stood there up one in the council, a Pharisey, named Gamaliel, a doctor of law (had in reputation among all the people) and commanded the apostles to go aside a little space, & said unto them: ye men of Israel, take heed to yourselves, what ye intend to do, as touching these men. For before these days rose up one The●das, boasting himself, to whom resorted a numbered of men, about four hundred which was slain: and they all which believed him, were scattered abroad, & brought to nought. And after this man, was one judas of Galilee in the days of the tribute, and drew away much people after him, and he also perished, and all (even as many as hearkened to him) were scattered abroad. And now I say unto you refrain yourselves from these men, and let them alone. For if this counsel or this work be of men, it will come to nought. But & if it be of God, ye cannot destroy it lest ye be haply found to strive against God. 
In that council sat one gamaliel, a Pharisey, at whose feet Paul the apostle learned the law, a man in high estimation with the whole people of Israel, both for his excellent knowledge in the law, & for his singular wisdom. This Gamaliel, when he saw them so bend to unthrifty council, stood up, and desired that the apostles might for a while depart out of the council. That done this said he to them that were there sitting: ye my brethren of Israel, proceed not headlong in your council, neither determine any thing unadvisedly, which afterward may turn remediless unto your shame, but take good heed what ordinance ye make, or judgement ye give of these persons. Take counsel of things past, what shallbe expedient for you to determine for the time to come. I will rehearse no ancient examples of old time. 
For before those days rose up one Theudas.  That as I shall rehearse to you, was done sense all ye may well remember. There was of late days one Theudas, an enchanter, and a false deceiver, who by boasting himself to the people, and promising of prodigious things, drew to his factious opinion a great number of men, nigh unto the point of four hundred. But his busy enterprise, because it proceeded of a malicious stomach had an unthrifty end. For both he himself suffered pains of death, and as many as had taken his part, were sum slain & sum taken prisoners. When all were thus scattered abroad, the sect was brought to nought.  
After him was judas of Galilee, a countryman to these persons, that ye now consult upon, the same time that the whole world was taxed by commandment of Augustus Cesar. And this same judas, for as much as he taught things pleasant to the people, that they bring dedicate to god, aught to pay no tribute to Emperors, which were woorshyppers of false gods, drew to his faction a great part of the comens. And afterward both he the captain of this faction was slain, & as many as took his part, were scattered abroad. Wherefore this is mine advise, that more wisely shall ye do, if ye forbear these persons, and let them go, seeing that no man hitherto is hurt by them. For if this, that they have enterprised, or that that they go about to bring to pass, proceed of man's wit, it shall of itself come to nought. But if god be the worker of this so wonderful a matter, it were both an ungodly point in you, to mind the destruction of that thing which God is the principal doer of (for what were that else but to resist god) and besides that lack of foresight, to go about that that ye cannot bring to pass. For who shallbe able to withstand the will of god?  And to him agreed the other: and when they had called the apostles, they bet them: and commanded that they should nor speak in the name of jesus and so let them go. And they departed from the counsel, rejoicing that they were counted worthy to suff●e rebuke for his name. And daily in the temple, and in every house they ceased not to teach and preach jesus Christ. 
This his council was so esteemed with the whole assembly, that the sentence of death, which they would have pronounced on them, was differred until an other time. And as for this time, they agreed to Gamalyels council, not that they would utterly hold their hands of th'apostles, but that after they were all twelve called together, and beaten, they should be charged again upon a straight commandment, not to speak from that day forwards, so much as one word of the name of jesus. And so were they contented upon this punishment to dimit them, thinking that though they had made light at their thundering words, and threatenings, yet would they be better advised what they did or said, being once punished for a warning: esteeming th'apostles which were, to look upon, abject persons, and of the base commonalty, to be like in condition to the rude and barbarous people that are amended with strokes. But the lively spirit in a preacher of the word of god, is wont after such injurious afflictions, 
And they departed from the counsel rejoicing that they were counted worthy to suffer rebuke for his name.  to gather his strength together. Thapostles, because they were well assured that the words the jesus spoke were true, that they should be called before judges, and that they should be scourged in their synagogues, and congregations, for no evil deed, but for professing his wholesome name, departed from the council, lufty in courage, and joyous, taking their reproachful beatings, which to other were thought intolerable, to their praise and glory, for as much that god would recognize them his apostles worthy such honour, that they might for his own sons sake, spitefully be entreated. They had in remembrance what jesus had said to them before: rejoice ye & be glad, for great is your reward in heaven. So little this punishment and menacing availed the princes, to hold them aback from preaching jesus name, that th'apostles took thereof the more courage to preach continually what they had heard of their master jesus, both openly in the temple, and in every man's house privily, and to bring to each man gladsum tidings, that this was very Messiah, by whom all should be saved.   

The vi Chapter.  In those days (when the numbered of the disciples grew) there arose a grudge among the Greeks against the hebrews, because their widows were despised in the daily ministration. Than the twelve called the multitude of the disciples together, and said: it is not meet that we should leave the word of God, and serve tables. Wherefore brethren, look ye out among you seven men of honest report, and full of the holy ghost, and wisdom, to whom we may commit this business. But we will give ourselves continually to prayer, and to the ministration of the word. And the saying pleased the whole multitude. And they chose Sieven a man full of faith, and of the holy ghost, & Philip, and Prochorus, and Nichanor, and Timon, and Permenas', & Nicholas a convert of Antioch●. These seven they set before the apostles, and when they had prayed, they laid their hands on them. 
AT the same time, when the disciples (for so were they than named, who afterward were called Christians) increased daily more in numbered, the Greeks that were amongst them, which were none other than jews, although not borne in jewrye, by profession yet jews, and borne among the gentiles, began to murmur and grudge against the Hebrews. The cause of this their grudgeing, sprang of an affection or love towards their country folks. For whereas the apostles carried about with them certain women, which did them service, the Greeks were aggrieved that their widows were not had in such estimation as that they might serve th'apostles, and disciples, by daily handreachinge. For such ministry or service was esteemed with them, to be a thing of much preferment. And this was the first ambition in Christ's church. And yet though the discord amongst them was but little or small, 
It is not meet that we should leave the word of god & serve tables.  forebecause thou shouldest understand how sore a good shepherd ought to be displeased therewith, the twelve apostles in continente, when they had called together a great company of the disciples, to th'intent it should be of the more authority that was determined with all their consents, said in this manner to them: we see grudging, what soever the matter meaneth, sprung amongst us, as touching the service we have at woman's hand. Some order therefore must be taken, that we, who are appointed to an higher office, be not in this wise often interrupted, with such light matters of charge. The lord hath enjoined us by an especial commandment, to teach the gospel. It is not therefore a thing well to be allowed, that we should lay aside the office of preaching the gospel, that we be charged with all, and serve at tables. For like as in the body are sundry members, and every member doth his office and duty: even so in such a great multitude, trouble and confusion cannot be avoided, except divers offices be distributed amongst divers persons, after such a sort, that all together be referred to the profit of the whole body. 
Wherefore brethren, look ye out among you seven of honest report etc.  For neither seeth the eye for itself alone, but for all the members. Neither the hands labour only for themselves, but for the whole body. Wherefore brethren, look out of your number, seven men that are of honest report, replenished with gifts of the holy ghost, and endowed with singular wisdom, to whom we may commit, having your good will withal, this necessary business, wherein we have been hitherto occupied, not without hindrance to our exercise in the gospel. And when we are set at more quietness by their diligence, than shall we apply ourselves to those things that be long to us for our own parts to do, as prayer and preaching of the gospel. They shall take charge with feeding the bodies, we will apply our studies to feed your souls. The whole company were well pleased with this oration. 
And they chose Steven a man full of faith and of the holy ghost. etc.  And so were seven then chosen, with consent of all the congregation Steven a man in good credit, and one that largely had received the holy ghost. Philip, Prochorus, Nichanor, Timon, Patmenas', and Nicholas of Antioch, a proselyte by his profession. These seven, when they were chosen, were set before th'apostles, to th'intent that what was done, they should allow the same by their authority. Thapostles when they had made their prayers to god as they were accustomed, laid their hands upon them. For according to this approved custom, were holy ministers assigned at the beginning, upon example which was taken of our master jesus, who was wont to lay his hand upon those that he blessed. But if any demand the quetion, what need such tites to the appointing of ministers that should take charge of the table? let him understand that handling of money, is in very deed a temporal exercise, most common among men, yet such that would require sum special credit in him, that shallbe charged therewithal, and an upright conscience. Witness hereof was judas, whom his unclean heart, being corrupted with avarice, stirred him to betray his master. And furthermore, because that these seven persons prescribed to other also, what was thought in such business necessary for to be done, it was meet for them to be put in authority, that all other should the rather obey them, as fellows with the apostles and their furtherers. Moreover the disciples feasts were not such, as be among the vulgar people, but as oft as they took any meat, they took it very devoutly. Every broken morsel of bread, represented to them, the body of our lord, every draft of wine put them in remembrance of our lords blood. Finally both the lords body itself, and his blood was ministered to the people by the Deacons. And if they were any time at leisure, besides their temporal ministery, than preached they also themselves, the gospel, as those persons that were next of all to the apostles.  ¶ And the word of God increased, and the numbered of the disciples multiplied in jerusalem greatly, and a great company of the priests, were obedient to the faith. 
By such manner means it came to pass that the doctrine of Christ's gospel, was sparsed every day further abroad, and the disciples multiplied at jerusalem with right good success in all their affairs. For a great part no● only of the comens received the gospel, but many priests also which had before conspired against Christ and his apostles, when they had repent themselves of their evil living, and laid down their pride, submitted them unto the sweet yoke of the gospel.  But Steven, full of faith and power, did great wonders and miracles, among the people. Than there arose certain of the synagogues, which is called the synagogue of the Libertines, and Sirenites, and of Alexandria, and of Cilicia, & Asia, disputing with Sieven. And they could not resist the wisdom, and the spirit which spoke. 
But Steuens holiness among all the deacons, glistened principally. For so handled he himself in his office appointed him, that he was most in favour with the whole multitude of the faithful, for his excellent soberness in behaviour: and towards them that were rebellious to the gospel, he expressed so valiant a courage, that he was never by them overcome, insomuch, that he wrought many and great miracles among the people, in the name of jesus, yea as one that endeavoured himself to express the virtuous steps of th'apostles. But forasmuch as exceliente virtue procureth itself envy, like as doth the stern wind draw to him the white clouds, certain rose up against Steven, of divers felowshyppes, of the which one was called Libertines, another Cyrenites, sum of Alexandria, an other sort of such that came out of Cilicia, and Asia. For to these countries which were joining unto Syria, above all other were the jews dispersed: all these sorts, as though they had be of one conspiracy, arose together against Steven disputing with him, and yet could not all they, although many in numbered, stand in reasoning against this one young man's wisdom, & the lively force of his courage, for because the holy ghost whom he was full of, spoke in him.  Than sent they men, which said: we have heard him speak blasphemous words against Moses, & against God: and they moved the people, and the elders, & the Scribes, and came upon him, and caught him, & brought him to the council, & brought forth false witness, which said: This man ceaseth not to speak blasphemous words against this holy place and the law: for we heard him say: this jesus of Nazareth shall destroy this place, and shall change the ordinances which Moses gave us. And all they that sat in the council looked steadfastly on him, & saw his face as it had been the face of an angel. 
Mark me here the manner and fashion of the wicked. When they had cast of all truth, unable to make their party good in disputation, they fell to practise of foregeing lies, and being once put to the worse by wisdom of the holy ghost, they gave themselves wholly to the practise of devilish deceits. For they brought in certain men with false witness, that said they heard Steven spo●ke blasphemous words against Moses, & against god. And there was none offence among the jews, that more deserved death, than did blasphemy, and more detested with the people. Consider here, good reader, like inventions against the servant, as were before practised against the Master. They brought in false accusers, because they would not be seen in their own persons, to revenge the inward grief of their minds, which they had conceived for the blank they were put unto being men of themselves insufficient to cope with Steven in disputation. An heinous crime ●ought they out, by their false imagination against him, and cloaked their cankered malice, with a pretenced love to religion. Than were the people with the elders also & Scribes, by means of these false tale tellers, which had been privily sent in, sore moved against Steven, insomuch as all they with one assent together took him violently away, 
And the● moved the people & the elders and the Scribes  and haled him before the council. Here came they forth before them, that were the hired records, for to play out their parts and to say: this man have never done breaking out into blasphemous words, against this place, both holy and with all us honourable, and against Moses' law that was delivered us of god. For we heard him say, that jesus of Nazareth would destroy this place, and change the ordinances that Moses gave us. But this was Steuens report upon relation of the apostles, 
For we heard him say, this jesus of Nazareth shall destroy this place.  how jesus had prophesied to them, that the temple and city likewise should be of their enemies overthrown, even from the foundation, for the people's infidelity. This rehearsal of Steven, craftily they wrested to a false and s●launderouse accusation. A man might well affirm these to be the same persons the accused jesus, reporting thus of his words: we heard him saying: I will destroy this temple, and set up an other in three days. But Steven at this sharp and cruel accusation, was nothing moved in his mind for he was clear in his conscience, insomuch that he, from the bottom of his heart, appeared in his very countenance, to be innocent. For the mind that knoweth evil by itself, is never out of fear. This his steadfastness in countenance put his accusers soon to rebuke, for their shameless falsehood. For those that sat there in counsel, beholding him, and marking well how boldly he took the offence that was laid to his charge, same him so little discouraged at the matter or dismayed, that his face seemed to utter by countenance, sum thing above man's excellency, and a certain cheerfulness withal, and majesty, dreaming for an Angel to have.   

The vii Chapter.  ¶ Than said the chief priest: is it even so? And he said, ye men & brethren & fathers, hearken. The god of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelled in ●harran, & said unto him: Get the out of thy country, and from thy kin●ed, & cum into the land which I shall show the. Than came he out of the land of Chalde, and dwelled in Charran. And from thence, when his father was dead, he brought him into this land, in which ye now dwell, and he gave him none inheritance in it, no not the breedeth of a foot: And promised that he would give it to him possess, & to his feed after him, when as yet he had no child. 
THan demanded the high priest of the accused person, to th'intent he might frame his sentence in judgement towards him, after form of law, as he did before in condemning Christ, this question: whether he had aught to answer to those things, & whether he would acknowledge the offence that was brought against him? Than Steven being inspired with the holy ghost, began in this wise to make answer to the plaint profoundly, with a rehearsal made even from the beginning. Honourable audience, all that here be present, either brethren, by trade of our country religion, either else by reason of ancientness and authority fathers, give ear to me in my defence of innocency, as ye have done to mine accusers patiently. I have neither used to speak contumeliously against god, neither against Moses, nor against the temple, but my endeavour hath been not disagreeing here from Moses, to advance god's glory, and that spiritual temple am I a building, like as god commanded me, wherein god that is the very spirit, is best pleased. It is no blasphemy for a man to set forth that thing to the uttermost of his power, which Moses shadowed in figures, which the prophets, being inspired with god's holy spirit, hath before spoken of, which the son of god the was sent down to earth, for the same purpose, hath both begun, and put his own in credit withal to finish, which the holy ghost now performeth for all people's salvation, through them that believe the gospel. But to strive so obstinately against the will of god, being so well known, and so bounteous toward all men, is nought else, then to hate god, is none other thing, than to blaspheme god. Which obstinate manner, this nation hath not of late days begun, but what they have begun long ago to do, now they never cease to continue, so that now we ought to take it for no marvel, or think ourselves otherwise than indifferently dealt withal, if that cum to pass, that jesus of Nazareth prophesied to come, that is to say, that this temple, that you so much brag and boast of, and this city where ye reign, that priesthood, that law, which ye abuse to your dishonest advantage, and vain glory, be taken away from you, and this your renown and glory be translate to them, that can be content to worship god sincerely, in true faith of the gospel, and to keep the law spiritually, and to frame themselves a lively temple, and an holy, for the holy ghost. And although god provoked our elders by many sundry ways to this point, yet this rebellious and obstinate people, always despised him. And to begin among all other, of the chief ancient father, and patriarch of this nation, whose obedience I would to god they followed, that boast themselves to be his children: God the father to whom all glory is due, and whom we and you worship devoutly, 
Get the 〈◊〉 of the country▪ & 〈◊〉 thy 〈◊〉.  appeared long time passed unto Abraham, our principal father, while he was in Mesopotamia, before he dwelled in Charran, and said unto him: get the out of thy country and from thy kindred, and cum unto a land, which I will show the. He obeying gods commandments, went out of the Caldeies' land, & began his dwelling in Charran, as purposing to take his journey farther, into sum other place to dwell, when he saw his time. God eftsoons brought him thence over into this land, where ye dwell now, & that after his father Thares death, for whose age he had differred to change his dwelling place. But over brought he him in gest wise, and as a stranger, giving him none inheritance here, 
And promised that ●● would ge●● it to him to possess.  in somuch as he possessed, no not the breadth of a foot, except it were purchased: but god promised to set his posterity in possession of this land after his death, when that Abraham in those days had no son. And though it seemed to be a thing unbelievable that was promised, yet both Abraham believed, and god performed: & his promise herein is found true, like as he in all other things which he hath heretofore spoken, always was found true of his word.  ¶ God verily spoke on this wise, that his seed should so geourne in a strange land, and that they should keep them in bondage, and entreat them evil four C. years. And the people whom they shall serve, will I judge, said God. And after that, shall they come forth & serve me in this place. And he gave him the covenant of circumcision. And he begat Isaac, and circumcised him the eight day, and Isaac begat jacob, and jacob begat the twelve patriarchs. And the patriarchs having indignation, sold joseph into Egypte. And God was with him, and delivered him out of all adversities, and gave him favour, and wisdom, in the sight of Pharaoh, king of Egypt, and he made him governor over all Egypt, and over all his household. 
And thus said he than unto him. Thy seed shallbe in a strange land, and the people whom thy posterity shall live withal, like strangers, shall make them their bond men, and cruelly handle them for the space of four hundred years and thirty: at the last, shall I deliver them, saith the lord, of their bondage: and the people, whom they shall serve, will I judge, and be avenged of. After that shall they serve me in this place, out of man's subjection: and that god might the more by sum mean, 
And he gave him the covenant of circumcision.  bind his people to stick unto him, gave he unto Abraham circumcision, as a seal of his promise. And so Abraham trusting to god's promise, begat Isaac, and having in remembrance his covenant made with God, circumcised his child the eight day after his birth. Isaac on the other part circumcised jacob, & jacob his twelve sons the patriarchs, and chief fathers of our auncestry. amongst these twelve, sum there were that little remembered gods promise, but being moved of envy, devised such a like thing against their brother joseph, as their posterity hath devised against jesus of Nazareth. They cast him into a cistern, and forthwith sold him to merchant men, that brought him into Egypte. But like as almighty god raised up jesus being slain, and extolled him on high after that he was cast down: so delivered he joseph at that time, out of all his troubles, and brought him by means of his good conditions, and forejudgement in things to come, in favour with Pharaoh king of Egypt, insomuch that Pharaoh put him in authority over Egypt, and over all his house.  But there came a dearth over all the land of Egypt and Canaan, & great affliction, that our fathers found no sustenance. But when that jacob heard that there was corn in Egypt, he sent our father's first. And at the second time, joseph was known of his brethren and josephes' kindred was made known unto Pharaoh. Then sent joseph a message, and caused his father to be brought, and all his kin .lxxv. souls. And jacob descended into Egypt, & died both he and our fathers, and were carried over into Sichem, and said in the sepulchre that Abraham bought for money, of the sons of Emor, the son of Sichem. 
But there came a dearth over all the land of Egipte, and Chanaan, and great trouble withal, so that our fathers could find no sustenance for them. jacob, when he had knowledge that there was plenty of corn in Egypte, sent out our fathers thither to fetch corn thence. And the second time that he had sent them thither, was joseph known of his brethren. The rumour hereof, came also to pharao's ear, that he was an Hebrew borne, and had a father and eleven brethren on live. joseph than sent for jacob his father, and all his whole kindred into Egypte, because they should not lack. All they were in number three score and fifteen. And so came jacob down into Egypt to dwell, and died, both he, and his twelve sons, our fathers, and were laid in a sepulchre, which Abraham bought for an hundredth silver cicles, of the children of Hemor, son to Sichem. None of them all had hitherto aught in possession of the land that was promised Abraham's posterity.  But when the time of promise drew nigh (which God had sworn to Abraham) the people multiplied and grew in Egypt, till an other king arose which knew not joseph, The same dealt subtilely with our kindred, and evil entreated our fathers, and made them cast out their young children, that they should not remain alive. The same time was Moses borne, and was acceptable unto god, and nourished up in his father's house three months. When he was cast our pharao's daughter took him, and nourished him up for her own son. And Moses was learned in all manner of wisdom of the Egipcians, & was mighty in deeds, and in words. 
But the time than drawing nigh, when god would have that performed which he had promised Abraham, the Hebrews increased, and were multiplied in Egypte, until Pharaoh died, and an other king succeeded him, with whom joseph was not so much in favour, as he before had been with Pharaoh. This same king, fearing lest the Hebrews should to much increase, kept under our kindred craftily, and dealt evil with our fathers, commanding the midwifes by proclamation, that they should cast out men children, that none should remain on live. At the same time was Moses borne, against whom, these men falsely reported of me, that I should have spoken blasphemous words. This Moses was in favour before god: who suffered not him to perish, for by his providence, privily was he nourished for three months space in his father's house. Yet for fear of the kings commandment, he was cast out in a twiggen basket or hamper, plastered over with lime, into the river of Nilus. As it chanced, pharao's daughter took him up, & being much delighted with the properness of the child, nourished him up at home, for her own son. Than was Moses taken for an Egypcian, and instructed from his childhood, in all manner cunning and wisdom of Thegypcians, and was mighty in words and deeds.  And when he was full forty year old, it came into his heart, to visit his brethren the children of Israel. And when he saw one of them suffer wrong, he defended him & avenged his quarrel, that had the harm done to him, & smote y● Egyptian. And he supposed his brethren would have understand, how that God by his hand, should deliver them. But they understood not. 
But when he was fully come to forty years of age, he thought it good to visit his brethren, the children of Israel: For he expressed always, tender love towards his own nation, of whom he had his beginning. And when he had seen, as he was conversant amongst them, one of the Israelites suffer wrong of an Egyptian, he avenged the Hebrews quarrel, and slew the Egyptian. Declaring even than, the towardness of a good captain. And he supposed that the Hebrews had known already at that time, how God had determined to save the people by him, and to deliver them from the bondage of Pharaoh. And this Moses presented in himself, a figure of jesus of Nazareth, whom god verily hath chosen to redeem the people from bondage of sin. But like as the Israelites perceived not this in jesus, even so nor than did they understand that in Moses.  And the next day, he showed himself unto them as they strove, and would have set them at one again, saying: Sirs, ye are brethren, why hurt ye one another? But he that did his neighbour wrong thrust him away, saying: wilt the kill me as thou didst the Egipcian yesterday? who made the a ruler and judge over us? Than fled Moses at that saying, and was a stranger in the land of Madian, where he begat two sons. 
The day after, as he was in way again to visit his brethren, he found two Israelites striving together, & parting them asunder, he would have set them at one again, saying: what do ye sirs? sithen that ye are brethren, and of one nation, why hurt ye one an other: but he that did his neighbour wrong, thrust him a back that would have set them at one, saying: what medleste that in our matter? 
Who made the a ruler and judge over us?  who made the a judge and ruler over us? wilt thou slay me all so as thou slewest the Egypcian yesterday? And where as all that Moses did was by inspiration of the holy ghost, yet found he shortly there amongst his own brethren, sum that rebelled against him. When Moses heard of this, perceiving how his face was not unknown abroad, & fearing for his own part, the Egyptians, fled into the land of Madian, where he begat two sons.  ¶ And when forty years were expired, there appeared to him in the wilderness of Mount Sinai, an angel of the lord, in a flame of fire in a bush. When Moses saw it he wondered at the sight. And as he drew near to behold, the voice of the lord came unto him: I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of jacob. Moses' trembled, & durst not behold it. Than said the lord to him: out of thy shoes from thy feet, for the place where thou standest, is holy ground. I have perfectly seen the afflictions of my people in Egypt, and I heard their groaning, & come I am down to deliver them. And now cum, and I will send the into Egypt. 
And forty years after, an angel of the Lord appeared unto Moses in wilderness, upon Mount Synay, in a Bush, which seemed to be all on fire. Moses' being as one dismayed at this sight, assayed to go near thereunto, to see what thing it was. But the Lord, whose voice sounded in the bush, forbade him: I am (he said) the god of your fathers, the god of Abraham, the god of Isaac, the god of jacob. Moses when he heard this name, trembled thereat for fear, and durst look no near. Than said the lord: put of thy shoes from thy feet, for the place where thou standest, is an holy ground. Moses' obeyed the lord. Than forth he went in his talk. I have well marked how my people in Egipte hath been troubled, and have heard their groaning. And therefore of compassion towards them am I come down to deliver them. And now cumme, and for this cause will I send the into Egypte. Behold and see how plainly is jesus of Nazareth signified here by Moses. The people of Israel rejected Moses before they knew what he was, saying: Who made the a ruler, and judge over us? Like words spoke our brethren unto jesus: in what authority doest thou these things, and who gave the this authority? For all this while knew not they that god, for the pity he had to our people, than had sent them this captain and purchaser of liberty, and giver of life everlasting.  This Moses whom they forsook, saying: who made the a ruler & a judge? the same did God send to be a ruler and a deliverer, by the hands of the angel, which appeared to him in the bush. And the same brought them out, showing wonders & signs in Egypt, and in the read sea, and in the wilderness forty years. This is that Moses which said to the children of Israel: A Prophet shall the lord your god raise up unto you, of your brethren like unto me, him shall ye hear. 
And Moses whom his brethren despised, god advanced to honour, and made him a captain, a governor, and a deliverer of his people. And for his aid and assistance, he had with him th'angel present, which appeared to him out of the burning bush. By whose help brought he his people out of Egipte, working many wonders and marvels in the land of Egypt, soon after in the red sea, and besides that in wilderness, by the space of forty years. As Moses was to one nation or people alone, so truly is jesus of Nazareth unto all that will follow his guiding. Now lest any should think them to be Moses' adversaries, which publish and set openly forth jesus of Nazareth, the same Moses himself, hath commended to you jesus of Nazareth, promising many lives ago, that he should come, whom ye see now is cum to you. This said he: a Prophet shall God raise up for you, one of your brethren like me, him ye shall give ear unto.  This is he that was in the congregation, in the wilderness with the angel (which spoke to him in the mount Sina) and with our fathers. This man received the word of life to give unto us, to whom our fathers would not obey, but cast it from them: And in their hearts turned back again into Egypt, saying unto Aaron: make us gods to go before us. For as for this Moses, that brought us out of the land of Egypt, we wo● not what is be●●● of him. And they made a cal●e in those days, and offered sacrifice unto the image and rejoiced over the works of their own hands. 
This I say is the same Moses, that like as before he talked alone with th'angel nigh unto the bush, so commoned he with him afterward in wyldrenes, upon mount Syna, in presence of a great numbered of people, and semblably talked with our ancestors, 
This man received the word of life to give unto us: etc.  to whom disclosed he that, that he had heard of the lord. He had received of him a law, for that end he should make to us redelyverye of the same, which law should give to the keepers thereof, life everlasting. And for all that Moses was of so great authority, yet would not our fathers obey him, but repelled him, and as men that had clean forgotten out of what miserable and wretched bondage they were delivered, desired to be again in Egypt, to th'intent they might, when they had once cast of their captain, the author of their weal, and their redeemer, and despised the law of life, repair unto the naughty manners of such that worshipped false gods. And therefore while Moses was in communication with th'angel, said they unto Aaron: make for us sum gods which may go before us. For Moses, that brought us out of Egypt, know not we what hath become of him. 
And they made a calf in those days, and offered sacrifices.  And forthwith according to the example of the Egyptians, which worship their god Apis in the image of an ox, made they for themselves a calf, wrought out of pure gold, and offered up sacrifice unto this god without life, and despised the living god, by whose tender goodness, they had escaped bondage: and rejoicing in so wicked a deed, as though it had been well done, danced, and kept their feasts and banquets, refusing the true god, that made all things, and bragging of their dumb gods, whom they had made for themselves, with their own hands.  Than god turned himself, and gave them up, that they should worship the host of the sky, as it is written in the book of the prophets. O ye of the house of Israel, gave ye to me sacrifices & meat offerings by the space of forty years in the wilderness? And ye took unto you the tabernacle of Moloch, and the star of your God Kempham, figures which ye made, to worship them. And I will translate you beyond Babylon. 
God being displeased at these things, turned himself in like manner away from them, and suffered them to take their own pleasure, in somuch that they worshipped at the last, not one god only, but according unto the Heathen example, the whole company of celestial bodies. The Sun, Moon, Stars, Mars, Mercury, Venus, and Saturn, whom the ungodly Poetes take for gods, 
And ye took unto you the tabernacle of Moloch.  where as they be but bodies formed of god, to serve for the use and profit of man. This that I say, can not be denied. This was the very thing that god had indignation at, speaking by the mouth of Amos his prophet: have ye the house of Israel offered unto me sacrifices xl years in wilderness? at the least way ye have embraced in stead of gods true temple, Moloches tabernacle, which is an idol among the Amonytes, and Rempham, a celestial figure of your god, which is Lucyfer, or Venus, that the Saracens do worship. These dumb images have ye made for yourselves to worship, and despised the living and true god, who alone hath made all things. But forasmuch as ye delighted in them, I will bring you over into Babylon, that ye may serve eftsoons idolaters. Now is it, as I suppose, sufficiently declared that I have nought said, or spoken blasphemously, to the derogation of god, whom I sincerely worship, neither against Moses, whose Prophecy I heartily do embrace, but that they rather have blasphemed who hath by following the wicked steps of our elders, despised for a long time passed, both god himself speaking by his prophet Moses, and yet at this present time, despise both god and Moses speaking in jesus person of Nazareth. And as touching the law, I have in no wise be found blasphemous, for whom the law hath appointed us to receive, whom the prophets everichone hath promised, him have I lovingly received: but rather they are to be accounted blasphemous against the law, that follow still the steps of their wicked fathers, who set nought by Moses' law, and now refuse the law of the gospel, a law that jesus published for all men, which law doth not abrogate Moses' law, but perform it.  Our fathers had the tabernacle of witness in the wilderness, as he had appointed them, speaking unto Moses, that he should make it, according to the fashion that he had seen. Which tabernacle also our fathers that came after brought in with joshua, into the possessions of the Gentiles, whom God drove our before the face of our fathers, unto the time of David, which found favour before God and would feign have found a tabernacle for the God of jacob: But Solomon built him an house. 
Now for the temple, which I am reported to blaspheme, hearken what I have to say in few words. I am well assured this temple was builded by god's commandment, to the intent it might be a figure of a temple more holy, & give place to a better, even like as the tabernacle of witness wherein was an ark of testimony or witness, which our fathers carried about with them in wilderness, gave place to this your temple. For god speaking by the mouth of his Prophet Moses, had appointed him the fashion of that tabernacle, according to the which exemplar, it should be builded. That same tabernacle, our old fathers made much of, and joshua than being thei● captain, brought it into the land of the heathen people, whom god drove away before the face of our fathers, until king David's days. Who being than, as he was in very deed, an holy man, & for that in favour with god, desired of him that he might make him a tabernacle seemly for the god of jacob. But Solomon, for as much as he all his days lived peaceably, was he that first builded for him this magnifical temple whereof ye avaunt & boast, saying: The temple of the lord, the temple of the lord, the temple of the lord. But this your temple is nought else than a figure of the true spiritual temple, that is the congregation of the faithful, which is a building by your king jesus of Nazareth, whom Solomon figured.  Howbeit he that is highest of all, dwelleth not in temples made with hands, as saith the Prophet: heaven is my seat, and earth is my foot stool. What house will ye build for me, sayeth the Lord? which is the place of my rest: hath not my hand made all things? 
For sense that god is a thing all together spiritual, he dwelleth not in houses made by man's hand, neither can he be enclosed within walls, who is of such greatness, that cannot be measured, and containeth all things. This is even it, that he himself beareth witness of, speaking by Esay his prophet, heaven is my seat, and earth is my foot stole. What house will ye build for me, sayeth the lord, or what place is for my repose? Hath not my hand made them all? Than had god, who made all things, rest in himself, before he made al. And if he take rest any where, he resteth not in houses made by man, saying that heaven is a seat for him, & the earth his foot stool: but his delight is to rest in quiet hearts, and such as be always ready at commandment of the holy ghost. Wherefore then, whose conscience is polluted with vicioule living, he defileth god's temple. And who that putteth them to business, which be already at commandment of his holy spirit, he polluteth the temple of the Lord. And like as he offendeth not Moses that preferreth jesus, neither breaketh he Moses' law, that placeth it behind the gospel, even so doth not he violate this temple, that preferreth thereto a spiritual temple, wherein god is more delighted. For it is but reason that shadows give the verity place, which putteth now herself forth to light. It is meet, that that thing which of itself is carnal, give place to that, that is spiritual. This undowbtedlye ● the very immutable will of God, and for this cause sent he down his own ●●nne alone upon earth, he sent also the holy ghost, to th'intent the light of truth in his gospel might come abroad to all manner people.  Ye stiff-necked and of uncircumcised hearts and ears. Ye have alwies resisted the holy ghost: as your fathers did, so do ye. Which of the Prophets have not your fathers persecuted? And they have slain them, which showed before of the coming of that just, whom ye have now betrayed, and murdered. And ye also have received the law, by the ministration of angels: and have not kept it. 
But ye persisting obstinately in defence of that, which of itself is carnal, now rebel, as ye were wont, against god's holy spirit, who called you now long ago, stubborn people. And yet think ye yourselves to be Israelites, and the children of Abraham, because ye have a piece of that skin which covereth your pryute member, circumcised, whereas your hearts, as well as ears, are left uncircumcised. But they shallbe from hencefurth, the true children of Abraham, that be in heart cleansed of all wicked desires, that keep their ears obedient to god's commandments, and so purged of grossness, as touching carnal understanding, that they may perceive the spiritual meaning of the law. For like as your fathers by reason of their gross understanding and dull hearing, resisted always the holy ghost: even so did ye also, not unlike in conditions to those your ancestors, never leave of your evil speaking, and doing against the holy ghost, as it of late appeared in jesus of Nazareth, whom ye crucified, and now in his Apostles. How often hath your fathers rebelled against Moses? Why may not I call them your fathers, whom ye follow in conditions? which of all the Prophets hath not your fathers persecuted? And those that prophesied to you of the just to come, by whom alone all should be justified, have ye not only punished, but murdered also. Ye hated them that told you of his coming, and when he was cum, & performed all that they before had told you, 
Which of ● prophets have not your fathers persecuted?  ye not only refused to embrace him, but upon a false impeachment, ye put him into pilate's hands, and brought him by mean of his sentence, unto a more shameful and mischievous death, then if ye yourselves had had the performance of the act, all in your own hands. And all this do ye upon a pretext to defend the law, whereas neither your elders observed the law, which was delivered them by angels, neither you that of late days put him to death, whom the law hath promised and appointed, and now besides do persecute him, whom ye have slain, envying yourselves the gift of eternal salvation, which is prefored you: and procuring your own utter destruction, which ye without cause lay to our charge and to jesus of Nazareth.  ¶ When they heard these things, their hearts clave a sunde●, and they gnasshed on him with their teeth but he being ●ul of the holy ghost, looked up steadfastly with his eyes into heaven: and saw the glory of god, and jesus standing on the right hand of God and said: Behold, I s●e the heavens open, and the son of man standing on the right hand of God. Then they gave a shout with a loud voice, and stopped their ears and ran upon him, and stoned him. And the witnesses laid down their clothes, at a young man's feet, whose name was Saul. And they stoned Steven calling on & saying: Lord jesus receive my spirit. And he kneeled down and cried: Lord, lay not this sin to their charge. And when he had thus spoken, he fell a slep●. 
This oration or tale so truly told them, and so frankly spoken, sore chafed all their minds, that were in council together, insomuch that their hearts were even ready to break in soundre, and gnasshed their teeth against him. But Steven as one undoubtedly replenished with the holy ghost, was nothing at all in mind troubled by them, but in a readiness to suffer death, cast up his eyes, according to jesus Christ's example, to heavenward, from whence all help & succour for a christian man, is to be looked for and desired. Than was forthwith this valiant champion strengthened against the conflict, which was a coming. Heaven opened, and the glory he saw of god, and jesus whom he professed, standing on the right hand of his father. And this vision kept he not close and secret from the multitude, although they were wickedly bent. For it were not expedient for man's malice to suppress god's glory. Behold, he saith, I see heavens open and the son of man standing on the right hand of god's majesty. It were a profitable thing, here to consider the manner and form of this his judgement. Faults were laid in against him. He made answer to them al. And being but a young man, he alleged for himself, both testimonies of the law, and of the Prophets. They were vanquished in their action by pithy reasons. There was nothing here spoken by him of god, but godly, nothing of Moses, but honourably, of the law nothing, but according to the meaning thereof, of the temple, nothing contumelyously. And yet their hearts for anger, were a breaking insunder, and they grinded their teeth together, like wood men and frantyke. So loath were they to see their own glory diminished, and his glory published and praised, whose glory alone, god would have openly declared to all men.  

And the witnesses laid down their clothes at a young man's feet, whose name was Saul:  If he had praised Moses or Abraham, they would have forborn him: but now that jesus should be alive, that he should stand on the right hand of god, like as David prophesied, that could not they abide. But as they had be all stricken than, or turned into a fury or madness, they stopped their ears against so wholesome doctrine and communication, and ran all at once upon Steven violently with outrageous cries. And as though he had been than convict, and condemned for blasphemy, they cast him out of the city, expressing in this one point alone, Moses' law: and there they stoned him. And the witnesses, as though they had gotten the upperhand of him, whose duty was after Moses' law to cast the first stone, to th'intent they might the readier be to that cruel murder, laid down their garments at a young man's feet called Saul, who than of ignorance, and love toward his country law, favoured the wicked part. Soon upon this they began to stone Steven, who neither contended again, 
Lord, lay not this sin to their charge  neither spoke words to them of any reproach, but made to him, whom he had seen, his invocation, and said: Lord jesus take to the my soul. Thereby mayst thou know him to be jesus disciple. For in like manner said he upon the cross: father I commend my spirit into thy hands. After this, while the stones flygh on every side, and he was kneeling upon the ground he cried out aloud with an high voice, and an inward great affection of mind, and said: lord, lay not this unto their charge, for they know not what they do, how plainly doth the servant express his master. This was the last word before his death, after the which he departed this life, as it were with a sound sleep in the lord, in whom whosoever dieth, doth not die in very deed, but falleth into a sleep, and shall again, after he hath taken his pleasant test, awake to life everlasting. It beseemeth as many as be true christians, to die in such a mind. And so Steven right well agreeing to his name, deserved first of all, the crown of martyrdom, and offered up to the Lord, the first fruits of sacrifice, that were seamely for the gospel.   

The viii Chapter.  Saul consented unto his death. And at that time, there was a great persecution against the congregation, which was at jerusalem. And they were all scattered abroad throwout the regions of jewry and Samaria. But devout persons dressed Steven and made great lamentation over him. As for Saul, he made havoc of the congregation & entered into every house, & drew out both men and women, & thrust them into prison. Therefore, they that were scattered abroad, went every where, preaching the word of God. 
SOme there were among that multitude, which were not than persuaded that jesus was the son of God: and so by mean of such ignorance, their offence was the less, though it excused them not of murder, forasmuch as they, being so blinded of their own inordinate desires, had leaver avenge, then learn the truth. Yet of all other, none were less to be holden excused, than the bishops, scribes and pharisees. Sum again there were which of very ignorance, not of any malice, believed that it was a pleasant sacrifice to god, to dispatch the world of them, which went about to subvert the law that god had left to man. Albeit charity of the gospel excuseth, yea those things, which cannot be with man excused. Amongst those that of plain ignorance did amiss, and of no malicious mind, Saul was accounted one: who was borne in the Isle Tarsus, a young man, favouring Moses law exceedingly, which afterward became of a ravening wolf, a meek lamb, of a cruel persecutor of Christ's gospel, and eager defender of the liberty thereof. But stones verily cast he none that time at Steven, 
And at that time there was a great persecution against the congregation which was at Jerusalem.  but was assenting to them, that had condemned and stoned him, and for this purpose kept he their garments, that he might be accounted one amongst the rest of them that stoned him. And yet were not the malicious jews quieted in their minds, with the murder of this one person but a wonderful great persecution begun soon after to rise against the church of Christ, which than was at Jerusalem, in somuch as all they were scattered into sundry coasts of judea, and Samaria, saving the twelve apostles which were more constant in mind, and steadfast, than other were: neither could the malicious jews ought do against them, no more could they against the other, but upon jesus the lords sufferance. The lord had permitted them in time of persecution, to fly from city to city. And this their flying proceeded not so much of any fear the disciples were in, as it came of the will and ordinance of god, that of their teachings, as it were of seeds cast in many places abroad, a plentiful harvest might the sooner come forth, in Christ's religion. The twelve apostles and no more, like faithful shepherds, shrank not away for all the great storm, but abode still by it at Jerusalem. But sum well disposed persons, because they perceived Steven unworthily oppressed by subornate witness, caused the dead body to be buried. Of such a godly love or affection was joseph moved, and Nycodemus, to provide diligently for the lord jesus funerals: but Steuens death was celebrate after the jewish fashion or manner, with weeping and wailing of good men. For Christian people taketh the death of such that die for Christ's glory, to their great joy and comfort, 
As for Saul he made havoc of the congregation. etc.  and as it were for the victory of god's enemies: and if there be any tears shed, it is not for his sake that is dead, but either for such manquellers that purchaseth themselves hell, either else for Christ's flock being destitute of a necessary shepherd. In these days Saul, which had before declared at the stoning of Steven sum trial of his zeal, began of a great displeasure that he had conceived against the Christians, like an hungry wolf, that teareth in pieces, & scattereth abroad a flock of sheep, even so to waste god's congregation, pursuing them that fled, searching them out that lay hid, walking about to every house, and where he thought any to be of Christ's profession, furiously there rushed he in haling men and likewise women into prison, more cruel (the truth to say) then were the priests & Scribes, of the which none at all put women to any trouble or business. This did that young man of a good zeal, but of a naughty judgement. And therefore kept the lord his cruel and raging mind within such limits, that it was not polluted with any murder. Whiles this persecution was a doing at Jerusalem, such as were dispersed, though that fear drove them far of, from one place to another, yet ceased not to blaze abroad jesus of Nazareth: & in their walking all about judea, sowed here & there, as they went, the seed of the gospel, for the which self same purpose, the lord had suffered them so to be scattered.  ¶ Than came Philip into a city of Samaria, and preached Christ unto them. And the people gave heed unto those things which Philip spoke, with one accord, hearing and seeing the miracles, which he did. For unclean spirits crying with a loud voice, came out of many that were possessed of them. And many taken with palsyes, and many that halted, were healed. And there was great joy in the city. 
Among whom was also Philip, one of the seven deacons, in order next unto Steven. This Philip being far driven from Jerusalem, went down into a city of Samaria, which self same city is called Sebast. And thither likewise had come before, a certain fame of jesus name of Nazareth, of whom Philip preached divers other things that were not there spoken of before, as how he was crucified, and had risen the third day after, to life again: and furthermore when he had been coversaunt the space of four●y days with his disciples, ascended into heaven, and how he had from thence sent down to his disciples the holy ghost, and that all that would from thenceforth believe in his name, should have provided for them even at hand, their salvation. The vulgar people among the Samarites (for of all other those did most always profit by hearing the gospel) gave good heed all with one accord, to philip's words. For that tale, that promised all men salvation, was well worthy to be favoured, and more than that, the miracles which were not afew in number, wrought by Philip, affirmed his words to be true. For devils out of many, which were possessed of unclean spirits, even at his invocation of jesus name, went forth with a loud cry, declaring that they went not forth willingly, but that they were enforced by virtue of that healthful name. Yea and that was more to marvel at, many that were taken with the palsy, and divers other that were lame, recovered health. For these causes the whole city in each degree and state, was wonderfully glad. The farther that they went from Jerusalem, and the nearer as their access was unto the heathen, the more increase came of the gospel that they had sown. Behold how much profited the jews cruelty, Philip of a deacon, became an apostle, and for a few Hierosolomytes, which refused their teachings, whole cities gladly received the doctrine of the gospel. But the church feeleth greater damage at their hands, which being in themselves corrupted, taketh part with the church, than she doth by them, that openly persecuteth her. And of this, example is here declared us, that we should take the better heed thereby, of such wolves, that are wrapped in sheep skins.  But there was a certain man called Simon, which before time in the same city used witchcraft, and bewitched the people of Samaria, saying that he was a man that could do great things. Whom they regarded, f●om ●he least to the greatest, saying: This man is the power of God, which is called great. And him they set much by, because y● of long ●yme he had bewitched them with sorceries. But as soon as they gave credence to Philip'S preaching, of the kingdom of God, and of y● name of jesus Christ, they were baptized, both m●● & women. Than Simon himself believed also. And when he was baptized, he continued with Philip, & wondered, beholding the miracles & signs, which were showed. 
A man there was among the Samarites, called Simon, a deceiver of the people, and a practiser of delusions and enchantments, who, before that Philip came thither, practised in that city, magikes arte, & by his counterfeit miracles, & monstreouse things against nature, had he made the Samarites fond on him and foolish, who were besides of their own selves, superstitious, & much inclined to devilish enchantments. By means of such falsehood and deceit, avaunted he himself before the simple and plain people▪ which were lightly persuaded to superstition, boasting that he was an excellent Prophet, unto whom all the Samarites from the highest to the lowest, gave good heed. But nothing had he done in jesus name, and therefore they, as people astonied at such monstrous sights, 
But as soon as they gave credit to Philippes. etc.  which he either feigned by craft of juggling, either else brought to pass by help of devils, said: this fellow is gods own right hand which is called mighty. Many a day had he been with them, and long had he made them with his sorcery to dote upon him, and therefore when he had once gotten himself a name with them of great estimation, many one believed him in all that he taught. But after he perceived Philip able to work miracles in deed, & that more speedily than he could do, and also more surely at thinvocation of jesus name, and the Samarites quite fallen from him to philip's belief, who brought them a gladsome message of the kingdom of god, & of jesus Christ's name, not bragging of himself, as Simon did, but setting forth Christ's glory with miracles right famously, and promising eternal salvation to all, that after baptism once received, would profess that name, and saw many one as well men as women receive baptism: at the last Simon also himself received Christ's faith, and when he was baptized, 
They were baptized both men & women. etc.  begun to be of Philip'S part, more for ambition and desire of worldly praise and vain glory, then for any love he bore to jesus. For as he was perfectly seen in all arts magical, so saw he nothing done by Philip, through such manner falsehood and deceit, wherefore when he beheld sum miracles set forth by him, which were of no small weight and valour, (as be all welnyghe that enchanters work, as to make a dragon flyghe, or a straw creep,) but devils to be cast out of a man with a word, and men that were taken with a palsy to be delivered thereof at a word, he marveled much thereat, as a man greatly astonished by what feat subtility, or by what power might such things be brought to pass.  ¶ When the Apostles which were at jerusalem, heard say that Samary had received the word of God, they sent unto them Peter and john. Which when they were come, prayed for them, that they might receive the holy ghost. For as yet he was cum on none of them, but they were baptized only in the name of Christ jesu. Thā●ayed they their hands on thee, and they received the holy ghost. 
But when th'apostles which than were at jerusalem, had heard tidings how the Samarites, a sort of carnal people, and the same not clean voy● of idolatry, had lovingly received at Philip'S preaching the word of god, they were right glad, and sent to them Peter and john, the chief of all th'apostles, to ratify that, and set it well finished, which Philip had begun. These two being sent to ratify that was begun, when they had learned at their coming thither, how Philip had christened many one, gave thanks to God. Philip, and those that were with him, made petition to the apostles in their behalf which were christened, that they might receive the holy ghost, & that such that were cleansed than by baptism of all their sins might receive the gift of god also more largely, like as they had done, which being altogether in a high parlour, first before all other, received the holy ghost. For as yet was not the holy ghost cum upon any of them, saving that they were only christened in jesus the lords name. This authority to baptize, had the deacons given them, but to lay hand upon the baptized, whereby was given the holy ghost, was reserved unto th'apostles alone, and their successors. Thapostles than, as soon as they were desired, laid their hands upon them, and they forthwith in a visible token, received the holy ghost which endowed their spirits with lively strength like unto the fire, and enriched their tongues with an heavenly eloquence.  When Simon saw that through laying on of the apostles hands, the holy ghost was given, he offered them money, saying▪ give me also this power, that on whom soever I put the hands, he may receive the holy ghost. But Peter said unto him: thy money perish with the because, y● hast thought, that the gift of God may be obtained with money. Thou haste neither part nor fellowship in this business. For thy heart is not right in the sight of God. Repent therefore of this thy wickedness, & pray God, that the thought of thine heart may be forgiven the. For I perceive that the art full of bitter gall, & wrapped in iniquity 
When Simon the very same that was be●um of a wicked enchanter, no better a christian man then he was an enchanter▪ perceived that th'apostles by laying their hands upon them that were baptized, gave an heavenly gift, because he would want nothing that might avaunce himself, and his own commodities, proffered them money, saying: give me this power also and authority, that whomsoever I lay my hands upon, may receive the holy ghost. This devilish enchanter thought that money might with all sorts of men, bring every thing to pass, being not to learn that who looketh for gains, must be at sum expenses: his mind was to buy and sell for gains.  
And here eftsoons was an other springe of no little mischief in the church. Ananias and Saphira were punished for their dissimulation. And so was this an example to be repelled forthwith very sharply, which, if it had been received, should have utterly subverted all sincerity of Christ's religion. Peter therefore declaring to all other, what bishops ought to do against Symons disciples and followers, made answer in this manner: It were better that this thy money that thou goest about to corrupt other with, were at the devil, and thou together with all, which art now becum of thine own seeking for, the most wretched unthrift of all other living, for as much as thou thinkest that the gift of god (which like as he of his bountiful goodness giveth to us freely, 
The heart ● is not right in the sight of god.  so would he that we should freely depart with the same to other) may be bought for money. Thou canst be here no partner of any benefit, nor have any thing to do with us in this our office of preaching, or giving the holy ghost, which we of a plain and a sincere mind to godward, have taken in hand. For though thy body be dipped in water, yet art thou for all that, unclean herein before god. But if thou continue still in this thy naughty and deceitful mind, 
Repent therefore of this thy wickedness. etc.  nothing shall thy baptism avail the. Wherefore than be sorry for this thy naughty purpose, & ask god forgiveness, if thou may in any wise cum by forgiveness of so outrageous a crime, which though it was not already in act performed, yet so hadst thou purposed it in mind, that the leaving of it undone, was not long of thee, and an ill example, of all other most dangerous brought in thereby among the faithful of Christ's congregation. God putteth such in commission to dispense the gifts of his most gentle spirit, which be of a pure and sincere heart. I see plainly that thou art of no clean conscience, but infected with poisonful covetise and ambition, and tied by means thereof, with the bonds of sin. For the releasement whereof, pray thou must unto god with weeping tears, that the great vengeance of his wrath, which thou hast through so heinous an act provoked, may not light upon the.  ¶ Than answered Simon, and said: pray ye to the lord for me, that none of these things which ye have spoken, fall on me. And they, when they had testified, & preached the word of God, returned toward jerusalem, and preached the gospel in many cities of the Samaritans. 
Than Simon being more afraid of god's punishment, than he was for his evil doing penitent, 
Pray ye to the lord for me, that none of these things. etc.  said to Peter: do ye rather pray to the lord for me, that none such mischief as ye have rehearsed, betide me. Here thou seest, Theophilus, two Simons compared together: in th'one is declared, what we ought to fly fro: in tother, what is for us to follow. After that Peter then & john had well approved by their authority, and made up all perfit philip's preaching at Samaria, and had taught many things which they themselves had learned of their master jesus, they came back again unto jerusalem, and by the way, preached the gospel to many villages and small towns of the Samarites, always in hand with that, that their master commanded them to do.  ¶ The angel of the lord spoke unto Philip, saying: arise, and go toward the south unto the way that goeth down from jerusalem unto the city of Gaza, which is in the desert. And he arose and went on. And behold, a man of Ethiopia, a Chamberlain, & of great authority with Landace queen of the Ethiopians, and had the rule of all her ●●●asoure, came to jerusalem to worship. And as he was in his repair home again, sitting in his chariot, he read Esai the Prophet. 
Philip who was much desirous that the gospel might come forward, met with an other pray. For good men be seldom without occasion to do good. For an angel of the lord privily warned him, and said: arise & take thy journey sowthward, and keep the high way that leadeth from jerusalem unto Gaza, I mean old Gaza, where no man now dwelleth, nigh unto the sea. Philip was ready at thangels commandment, and set forth on his way, as a man might perceive in him a cheerful courage, meet for a bishop to have, as oft as need shall require to allure any to the gospel. But like as the setter forth of interludes appointeth time for his players to come and go, even so doth here the angel moderate the setting out of these two persons and their meeting. For at the same time, as god would have it, a certain gelded man, being a Chamberlain, took his journey: a person half maimed, in that he lacked his stones, by reason whereof he was not a perfect man of body, but right wise for all that, and of a man●y stomach: an Ethiopian borne, black skinned, 
And behold a man of Ethiopia.  but one that should soon after be clothed with a garment of a lambs fleece, immaculate, as white as snow, and change his natural complexion in the font of baptism, a head officer to Candace queen of Ethiope, whom she had made her high treasurer. Here speak we of a sort of people delicately brought up by reason of their excess and superfluity, which are well worthy to be in subjection to a woman. Riches is the nourisher of all superfluity. This man of a devout mind, had taken his journey towards jerusalem. For the temple there was of so great renown, that divers nations, yea out of far countries, came, and brought with them sundry gifts. In consideration whereof, the priests had much disdain and hatred at them, that said this temple should be once destroyed. This chamberlain meaned well and godly, but fowl was he deceived to seek in the jews temple for religion, whence it was even than all ready to departed unto the heathen. And as he was in his repair homeward, sitting in his chariot, he misspent not the time in fables, or else in sleep, but for the love that he had to religion, was in reading Isaiah the prophet, declaring to us where we ought to seek for Christ. For in temples is not he hidden, but in books of holy scripture.  ¶ Then the spirit said unto Philip: go near, and join thyself to yonder chariot. And Philip came to him, & heard him read the prophet Isaiah, and said: understandest thou what thou readest? And he said: how can I, except I had a guide? And he desired Philip, that he would come up, & sit by him. The menour of the scripture that he read, was this: He was led as a sheep to be slain: & like a lamb dumb before his shearer, so opened he not his mouth. Because of his humbleness, he was not esteemed. But who shall declare his generation? for his life is taken from the earth. The Chamberlain answered and said: I pray the of whom speaketh the prophet this? of himself, or of some other man? 
When Philip had here in his way, met with him, the angel warned him again privily, and said: go to, and approach thou near unto this chariot. When Philip had made good speed thither, he heard the Chamberlain reading Esay the prophet, and straight thereupon perceiving his good zeal, and endeavour unto religion, said to him: understandest thou what thou readest? Than answered he: how should I understand, a man as I am given wholly unto temporal business, except I had one to expound to me the secret sense and meaning of the prophet? And with that desired Philip, the he would step into the chariot, and sit by him, that they might the more commodiously talk together. Up went Philip and sat by the Chamberlain. Mark me how well doth Philip here resemble a true preacher of the gospel, and how plainly in this chamberlain, is such Heathen people described, as covet to know Christ. There must needs be wonderful great increase of all godliness, where the one hasteth in much desire to teach, the other heartily biddeth him to his compaynie, desirous to learn. Here was nothing done by chance, god did set all in rule and order. For this chamberlain happened for his part, unawares, upon that place of the prophet, which described jesus Christ.  
This was the place of Esay: he was led as a sheep to be slain, and as a lamb held he his peace before the person that clipped him, and not once opened his lips. Because of his humbleness he was not esteemed. Who shall declare his generation? For his life is taken away from the earth. This text of Isaiah, when Philip had repeated to him, the chamberlain was more inflamed with ardent affection to know whom the prophet spoke of, and said: of whom I pray thee, speaketh the prophet these words, of himself, or of sum other? See how apt this chamberlain was to learn. He had heard that Isaiah himself was cut in pieces at commandment of king Manasses, with a wooden saw, and ignorant was he not, that prophecies lay sometimes after such sort of doubtful, that what seamed to be spoken of this person or that, after the historical sense, oftentimes might after a more privy or mystical sense, pertain to another. But easy is it to teach that person, which in such wise demandeth.  ¶ Philip opened his mouth, and began at the same scripture, and preached unto him jesus. And as they went on their way, they came unto a certain water, and the Chamberlain said: see, here is water, what doth let me to be baptized? Philip said unto him: if the believe with all thine her●e, thou mayest. And he answered, and said: I believe y● jesus christ is the son of God. And he commanded the chariot to stand still. And they went down both into the water, both Philip & also the Chamberlain, and he baptized him: And as soon as they were come ou● of the water, the spirit of the lord caught away Philip, and the chamberlain saw him no more. And he went on his way rejoicing: but Philip was found at Azorus. And he walked thorough out the country preaching in all the cities, till he came to Lesa●ea. 
Than Philip, as one that was ready with right good will to teach, opened his lips, and beginning at this place of the prophet, expounded to him briefly the principal points of the gospel, that is to say, that this person, whom the prophet spoke of, was the son of god▪ through whom god had decreed, and by his prophets promised, freely to save all that would put their trust in him, and that he would for this cause have him to be borne again very man of the virgin Mary. And where the one nativity and eke the other can not be in word expressed, whether it be his eternal generation of his father, which from ever was without circumscription of time, or that he once had of the virgin, by the holy ghosts handiwork without man's help, taking so upon him man's nature, that he departed never from his godhead, the prophet Esay seeing this in spirit, and much astonied thereat, said: who shall be able to declare at length his generation? Furthermore that he was the true paschal lamb, for whose deaths sake, his father had appointed to deliver, not only the israelites, but all other nations also, from bondage of sin, and from death everlasting.  
And therefore delivered he him into the hands of the priests, scribes, pharisees, and head men among the people, who brought him afterward unto Pilate, being than judge and liutenaunt of the province, to th'intent he might be crucified. And for as much as his will was to die for our sakes, no answer made he before him for his releasement, but as he had been a sheep, suffered patiently all their mocks, and all their punishments. But there hide he the puissance of his divine power, and submitted himself for man's sake, to the lowest degree of humility. The jews supposing verily that he was none other thing at all than he seemed to be, condemned him, and put him to death. This is it undoubtedly that the prophet speaketh of: In his humbleness is his judgement exalted. An innocent is to death condemned, which shall come once again on high, and surmounting all other, and shall judge the quick and the dead. But god the father hath called his son back to life again the third day. After what time of his resurrection, was he the space of forty days conversant on earth, both seen often, and felt of his disciples corporally, and than finally in sight of them all, lift up he was into heaven. And the tenth day after his ascension, sent he down from heaven the holy ghost, who in such wise inspired the apostles hearts and their tongues also, that they might without all fear, publish unto all people through out the world, jesus of Nazareth, for the chief author and fountain of life, and health everlasting, not by any help of Moses law, but by faith and baptism. Of all these points rehearsed, none there is, that Moses law hath not in figures signified, 
And as they went on their way.  that the prophets have not before spoken of, yea that jesus himself hath not taught and promised. The chamberlain, whiles that Philip was declaring to him these points of the gospel, with other many more, was ware by chance, of a little spring of water, fast by the way, and said unto Philip, why prolong we so great and weighty a matter? See where water is at hand. Thou hast now informed me, and I am all ready. What shall let, but that I may forthwith be christened? Than answered Philip: there is no let at all, if thou steadfastly believe, and keep with all thy heart, those things which I have taught the. This promise alone is made at baptism. Than answered the chamberlain right gladly: I believe that jesus is the very same Christ, whom the prophets hath promised, & I believe that he is the son of god, for whose sake, all men have proffered them, health everlasting. Philip caused the chariot forthwith to stand still. It was a noble carriage, richly garnished, & seemly for him that was an head officer to a barbarous queen. But down allow must he come, that shall be found meet for baptism, and strip himself naked of all garments. Both went down into the water, and there Philip christened the chamberlain, a poor man, the rich, a simple and an abject, the puissant and mighty, a man in himself right perfect of all his limbs, the unperfect that lacked part of his membres, a jew, the Ethiopian. So little regard here was had to man's parsonage. There is no disagreaunce where is faith in jesus Christ, and consent of mind together in one accord. 
And assoon as they w●● cum out of the water.  After baptism, there was neither chamberlain, nor Ethiopian, but a new creature. And as for Philip, as soon as he was come out of the water, an angel of the lord took him away, and more of him saw not this chamberlain, neither after desired he to have his teaching, being once inspired with the holy ghost in baptism: but as one right glad at the heart, that he had learned Christ's faith, made an end of his journey, that he might at home likewise publish the name of Christ among his country men of Ethiop. Finally the angel set Philip down in the next city called Azotus, whence he came: and taking thence his journey, in every place, where village or town did lie in his way, he preached the gospel, until, he came unto Caesarea, a city in Palestine, where his dwelling was.   

The ix Chapter.  ¶ And Saul, yet breathing out threatenings & slaughter against the disciples of the Lord, went unto the high priest, & desired of him letters, to carry to Damascus, to the synagogues, that if he found any of this way, (whether they were men or women) he might bring them bound to Jerusalem. And when he journeyed, it fortuned that as he was come nigh to Damascus, suddenly there shined round about him, a light from heaven, & he fell to the earth, and heard a voice saying to him: Saul, Saul, why persecutest thou me? And he said: what art thou lord? And the lord said: I am jesus, whom thou persecutest. It is hard for the to kick against the prick. And he both trembling, & astonied, said: lord, what wilt thou have me do? And the lord said unto him: arise, & go into the city, & it shallbe told the what thou must do. 
While these things were in doing, Saul in all his proceedings against the Christians, expressed much cruelty, not only within the walls of Jerusalem, but where else he perceived that the disciples, which were scattered abroad, had spread also the word of the gospel purposing than more and more with himself not only, to threaten them and to enpryson, but to kill and murder them in sundry wise, went unto the high Bishop, to th'intent that by maintenance of his authority, he might the sooner consume them: & desired to have his letters of commission, not only to cities nigh there about where he had already exercised his cruelty, but unto Damascus, a city in Phenicea, far of from Jerusalem, directed unto the synagogues of the jews there dwelling, for that end that he might, thorough their aid, at commandment of the high Bishop, bring fast bound to Jerusalem, whomsoever he had taken faulty in this heresy, ●yther men or women. These and such like things was Saul moved to do, of a plain and no dissembling mind, supposing with himself, according unto the Lords saying, that his devour and service herein, was pleasant to God. And therefore God suffered not his hands to be polluted with innocentes blood, but called him aback in the mids of his rage. For when he was almost at his journeys end, not far from the city Damascus, a sudden light from heaven, shone about him: and suddenly, as he was fallen for fear upon the ground, heard he a voice, saying unto him: Saul, Saul why dost thou persecute me? Than Saul as one stricken with a great marvel who he should be, that on high above, and so mighty, complained of wrong as it were done by his friend, and in doubt whether he were some angel, or else God himself, answered fearfully: who art thou, O Lord? Than said he: I am the same jesus of Nazareth, whom thou supposeste to be dead, whereas I do live & reign in heaven. But thou in persecution of my disciples, & of my name, dost persecute me also, unawares thereof. But all thy labour is in vain.  
For it shall be hard and painful for thee, to beat thy heels against the prick. For thy striving is not against man, but against god, whose will no man is able to resist. Wherefore thine offence herein, is double the more, and nothing shalt thou prevail thereby, and yet do thyself a shrewd turn. Saul hearing this, trembled for fear, and as one amazed, said: Lord, what wilt thou have me do? By this answer, his error appeared to have cumme of plain ignorance, and of no malice. To instruct once such erpsons, it were sufficient. But it was expedient that an high and fierce stomach, were plucked down, and such one that minded nought else but to threaten and kill, were made afraid, to th'intent he might be easily taught. Than said the lord to him: arise and go into the city. There shalt thou learn what is for the to do. The lord striketh man in such a sort, that it may be for his health: so he casteth down, that he may set up, so maketh he them blind, that he may lighten them. Saul being in his cruellrage, was thrown down headlong, but after that he became meek and ready to obey, he was bid stand up.  ¶ The men which journeyed with him, stood amazed, hearing a voice, but seeing no man. ●●d Saul arose from the earth, & when he opened his eyes, he saw no man. But they led him by the ha●d, & brought him into Damascus. And he was three days without sight and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias, & to him said the lord in a vision: Ananias? And he said: behold, here I am lord. And the lord said unto him: arise and go into the street, which is called straight▪ and seek in the house of judas, after one called Saul of Tarsus. For behold, he prayeth, and hath seen in a vision, a man named Ananias coming in to him, and putting his hands on him, that he might receive his sight. 
While these things were thus in doing, the men that went with Saul, in his journey, stood amazed, hearing certainly one talk to Saul, but seeing no man. Than Saul upon good comfort that he took hereof, arose up. The first step to virtue is to be set up on foot. And behold again an other miracle, although his eyes were open, he could not see. Than those that came in his company, lead him by the hand into the city of Damascus. And yet was not he than forthwith admitted to the gift of the holy ghost, that it should be noted of us that came after for an example, how it were not meet to lay hand forthwith upon each person, but first to see them that are newly instructed, diligently tried, and prepared by fasting, & prayer. Wherefore than, like as the apostles abode at Jerusalem ten days space, in expectation of the holy ghost, so tarried Saul at Damascus three days, seeing none earthly thing with his corporal eyes, but thinward eyes of his soul, were in the mean space clearly illustrate: all that while receiving no food, but his mind was fed the mean time with heavenly doctrine. 
And there was a certain disciple.  There was the same time at Damascus, a disciple, (for so were they than called which had received the gospel,) named Ananias. The lord had picked out this Ananias, by whose hands his pleasure was bounteously to replenish Paul with gifts of his holy spirit. And therefore him spoke he unto being a sleep, in his dream, and said: Ananias? He on the other part anon perceiving that god called him, made answer: lo I am here lord: as who saith disclosing a true christian heart, ready at all commandments. Than said the lord: rise up and go thy way into the street, which they commonly call straight, and ask at judas house for one Saul, who was borne in Tarsus. For lo, there is he in prayer, suing to have grace and liberal comfort from us. At the very same time, Saul likewise as he was in prayer, thought the one Ananias, had entered into the house to him, and laid his hands upon him, to th'intent he might receive again his iyesight. Even so the lord prepared in their mutual vision each one for other.  ¶ Than Ananias answered: lord, I have heard by many, of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority of the high priests, to bind all that call on thy name. The lord said unto him, go thy way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel. For I will show him, how great things he must suffer for my name's sake. 
But Ananias sore afraid at the name of Saul, who for his cruelty, was than much spoken of among the christians, made answer: I have heard lord, of many one, how sore this man hath vexed thy blessed saints at Jerusalem, and yet not so contented, but now is he hither come also, being put in authority by a straight commission from the high bishops, to lay them all fast in fetters, that call upon thy name. hereunto the lord again made answer: I know right well how ye my sheep are much afraid of that ravenous wolf.  
But there is no cause why thou shouldest fear. For that wolf have I changed into a right gentle sheep. Wherefore see thou go unto him boldly. For him I have chosen to mine own self, as a notable instrument, to carry my name before the Heathen, before kings of the earth, and the children of Israel. What he hath done hitherto, was not done of malice, but of a zeal to the law of his country. And forasmuch as of plain ignorance, his judgement failed him, sum trial hath he showed of his towardness, how earnest a defender of my gospel, I am like to have of him, in time to cum. Hitherto hath he scryven against the professors of my name, being armed thereunto with bulls from the high bishops, with threatenings, and with fetters for them. Hereafter more manfully shall he fight and stoutly, being armed but with my spirit, and girt with the sword of my evangelical word, against all them that hate my name. For the glory and renown whereof, far greater affliction shall he willingly suffer, than now of late he prepared against you.  ¶ And Ananias went his way, and entered into the house, and put his hands on him, and said: brother Saul, the lord that appeared unto the in y● way, as thou camest, hath sent me, that thou mightest receive thy sight & be filled with the holy ghost. And immediately there fell from his eyes, as it had been scales, and he received sight: & arose, and was baptized, and received meat, and was comforted. 
Ananias, well encouraged at these words, departed thence, and entered into judas house: he found Saul praying, and laid his hand upon him, and said: brother Saul, the lord jesus Christ, that appeared unto the in the way▪ as thou waste coming hither, hath sent me to thee, to th'intent thou shouldst receive thy sight again, and be replenished with the holy ghost. Ananias had uneath spoken these words, but there fell from the eyes of Paul in the same place, as it were certain scales of a fish, & so recovered he his sight. And immediately he stood up, and was baptized. After that, when he had received sum food, he was well strengthened. In this manner that excellent captain of Christ's gospel, & he that should soon after obscure the glory & renown of other his apostles, received at the hand of Ananias, a poor and humble disciple the holy ghost, before that he received baptism. But nothing is done out of order, that is done at jesus Christ's commandment, whom Paul had for his teacher. For so had he given his apostles authority, that he would nevertheless reserve unto himself, the highest authority of all the whole matter.  Than was Saul certain days with the disciples, which were at Damas●o. And straight way preached Christ in the synagogues, how he was the son of God. But all that heard him, w●re amazed, and said: is not this he that spoiled them which called on this name in Jerusalem, and came hither for that intent that he might bring them bound unto the high priests? But Saul increased the more in strength, & contounded the jews which were dwelling at Damascus, affirming that this was very Christ. 
Than Saul being suddenly changed, abode for certain days in company with the disciples, which were at Damascus. And without any further delay, he begun forthwith e●en there, contrary to the bishops commandment, to set upon the office that he was appointed unto by Christ. And he went into the jews synagogues, and published openly and frankly, affirming that jesus of Nazareth was the son of god, for whose sake alone, all men should have proffered them, according to the Prophets foresayings, health everlasting. The jews, which knew of Saules cruel fierceness against the Christians, by the rumour that was bruited abroad, rejoicing that they had gotten such a valiant defender of Moses law, when they had heard that he did so earnestly preach jesus name of Nazareth, they marveled what had chanced unto the man, that he was so suddenly quite altered, and said amongst themselves: is not this the same Saul, who of late did all that ever he could, assault them that called upon this name at Jerusalem, which name he blazeth now abroad, and famously publisheth: and now but of late came hither, purposely to take all such persons, (if he might find any here) and to bring them fast bound to the high bishops, there to be punished at their will and commandment? How cometh this to pass, that he hath so suddenly cast of his jewish conditions, and forsaken Moses, and hath become a professoure of the crucified? But Paul, whom that name in very deed than better agreed with, after that he once became of a troublesome person, a teacher of soberness and quiet liberty, so little was afraid at such manner sayings of the Jewish, that he being every day the better strengthened with spiritual comfort, confounded and much troubled the jews that were dwelling at Damascus, affirming constantly, and proving by the testimonies of holy scripture, that jesus of Nazareth, whom he had before of ignorance persecuted, and did now preach, was the true Messiah that was promised to the world, and that none other should be borne hereafter, at whose hands the jews ought to look for everlasting health.  ¶ And after a good while, the jews took council together, to kill him. But their laying wait was known of Saul. And they watched the ga●es day and night to kill him. Than the disciples took him by night, and put him thorough the wall, and let him down in a basket. And when Saul was cumme to jerusalem, he assayed to couple himself with the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the Apostles, and declared to them, how he had seen the Lord in the way, and that he had spoken unto him, and how he had done boldly at Damascus in the name of jesu. And he had his conversation with them at jerusalem, speaking boldly in the name of the lord jesu. 
When Paul had taken such an enterprise upon him, many days at Damascus, no little to the disciples joy and comfort, and not without a great rumble and mumur of those, that did not than believe, the jews at length laid their heads in council together, to th'intent that they might (by lying in wait for him) slay him. O what a nation is this that murdereth men? Paul reasoned, taught, and vanquished the jews with testimonies of their own law, as it were with their own weapons. But there was nothing else with them, but conspiracies, stocks, prisons, stripes, and sundry kinds of death. But this had the lord by promiss, assured his well-beloved servants of, that they should not lose, no not a hear of one of their heads, except his father suffered it. The time was not than come for that excellent warrior to die in the gospels cause, he had than many battles behind, to fight for Christ's people, many dangerous perils were to come, for him to sustain in fight of battle, many cities and countries were left for him to subdue by gods holy word, and to call unto Christ's yoke. Wherefore Paul, 
They watched the gates day and night to kill him.  as it was god's will, had warning that the jews' lay in wait for him, insomuch that they kept the gates day and night in watch for him, that he should not away escape, but that they would kill him. To bring this act to pass, they had procured them aid of the lieutenant of the city, who was the debytie of king Aretas, to th'intent that if their privy watch had not well proceeded to their purpose, they would nevertheless openly & by force slay him. The disciples than, conceiving in their minds, how that the less the person cared for himself, the more was he worthy to be saved, would not suffer, so valiant a warrior in Christ's word, perish. Wherefore they hid him, and by night let him down by a cord of the town walls, in a basket. Even so oftentimes, yea, bold and valiant captains do run away, to th'intent that they may, according to the proverb, be able to fight again.  
O what a woondre is it to see the course of things turned upside down? Now lurketh he in corners & starteth away, who a little before with many sore thretnynges persecuted: and now provide they to save Paul's life, whom he before invented crafty means to slay. After this, when he was once come to Jerusalem, and would have accompanied with the disciples, with whom the old Saul was to well known, Paul as than unknown, all were afraid of him, as the sheep of the wolf: not trusting his words that he was a disciple, calling well to their remembrance what cruelty he was wont to express, in persecuting Christ's flock. They suspected than that some privy wiles had been cloaked under the name of a disciple. But Barnabas the levity, of whom we spoke before, that knew what was done concerning Paul, brought him to th'apostles, before whom, he declared all the whole matter, how the lord had appeared unto him as he was going to Damascus, & spoke to him, and how suddenly his mind was changed, and how frankly and freely he had preached the gospel in jesus name the lord. Thapostles rejoiced thereat, and with their honest rehearsal, commended him to the whole company. So was he for a time, busily occupied at Jerusalem, keeping company with th'apostles, and disciples, & boldly there professing, and preaching the name of the lord, which he had of plain ignorance, persecuted.  ¶ And he spoke, and disputed against the Greeks, but they went about to slay him, which when the brethren knew, they brought him to Caesarea, & sent him forth to Tarsus. Then had the congregations rest throughout all jewry and Galilee, and Samaria, and were edified, and walked in the fear of the lord, and multiplied by the comfort of the holy ghost. 
And that did not he only before the people of Jerusalem, nothing afraid of the reproachful name of an Apostata, because he had swerved from the bishops trade in religion, but preached likewise jesus name before the gentiles, which for the great renown of that city, dwelled than at Jerusalem, and before the jews, which were borne among the Grecians, reasoning with them, and by very testimonies of the law proving that jesus was the saviour of the world. But in no wise could they abide such liberty of speech, & therefore resorted to such, as they were wont to do for aid against him, whom they were not able in disputations to vanquish, searching out some way to slay Paul. Such be their disputations, that are of jewish conditions. And even than were privy wiles also invented to betrappe him withal, when that he least thought upon any such danger, After that the brethren knew of this, lest any thing should betide him otherwise then well, they conveyed him a way unto Caesarea Philippi, which is a city in Phenicea, and sent him eftsoons thence unto Tarsus, in Cilicia where he was borne. For by means of Paul's wandering about, and his leading from place to place, the gospel well prospered. In the mean while, after the time of persecution was well overblown, the congregation of disciples, which than were dispersed throughout all the parts of jury, Galilee, and samary, in the which countries principally taught the lord, and where before all other places, he commanded that his gospel should be preached, lived at some reasonable quietness, taking comfort each one of other, thorough mutual unity and concord: and what for the small regard they had to man's threatenings, and the daily increase besides of their number, they were well edified in Christ's faith, living in fear of the lord, and replenished in time of adversity with spiritual consolation of the holy ghost. This was it undoubtedly that the lord had promised them: in the world ye shallbe well assured of trouble and adversity, but in me shall ye have quietness of mind, and ghostelye comfort.  ¶ And it chanced as Peter walked thorough out all quarters, he came also to the saints, which dwelled at Lydda. And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him: Aeneas, the Lord jesus Christ make the whole: arise, and make thy bed. And he arose immediately. And all that dwelled at Lydda and Assaron, saw him, and turned to the Lord. 
It befell that Peter, whiles he as a vigilant shepherd, of a stout courage, went abroad, traveling many countries, now these to visit, now those, came also unto the holy saints that dwelt at Lydda. That Lydda is a city on the sea side in Palestine. There found he one called Aeneas, who had lain bedrid eight years before. For he was taken with a palsy. Peter than remembering the lords commandment, that what house soever they came into they should heal the sick, for it were not sitting for bodily diseases to reign, where spiritual physicians be present, said to him: Aeneas, jesus Christ make the whole. Arise, and make thy bed. Immediately upon these words spoken, he rose up whole, and made his bed himself. This was a token of perfit health. When they saw him suddenly made whole by virtue & power of jesus name, who had lain bedrid so many years, as many as dwelled at Lidda, & Sarona, a town on the sea coast nigh unto Lidda, were converted to the Lord, and professed the name of jesus Christ. And so of one which was restored to his corporal health, were many a one moved to health of soul.  ¶ There was at joppa, a certain woman, named Tabytha (which by interpretation, is called Dorcas) the same was full of good works and alms deeds, which she did. And it chanced in those days, that she was sick and died. Whom when they had washed, they laid her in a chamber. But forasmuch as Lydda was nigh unto joppa, & the disciples had heard that Peter was there, they sent unto him, desiring him that he would not be grieved to come unto them. 
There was again at joppa, a disciple called Tabytha, which with the Greeks signifieth Dorcas, with the latins Caprea, which name give they of the clear sight of the eye. This woman had been virtuously occupied in all manner godliness, but chief in works of mercy, wherewith she releaved the poor. It befell the same time that Peter was busy in his office at Lidda, that she died of the same disease that she had been sick of. And when they had done with washing the dead corpse, according to their accustomed manner, they laid it in a high chamber for to be anointed. And for as much as joppa was not far from Lidda, and the disciples had understanding that Peter was there, they sent two men in message to him, desiring that he would vouchsafe to come unto them.  ¶ Peter arose, and came with them. And when he was come, they brought him into the chamber. And all the widows stood round about him, weeping, & showing the coats, and garments, which Dorcas made, while she was with them. And Peter put them all forth and kneeled down, and prayed, and turned him to the body, & said: Tabytha, arise. And she opened her eyes, and when she saw Peter, she sat up. And he gave her the hand & lifted her up. And when he had called the saints and widows, he showed her alive. And it was known thorough out all joppa, & many believed on the Lord. And it fortuned that he tarried many days in joppa, with one Simon a tauner. 
Peter than declaring in himself an example of a good shepherd, came to them undelayedly. After his coming within the house, they brought him up into the chamber, to the intent he should be moved at the sight of the dead corpse, to take sum pity or compassion for her death. There stood about Peter all the widows, who among other ministries, which were praise worthy, chiefly were commended for serving the holy in all their necessities: they mourned her with weeping tears, which they let fall, more of pity toward the poor whom she was wont to refresh with many good turns, then for her ●ake that was departed. Their weaping was then a sufficient opening to him of their minds what they desired to have.  
They called not to rehearsal her good deeds, but brought forth to sight, the coats and other garments, which Dorcas had already made to cloth the holy withal. But this her endeavour in doing good, was by death interrupted. Then Peter having in remembrance jesus example, where as he raised up the chief priests daughter of the synagogue, after the multitude of those that mourned were first of all put out of doors, commanded them all to go forth. For the widows were only they that mourned. And weeping is a let to prayer. And moreover because that women, which of their own nature are weak spirited, should not be troubled at the rising up of the dead body he would have none of them to be present▪ but he all alone, prayed, kneeling on his knees. For the holy ghost, by whom all miracles are wrought, is not at all times in like force with man. But his virtue by prayer, is quickened, like as faith is also: 
And turned him to the body & said: Tabytha, arise.  without the which no miracle at all is wrought. When Peter had made his prayers, and conceived spiritual strength of the holy ghost, he turned him to the bodywarde, and said: Tabytha, rise up. Than she, as these words were spoken, awaked, as though she had been in a sleep, and looked upon Peter. And after that she had beheld him well, sat her down again. Peter than putting forth his hand to aid her withal, set her up, being than on live and lastly. After this manner must they be lift up unto godliness, which be of their own selves weak: First of all must god be prayed unto, that he would take mercy upon them. That done they must be taught what to do, rebuked for their life misspent, and exhorted to amend. Finally they must have aid as Dorcas had, to be lift up by good example, to more perfection of life.  
When Peter had called the holy brethren and widows, whom he before had bidden go forth, into the chamber again, which were likewise their selves occupied in prayer, looking for the mercifulness of the Lord, he showed them the woman on live for them all to behold. That miracle was soon bruyted abroad over all the city of joppa, and caused many one to believe in Christ. For that is the very chief commodity that cometh of miracles. For it should not otherwise much avail to call one or two amongst so many thousands, that come by times into this world and depart the same, unto life again, which must nevertheless soon after die. And this was an occasion for Peter to tarry many days at joppa. For where should he that fissheth for men's souls abide more to his contentation, than there as many cometh unto his net? All this mean while abode Peter the chief of all the apostles, and he that by reason of so great miracles which he had wrought, both was famous and mighty, at one Simons house, a tanner by his occupation.   

The ten Chapter.  ¶ There was a certain man in ●esatea called Cornelius, a captain of the soldiers of Italy, a devout man, & one that feared God with all his household, which gave much alms to the people, and prayed God always. The same saw by a vision cu●dētely (about the ninth hour of the day) and angel of god coming in unto him, & saying unto him, Cornelius: when he looked on him he was afraid, and said: what is it Lord? He said unto him: Thy prayers, and thy alms are come up into remembrance before God. And now send men to joppa, & call for one Simon, whose surname is Peter. He lodgeth with one Simon a tanner whose house is by the sea side. He shall tell the what thou oughtest to do. And when the angel which spoke unto him, was departed, he called two of his household servants, and a devout soldier, of them that awaited on him, & told them all the matter, and sent them to joppa. 
Hitherto had none of the apostles been conversant among the heathen, but by occasion was that chamberlain which came from Ethiop, induced to Christ's religion. And yet sum of the gentiles were the better, that they dwelled near unto the apostles. For in Caesarea, the most flourishing city of Palestine, which to fore was called Stratons castle, was a certain man named Cornelius, captain over a band of men, which were of Italy. This man, though by trade of his auncestry, he were heathen, & by reason of his office, a man of arms, yet as one that desired to be a christian man, he was a good liver and feared god. Like him was all his whole household. For it is commonly seen that the residue of the household, do frame themselves in conditions, like unto the master of the house. He in two poyintes chief, declared himself meet to take upon him Christ's religion, in liberally refreshing the needy, & poor, and in continual prayer to the lord. He knowledged the true god, for that he learned, 
A devour man and one that feared God.  by reason that he was conversant among the jews. He knew that his favour was chief obtained, by being beneficial to the poor, and by continual prayer. It remained alway certain, that he which had already abundantly enough, should have more given him. This man being in his prayer, not much before supper time, the ninth hour of the day, did evidently see a vision, the angel of god coming towards him, and calling him by name, Cornelius, as though he had been familiarly acquainted with him. But Cornelius beholding than the angel, and being sore afraid by reason of the majesty of so rare a parsonage, said: Lord what art thou? The angel answered: thy prayers are not spent in vain, neither yet thy alms deeds, wherewith hitherto thou hast earnestly called upon god, to be merciful to the. For what thou hast bestowed to refresh the poor, the lord vouchsafeth to count it bestowed upon himself: & he will reward thee in their behalf, which are not able to require. Wherefore thou hast not employed thy benefit on him that will forget it. Thou haste done for thy part according to his will, he again on tother part, will accomplish that thy request, which thou haste continually by prayer, desired. The lord hath heard thy prayers, because thine ears were not stopped from the poor. Now therefore this must thou do without delay, that from hence forward the lord may show unto thee, his bountiful goodness. Send sum of thy servants to the city joppa, and inquire there for a certain man named Simon, and desire him to come speak with thee, this man in the eyes of the world, is not of any great estimation, but in the sight of god, high in favour by reason of his godliness, and is otherwise called Peter. He hosteth at a certain man's house in joppa, whose name is Simon, a tanner by his occupation, and dewelleth by the sea side. Of this Peter shalt thou learn what thou must do to obtain salvation. When the angel had this said, he vanished away. Than by and by Cornelius sent a couple of his household servants, and with them one that was a soldier retaining to him, whose honest conversation and trustynes, he had great proof of, for not only all Cornelius own household resembled him in godly living, but there were sum soldiers also, that followed the virtuous trade of their captain. And when he had showed them all the matter and effect, as touching his vision, he sent them to joppa. These things were done in the evening.  ¶ On the morrow as they went on their journey, and drew nigh unto y● city, Peter went up upon the top of the house to pray, about the sixth hour. And when he waxed hungry, he would have eaten. But while they made ready, he fell into a ●●aunce, & saw heaven opened, & a certain vesselle came down unto him, as it had been a great sheet knit at the four comets, & was let down to the earth, wherein were all maker of four footed beasts of the earth, and vermin, and worms, and fowls of the air. 
The next day Cornelius messengers went on their journey. In those days, so mean an embacie as that was, had Peter the chief pastor of Christ's Church no disdain at. And when as they were almost at joppa, Peter the same time, as he was accustomed, had gone up into an high chamber to pray, almost at the sixth hour, that is to say, about noon. And as he was an hungered in his prayer, he minded to eat sum meat after his long abstinence. And whiles that meat was a dressing according to Peter's commandment, he was ravished with the spirit of god. So chanceth it specially with them, that use prayer and fasting. For god discloseth not his mysteries to the full belies, and slothful persons. His vision was this. He saw heaven open, and from thence a great vessel let down to the earth, as it had been a great sheet, knotted and fastened with cords at every of the four corners. For in old time meat was served to the table in great broad linen clothes. In this vessel were all kinds of four footed beasts, and virmin which creep on the ground and live on the earth, and birds that live in the air, as well unclean as clean, together indifferently. This was meat that the jews did abhorred, but yet was it the same that jesus longed after, when he said to his disciples, proffering him meat: I have meat to eat that ye know not.  ¶ And there came a voice to him. Arise Peter, kill & eat. But Peter said: not so lord. for I have never eaten any thing that is comen, or unclean. And the voice spoke unto him again the second time: what God hath cleansed, that call not thou comen. This was done thrice, and the vessel was received up again into heaven. While Peter also mused in himself what this vision (which he had seen) meaned, behold, the men which were sent from Cornelius, had made inquitaunce for Symons house, and stood before the door; and called out one, and asked whether Simon, which was surnamed Peter, were lodged there. 
Peter much marveling what this vision meant, a voice spoke and said unto him: arise Peter, kill and eat. And although that the lord had warned his disciples that they should make the Gentiles also partakers of his gospel, yet to th'intent they should the more boldly do the same, he again was admonished by a vision. But Peter, as a jew, yet abhorting the meat that by the law was forbid, said: Oh lord, god forbidden that I should eat any such meats. For unto this day have I duly kept the trade of my forefathers. For hitherto never eat I any meat that was suspended, or unclean. To this, the same voice that had spoken before, made answer: that which God hath made clean, thou which art but man, call not it unclean. After this vision had thrice appeared, to this end, that he should more certainly believe it, straight ways the vessel was taken up into heaven.  
Than Peter being cumme again to his remembrance, whiles he was musing with himself in a great perplexity, what this vision should mean, and whether it were a dream, either else some signification of god's will, behold those men that Cornelius had sent, stood at Symons door the tanner, and calling forth one of the servants, inquired whether that one named Peter were hosted there.  While Peter thought on the vision, the spirit said unto him: behold, men seek thee: arise therefore, and get the down, and go with them, & doubt not, for I have sent them. Peter went down to the men which were sent unto him from Cornelius, & said: behold, I am he whom ye seek, what is the cause wherefore ye are come? They said: Cornelius the captain a just man, and one that feareth God, and of good report among all the people of the jews, was warned by an holy Angel, to send for thee into his house, and to hear words of the. Then called he them in, and lodged them. 
But before that word was brought to Peter, that some there were that would speak with him, and whiles he sat imagining in his mind, what the vision should mean, the spirit of god said to him (for god speaketh after sundry wise to his elect) behold three men stand at the door and inquire for the. Therefore arise and get the down, and go with them, nothing doubting: For I sent them. And then shalt thou understand what the meaning of this vision is, that thou somuch musest of. With that Peter went down; and came to the men, and said, loo I am the very same Simon Peter whom you seek for. What is th'occasion of your coming hither? Peter boasted not of his vision, 
Behold I am he whom ye seek what is the cause wherefore ye are cumme.  but required the heathens confession. For the benefit of grace that cometh by the gospel, ought not to be thrust before them which set nought by it, as in like manner it ought not to be denied to them that are desirous of it. Than they answered: Cornelius which by office is a captain of a band of men, but yet a man of good conversation, and that feareth God, well credited and likewise esteemed, and reported as well of his own household, as also throughout all jewry, was warned by the appearance of an holy angel that spoke to him, to send for thee home to his house, that he might receive at thy hands knowledge what he ought to do to obtain salvation. 
Than called he then 〈◊〉 & lodged them  Peter perceiving the visions to agree, and now understanding what that voice signified, which thrice had said, what God hath cleansed, that account thou not unclean, bade them come near the house. For it was eventide, and he lodged them. This was the first beginning of any conversation between the jews and the gentiles, which gentiles by their own accord, pressed to be partakers of the gospel. But the Apostles did wisely in that they were not to hasty in the setting forth of this matter, that it might be evident to all men, that they did not rashly, but by the commandment of God, receive the gentiles to the benefit of the gospel. Cornelius sent for Peter, but by the commandment of the Angel. Peter came down and met them, but not before he had commandment by the vision. On the one part, mark the earnest desire that the Gentiles had to the gracious benefit of the gospel, on the other part the cheerfulness of him, & readiness, that was desirous to save all sorts of men.  ¶ And on the morrow Peter went away with them, and certain brethren from joppa, accompanied him. And the third day entered they into Caesarea, and Cornelius awaited for them, & had called together his kinsmen, and his special friends. And as it chaun●ed Peter to come in. Cornelius met him, and fell down at his feet: and worshipped him. But Peter took him up saying: stand up, I myself also am a man. 
The next day Peter went to Caesarea, being accompanied with certain christian men from the city joppa, that should bear witness of those things that were for to be doen. For their mind gave them, that sum good luck was toward, they wist not what. In the mean time, Cornelius being very desirous of salvation, waited for the return of his messengers, that should bring with them Peter, and had called together as well his nigh kynsfolkes as his other chief friends, partly that more might be witnesses of this fact, and partly also that more might be partakers of so great a benefit. But when as Peter entered into the house of this captain Cornelius, he much rejoicing thereat for reverence toward him, went forth to meet him, and falling down to Peter's feet worshipped him: perceiving to be in him sum what more excellency than was seemly for a man to have.  
Thus ought Christ to be worshipped in his ministers, but yet so, that the glory dew unto God, be not attributed to man. Then Peter giving example how much the preachers of Christ's word, aught to abhor ambition, and the desire of honour, and how small praise ought they to challenge for those things which be done thorough virtue of Christ's name, suffered not this captain to lie prostrate upon the ground, but embracing him in his arms, did life him up, saying: arise, I am but a man as thou art. give unto God this homage, for I am but his minister.  ¶ And as he talked with him, he came in and found many that were cum together. And he said unto them: ye know how that it is an unlawful thing for a man that is a jew, to company or cum unto an Alien: but god hath showed me, that I should not call any man comen or unclean: therefore came I unto you without delay, assoon as I was sent for. I ask therefore, for what intent have ye sent for me? 
And commoning than in this wise familiarly with him, entered into the house together. When they were cum into the inner house, Peter found there, a great numbered assembled together. 
It is an unlawful thing for a man that is a jew, to company or cum unto an alien.  Here conceived he as a covetous pastor good hope that he should have great vantage. And so when Peter was set down, he began, as an heavenly orator, to speak to them in this wise, partly that those that came with him, should not have occasion to be offended, and partly that he might stablish the captains household in that their confidence, which they had conceived: you know that it is not permitted by the laws, that a jew be either in household, either otherwise in company with aliens, men of a sundry kind of religion, and not circumcised. Yet I being a jew, am not afraid so to do, not yet despising either the trade or custom of my country, but following herein the commandment of God, that signified unto me by vision, that I ought not to esteem any man, what country soever he be of, to be unclean, or hate worthy, for as much as god taketh no man to be unclean. For only he maketh holy every thing. I therefore sticking to the commandment of god, 
For what intent have ye sent for me?  came hither without delay as soon as you sent for me, wherefore it is your part to show me what the matter is, that you send for me. Peter speaketh to all, that he may win them all, perceiving that for this cause they were assembled together, that they might all at one time, hear the gospel preached. Mark how featly Peter playeth the pastors part: for he doth not communicate the high mysteries of the gospel unto them, before he perceived them to be desirious to learn.  ¶ Than Cornelius said: this day now four days about this hour, I sat fasting: and at y● ninth hour I prayed in my house: and behold, a man st●de before me in bright clothing, and said: Cornelius thy prayer is heard, and thine alives' deeds are had in remembrance in the sight of God. Send men therefore to go to joppa, and call for Simon, whose surname is Peter. He is lodged in the house of one Simon a tanner, by the sea side, which assoon as he is cumme, shall speak unto the. Than sent I for the immediately, and thou hast well done, that thou art cumme. Now therefore are we all here present before God, to hear all things that are commanded unto the of god. 
Than Cornelius before them all, rehearsed how the matter stood, saying: four days paste I was here in my house fasting, and earnestly in my prayers, about the ninth hour of the day. And suddenly behold a certain man, whose countenance was full of majesty, stood visible before me, in a glystening garment, and said unto me: Cornelius thy prayer is heard, and thy liberal and bountiful alms, that thou hast bestowed on the poor, is not forgotten in the sight of God. Wherefore send to joppa, and desire Simon, otherwise called Peter, to come to thee. He is hosted in the house of Simon the Tanner, near to the sea. Than sent I incontinent messaungers of mine own folks unto thee, which thing I had not been so bold to have enterprised, unless an angel had so willed me. And I most heartily thank you of your goodness, that vouchsafed to come hither. Now therefore we are here present all of one mind, without hurt meaning towards any man, as we take God to witness, very desirous to hear what God hath given you in commandment to show us. For thangel that put me in this confidence, promised me so: and we doubt not but you will so do, forasmuch as you also by the commanudemente of God, ●ouchesaued to come and common with us.  Than Peter opened his mouth, and said: of a truth I perceive that there is no respect of persons with god, but in all people, he that feareth him, & worketh righteousness he is accepted with him. 
Than Peter perceiving their unfeigned meaning, opened his mouth, and began to speak in this wise: I do right well perceive that in the sight of God, one person is not preferred before another: but that in all countries who that feareth God, and liveth like a good man uprightly to God and the world, is set by of him.  Ye know the preaching that god sent unto the children of Israel, preaching peace by jesus Christ, which is lord over all things. Which preaching was published throughout all jewry (and began in Galilee after the baptism which john preached) how god anointed jesus of Nazareth with the holy ghost & with power. Which jesus went about doing good, and healing all that were oppressed with the devil, for god was with him. 
For asmuch as I understand that you are free from our law, and yet nevertheless that ye worship one God which is the true God, as we do: & that daily ye offer thorough prayer, sacrifice, and seek his favour by succouring of the needy: For why? this is th'only thing that the law and prophets do teach. And although that God hath now at the last performed that thing which he long sense promised, by the mouths of his prophets, that he would send Messiah, that is to say, Christ showing to the Israelites his will, now not by mean of any prophet, but by his only begotten son jesus Christ and proffering them, thorough faith & obedience to him whom he sent▪ remission of sin, and that he eftsoons will be reconciled with them: Yet that notwithstanding because there is none other God but he, as well of the Gentiles as also of the Israelites; his will is that this favour be showed to all men, whosoever believeth the gospel. And I am assured, that the rumour of this thing being sparsed, as it is, throughout all jewrye, is heard among you also, 
How god anoyncted jesus of Nazareth with the holy ghost.  how that jesus walked over all parts of jewry, exhorting all men to repentance, bearing witness that the kingdom of God is even at hand. And chiefly his beginning to preach, was about Galilee after he had been christened of john, which was his foremessanger, and openly bare witness of him, the jesus of Nazareth was the lamb of God, that should take away the sins of the world, and that god had anointed his Messiah with the holy ghost▪ whom he had seen in likeness of a dove as coming from heaven and resting on his head, and that it was only he that should christian all the faithful, not in water, as he himself Christened, but with an heavenly power. And this our lord jesus also expressed in deeds, walking throughout all parts of jewry, helping all men, not only in teaching the heavenly philosophy of the gospel, whereby the soul is healed, but also in curing the sick, casting out of devils, healing lepers, and raising the dead, and to be short, in helping all men whom the devil by tyranny kept under his yoke. For as he only was free from all sin, so he only was able and of power, to vanquish the tyranny of the devil, the which reigneth over them, that leadeth their life in sin. For God expressed his might in his son, which all Satan's power was not able to withstand. All these things being commonly spoken of throughout jewry, I am assured that you likewise have heard, and do believe them.  And we are witnesses of all things which he did in the land of the jews, and at jerusalem: whom they ●●ewe, and hanged on tree, him God raised of the third day, and showed him openly, not to all the people, but unto us witnesses, chosen before of god for the same intent, which did eat and drink with him after he arose from death. And he commanded us to preach unto the people, and to testify that it is he, which is ordained of God, to be the judge of quick and dead. To him give all the prophets witness that thorough his name, whosoever believeth in him, shall receive remission of sins. 
But that you may more surely believe this, we that were conversant with him, both in house, and in all other places, as long as he, being man, lived among men, do bear witness of all such things, as he did in all coasts of jewry, and in Jerusalem also, whom the high priests, scribes, and Pharisees, with the consents both of the nobility, and the commons, put to death, fastening him on the cross, rendering him evil thanks for his so manifold benefits employed on them. 
●ym God raised up the third day, and showed him 〈◊〉 etc.  But God, by whose permission all these things were done for the health of man, restored him to life the third day after his death, and endowed him with life everlasting. To make this certainly to be believed, he did personally appear alive, he was heard, seen, and felt also with the hands, not of all the people, as he had been before his death, but of certain that were before chosen witnesses by God purposely, of us I say, unto whom he appeared after he had arisen from death, being conversant on earth forty days: & we did eat and drink with him, and he with us likewise, lest we should doubt in our minds, whether his body were in very deed raised or not. And before he went into heaven, he commanded us, whom he before had chosen to this office, that we should openly preach to every man, and bear witness, that he was one, whom god had advanced to high estate and power, that in th'endend● of the world, he shallbe judge of all, both quick and dead. In the mean space a sure and an easy remedy is proffered every man. For all the prophets long since with one consent prophesied the very same of him, 
To him g●●e all the prophet's to ●●ues. etc.  that we teach, that it is only he, in whose name remission of sin shallbe given, not to the jews only, but to all nations also thorough out the world, not by merit of their works, wherein the jews put confidence, but by faith whereby we believe the gospel, and by mean of the gospel, believe in Christ.  While Peter yet spoke these words, the holy ghost fell on all them which heard the preaching. And they of the circumcision which believed, were astonished, as many as came with Peter, because that on the gentiles also was shed out the gift of the holy ghost. For they heard them speak with tongues, and magnified god. Then answered Peter: can any man forbid water, that these should not be baptized, which have received the holy ghost as well as we? And he commanded them to be baptized in the name of the lord. Than prayed they him, to tarry a few days. 
Peter had not yet made an end of his tale, and behold the holy ghost visibly descending from heaven, came on all that had heard, and believed the apostles words. Which thing made the jews, that were converted to the gospel, and had come in Peter's company from joppa, to bear witness to those things that were for to be done, astonished thereat, marveling that the gracious gift of the holy ghost, was also powered forth upon the Gentiles, which were not circumcised. For they supposed the promise of the Prophets to pertain to the Israelites only, 
For they heard them speak with tongues, and magnified god.  whereas in very deed, the prophets said before, that the spirit of God should be shed on all those, whatsoever they were, that would call on the name of God.  
And the chance that followed, expressed the meaning of this token which they had seen. For they began, in presence of all men that heard them, to speak divers languages, praising much the bountiful goodness of God. This so evident a token, was declared for the Israelites, that were already present and circumcised, that from thenceforth they should not stick to call them, which were not circumcised, to be partakers of the faith of Christ: it was likewise done for Cornelius friends, to put them out of doubt that by their faith, they were nothing inferior to the jews, yea though they kept no● the jews laws. Here according to the pleasure of god, the order was changed, for first they which were newly instructed in the faith, had wont to b● christened, and afterwards by laying hands on them, received the holy ghost. But here without laying of their hands on them, first the holy ghost was given, that the apostle should nothing stick to minister that, which was of less estimation, seeing that God of his own accord, had given that, which was of more excellency. Than Peter, as though that he would do nothing without the consent of the jews, though he had already purposed it, said to them that came with him: Is there any man here that will say nay, but that these men may be chrystened, albeit they be not circumcised, which have received the holy ghost aswell as we? And when as no man said contrary, he commanded them to be christened in the name of jesus Christ. All this matter being happily finished, as Peter was making himself ready to return to joppa, they entreated him to tarry with them a few days, for asmuch as they were very desirous to have more perfect knowledge of the gospel. Peter being thus entreated, was content to abide. For he knew that the jews would scarcely brook it, that he should be in household conversant with them, that were not circumcised.   

¶ The xi Chapter.  And the apostles and brethren that were in jewry, heard that the heathen had also received the word of God. And when Peter was come up to jerusalem, they that were of the circumcision▪ coutended against him, saying: thou goest unto men uncircumcised, and didst care with them. 
THe rumour of this fact, came over to the other apostles ears which remained at Jerusalem, and to the ears of the brethren also, which were abroad in jewry, that the gentiles had also received the word of God. For it was an hard thing to keep this matter close, partly because this captain was by reason of his office, of so great estimation, and partly again for that many were Christened together, either else because the jews were present at the deed doing (for the chaumberlaine that we spoke of before, when he was Christened as he road by the way, was alone without witness, as one that had stolen the benefit of the gospel from the jews) and partly also because it was done in one of the noble cities of Palestine. But Peter knowing certainly that it would be noised abroad, and that there would some jews reprove this his doing, took diligent heed every way, that he might not deserve any rebuke, forasmuch also as God had put this in his mind, which had showed him this vision three times, because he should nothing stick to do it. On the other part, by revelation of the holy ghost, he perceived that messangiers were come from Cornelyus: whom he forthwith did not receive into the house, lest he being a jew might have seemed to have been desirous to compaynye with the heathen, but spoke to them at the door, and before witnesses asked them why their coming was. This question he asked rather for the jews sakes that were present, then for his own. Besides this after he perceived that the visions did agree, both on the one part and the other, he went thither, but yet not without the compainy of some jews, which were known to be men of good credence, who should bear witness what were done, and without whose consent he would do nothing to th'intent that by these means afterward, if any man would grudge at his doings, they, as witnesses, might become proctors of his cause. Again when he was come to Cornelius house, he did not forthwith enter in, as a man desirous to talk with him, but sent in word to him that he was come, that Cornelius might meet him and bring him in: and yet was he nevertheless well assured, that he should be welcum. This captain fell prostrate at Peter's feet and worshipped him, which was to all the jews that were present, a great token to marvel at, of his ready mind. Again in hearing of them all, he asked what his will was with him, that he had sent for him, to th'intent that the jews, which came with him, hearing the tale of Cornelius own mouth, might the better believe it. And finally the holy ghost came down by his own accord, before that they had either made their prayers, either had their hands laid on them, either they had received baptism. Neither yet did he upon this, christian them, before he had commoned with the cyrcumcised that were present, and had expressed unto them, that it were not meet to deny them baptism, whom God had endowed with his holy ghost. This was that great wisdom of Peter being a pastor and agreeable with the gospel. He well knew the nature of the jews, how much they stood in their own conceit, because they were circumcised, and how deadly they abhorred those that were not circumcised. This was the occasion that he imagined all shifts to avoid offence of any man. He was desirous to make the gentiles partakers of the gospel, but yet in such sort, 
And when Peter was come up to Jerusalem they that were of the circumcision contended against him.  that by the occasion thereof, he should not lose the jews, if it might be. Now after that Peter had by chance returned to Jerusalem, where, by reason of the rumours, it was known how Cornelius had been christened, they which were circumcised and had received the gospel, disputed against him, saying: wherefore didst thou enter into the houses of the uncircumcised contrary to the tradition of our forefathers, and not content with that, didst also sit at the same table, and eat those meats which, are forbidden in Moses' law?  ¶ But Peter rehearsed the matter from the beginning, saying: I was in the city of joppa, praying: and in a trance I saw a vision, a certain vessel descend, as it had been a great shear, let down from heaven by the four corners, & it came to me. Into that which when I had fastened mine ties, I considered, and saw four footed beasts of the earth, and vermin, and worms, and fowls of the air. 
In this matter it becomed not Peter to hold his peace, but he told all the matter even from the beginning, how as it had chanced in this wise. Certes I dared not break the law which we have delivered us of our forefathers, but in this point followed I him, which is above the law. I was in the city joppa, fasting, and in my prayers, that no man can suspect it to be a vain dream. And when I had commanded, (as very hungres enforced me) some meat to be dressed, I was in the mean time ravished, and in a trance saw this vision. A great vessel much after the form of a great linen sheet, knit fast at four corners, was let down from heaven, and came to me. Werupon when I had set mine eye, being very hungry, I looked what manner of meat there was.  
And there I saw diverse kinds of fowerfoted beasts, besides those that were noxious beasts, with other sundry kinds also of beasts▪ that creep on the earth, and fowls of the air, whom the law by expressed commandment, would us to abstain fro.  And I heard a voice saying unto me: Arise Peter, slay, and eat. But I said: not so Lord, for nothing comen or unclean, hath at any time entered into my mouth. But the voice answered me again, saying from heaven: count not thou those things come, which God hath cleansed. And this was done three times. And all were taken up again into heaven. And behold, immediately there were three men all ready cum unto the house where I was, sent from Cesarca unto me. And the spirit said unto me, that I should go with them without doubting. Moreover, these vi brethren accoumpanyed me, and we entered into the man's house. And he showed us, how he had seen an angel in his house, which stood and said to him, send men to joppa, and call for Simon: whose surname is Peter: he shall tell thee words, whereby both thou and all thine house shallbe saved. 
Whiles I was looking on this, I heard also a voice which exhorted me that I should not stick to eat thereof, and said unto me: arise Peter, kill and eat. To whom I made than answer: God forbid. For to this day hath no unclean meat entered into my mouth. Than answered the voice eftsoons in this manner: call not thou, which art but man, those meats unclean, which god hath purified. This vision did three times appear. And afterwards all those meats, which I thought worthy to be abhorred, were taken up into heaven.  
And after I was cum to myself, whiles I revolved in my mind what this vision, which so often appeared, should mean, the spirit of god forthwith gave me knowledge that there were three men at the door where I hosted, sent from Caesarea, that would speak with me. And the same spirit commanded me that I should not stick to go with them. I obeyed the vision, and by the holy ghosts sending, I took my journey to Caesarea, not alone, but I took two brethren with me, to bear witness of all those things, which I did by the commandment of God. And briefly ere entered into the man's house that had sent for us. There he in presence of us all, showed how that few days before, whiles he was fasting and his prayers, at home in his house, he had seen an Angel standing before him in a glistening garment, when it was broad day, and saying unto him. Cornelius, send some of thy servants to joppa, and let them desire Simon, otherwise named Peter, in thy behalf to take the pains to come speak with the. He shall tell the those things, whereby thou and all thy household, may be saved. I perceiving these visions to had agreed on both parts, and perceiving farther how earnest their desire was with out all dissimulation, began to teach them those things that our Lord jesus had willed us to preach.  And as I began to preach the holy ghost fell on them, as he did on us, at the beginning. Than came it to my remembrance, how that the lord said: john baptized with water, but ye shall be baptized with the holy ghost. For as much than as god gave them like gifts, as he did unto us, when we believed on the Lord jesus Christ: what was I, that I should have withstand god? When they heard this, they held their peace & glorified God, saying: than hath God also to the gentiles, granted repentance unto life. 
I had not fully finished my communication, but behold the holy ghost coming from heaven, entered into them, in like manner as he at the first time, had into us: and they began to speak diverse languages, even as we than spoke. This was an evident token, that their faith was approved before God. And even than the very thing itself showed, what this hard vision to understand, that I had seen, did mean. For these were those same fowerfooted creeping beasts, and fowls, which we that are circumcised, do abhor, but gods will is to have them purified thorough faith, yea he will not, that we take any thing as unclean, which thorough faith of the gospel, is made holy. And farther I remembered the words that the Lord spoke unto us when he was ready to ascend to heaven: john baptized in water, but you shallbe baptized in the holy ghost. And we deep the body in water, but it is not water that giveth salvation, unless by faith we obtain the fiery baptism. And when as the matter of itself in effect was evident enough, that they had received the baptism which jesus the lord had promised, and that the same favour thorough faith, was employed on those which were not circumcised, which we before had received: not because we had so deserved by keeping of the law, but thorough our faith, whereby we believed our lord jesus Christ, 
What was I, that I would have withstand god  how could I be against the will of god? Was it for me to stay, that they should not be baptized in water, which were than already baptized in the spirit of God, seeing that water is nothing else but a token of the grace that shallbe given us from heaven? But than was grace given them before, without our ministery. So that to deny them to be baptized in water, had been nothing else, but to improve that which God had done. When they had heard these his words, they held their peace, and praised God, saying: than the very thing in effect is evidently declared, that God hath given repentance, not to the israelites only, but to the gentiles also that they thereby may obtain life everlasting. And these were the first fruits of the Gospel that the church had of heathen, by Peter's procurement. For before him, none other durst so do, but Philip only, and that also not without monition of an angel  They also which were scattered abroad through the affliction that arose about Steven, walked throughout unto Phenice, and Cypress, and Antioch, preaching the word to no man, but unto the jews only. Sum of them were men of Cypress and Cyrene: which when they were come to Antioch, spoke unto the Greeks, and preached the Lord jesus. And the hand of the lord was with them, and a great number believed, & turned unto the lord 
For they that by reason of sore persecution after Steuens death were dispersed, went from village to village, and from city to city, until they came to Phenice, and sum to the Isle Cypress, which lieth right over against Phenice, 
And y● have of the lord was with them. etc.  sum also scattered to Antioch, which divideth Phenyce from Cilicia preaching to every man the doctrine of the gospel, which they had received of the Apostles, and yet durst not they communicate it to any man, but those that were jews, not because they hated all men besides, but of a certain godly fear which they had, forasmuch as they thought, that it was not lawful to give to dogs the holy, which to do the Lord had forbidden them. About the same time, arose up certain men that were converted to the faith, borne part in Cypress, and part in Cyrene, which entering into the city of Antioch, durst boldly speak of Christ to the Grecians, and preached our Lord jesus unto them, and they prospered, the matter succeeding very well, as the will of God was that it should do, who gave strength and courage to the setters forth of his name. For among them also a great numbered that gave credence to the gospel, were converted to the Lord.  tidings of these things came unto the ear●s of the congregation, which was in Jerusalem. And they sent forth Barnabas, that he should go unto Antioch: which when he was cum, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would continually cleave unto the lord. For he was a good man, and full of the holy ghost and faith: and much people was added unto the Lord. Than departed Barnabas to Tarsus, for to seek Saul. And when he had found him, he brought him unto Antioch. 
The knowledge of this matter by noising of it abroad, from one to another, came to the ears of the church which was at Jerusalem. And for this purpose the leuite Barnabas, a man which was borne in Cypress, one of such perfection, as was seemly for an apostle, was sent thither by the apostles to see what was done there, and that he, if he perceived it to be agreeable to the will of god, should allow it by the authority of th'apostles. So great heed they took in receiving the heathen to be partakers of the gospel, although th'apostles much desired that it should so be, partly lest that it should be afterwards called back or broken of the jews, as a thing unadvisedly or rashly done, and partly left the gentiles should very much mistrust themselves, in that that they had done, as though the law of Moses must have been their help and their stay. 
And exhorted them all, that with purpose of heart. etc.  But after that Barnabas was come to Antioch, and perceived that the Grecians had obtained them like favour of god thorough faith, without observation of the law, as the jews had, he much rejoiced that the numbered of the faithful was increased, and exhorted them all, that they should stand steadfast in their, purpose, and stick to God. For he was a good man, and replenished with the holy ghost. 
they would continually cleave unto the lord. etc.  And therefore came it to pass by means of his preaching, that many more did join with the other numbered, that professed the Lord. And because that Antioch is adjoining to Cilicia, the very nearness of the place, moved him to seek for Paul, which was more meet for this office, than any other, forasmuch as he was chosen of christ to glorify his name among the Gentiles, and princes of the earth. For the disciples had brought him to Caesarea, a city of Phenice, what time he fled from jerusalem, and thence he went to Tarsus.  
Whom, after he had found there, he brought to Antioch, because he hoped to win more by his means which was an apostle, specially chosen to this office, in so great a city as that was, and so much frequented both of Grecians, and also jews.  ¶ And it chanced that a whole year they had their conversation wit● the congregation there, and taught much people: insomuch as the disciples at Antioch, were the first that were called Christian. 
And so they continued together at Antioch a whole year, with the congregation of the faithful, that were there gathered together in a great numbered, aswell of Grecians, as of jews, which was afterwards much increased by access of no small multitude of people, gathered together by the preaching of Paul and Barnabas, insomuch that they, which before were called disciples, (because the name of Christ was odious) at Antioch first were called of the principal author of their religion, all Christians that professed Christ's doctrine.  ¶ In those days came prophets from the city of jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the spirit, that there should be great dearth throughout all the world, which came to pass i● the Emperor Claudius' days. Than the disciples every man according to his ability, purposed to send succour unto the brethren, which dwelled in jewry, which thing they also did, and sent it to the elders by the hands of Barnabas and Saul. 
About this season certain Prophets came from Jerusalem to Antioch, among whom, one, whose name was Agabus, standing up in the congregation, inspired with the spirit of God, certified them that there should come great famine over all the whole world. The which came to pass in Claudius Caesar's time that succeeded Caligula. And because that the jews, which were converted to the faith, and dwelled in Jerusalem, were for the most part poor men and partly had given all that they had in comen, and many of them by reason that they professed jesus Christ's name had been spoiled of their goods by the priests, they provided that those which had abundantly enough, specially amongst the gentiles, and had received the gospel, should every man give a portion, and the money so gathered, should be sent to the christian men that dwelled in jewrye, for their sustentation so that no maunne was compelled to give any thing, but that every man should give that, that he could find in his heart with a good will to departed withal, according to the value of his goods. And even as they had ordained, so was it done, And the same money was sent to Jerusalem by Paul and Barnaby to the elders that they should distribute it as they thought best, to those that had need thereof.   

¶ The xii Chapter.  At the same time, Herode the king stretched forth his hands, to bear certain of the congregation. And he killed james the brother of john with a sword. And because he saw that it pleased the jews, he proceeded farther, and took Peter also. Than were the days of sweet bread. And when he had caught him, he put him in prison also, and delivered him to ●ower quaternyons of Soldiers to be kept, intending after Easter to bring him forth to the people. And Peter was kept in prison. But prayer was made without ceasing of the congregation unto God for him. 
While that Paul and Barnabas were occupied about this ambassade, King Herode, which had before time beheaded john, and sent Christ again to Pilate, appareled with a white garment in a mockage, being sorry that this sort of men daily increased, and that the name of jesus, King of the jews, was well known in many countries, thought it to appertain to his duty, that this sect so growing and daily increasing, 
And the same time Herod the king stretched forth his hands. etc.  should be clean vanquished: Sathanas even than working eftsoons by them, as by his tools, the same thing which he before went about, but yet obtaining nothing else thereby, but that the name of jesus was more gloriously set forth.  
Therefore Herode practising his regal and absolute power, sent certain of his guard with weapons, to lay hand on some of the congregation that professed jesus of Nazareth, Lord of all things. And so he which in chopping of john's head, had learned to behead good men, and those that freely spoke the truth, did now likewise lay hands upon james th'apostle, brother to john, because he in those days was esteemed of greatest authority amongs tother apostles, and commanded him to be headed which steadfastly continued in professing the name of jesus. And when he perceived that this cruel act, did well please the jews, he heaped mischief upon mischief, and commanded that Peter should be taken, which was chief among the rest of th'apostles, thinking that it would come to pass, that the shepherd being rid out of the way, the flock might easily be dispersed and scattered: upon which consideration the jews had before slain our lord jesus, staying their hands from the apostles. He would immediately & without delay have put Peter to death, 
Than were the days of swetebread.  but only that their Easter day, which was had in great honour among the jews, was at hand, at which time the jews before had been also afraid to slay jesus. Such is the jews devotion in keeping their holy days. They are not afraid to sacrifice an innocent man's blood at the people's request, but they are afraid to break their holy day, as though that he were nothing guilty of murder, which hath in heart prefixed to commit murder. He than commanded that Peter being thus taken, should be cast into prison, and for fear lest he should any way escape, like as Paul had, he set sixteen harneste men to keep him lying in bands, to th'intent that no man might by force take him away. For he had purposed, after the holy days to bring this sacrifice before the people, that even thirsted for innocent blood. Like people like king. In the mean season neither refused Peter to go to prison, having knowledge before by God, that such things should happen, neither made the disciples any commotion against the ungodly cruelness of this tyrant, having well in remembrance, how the Lord had commanded, that they should wish nothing but well, yea to those that pursued them. Herode was not satisfied with imprysoning of Peter, ne with double chains, nor with once four soldiers in armour, which in other times & cases were thought enough to have the safe keeping of one man, for this purpose verily, that his cruel intent with so great diligence, might much more avail to the setting forth and increasing of the glory of our saviour Christ. In this wise Peter, whom the soldiers took diligent heed on, kept his holy day in prison. In the mean while the congregation of the disciples, taking not a little thought for their shepherd, never teassed day ne night to pray to God, that Peter might escape.  ¶ And when Herode would have brought him out unto the people, the same night slept Peter between two soldiers, bound with two chains, and the keepers before the door, kept the prison. And behold, the angel of the Lord was there present, & a light shined in the inhabitation. And he smore Peter on the side, styered him up, saying: arise up quickly. And his chains fell of from his hands. And the angel said unto him: gird thyself, and bind on thy sandales. And he did so. And he sayeth unto him: cast thy garment about thee, and follow me. And he came out and followed him, & wist not that it was truth, which was done by the ●ungel, but thought he had seen a vision When they were past the first and the second watch, they came unto the iron gate, that leadeth unto the city, which opened to them by the own accord. And they went out, and passed thorough out street, and forthwith the angel departed from him. 
And when as Herode purposed to bring him forth before the people after the holy days were ended, as God would, and nyghre before he should have been brought forth, 
And behold, the angel of the lord was there present. etc.  Peter was a sleep between two soldiers bound with two chains. The rest of the soldiers watched at the prison door. And behold th'angel of god suddenly stood by Peter, and a wonderful light withal made all the house bright notwithstanding that it was both a dark prison, and a dark night also, and smiting Peter on the side, raised him, saying: Arise speadily. And forthwith, assoon as these words were spoken, the chains, fell from his hands. Than said the angel, gird thyself, and put on thy shoes, and see that thou leave no part of thy apparel hear. When Peter had this done, than said the angel again: cast on thy cloak and follow me. In this wise Peter following the Angel his guide began to go forth of the prison, not yet perceiving that this was in very deed done that the angel did, but supposing that he saw a vision, as he had before seen. But after they had passed the first and the second ward, they came to an iron gate that leadeth into the city, which by it own accord, opened unto them, though it had many locks and bolts upon it. 
And they went out & passed. etc.  And when they were clean forth, they passed on until they had gone through one street of the city, and than forthwith the angel vanishing away, left Peter, as suddenly as he before had comen to him.  And when Peter was come to himself, he said: Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herode, and from all the waiting for of the people of the jews. And as he considered the thing, he came to the house of Mary, the mother of one john, whose surname was Mark, where many were gathered together in prayer. As Peter knocked at the entry door, a damosel came forth to hearken, named i● hoda. And when she knew Peter's voice, she opened not the entry for gladness, but tan in and told how Peter stood before the entry. And they said unto her, thou art mad. But she affirmed that it was even so. Than said they: it is his bungell. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. And when he had beckoned unto them with the hand that they might hold their peace, he told them by what means the Lord had brought him out of the prison. And he said: go show these things unto james, and to the brer●r●. And he departed, and went into an other place. 
Then Peter looking about him, and perfectly knowing in what part of the city he was, coming to himself, said: Now I perceive it is no dream that is done, but the Lord pytiing those that be his, hath sent his Angel, and hath delivered me out of the hands of Herode, which had decreed to put me to death, and hath disappointed both the cruel king, and also the earnest expectation of the multitude. 
And as he considered the thing, he came to the house of Mary. etc.  Than as he was in consulting and devising with himself whither he might most safely go, thinking that he would make his disciples and fellows to be partakers of this his joyful chaucne, went to the house of Mary that was the mother of john, not the same john that was brother to james, but that was otherwise called Mark, in whose house many were assembled, praying with one assent, for the delivery of their pastor.  
And when Peter knocked at the wicket of the gate which was towards the street side, a little maiden came forth softly to hearken what the matter was. Her name was Rhoda. Whom Peter perceiving to come to the door, willed her speedily to open the door. When she heard Peter's voice, being half amazed for sooddayn joy, did not open the door, but running back again into the house, brought them word that Peter was at the door. But they being well assured how safe Herode had caused Peter to be kept, answered to the maiden. Surely thou art peevish. But when she continued stiffly affirming that it was true that she had said, some of them said, it is not Peter but his ghost, or angel that speaketh like him. For they were of this opinion, that every man hath an Angel to be his keeper and guide, 
But Peter continued knocking. etc.  which often times would take man's likeness upon him. But when as Peter still knocked, they opened the door, and when they saw Peter come in, they wondered at him. But Peter hearing the great noise of those that rejoiced that he was come again, beckoned to them with his hand, that they should hold their peace, and hearken without noise what he would say, lest that any man should perceive the matter, that had chanced, by so strange and unaccustomed noise that they made. When silence was made, he showed them all the matter as it had chanced in order, how the Lord had brought him out of the prison, by the guiding of his angel. And look, said Peter, that james the brother of the Lord, be certified hereof (he was than bishop of Jerusalem) and the rest of the brethren, 
And he departed and went into an other. place.  that they may be partakers with us of this joy. In this wise the good God doth mixed sadness with mirth, and mirth with sadness, that we should not utterly despair. After Peter had spoken these words, he forthwith departed thence, and went into an other place whereas he might more safely be hid, for fear lest Herode, whose continual endeavour in cruelty he had experience of, should again espy him out.  Assoon as it was day, there was no little to do among the soldiers, what was becum of Peter. When Herode had sought for him, and found him not, he examined the keepers, and commanded them to be had away. And he descended from jewry to Caesarea, and there abode. Herode was disposed with them of tire and Sydon. But they came all with one accord, and made intercession unto one Blastus the kings chambers sayne, and desired peace, because their country was nourished by the kings provision. 
But as soon as it was day the soldiers, to whose custody he was committed, seeing the chains remain whole, and that the prisoner was escaped (the doors being shut) were sore amazed, marveling what was become of Peter. And Herode, when he had sent for Peter, to th'intent that he might bring him forth before the people, and so to condemn him to death, and found him not in the prison, after examination had of the keepers, commanded them to ward, that he might at leisure put them to execution. But God ever mercifully tendering those that love him, restrained Herodes rage, aswell providing for the safety of the Apostles, as also of the soldiers. For it was not sitting that the safeguard of Peter should, be occasion that the innocentes should suffer the pains of death. And in the mean space it it befell that Herode had occasion to take his journey to Caesarea, a city of Palestine. He was offended with th'inhabitors of tire and Sydon, and did even than purpose in his mind, to wage battle against them. But they hearing of that, repaired with one accord unto him, and first desiring the favour of one Blastus, which was chief of the kings privy chambered, and obtaining the same, sued for peace, forasmuch as they thought it expedient for them to have the friendship of him, being a king that dwelt so near them: Because that their riches and wealthiness in tire and Sydon, stood most by marchaundysing, and therefore it was their commodity and vantage, to be at league with the countries that adjoined near unto them, and that they could not wage battle, without their great hindrance, having not free passage for occupiers to carry out, and bring in merchandises.  ¶ And upon a day appointed, Herode arrayed him in his royal apparel, and set him in his seat, & made an o●acion unto them. And toe people gave a shout saying: it is the voice of a God and not of a man. And immediately the angel of the Lord smo●e him, because he gave not God the honour, and he was eaten of worms, & gave up the ghost. And the word of God grew and multiplied. And Barnabas and Paul returned to Jerusalem, when they had fulfilled their office, and took with them john whose surname was Mark. 
After these matters were p●acibly ended, when as upon a certain solemn feast, or high day, that was by vow kept holy for the health of the Emperor, by occasion whereof the chief rulers of the whole country were assembled thither, the second day that the plays were kept, (for they continued many days) Herode was speaking unto the people out of an high place or pulpit before the people, having on him a gorgeous garment that was very richly and coningly woven and embroidered, with both silver and also gold: when that the brightness of the Sun beams shining on the la● and bosom of the kings garment, by reason of reflection, glistered upon every man's eyes, that no man might abide the brightness thereof, even as it had been lightning, 
The voice of god and not of a man. etc.  the multitude with flattery made a shout thereat, praising him, & said: the voice of god and of no man, as though they had perceived in him some thing to surmount man's excellency. Such flattery of the people, doth often cause the kings become tyrants, when they are praised as gods, that are scarcely worthy the name of man. And princes on the other part flatter the people, exhibiting unto them shows to gaze upon, & uncleanly plays, and oftentimes by putting good men to death, as he before had obtained the people's favour by the death of james. And yet Herode for his part refused not, nor abhorred this so ungodly flattery, but as a wretched person, and one that should within short space after die, rejoiced to be called god. But the vengeance of god immediately lighted on him. For straight ways in presence of the multitude, before he came down, the angel of god smote him, whom; he looking back saw, because that he being man, had taken on him the honour that cannot be communicate or parted with any creature, but is due unto god alone. And being taken with a sudden disease, which was as filthy and dolorous as any might be, died for the very pain and anguish thereof, within few days after, his body being eaten up with vermin.  
In this wise when he, 
And he was eaten with worms, & gave up the ghost. etc.  that had persecuted the flock of god, was rid out of the way the doctrine of the gospel increased, and spread more and more abroad. And Barnabas and Saul, when their business was done, that they had in hand by the consent of the brethren, and had delivered the money to the apostles, and seen the same distributed to the helping and relyving of the poor, as it was ordained that it should, returned from Jerusalem to Antioch, bringing with them a companion, whose name was john, otherwise called by his surname Mark.   

¶ The xiii Chapter.  There were in the congregation that is at Antioch, certain prophets, and teachers, as Barnabas and simeon that was called Niger, & Lucius of Cyrene, and Manahen, Herode the tetrarchs noursefelowe, & Saul. As they ministered to the lord, and fasted, the holy ghost said: separate me Barnabas and Saul, for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they let them go. And they after they were sent forth of the holy ghost, departed unto Seleuria, & from thence they sailed to Cyprus. And when they were at Salamine, they showed the word of God in the synagogues of the jews. And they had john to their minister. 
THe Church at Antioch, did than so flourish, that in it were divers that had the gift of prophecy, and other that had the gift of teaching the same. Among whom were Barnabas, and Simeon, which was surnamed Niger, & besides these were also Lucius, a Cyrenian borne, and Manahen which had been brought up even of a child with Herode the Tetrache, and was his noursefelowe, & playfiere, whose company he had left, and did than follow Christ. But Saul among all these, was most excellent, and one that passed all the other in qualities required in an apostle.  
And whereas they studied for the profit of the Church, bestowing those gifts that they had, to each man's wealth, and to set forth the glory of Chrism faithfully, which is a sacrifice so acceptable to god, that there is none more, fasting in the mean space, that they by prayer in purity of life, might further the profits of the Church, besides the executing and doing of all other duties: the holy ghost being moved with their prayers, certified them by Prophets what he would have done, saying: dissever me Barnabas and Saul, two the chief of all the rest, for my purpose, that they may take in hand that effyce, 
And when they had fasted & prayed, and ●●ted their hands on them, they let them go.  for the which I have specially chosen them: that is to say, that they may be instructors of the gentiles, and that I may sow far abroad the gospel by their means. At this commandment of the holy ghost, Barnabas, and Saul were separated and set apart from the rest, that it might appear to every man, who were chosen. And after that they ●yth one consent, by fasting, and prayer had made petition to God that he would turn the office that they took on them to the profit of the congregation: those that were highest of authority among them, laid their hands on them, & so dismissed them ready to take their journey, whithersoever the holy ghost would lead or appoint them. And so first by motion of the holy ghost, Barnabas and Saul went to Seleucia, which is a great promontory, or peak on the west part of Antioch, & thence they sailed unto Cypress. And as soon as they had arrived at Salamin, 
And they had john to their minister.  which is a noble city in that Isle, and the first that ye come unto on the east side, they preached not fables invented by man's wit, but the word of god: and that not in corners, but in the jews synagogues, of whom there was a great number, by reason that it was near unto Syria. They had with them, as a partaker of this ministry, john otherwise called Mark, whom they had brought with them from Jerusalem. Such honour was every where given to the jews, according to the commandment of Christ, that willed the gospel first to be offered them, lest that sort of people, which otherwise was ever full of complaints and wayward, should say, that they were despised and nought set by.  When they had gone through the isle unto Paphos, they found a certain forcerer, a false prophet, a jew, whose name was Bari●su, which was with the ruler of the country, one Sergius Paulus, a prudent man. The same ruler called unto him Barnabas & Saul, & desired to hear the word of god. But Elymas the sorcerer (for so is his name by interpretation) withstood them, and sought to turn away the ruler from the faith. Than Saul (which is also called Paul) being full of the holy ghost, set his eyes on him, and said: O thou full of all subtlety & deceitfulness, thou child of the devil, thou enemy of all righteousness: wilt that not cease to pervert the straight ways of the lord: And now behold the hand of the lord is upon thee, and thou shalt be blind, and nor see the sun for a season. And immediately, there fell on him a mist & a darkness, and he went about, seeking them that should lead him by the hands. Than the ruler when he sanwe what had happened, believed and wondered at the doctirne of the Lord. 
They being thus occupied, walked about all the whole Ylande, until that they came to Paphos, which was a city dedicate in the honour of Venus. For this city standeth farthest of, on the West part of Cypress. There they found a certain enchanter whose name was Bariesus, as a man would say, the son of jesus, a jew borne, and one that professed the jews religion, and under pretence thereof, falsely bearing men in hand, that he had the spirit of prophecy. He was retaining to Sergius Paulus, which was proconsul, that is to say lieutenant, or the lord deputy of that Island, and was a wise man and of good experience. For such fellows had wont commonly to get them in such great men's favour, that they may do more mischief among men, when they have once brought them in error. The proconsul hearing than that the gospel was sowed throughout Cypress, did not only not withstand it, but also sent for Barnabas and Paul, being very desirous to learn of them this heavenly doctrine. But Gariesus being an enemy to our saviour jesus, endeavoured himself to resist the increase of the gospel, and strived against the truth which was coming to light, where as he was in very deed a worker of falsehood. And Elimas', which word in the Sitians' language betokeneth an enchanter and a false prophet also, withstood the apostles that were true prophets. For he perceiving that the procunsul was desirous to hear the gospel, and well assured that in time to come, there would be no place for his deceitful crafts among them that had once learned the sure and steadfast truth, went about to alienate the proconsulles mind, that he should no more believe the apostles. Here mark the buckling together of man's crafts, 
O thou full of all suttelrie & deceitfulness thou child of the deivel. etc.  and the lively force of the gospel. Saul which was also named Paul, could no longer forbear this fellow, whom he perceived full of the deivils' spirit, that strived with mischievous crafts against the pure truth, but taking to him hearty courage, by inspiration of the holy ghost, steadfastly looked on this enchanter, and said unto him: O thou wicked, full of all deceit and wiliness, that expresseste thy father the deivyll, which first by his wiles and lies drew man to death. O enemy of all justice and truth, and in this showing thyself to be the son of the devil, for he first took from man his innocency, thou openly strivest that truth shall not spring again. And thou art not contented that thou hitherto hast deceived simple men with thy deceitful crafts but now also when the will of god is, 
And now behold the hand of the lord is upon thee, & thou shalt be blind. etc.  that the truth of the gospel, in which is no deceit, shall shine throughout the world, thou stubbornly continuing in thy evil in●ent, dost not cease to strive against the will of god, rather having an eye to thine own vain glory and filthy lucre, than to the health and salvation aswell of thine own soul as of a great sort of other men's also. And that thou mayest perceive that the crafts which thou workest by the deivils' power, can nothing prevail against the truth of the gospel, behold thou shalt now feel what he is able to do, whose will thou dost withstand. Thou braggest that thou art a Prophet, and one that knoweth high mysteries, whereas in very deed, thou art inwardly in thy soul blind. Here haste thou deceived men, who judge of those things that they see, but God that knoweth the blindness of thy heart, shall straight ways take away the use of thy bodily eyes, that every man shall perceive that thou art blind in very deed, and one that is unworthy to see the same light which all other men see, forasmuch as thou wagest open war against the light of the gospel, that now beginneth to arise in the world. This way shall God take vengeance on the until that thou repent. Paul had scarcely spoken these words, but suddenly this enchauntoure was stricken with a great blindness, insomuch that he, as one amazed wandered up and down, seeking for some man to lead him by the hand. These things were done, the proconsul being a witness of it, and looking thereon, who marveling much at the great efficacy of this heavenly doctrine, by virtue whereof the Fantastical working of such enchauntours was trod so soon under foot, was converted to the faith and professed the name of Christ, and in stead of the false Prophet Bariesus he had in high favour the disciples of jesus.  ¶ When Paul departed from Paphos, they that were with him, came to Perga in Pamphilia: and john departed from them, and returned to Jerusalem. But they wandered thorough the countries, & came from, Perga to Antioch, in Pisidia: And went into the synagogue of the jews on the Sabbath day, and sat down. And after y● lecture of the law & the Prophets, the rulers of the synagogue sent unto them, saying: ye men and brethren▪ if ye have any sermon to exhort the people, say on. 
These things were done at the city of Paphos, from whence Paul sailing with his company into the less Asia, landed at Perga, which is a city of Pamphilia. But john which by surname was called Mark, went from them, and returned to Jerusalem, whence he before came to bear Barnabas and Paul company. But they with no less spedynes when they had gone over Pamphilia, came to Antioch, which is a city of Pisidia. There entering into the Synagogue, where as the jews did customably resort, they sat down as other men did, to hear a lesson of the law, and of the Prophets, which after it was rehearsed, and no man arose up, the chief rulers of the synagogues perceiving by their garments and apparel, that these strangers were of the jews, and that their face and outward behaviour showed them to be virtuous men, sent word unto them by their under officers, that forasmuch as they were jews, if any of them would teach, or give any exhortation to the people, it should be lawful for them so to do.  ¶ Than Paul stood up, and beckoned with the hand, and said: men of Israel and ye that fear God, give audience. The God of this people chose our fathers, and exalted the people, when they dwelled as strangers in the land of Egypt: And with an high arm brought he them out from thence. And about the time of forty years, suffered he their man●ers in the wilderness. 
Than the heavenly orator Paul, being ready to show his mind, arose, signifying to the multitude with moving of his hand, that they should hold their peace, began to speak unto them in this wise. Ye men of Israel which according to the trade of your forefathers, stand in fear of god, hearken unto me whiles I shall show unto you the will of God, & expound the mystery, or meaning of this lesson, which is every Sabbath day customably read, in your Synagogue. God the defender of the Israelites, chose our forefathers, that is to say, 
The god of this people choose our fathers. etc.  this sort of people, to serve him before all other, insomuch that when they served in Egipte, being kept in great servitude and bondage, Pharaoh endeavouring himself by all means, that they should not increase, and that they that remained there on live, should be oppressed by excess of painful labour, he wonderfully set them up through miracles, against the tyrant that oppressed them, and delivered them of their bondage, not by mean of any crafty deceit, or else by man's policy and strength, but by his high and mighty power, that all men might certainly know, that this people was favoured of God. And when as he of a tender love toward them, had delivered them out of Egypte, very gently he bore with their conditions in the wilderness by the space almost of forty years, though they often made seditions, and commotions, and grudged against Moses: And yet did not he extremely punish them, to the end that he might perform his promise which he had made before unto the patriarchs.  ¶ And he destroyed seven nations in the land of Chanaan, and divided their land to them by lot. And afterward, he gave unto them judges about the space of four hundred years and thirty, unto y● time of Samuel the Prophet. And afterward, they desired a king, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. And when he was put down, he set up David to be their king, of whom he reported saying: I have found David the son of jesse, a man after mine own heart, which shall fulfil all my will. 
After fowertye years completed and expired, he brought them to the land that he had promised, and when he had for their sakes clean vanquished seven nations within the land of Chanaan, the same land parted he by lots amongst them, and that within the term of. CCCC. years. Which was an evident token how earnestly he loved our country. And so when they had obtained peace, he gave them judges, under whose governance they might quietly live, until the time of Samuel the Prophet, which was last of the judges. 
And afterward, they desired a king, & god gave unto them Saul the son of Cis.  In time of his rule, they desired of god, that he would give them a king (Samuel dissuading them from it) and when as they continued still in the same mind and desire, he made Saul king over them, that was the son of Cis, of the tribe of Benjamin, whom the lord rejected, partly for his pride, and partly for dysobeying his commandment. And thus continued they under the dominion of the good judge Samuel, and under the ungodly Saul, forty years. Yet for all this, the favour of the merciful god forsook not us his people whom he had once chosen, but in stead of an evil king, whom they had contrary to the will of God desired, he faysed up unto them king david, of whose righteousness god himself bore witness▪ saying: I have found David the son of jesse, a man to my mind, which shall obey my will in all things. For even as god, what time he is angry, for a great punishment, giveth unto the people a foolish and an ungodly king, even so when he is pleased and reconciled unto us, he giveth for the evil king, whom he layeth out of the way, a good man, and one that will fulfil his commandment.  Of this man's seed hath god (according as he had promised) brought forth to Israel, a saviour, one jesus, when john had first preached before his coming, the baptism of repentance to Israel. And when john had fulfilled his course, he said: whom ye think that I am, y● same am I not. But behold, there cometh one after me, whose shoes at his feet, I am not worthy to leuse. 
Unto him had GOD made a promise, that one of his ly●nage should become King of Israel, who should reign for ever. Now is it at length fulfilled, which oftentimes and long ago, was by the prophets promised. For of the stock of David, according to his promise, he hath exhibited unto us jesus the salvioure of the Israelites, his name right well agreeing with theffect ensuing thereof. This saluioure, as he was promised of the Pophetes, and as he was signified before in shadows of the law, and figures: so before he showed himself to the world, he was prophesied and spoken of, and also was showed to be already cum, by the mouth of john the baptiste, who also was sent before, according to the prophecy of Isaiah, is a messenger to show that he was coming, exhorting all the people of I●a●●to be baptized, and to repent their life which they had led before, openly ●onouncinge, that the kingdom of god was even at hand. But when jon, (whom god purposely sent to be the foremessenger of our saviour which was coming, and to make ready the minds of men against he came ●alalmoste made an end of his course, and was thought of many for his go●d iving to be Christ, he openly rejected this title from him, and referred it to him that it was dew unto, saying: Why think ye that I am Christ? I am nothing else but his messenger. And yet he, whom ye (though in deed not truly) suppose me to be, will within short space cum. For he, as concerning t●me, shall come after me, but so far he passeth me in power and dignity, that I am far unworthy, yea to unbuckle his shoes, which among men is acoumted but an homely office, and a base service. For what is in him of least sputation, the same doth far surmount that that is in me most excellent. Wherefore we preach unto you no new thing, but that the same saviour is now come, that hath so many hundred years sense, been promised to our forefathers, and which hath so long time been looked for of your own selves, whom john, which among the jews was in great estimation, knowledged to be the same saluioure, and so pronounced openly of him before the jews.  Ye men and brethren, children of the generation of Abraham, and whosoever among you feareth God, to you is this word of salvation sent. For the inhabitors of jerusalem and their rulers, because they knew him not, nor yet the voices of the Prophets, which are read every Sabbath day, they have fulfilled them, in condemning him. And when they found no cause of death in him, yet desired they Pilate to kill him. And when they had fulfilled all that were written of him, they took him down from the tree, and put him in a sepulchre. But God raised him again from death on the third day, and he was seen many days of them, which came up with him from Galilee to jerusalem: which are witnesses of him unto the people. 
Wherefore brethren ye that have the law in price, and that greatly regard the prophets, and that come of Abraham's lineage, to whom god promised issue, by mean whereof, all nations should be blessed, if you be the children of Abraham in very deed, if ye earnestly stand in the fear of god, follow in this point the godliness of your father Abraham, and receive this wholesome doctrine that we bring unto you, and embrace him being now already come, and being lively exhibited and given to you in very deed, whom the patriarchs did most highly rejoice to have no more but promised unto them, 
For the inhabitors of Jerusalem. etc.  that he should come. This health of soul thorough jesus, is indifferently brought to all men, but unto you especially is it proffered, to whom, and for whose salvation the prophecies were disclosed, and of whose stock Christ was borne. Let not the vulgar example of them that inhabit now Jerusalem move you any thing, or of those that be rulers there, which in condemning jesus to death, whom they would not knowledge for their Messiah, nor understand the Prophets which yet be read every sabbath day to them, hath unawares fulfilled that, that was before prophesied. For so was it determined by the will of god, and so did the Prophets with one consent, signify and declare before, that one that was free from all sin, should be sacrificed as a lamb without spot, for the sins of all men. And what the priests, Pharisees, Scribes, and other of the piers, with the conceit also of the commons, had assayed all means, and could find no just c●use why they should put him to death, yet obtained they with importune clamours of Pilate, that he would put him to death. And when they ha● this unadvisedly fulfilled all those things that were spoken before of hy● by the mouth of the prophets, they took him down from the cross, afraid him in his grave. But he whom man of malice had slain by the permission of god, 
But God ceysed him again from death on the third day etc.  the very same was raised from death, by the power lykew●se of God the third day, according as it was before prophesied. And lesewe should think this to be but a vain tale that I tell you, he was seen ●●arde, felt, and in his own person, known of his disciples that followed him, when he went from Galilee to Jerusalem to suffer, by the space, after he rose from death to life, of forty days, and they be almost all alive vnt●ll this day, testifying faithfully before all the people those things that they saw with their eyes, and heard with their ears, and felt with their hands.  ¶ And we declare unto you, how that the promise (which was made to the fathers) God hath fulfilled unto their children (even unto us) in that he re●ed up jesus again, even as it is written in the first psalm. Thou art my son, this d● have I begotten the. As concerning that he raised him up from death, now no more to return to corruption, he 〈…〉 wise. The holy promises to David made, will I give faithfully to you. ●●●fore, he saith also in an other place. Thou shalt not suffer thine holy to see corruption. For David (after he had in his time fulfilled the will of god) fell on sleep, & was laid unto his fathers, & saw corruption, but he whom god raised again, saw no corruption. 
And we likewise being commanded by our saviour to execute the office of apostles, do witness that god hath now fulfilled his promise to you and your posterity, in raising jesus from death to life: which thing long ago was promised to Abraham, and David your forefathers, and to your other auncest●●● by the mouths of the prophets. For this is the same son of god, borne of the virgin Mary as concerning his human nature and body, of whom the father himself speaketh in the first mystical psalm saying: thou art my son I have begotten the this day. And that he hath raised him from death to life, who shall never after be more subject to mortality or death, he affirmeth by his prophet Isaiah saying: I will perforume unto you faithfully, the promise that I made unto David. Now had he kept no promise, if he had not raised jesus to life everlasting. For this was his promise unto David: I have once sworn to David, as I am holy, and I will not deceive him, his seed shall continue for ever, and his throne, or royal seat, shall continue as the Sun in my sight, & as the full Moon without end, & as a faithful witness in heaven. But ye see now that none of the lineage of David, obtaineth this kingdom: but this prophecy signified Christ, that sitteth on the right-hand of his father, and enjoyeth the kingdom that never shall have end. Of this self same matter, speaketh also the xu psalm in this wise: Thou shalt not suffer thy holy to see corruption. Which prophecy can not be referred to king David in his own person, of whom we certainly know, that after that he had lived and reigned as long as pleased god, he than died, 
For David (after he had in his time fulfilled the will of God) fell on sleep. etc.  & was buried semblably as his auncestry was before him. But if to see corruption be nothing else but to die, than his grave, which yet unto this day is remaining among us where his bones lie, doth evidently prove, that he hath seen corruption. Wherefore this prophecy cannot be referred unto him but to tother, whom we preach unto you of, whom god raised from death to life ●re his body began to putrefy, and made him immortal.  ¶ Be it known unto you therefore ye men and brethren, that through this man is preached unto you, remission of sins: and that by him, all that believe, are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore lest that fall on you, which is spoken of in the prophets: Behold ye despisers, & wonder, and perish ye: for I do a work in your days which ye shall not believe, though a man declare it to you. 
Be it therefore known unto you brethren, that thorough thaforesaid jesus, ye have proffered unto you remission of sins, and freedom from all offences, which you could not hitherto be clean rid of, by keeping of the law. For the law was unperfect, taken carnally, neither could it put away all sins, but punished sum of them, neither it helped all nations. But through this same jesus, each man without respect of any person or else offence, hath righteousness or justification, and innocency proffered unto him, so that he believe the promises of the gospel. Beware therefore, lest it may be spoken of you, that god threateneth to the unfaithful, and those that resist the preaching of his gospel, saying by the mouth of his prophet Abacuc: Look ye despisers, and marvel ye being amazed, and even die for anger, for I work in your days a work that ye shall not believe, though a man tell you of it. Who ever yet did believe that a virgin should bear a child? Who would have thought that all countries should obtain life everlasting by the death of one man? Who would have believed that a man being slain and buried, could within three days arise again from death to life everlasting? This wonderful work, god, according to his promise heretofore made, hath wrought now in your time. Become not ye despisers, be not occasion that yourselves perish through stubborn and wilful unbelief, but believe ye in him, & embrace ye that health of soul which is now freely proffered unto you.  ¶ When the jews were gone out of the congregation, the Gentiles besought that they would preach the word to them, the next Sabbath. When the congregation was broken up, many of the jews, and virtuous proselytes followed Paul & Barnabas: which spoke to them: and exhorted them to continue, in the grace of God. 
After Paul had concluded, and she hearers began to depart, they desired Paul and Barnabas, that they would speak more of the same matters the sabbath day next following in audience of the synagogue. And when the company was dismissed, many that were partly jews' borne, and partly other strangers which yet lived according to the trade of the jews, and were likewise desirous to know this kind of religion, followed Paul and Barnabas, coveting to be more plainly, and familiarly taught of the Apostles. And than talked they with them apart, exhorting them to continue in that favour and grace which once they had begun to embrace, of free gift at the hand of god, and what they had once begun, in the same to proceed with continual increase. In the mean time the rumour of this matter was published far abroad, one telling another what he had hard as men commonly do.  And the next Sabbath day came almost the whole city together, to hear the word of God. But when the jews saw the people, they were full of indignation, and spoke against those things which were spoken of Paul, speaking against it, and railing on it. Than Paul and Barnabas warred bold, and said: it was meet that the word of God should  have been preached to you. But seeing ye put it from you, and think yourselves unworthy of everlasting life, lo, we turn to the Gentiles: For so hath the Lord commanded us. I have made the a light of the Gentiles, that thou be the salvation unto the end of the world. 
So the next sabbath day not only the jews, and such strangers as observed the jews laws, but also all the whole city came to the synagogue to hear the gospel preached. But the jews for the most part of them, that had persuaded themselves, that this favour through believing the gospel, was promised to such only as were carnally descended and came of Abraham's stock, when they saw that a great multitude of jews, and such other as kept their law, (which were proselytes, and Gentiles also,) were gathered together indifferently, the said jews grudgeing in their mind, disdained at it meruelou●y, speaking against such things, as had been spoken of by Paul▪ and not abstaining from unfitting, oprobrius, and railing words. When Paul and Barnabas perceived their malicious stubbornness, remembering that the lord had commanded the apostles, that if in any place they chanced to meet with such, as would reject the gospel when it is proffered them, they should leave that city and place, shaking the dust of their feet also to such stubborn persons again, said freely: we have done out duties: For according to the commandment of jesus the lord, the gospel first was to be preached unto you. Such reputation Christ had you in. But seeing that you refuse so great favour that hath been freely and without suit proffered unto you, & think yourselves unworthy of eternal life, behold we will turn our preaching to the Gentiles. And yet will not we so do upon our head: But jesus our lord so commanded his disciples, that after they had preached his gospel throughout jewry, they should afterwards preach it to all nations unto the end of the world. This was long since prophesied by the prophet Esay, that jesus should save, not the jews only, but all the nations also in the world. For in his book of prophecy, the father speaketh unto the son in this wise: I have set the to be a light unto all nations, and to save all the whole world.  ¶ When the Gentiles heard this, they were glad, and glorified the word of the Lord, and believed: even as many as were ordained unto eternal life. And the word of the Lord was published throughout all the region. But the jews moved the devout, and honest women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. But they shaken of the dust of their feet against them, and came unto Iconium. And the disciples were filled with joy, and with the holy ghosts. 
When those that were of the gentiles heard this, they much rejoiced, not because that the jews should perish, but so that they rendered to God thanks, that had turned the jews incredulity unto their salvation.  
The jews spoke blasphemously against this healthful doctrine: but the gentiles being suddenly converted, did receive it very promptly, and readily, and glorified the word of the lord. Which word many of the gentiles believed, but yet not all, but as many as god of his mercy had ordained to have everlasting life, whereunto no man attaineth, unless he be called, and chosen of god. In this wise the word of god was sown abroad throughout all that country. But the jews envying the gentiles, stirred up certain devout women (for such commonly are soonest deceived under the feigned pretence of holiness) and those that were in estimation honourable, 
And the word of the lord was published throughout all the region.  to th'intent that all might be done with the more autoritic: and furthermore they moved diverse of the head men of the city, and through them, caused Paul and Barnabas to be persecuted, and banished them out of their coasts.  
Here mark, good Theophilus, the craft, that the jews had to stir up the minds of men against those, that sincerely preached jesus. Malice first moveth them that do counterfeit holiness, and soon after thinward sorrow of their malicious minds, breaketh out into words of reproach. Than upon this, sad women, and such as be devout, be means whereby they call the commons unto sedition, for by the ancient matrons they stir up the rulers. And in this wise were the Apostles driven out. Than Paul and Barnabas shaking of from them the dust of their feet, took their journey to Iconium, which is a city in Licaonia. The disciples also rejoicing that the gospel had so good success, were replenished with gladness and with the holy ghost.   

The xiiii Chapter.  ¶ And it fortuned in Iconium, that they went both together into the synagogue of the jews, and so spoke, that a great multitude both of the jews, and also of the Greeks believed. But the unbelieving jews, styrted up, and unquyered the minds of the Gentiles against the brethren. Long time abode they there, and quit themselves boldly with thee▪ help of the lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. But the multitude of the city was divided: and part held with the jews, and part with the Apostles. 
BUt ●han as they were come to Iconium, they went together as their custom was, into the synagogue of the jews, & there they preached also the gospel of jesus Christ, like as they had before done at Antioch, insomuch that a great numbered aswell of jews, as of Grecians, were converted to the faith. Here again likewise the jewish malice was occasion of sedition. For the jews that would not obey the gospel, being not content to perish themselves, except they might draw many with them to damnation, stirred up & corrupted the minds of the gentiles, against them that did believe. But the gospel increased and waxed stronger, aswell by adversity, as by prosperity. Wherefore Paul & Barnabas continued a long space in this fight at Iconium, valiantly setting forth the matter, by the help of god, which bare witness (which was greater than any testimony of man) to this his free gift, that he exhibited to all men through his gospel. For power he gave to these his preachers of the gospel, that were but weak persons, and out of reputation, to work signs and wonders, to th'intent that it might be known thereby, to be the very handy work of god. So by mean of the jews, the city Iconium was divided in two parts, of which th●ne favoured the unfaithful jews, the other thap●stles.  When there was an assault made both of the Gentiles, and also of the jews with their rulers, to do them violence, and to stone them, they were ware of it, and fled unto Listra, and Derba, cities of Licaonia, and unto the region that lieth round about, and there preached the gospel. And all the multitude was moved at their doctrine, but Paul and Barnabas tarried still at Listra. 
And at the last, when they that were of the gentiles, adjoining themselves to the jews, and governors of the city, went about to lay violent hands on th'apostles, that they might punish and stone them, they having knowledge of the matter, f●ed to Listra, a city in Licaonia, which is part of Pamphilia and from thence to Derba. In the mean space they walked over all coasts of the country that were near, sowing in every place, seed of the gospel, so that in this their flight the apostles did not so much procure their own health, as spread abroad the gospel.  ¶ And there sat a certain man at Listra, weak in his feet, being a cripple from his mother's womb, and never had walked. The same heard Paul preach. Who beholding him, and perceiving that he had faith to be whole, said with a loud voice: stand upright on thy feet. And he start up, & walked. And when the people saw what Paul had done, they lift up their voices, saying in the speech of Licaonia: Gods are come down to us in the likeness of men. And they called Barnabas jupiter, & Paul Mercurius, because he was the preacher. Than jupiters' priest, which dwelled before their city, brought o●en and garlands unto the porch, and would have done sacrifice with the people. 
There was the same time in Listra a certain man, whose legs were so feeble and impotent, that he continually sat still, nothing able to walk and was lame even from his mother's womb, neither could he go of all the days in his life before. This man among the other multitude, heard Paul speaking of Christ, and Paul looking upon this man, perceived by his countenance, how earnest and desirous he was to hear him, because he trusted, that by the name of jesus which he had heard preached, he should obtain health of his limbs, and said unto him with a loud voice: Stand up on thy feet, and with that word this lame man leapt up and was well able to go. But when the multitude saw this wo●●●e (for there was no man but he knew this lame creature, and that with one word he was restored unto his health) they spoke with loud voices in their own country language of Licaonia, and said: doubtless the gods have taken on them the likeness of men, 
And they called Barnabas jupiter, & Paul Mercurius. etc.  and have descended from heaven unto us. And the people of Licaonia did so much more persuade themselves that it was so, because there went commonly certain talks of jupiter, and Mercurius how they being gods, took on them the likeness of men, and were received as gests of Lycaon, of whom it appeareth that they were called Licaonians. Wherefore they called Barnabas by the name of jupiter, because he showed in his countenance great gravity and ancientness, and Paul they called Mercury, because he was the spokesman: for the Gentiles were of this opinion that Mercurius was the messengier of the gods and the precedent of eloquence. And jupiters' priest, who dwelled in the subburbes of the city of Listra, brought oxen and garlands to the gate of the house, where the apostles were lodged, to th'intent that he would have done sacrifice unto them. For they supposed that jupiter was most delighted with sacrificing of oxen. And aswell the priests, as also the beasts that were killed in sacrifice, had wont to wear garlands. And a great number of all estates indifferently one with an other, followed him.  Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying and saying: Sirs, why do ye this? We are mortal men like unto you, and preach unto you, that ye should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein: the which in times past, suffered all nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he showed his benefits from heaven in giving us cain and fruitful seasons filling our hearts with food and gladness. 
But when Paul and Barnabas had inquired what the matter ment, and learned how they were taken as gods, and that the priest hastened to sacrifice unto them, they would no longer abide so great blasphemy against god, to have that same honour that was due to god only, applied to man, but cutting their garments as the jews manner was in sorrow, they with haste came forth to the multitude crying, and said: sirs what mean ye? Why do you thus? We are no gods, but mortal men as ye be, ready and apt to fall into like mischances as you are, and we do not only not desire thus to be honoured of you, but rather we came hither to you for this purpose, that by our counsel ye may turn to the true living god, that made heaven, and earth, and the sea, and all things whatsoever is contained therein, leaving these false gods, whom ye have hitherto with heathen sacrifice worshipped, which in deed are nothing else, but either men that be now dead, or else images void of life, or finally evil spirits. For there is but one god the maker and governor of all things. His will is now to be known and worshipped of all nations in the world, that all men through him may obtain life everlasting. For in times passed, he, winking as it were, at men's facts, permitted all nations to live every one after his own trade, to the end that after it were once evident that man could not be saved by his own means, all men might be saved, if they would believe in god, & the gospel taught by his son. And although the most part of men through error, hath left the true God, worshipping images of diverse things in stead of God, or things that were created in stead of their creature, yet he by and by did not revenge himself on them, as he justly might have done, nor ceased not to provoke them to know, and love him, by his continual benefits.  

In giving us rain and fruitful seasons. etc.  For he that made the world to the use of man, doth make both fruitful, and plentiful the ground, by sending down rain from heaven, and causeth yearly increase of fruits to suffice abundantly to the use of man's life, refreshing us plentifully with sundry kinds of meats, and stirring our hearts, to mirth, with pleasant wines. For ye have not received these benefits of jupiter, Ceres, or Bacchus, whom ye have hitherto worshipped, but of the same god whom we preach unto you. Than although the apostles had so plainly showed the truth in the hearing of all the multitude, yet they could scarcely stay their hands, from doing sacrifice unto them.  ¶ Thither came certain jews from Antioch and Iconium: which (when they had obtained the people's consent, and had stoned Paul) drew him out of the city, supposing he had been dead. Howbeit as the disciples stood round about him, he arose up and came into the city. And the next day he departed with Barnabas to Derba. 
In the mean space while these things were done at Listres, certain persons being jews borne, that repined against the gospel, came thither from Antioch that is in Pisidia, and from Iconium: which jews, when they had turned many of the people to their mind and opinion, that is to say when they had caused them to lay violent hands upon the apostles which thing they had also attempted afore at Iconium, they stoned Paul and drew him out of the city, thinking that he had been dead. Thus is man's fortune suddenly changed. They were but a little before taken for gods, and should have had sacrifice done unto them, but now Paul being stoned, was cast out of the city. For they were more angry with him, because he by reason of his eloquence, enticed many to follow Christ. Then the disciples compassed him about there as he was cast, and left for dead, and would have buried the corpse. But Paul coming to himself again, arose privily, and entered into the city, and the next day fled to Derba with Barnabas, whither they first of all had purposed to have gone.  And when they had preached to the city, and had taught many, they returned again to Lystra, and to Iconium and to Antioch, and strengthened the disciples souls again, & exhorted them to continue in the faith, affirming that we must thorough much tribulation, enter into the kingdom of god. 
And when they had preached the gospel there in that city, and had taught many things, and (as a man would say) had cast the seed of the gospel abroad, they returned to Listres, Iconium, and Antioch making the minds of the disciples steadfast in the faith, as many as they had converted to Christ, and giving them exhortation to continue in the faith, and that they would not for any scare be withdrawn from the trust which they had once put in our lord jesus, nor should not be moved because they heard say that Paul was stoned at Listres forasmuch as Christ had told his disciples, that this was the way, that through much trouble they should enter into the kingdom of heaven: So that Paul took more thought, lest those that were weak in the faith should be alienated from Christ, seeing how sore he was vexed of the wicked jews, then that he himself passed so much on it, giving example to bishops that they ought to follow thrifty husband men, which think it not sufficient to plant, or ●o sow except they do also their diligence, that the same that beginneth to grow, may come to his full typing.  ¶ And when they had ordained them elders by election, in every congregation, and had prayed and fasted, they commended them to the lord, on whom they believed. 
And forasmuch as it was requisite to the setting forwards of the gospel, that the apostles should travail through many countries, they set priests or ancients, who were chosen by the voices of the comens of every city, to oversee them, and to supply the towmes of the apostles in their absence, and so when they had used generally prayer and fasting, they committed them to god▪ that they might profit in him, whom they had once professed, ¶ And when they had gone through out Pisidia, they came to Pamphilia, and when they had preached the word of God in Perga, they went down into the city of Attalia, and thence departed by ship to Antioch, from whence they were committed unto the grace of God, to the work which they fulfilled.  
These things were done in Antiochia, which is a city in Pisidia, and when they had walked over that country, they likewise went through Pamphilia, sowing the gospel in every place, where as it was not sowed already, and strengthening them that already believed, until they returned to Perga. And when they had there also set all matters in order, they came to Attalia, which is a City of Pamphilia, somewhat near the sea. From thence again they took shipping to Antioch in Syrya, whence they first came, when the office of preaching to the Genttiles was committed unto them by the elders, and when by laying of hands upon them, by prayer, and by fasting, they were committed to the grace of god, that through his help it might happily come to pass, that they had taken in hand.  ¶ When they were cum, and had gathered the congregation together, they rehearsed all that God had done by them, and how he had opened the door of faith unto the Gentiles. And there they abode long time with the disciples. 
Wherefore when they were returned thither, as men accoumptable for their doings, they called together the congregation of the faithful, and opened unto them all such things as it had pleased god to work by them, showing them that the favour of god had futthered their endeavour, and how he had given occasion to call the Gentiles to the faith, by which they might obtain salvation without the observing or keeping of the heavy & burdenous commandments of the law.   

The xu Chapter.  ¶ The certain men which came down, taught the brethren: except ye be circumcised after the manner of Moses law, ye cannot be saved. So when there was arisen a dissension and disputing not a little unto Paul● and Barnabas against them, they determined that Paul and Barnabas, and certain other of them, should go up to jerusalem unto the apostles and elders about this question. 
Paul and Barnabas continued a long space at Antioch with the disciples, because that in so noble a City as that was, a great multitude of faithful were gathered together of sundry sorts of men, which daily increased more and more. And the apostles were glad to tarry longer there where the greater increase of faithful men was, because the inhabitors of Jerusalem, and of that part of Syria, which is properly named jewry, did more stick to Moses law, than any other: forsomuch as they were less conversant with the Gentiles: and because that they dwelling more nearer the temple, would not permit the Gentiles to be partakers of the gospel, unless they would keep the law, which they did not yet perceive should be abrogate, as concerning the shadows, figures, and ceremonies, after the true light was once come. Of this sort were circumcision, vacation, and forbearing from work on the Sabbath day, choice of meats, holy days, diversities and differences between one sort of men and an other, in garments, vows, fastings, eschewing the eating of such beasts as died by themselves: which things all that gross people were commanded to keep for a season, that they might accustom themselves to obey God's commandment, until that the true light did appear through the gospel, and to it shadows should give place. Wherefore such as understood not the law to be spiritual, affirmed that that which was commanded and appointed by god, and left to them of their fathers, and observed or duly kept of their auncestry, so many hundred years ought to continue for ever. This opinion in them proceeded not of malice but rather of a superstitious favour to the law, which, whiles they endeavoured to keep still, they clean overthrew. For Paul at the first time being provoked with like zeal, persecuted the christian men. And so when as the rumour and brute of those things which were done at Antioch (from whence Paul and Barnabas of a common consent, took their journey towards Cypress, and thence to Pamphilia, and had openly without respect of any person preached the gospel, both to the jews, to the Proselytes, and also to the Gentiles, and had not willed them to observe or keep any part of the law) had been spread as far as Jerusalem, certain came from jewry to Antioch, teaching a new doctrine disagreeing from that, that Paul and Barnabas had taught. For they said to those of the Gentiles that were turned to the faith: Except ye be circumcised according to the rule appointed by Moses law, ye can not be saved. This was the beginning of dissension between those that stuck to the literal sense of the law, and the other that followed the pure and spiritual liberty of the gospel, which strife and dissension will still evermore continue among christian men also. And to none other end did god suffer this same strife to arise up, but that all such as were the disciples of Christ, might the better perceive, how pernicious a thing religion is, that is wholly founded upon ceremonies. But when as Paul and Barnabas, like valiant defendors of the liberty of the gospel, had earnestly resisted their doctrine, which outwardly seemed to be godly, but in very deed was very full of mischief, there arose a great variance, whiles that the apostles strongly defended the purity of the doctrine of the gospel, which is spiritual, by testimonies of the prophets, against those that superstitiously defended the law, and they on the other side being affectionate to the law that they had received of their forefathers, went about to bring the Gentiles, under the same yoke, not perceiving in the mean season what slander and reproach it was to Christ, whose grace they thought lacked assistance of the law. For it was lawful for him, that made the law, to abrogate and abolish the same. Howbeit he doth not abrogate the law that performeth it. 
They determined that Paul and Barnabas, etc.  This sedition was more hurtful to the gospel, than the cruelty of Herode, or any other prince, because it strove against the true religion, under a false and cloaked pretence of godliness. Wherefore lest that this mischievous discord should increase, it was thought expedient by the congregation of the disciples, that Paul and Barnabas, and certain other of the same sort, should take their journey to Jerusalem to Peter and the other apostles and priests, which did than rule the church of Jerusalem, that this question, or controversy that was arisen, might be decysed by their cunning and knowledge. For hitherto the chief authority remained there, where the doctrine of the gospel first sprung up, & the same authority remained among them, that first were sent abroad by jesus Christ to preach.  And after they were brought on their way by the congregation, they passed over Phenice & Samaria, declaring the conversation of the Gentiles, and they brought great joy unto all the brethren. 
Than Paul and Barnabas took their journey, and a great multitude of disciples honourably brought them on their way, and as they passed by Phenice and Samaria, they showed in every place how the Gentiles were converted to the faith: so sure were these apostles that they had preached well, that they feared not openly, and of their own accord to rehearse the same: neither went they to Jerusalem to learn of the apostles, whether they had done well before time or not, but that the troublous commotion, and disquieting of the weaker sort, might be laid down and appeased by the authority of the elders. And as many as were converted to the faith in those parts, did not only not raise sedition as the jews had done, but rejoiced also wonderfully.  ¶ And when they were come unto jerusalem, they were received of the congregation, and of the apostles and elders, and they declared all things that God had done by them. 
But when Paul and Barnabas and their other companions were come to Jerusalem, they were ientely received of the congregation which was there, and likewise of the apostles, and seniors, unto whom being assembled together, they showed all things, that God had wrought by them among the Gentiles.  ¶ Then arose up certain of the sect of the Pharisees, which did believe, saying that it was needful to circumcise them, and to command them to keep the law of Moses. And than the apostles and elders came together, to reason of this matter. 
And whereas the more part of the multitude approved their doings, there arose certain of the Phariseis sect, that had been converted to the faith: which were in this opinion, 
Then arose up certain of the sect of the Pharisees.  that they thought that man could not obtain salvation by grace and favour through the gospel, unless he kept the law. And therefore earnestly reasoned that no Gentiles ought to be made partakers of the gospel, unless they would before take upon them the yoke of Moses law, which thing the gentiles exceedingly abhorred. But the Pharis●is would be seen more earnest followers of the law than others were. And therefore they, as doctors of the law, affirmed that those gentiles, that were received to the faith, aught to be circumcised and that a straight commandment ought to be given unto them that they should keep Moses law, not understanding the none broke the law more than 〈◊〉 as sticked so much to the letter, and not to the meaning of the law. And what in this matter eftsoons dissension was moved (see how perilous a thing and how easy to set men together by the ears superstition is) the Apostles and elders assembled together, to th'intent that they might consult and devise what was best to be done in this matter. For they being much desirous of their masters advancement, and to win more unto him, feared les●e that many of the gentiles minds would be alienated and turned away from Christ, because they could not abide the law. And again, they thought it not expedient to give a just cause to the jews to forsake the gospel, as though it were dysagreeing from the holy law, forasmuch as they were so earnestly rooted in the law, which they had received of their forefathers, and had at that time in great reverence, that they might not suddenly be plucked from it.  And when there was much disputing, Peter arose up, and said unto them: ye men and brethren, ye know how that a good while ago, God did choose among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And god which knoweth the hearts, bore them witness, and gave unto them the holy ghost, even as he did unto us: and put no difference between us and them, seeing that with faith he purified their hearts. Now therefore, why tempt ye god, to put on the disciples necks the yoke which neither our fathers, nor we are able to bear? But we believe, that through the grace of the lord jesus Christ, we shallbe saved, as they do. Than all the multitude was pleased, and gave audience to Barnabas and Paul, which told what signs and wonders God had showed among the Gentiles by them. 
Wherefore both parties being in earnest disputation, and reasoning, and both parties alleging testimonies out of scriptures, and grounding their arguments upon the same, Peter arose up and spoke unto them, in this wise. Brethren, wherefore call ye this matter into controversy, or disputation as though it were doubtful, and as who saith, that it were in man's arbitrement to allow or dysailowe that thing, that god hath already allowed. Yourselves do know that few years since it chanced me to have the practise of such a like thing in jewry, as ye find fault withal among all the Gentiles now. For when ye likewise grudged that Cornelius & his household were Christened, I showed unto you all the whole matter, how that I took my journey to Caesarea, not of mine own head, but by the commandment of God, to preach his gospel to the Gentiles also, that they through faith in him, might obtain salvation. And where as they, that heard me then preach the gospel, were uncircumcised, and free without bondage of Moses law, yet nevertheless god, (who esteemeth not man of his apparel, or outward furniture, but of the inward affection of his heart, which he alone doth know:) gave us manifest tokens that he approved their faith, forasmuch as he, whiles they hearkened unto us, powered on them his holy ghost, yea so plentifully, that they spoke diverse languages, as well as we, and that also before they were christened, so that he put no difference, as concerning the gracious favour that cometh by the gospel, between them which were not circumcised, and us that are jews.  
For their hearts be cleansed through faith, plainly declaring to us that this favour doth not consist in the power of the law to give it unto men, but in faith, which maketh man acceptable in the sight of God. For God giveth not his holy spirit to the unclean. And they had nothing else but even a plain belief, when the holy ghost came down upon them. Wherefore now seeing that God hath expressed his mind, and will, that the Gentiles should be received to the gospel, and should be partakers thereof through only faith without the burden of the law, why than do ye provoke and tempt God, whiles that contrary to his will, ye go about to lay upon the disciples necks this so heavy a yoke of the law, which they were never hitherto used unto: and the which neither our forefathers, 
But we believe. etc.  nor yet we ourselves that were borne under the law, could ever be able to bear? For which of us all ever kept the law as it ought to be kept? Wherefore there remaineth no hope for us to attain unto salvation by keeping of the law, but we trust to be saved by the grace of our Lord jesus Christ, being in this behalf, nothing better than the Gentiles, unto whom he willed this gift to be freely communicate, and parted as he freely gave it unto us also. By these words of Peter the contentious disputation between the Pharisees, and those that were of opinion contrary, was ceased. And so afterward the multitude quietly hard Barnabas and Paul, showing by how sundry miracles, and wonders, which had by their hands been wrought among the Gentiles, God had witnessed that his will was, that the gentiles should be made partakers of the gospel, without keeping of the heavy burden of the law, according as he had declared his mind before to Peter, when he was preaching Christ in Cornelius house, by sending down the holy ghost upon them.  ¶ And when they held their peace, james answered, saying: Men and brethren, hearken unto me. Simeon told how god at the beginning did visit the Gentiles, to receive of them a people in his name. And to this do agree the words of the prophets, as it is written. After this I will return, and will build up again the Tabernacle of David which is fallen down, and that which is fallen in decay of it, will I build again, & I will set it up, that the residue of men might seek after the lord, and also the Gentiles, upon whom my name is vained (saith the lord) which doth all these things, known unto god are all these his works from the beginning of the world. Wherefore my sentence is y● we trouble not them which from among the Gentiles▪ are turned to God: But that we writ unto them that they abstain themselves from filthiness of images, and from fornication, and from strangled, and from blood. For Moses of old time hath in every city them that preach him in the synagogues, when he is read every Sabbath day. 
When they had ended their communication, james which otherwise was called james the just, or james the good, and was commonly named the brother of our lord, to whom the apostles had than committed chief authority, arose, and approved their sayings, in this wise: Brethren, for asmuch as ye have quietly heard the other that spoke unto you, I pray you hear me also, whiles that I show you my conceit, what I think best to be done in this matter. Simon Peter declared even now that thing which all we know to be very true, how that first it pleased god, which had great pity upon mankind, 
Simon told how god etc.,  seeing in what distress and extremity of peril and danger to be lost the gentiles were, and how they were all given to worshipping of idols, to choose him a people even of those also, that seemed to be none of his people, a people that should be well accepted with him, and call on his name, as well as we. And that same thing which God began by Peter, he hath enlarged by Paul and Barnabas. And what we heard was done by them, the same long sense was prophesied and showed afore by the prophets that it should come to pass: And among the rest of the said prophets, Amos speaketh in the person of god, in this wise: After this will I return, and repair the tabernacle of David, that is fallen in decay, and I will build up again his ruins, and falls, and set them eftsoons up, that all men which are on live shall seek the lord, and all gentiles that have taken my name on them (sayeth the lord) that do accomplish these things. Whatsoever promise god maketh he will undoubtedly perform. For before the creation of the world, he had appointed, what he would do from time to time. And whatsoever he hath ordained, must needs be wonderfully well doen. Now therefore seeing that we perceive that it is come to pass, which he promised, I think it not expedient to resist the will of God nor to speak aught against them that of heathen, are become wurshyppers of the true god: neither yet to charge them with the observing of the law, forasmuch as faith through the gospel, is sufficient for the salvation of all men. But let them only have this monition, that for their sakes, which be weak in faith, and can not yet be persuaded that an Idol is of no prise, and that there is no difference between the flesh that is sacrificed to Idols, and any other flesh that is sold in the market: and because of such persons likewise as think whoredom to be none offence, forasmuch as it is commonly used and permitted without any punishment appointed by man's law, they abstain from filthiness of Idols: that is to say, that they neither sacrifice to them, nor eat of that which is sacrificed, and that also they abstain from whoredom.  
Again because of certain jews that be somewhat superstitious, and can not yet be persuaded, that all things are pure and clean unto them that be pure and clean theirselves, let them abstain from strangled beasts, and from blood, not because these things pertain any whit to the health of the soul, but because that charity so provoketh us to do, that for a time we bear with certain of our brethren, which be weak, until such time that they may attain to more perfection, and in the mean time let every man bear one with an other, and so nourish concord between you, doing each for other as loving brethren.  
Neither need the jews to fear lest Moses should be abrogate, or decay, for he hath certain, and hath had this many years, that speak of him in the synagogues, where he customably is read every sabbath day.  ¶ Than pleased it the Apostles and elders with the whole congregetion, to send chosen men of their own company, to Antioch with Paul and Barnabas. They sent judas (whose surname was Barsabas) and Silas, which were chief men among the brethren, and gave them letters in their hands, after this manner. 
When james had this said, and every man had allowed his sayings th'apostles and seniors, and the whole congregation, thought it expedient, that certain should be chosen out of that number, to go with Paul and Barnabas to Antioch. And so they chose a couple that were known to be men of good credit, th'one was judas, which for his godly behaviour was otherwise called by surname the just, and Silas, which both were accounted to be of most upright living among all tother brethren. To these they gave certain messages to do, and delivered them an epistle to carry, the tenor whereof was this.  ¶ The Apostles, and elders and brethren, send greetings unto the brethren which are of the Gentiles in Antioch, Syria, & Cilicia. For asmuch as we have heard, that certain which departed from us, have troubled you with words, & encumbered your minds, saying: ye must be circumcised, & keep the law. To whom we gave no such commandment. We therefore thought it good, when we were come together with one accord, to send chosen men unto you, with out well-beloved Barnabas & Paul, being men that have ieoperded their lives for the name of our lord jesus Christ: we have sent therefore judas & Silas which shall also tell you the same things by mouth. For it seemed good to the holy ghost and to us, to charge you with no more than these necessary things: that is to say, that ye abstain from things offered to images, & from blood, and from strangled, & from fornication. From which if ye keep yourselves, ye shall do well. So far ye well. 
The Apostles and elders with the other brethren also, which of jews' are becum christian men, send greeting unto those of the Gentiles, which are converted to Christ, and are now abiding in Antioch, Syria and Cilicia. Forasmuch as we understand, that certain of the jews which came from hence, as though they had been sent of us, have troubled you, whereas before their coming, ye were quiet, and continued in vuitie together, living after the trade of gospel, and forasmuch as the said persons so coming to you, have perverted your minds with their new doctrine, in that they wylled you to be circumcised and to keep the law, where as we gave them no such thing in commission: we have now thought good and expedient by the assembly of the whole convocation, that certain amongst us purposely chosen, should be sent unto you, with Paul and Barnabas, whom we, not without good cause, do favour and greatly tender, forasmuch as they have adventured their lives for the setting forth of the name of our Lord jesus Christ. Wherefore we have sent judas & Silas, men whom we know to be very godly & faithful, by whose report, ye may certainly have knowledge of those things that we write. The whole sum whereof is this that followeth: It hath pleased the holy ghost, and through his motion us all with one consent, not to burden you with any more, then with these things which we thought very nessarye to be observed, that is to say, first that ye abstain from that that is sacrificed to Idols, lest that if ye should eat of it, ye might seem to favour the same superstition, which ye have once renounced and forsaken. Secondly that ye eat no beasts blood, or any beast that is strangled, which are unlawful meats and forbidden by the law. Finally, that ye abstain from whoredom, which the Gentiles supposed to be lawful. If ye abstain from these things, ye shall do well. And thus far ye well.  When they therefore were departed, they came to Antioch, and gathered the multitude together, & delivered the Epistle. Which when they had red: they rejoiced of the consolation. And judas & Silas being Prophets, exhorted the brethren with much preaching and strengthened them. And after they had tarried there a space, they were let go in peace of the brethren unto the Apostles. notwithstanding it pleased Sylas, to abide there 〈◊〉, but judas departed alone to Jerusalem: Paul and Barnabas continued in Antioch, teaching and preaching the word of the Lord with other many. 
After this done, they were dismissed with the letters and message: & when they came to Antioch, they delivered the letters to the congregation. Which, when they were in audience of them all rehearsed, the whole multitude rejoiced with great comfort, because the Apostles and elders, and commons of Jerusalem, had vouchsafed by their authority to stay them in that opinion, which they had already conceived in their minds. And than judas and Sylas having the gift of expounding scriptures, satisfied every man in those things that were not namely expressed in the letters, according to the commission of the Apostles. And as large they exhorted the brethren and made them steadfast in their mind, willing them to continue in that that they had begun. And when they had tarried there a good sort of days, they were dismissed of the brethren in peace, and were permitted to return unto them that had sent them. And forasmuch as Sylas thought it best to tarry there, judas returned alone to Jerusalem. In the mean space Paul also and Barnabas remained at Antioch, teaching indifferently both jews and also Gentiles, preaching salvation unto every man to be obtained, if they would believe the Gospel, that is to say, the word of God.  ¶ But after a certain space, Paul said unto Barnabas: Let us go again, and visit out brethren in every city where we have showed the word of the Lord, and see how they do. And Barnabas gave counsel to take with them john, whose surname was Mark. But Paul would not take him unto their company, which departed from them at Pamphilia and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from another, and so Barnabas took Mark & sailed unto Cypress. And Paul chose Silas, and departed, being committed of the brethren unto the grace of god. And he went through Syria and Cilicia, stablishing the congregations. Then came he to Derba & to Listra, commanding them to keep the precepts of the apostles & elders. 
And after a good space, Paul became careful for the disciples, that he had left at Cypress, and in Pamphilia. Than he said unto his cumpanion Barnabas: Let us go visitte our brethren that be abroad in all cities, whereas we have preached the word of God, and see how they do. Barnabas allowed his sayings, 
But Paul would not take him unto their company. etc.  but his mind was to have john, which otherwise was called Mark, to go with them, whom they before had brought out with them when they took their journey thytherwardes. In which matter Paul dissented or disagreed from him, thinking him not meet to be received in part of that business, seeing that he before time of his own accord, had forsaken them before they had finished that business, which they had taken in hand, and had sailed back from Pamphilia to Antioch. And they were so earnest in disputing or reasoning this matter, that where as none would give place to other, one departed from the company of the other. Not because that any grievous displeasure was arisen between so great apostles, but because that both contended to bring to pass that they thought expedient for setting forth the Gospel. And we have here example left us, not straight ways to esteem evil, whatsoever disagreeth with our opinion. It is no matter to be of a diverse opinion, so that men's minds do agree in furthering the gospel. And god also provided this, that by the dissension of the Apostles, when two chief captains were dissevered, the gospel should spread more at large, then if they had continued together in one company, as they had done before. And then Barnabas taking Mark with him sailed into Cypress which was his native country. 
And so Barnabas took Mark, and sailed to Cypress.   
And Paul taking to him Sylas, (which, as god would, had remained at Antioch, even as it had been for the nonce and of a purpose, that Paul should not be destitute of a sad man to bear him company, and a man that ●as in good estimation, being dismissed of the brethren, and committed to the grace of god,) took his journey whither ever he had any token of hope, that the gospel should have increase. So he went over to Syria, and Cilicia, whereas he himself was borne, and each-where stablyshinge the cumpanyes of such disciples, as he before had gotten there, and increasing also the number of them, as his purpose before was, commanded them to keep those things that the apostles, and elders had decreed at Jerusalem, as concerning eschewing the company of such as were wurshyppers of Idols, and eschewing whoredom, strangled beasts, and blood, and that they were none otherwise bound to keep Moses law. When all these things were done in Cilicia he returned again to Derba, and after to Listres.   

The xvi Chapter.  And behold, a certain disciple was there, named Timotheus, a woman's son which was a Jewess, and believed: but his father was a Greek. Of whom reported well, the brethren that were at Lystra and Iconium. Him would Paul, that he should go forth with him, and took, & circumcised him, because of the jews which were in those quarters. For they all knew, that his father was a Greek. 
ANd behold there was a certain disciple, whose name agreed with his deeds, and was called Timothy, as a man would say, in estimation with God, who was borne of Parents, that were of sundry sects. For his mother being now a widow, was a jew borne, and had of late been converted from the faith and perverse belief of the jews, unto the true faith of Christ. And his father was a gentile. This Timothy for his virtuous disposition, 
Of whom reported well, the brethren that were at Listra and Iconium.  and living, was much spoken of among all the brethren that were at Listres, and also at Iconium. And so Paul desiring nothing more than by all means daily to enlarge the bounds of the gospel, searched out in every corner, such as might serve his turn, even as ambitious kings are accustomed to do, which being wholly given to enlarge their dominions, care for nothing more, then to get meet captains, and rulers, to whom they may commit their affairs. But it is not sufficient for him that is captain, or guyed in matters of the gospel, to have mean qualities, nor yet to be of an upright behaviour, but he must have commendation of all good men, lest that an evil name going on him, though it be false, may hurt the furthering of the gospel. Wherefore Paul was desirous to have Timothy to bear him company in his journeys, because he was good, and esteemed also of all good men, to be good and virtuous. And when he had obtained him, to join with him, he circumcised him, not because he thought he might thereby obtain salvation, which only faith could do, but le●te the jews should make any commotion, of whom there was no small number in those parts, he vouchsafed rather to suffer Timothy to lose a little piece of skin. (which if he had still kept, 
For they all knew that his father was a Greek.  he had not been the better, nor yet the worse for lack of it) then by occasion thereof, to turn away the jews minds from the gospel, whose stubbrenesse he knew well enough. The Gentiles were free from the burden of the law, by the decree that the apostles had made at jerusalem Paul being present: And circumcision was a profession made to observe the law, and as a token thereof. But the jews were not yet openly delivered from the yoke of the law, which ought by little and little to be abolished. Wherefore seeing that it was evident by all tokens, that Timotheus mother was a jew borne, and his father a paynim, by occasion whereof he had not been hitherto circumcised, Paul tyghte well perceived that the jews would make sedition if they might have never so little a cause, and specially if Timothy, which was half a jew borne, were not only made partaker of the gospel without circumcision, but also called to the office of a preacher. Wherefore Paul in those days did bear so much with them, having ever respect only to further the gospel, and to keep men in quietness, which had professed Christ the author of all true peace.  As they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles & elders, which were at Jerusalem. And so were the congregations established in the faith, and increased in numbered daily. 
And not only thus did he, but whatsoever cities they were that he went by, he commanded those that of heathen were becum christian, to keep those things that had been decreed by the apostles, and elders at Jerusalem: for the which purpose judas, and Sylas, had been sent before to Antioch, lest the jews should find any fault therewith. And god furthered Paul in all his business. For the congregations of the disciples were both established in the faith of the gospel, and daily also augmented, many persons being day by day converted to the faith.  When they had gone throughout Phrigia, and the country of Galacia, and were forbidden of the holy ghost to preach the word in Asia, they came to Mysia, & sought to go into Bi●hi●ia. But the spirit suffered them not. But when they had gone through Mysia, they came down to Etoada. 
And when they had travailed over Phrygia, and Galacia, with great profit in winning many to the faith, although they were but a gross, and a rude people, and were much desirous to take their journey towards that part which is properly called Asia, the holy ghost would not suffer them to preach the gospel there. And this the secret and privy will of God, obeyed they, forasmuch as it is not sitting that man should withstand god. And so changing their intent, they turned to Mysia fast bordering upon that country, which is properly called Asia. Thence they attempted to take their journey towards Bithynia, turning them northward. For that was a noble province of the Romans, and therefore they hoped there to have great advantage. But the spirit of jesus which was their guide, would not permit them to go thither, the cause why is uncertain. Wherefore returning back toward the west, when they had gone over Mysia, they came to Troas. That same is a city of Phrigia, joining near unto the sea, and otherwise called Antigonia.  ¶ And a vision appeared to Paul in the night. There stood a man of Macedonia & prayed him saying: cum into Macedonia, and help us. After he had seen this vision, immediately we prepared to go into Macedonia, being certified that the lord had called us, to preach the gospel unto them. When we loosed forth then from Troada, we came with a straight course to Samothracia, and the next day to Naples, & from thence to Philippos, which is the chief city in the parts of Macedonia, & a free city. We were in that city abiding certain days. And on the Sabbath days we went out of the city besides a river where men were wont to pray. And we sat down, & spoke unto the women which resorted thither. 
There had Paul a vision in his sleep, which showed him whither he should go: The vision was this. There stood by him a certain man apparelled like a man of Macedonia, which entreated him, and said: Come to Macedonia, and help us. And he that so appeared, was the Angel that is defendout of that country. And as soon as Paul had seen that vision▪ which had once or twice before been forbidden by the holy ghost to preach the gospel, we that were his cumpanions, were very glad of it. For I also that wrote this, was in that journey, and by and by we provided all things to take our journey to Macedonia, being assured that God had called us thither to preach the gospel unto them, the which we doubted not, but God would prospet them well. And in this wise leaving Troas, and ●aylyng by Chersonesus, we arrived at Samothrace the Island, which is situate directly against Chracia. And from thence the next day we came to Naples, which is a city on the sea side in the marches of Thracia, and Macedonia. And from thence to the city Philippos, which is a free city, and the first that ye come unto, when ye go from Naples. In this city abode we certain days, looking for a good time and occasion to begin the matter, wherefore we came. And on the sabbath day we walked forth of the city, into a certain place without the gates that was near to a river, where as a great multitude of the people together, did customably resort & assemble for to make their prayers. And as we were there sitting, our talk was unto certain women that were come thither, and we were preaching unto them jesus of Nazareth.  ¶ And a certain woman (named Lydia) a seller of purple, of the city of Thyatira, which worshipped God gave us audience. Whose heart the lord opened, that she attended unto the things, which Paul spoke. When she was baptized, & her household, she besought us, saying: If ye think that I believe on the lord, cum into my house, and abide there: And she constrained us. 
among them was one which was very devout, whose name was Lydia, a seller of purple, and one that was borne in the city Thyatira, which is a city in Lydia. And among all other that hearkened unto Paul's preaching of Christ, god opened her heart diligently to hear those things that Paul taught. And so after that she was Christened with all her household, she desired Paul, and his companions, saying: If ye have thought me one not unworthy to be received by mean of baptism, & your instruction, as a partaker of the gospel, I pray you do so much also for me, as to come into my house, and do it honour with your presence, and take not me as an Ethnic, as I was erewhiles, but take me as I am now, renewed by faith of the gospel through your ministry. By these words she entreated the Apostles to tarry as gests at her house a good space. Here is an example for preachers, that they refuse not ientylnesse proffered unto them, by those that are newly converted to Christ, if it be readily and instantly proffered, lest they seem not to knowledge them for theirs. And on the other side, they ought not to press on them, until they be desired, lest they seem to crave rewards for preaching the gospel. But he that hath received a spiritual or ghostly benefit, ought earnestly to cause those that have so done for him, to receive at his hands again corporal benefits, if they shall have need thereof.  ¶ And it fortuned as we went to prayer, a certain damsel possessed with a spirit that prophesied, met us, which brought her master and masters, much advantage with prophesying. The same followed Paul and us, and cried, saying: these men are the servants of the most high God, which show unto us the way of salvation. And this did she many days. But Paul not contented, turned about, and said to the spirit: I command the in the name of jesus Christ that thou cumme out of her. And he came out the same hour. 
And it chanced, as we were going to pray, as our custom was, that a certain damsel met us, which had in her the spirit of the devil Python, which by prophesying and telling things before hand, got great advantage to her master and mistress. She overtaking and following Paul and us, cried saying: These me●ne are the servants of the high god, which are cum to teach you the way● of salvation. And where as she continued thus doing many days, Paul being discontented, lest that he should seem to knowledge that praise which the wench being possessed with a devil, attributed unto him, turned to her, and said to the spirit: I command the in the name of jesus Christ that thou depart out of her. And the spirit left her immediately.  And when her master and masters, saw that the hope of their gains was gone, they attacked Paul and Silas, and drive them into the market place unto the rulers, and brought them to the officers, saying: These men trouble our city, saying they are jews, and preach ordinances▪ which are not lawful for us to receive, neither to observe seeing that we are Romans. And the people ran against them, and the offyce●s rend their clothes, and commanded them to be beaten with rods. And when they had beaten them sore, they cast them into prison, commanding the jailer of the prison to keep them diligently. Which when he had received such a commandment, thrust them into the inner prison, and made their feet fast in the stocks. 
But the damsels master and masters, seeing that their bauntage was gone, took Paul & Silas, & brought them violently into the market place before the chief of the city, & there before the officers, accused them, saying: These men which are cum hither from sum strange country, do trouble all the whole city: forasmuch as they being jews' borne, teach us a new religion, and teach us new ordinances, which is not lawful for us to receive, seeing that we live according to the laws of the Romans, which will not permit ne suffer us, neither to receive any strange gods, nor to practise any new kinds of worshipping the gods. Upon these complaints, the people there among whom the very name of a jew was in great hatred, clustering all in a cage together, made assault upon the Apostles. And the officers, to satisfy the people in their fury, cut a sondre their garments for wrath, and commanded them to be beaten with rods. And being not satisfied with this punishment, when they had laid many a sore stripe on them they cast them in prison, commanding the jailor to keep them diligently. The jailor when they had so straightly charged him, for the better safeguard, laid them beneath in a lower prison: and yet was not contented, but set them fast in the stocks. This luck had they at their first entering to preach in Macedon. Mark here that evermore either lucre, or ambition, or else superstition, letteth the furtherance of the gospel. But when the world most cruelly rageth in persecution of Christ's members, than especially appeareth comfort from heaven.  At midnight Paul and Silas prayed, and lauded God. And the prisoners heard them. And sadenly there was a great ert●quake, so that the foundation of the prison was shaken, and immediately all the doors opened, and every man's bands were loosed. When the keeper of the prison waked out of his sleep, and saw the prison doors open, he drew out his sword and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying: do thyself no harm, for we are all here. 
About midnight Paul and Sylas, not passing for their whipping, nor yet that they were cast into prison, prayed and sung hymns in the laud & praise of God, thanking him, that he had vouchsafed to do them being his servants, such honour, as to let them suffer these injuries for his name. And other, which were prisoners there, heard them merrily singing the praise of God, 
All the dore● opened & every man● bands were loosed.  and of his son jesus Christ, and marveled, that they in such adversity could be so merry. And suddenly came a great yearthequake, insomuch that all the whole prison was shaken even the foundation and all, and all the doors of the prison were open with the same, and all the prisoners gives and other like bonds were loosed. The keeper, at the great noise and tumbling that was made, awaked: and when he had start forth, and found all the prison doors wide open, thinking upon and verily imagining that the prisoners were all gone, and having in remembrance the charge that he had of the officers, pulled out his sword and was about to kill himself, willing rather to slay himself, than first to suffer many painful torments, and afterward at the hangmannes' hand, which was execucioner of the town, to suffer death. But Paul which lay beneath in the dark, seeing him about such a deed, cried out with a loud voice, that although the man were astonished, yet he made him hearken unto him, and said: Beware, hold thy hands, and hurt not thyself, for thou shalt have no damage by us. For we are all here, and not one of us fled hence.  ¶ Than he called for a light, and sprang in, and came trembling unto Paul, and fell down at the feet of Paul and Sylas, and brought them out, and said: Sirs what must I do to be saved: And they said: believe on the lord jesus, and thou shalt be saved, and thy household. And they preached unto him the word of the lord, and to all that were in his house. And he took them the same hour of the night, & washed their wounds, and was baptized, & all they of his household straightway. And when he had brought them in to his house, he set meat before them, and joyed, that he with all his household, believed on God. 
When the keeper heard these words, he came to himself again, & commanded light to be brought: and seeing it to be so, & that the thing was not done by any craft of man▪ but by sum divine power: considering also with himself, how that Paul had seen in the dark what he was about to do, and the cause thereof, went down into the lower prison, and fell at Paul's and Sylas feet. And regarding not the charge that was given him by the officers, brought them forth of prison, into a more commodious place, & said: Masters what must I do to be saved? His mind was to exchange health for health. His intent was to save their lives and likewise he minded to hear of them how he should obtain life of his soul. Than they answered: Believe in our lord jesus, and thou shalt be saved with all thy household. And there streyghtewayes he called them all together, and the apostles preached unto them the doctrine of the gospel. Thou mayest here see that no time, ne place is unmeet to preach or to hear the gospel. For that same dark & stinking prison was as a church to the apostles. They ceased not from singing hymns though it were midnight. By preaching the gospel in prison a vantage was gotten to Christ. The prison is here as a chair to preach the gospel in. And forthwith the keeper being newly instructed in the faith, hastened to recompense or somewhat to reward his enstructour. For he anon had them aside, and washed clean their wounds. The jailor thought this to be his duty. And he himself afterward with all his whole household, had the wounds of their souls washed clean away. After this so done, he led them into his own house where he dwelled the day time, and gave them meat to refresh their bodies.  
For after baptism next was the communion of the table. And the keeper of the prison rejoiced much, that it had been his chance to have▪ in custody such prisoners, whereby both he and all the house had received the faith. These things were done in the night.  ¶ And when it was day, the officers sent the ministers, saying: let those men go: The keeper of the prison told this saying to Paul: The officers have sent word to loose you. Now therefore, get you hence, & go in peace. Than said Paul unto them: they have beaten us openly uncondemned, for all that we are Romans, & have cast us into prison, & now would they send us away privily? Nay verily, but let them come themselves, and set us out. When the ministers told these words unto the officers, they feared when they heard that they were Romans, they came & besought them, and brought them out, and desired them, to depart out of the city. 
When it was day the officers more diligently having the matter in communication, after they had weighed it well, sent the ministers to the keeper, commanding him to let Paul and Sylas depart at their own liberty. The keeper hearing this tidings, being glad as well for his own part, as for the apostles sakes, brought this word to Paul, that the officers had licensed them to go at liberty. Wherefore, (saith the keeper,) seeing it hath so well chanced, go ye in god's blessing. But Paul of an earnest mind, to make both his innocency the better known, and to find occasion also to save many, made answer unto the messengers in this wise: 
Nay verily but let them come themselves and see us out.  Forasmuch as they boast themselves to be citizens of Rome, by their laws it is forbidden to punish any man, before he be heard to plead his cause, and lawfully convicted of the same, this notwithstanding they have openly beaten us being Romans before we pleaded our matter, or were lawfully convicted: and as though this had been to little, they cast us also, after that we had been sore beaten, into prison. Now for their own safeguard, that they may seem to have done nothing, but that their office would bear them in, and that it may be thought that we were guilty, they would have us privily to convey ourselves hence to that intent, that men might suppose that we broke prison and fled away. No, we will not so do, but let them come themselves, and deliver us hence by the same right, that they cast us in. The ministers told to the officers, what Paul had said.  
Who hearing that they were citizens of Rome, came themselves to Paul, and Silas, and desired them to pardon them, in that they had done against the custom of the Roman laws, being compelled by the commotion of the people, and bringing them honourably out of the keepers house, they desired them, lest the people should make any business, to depart from their city named Philippos.  And they went out of the prison and entered into the house of Lydia, and when they had seen the brethren, they comforted them, and so departed. 
The Apostles were content to accomplish their request, and when they were out of prison, they went into the house of Lydia, where they had been first hosted, which Lydia with all her whole household, had before received the doctrine of the gospel. And when they had seen her, and the rest of the brethren, they comforted them, rehearsing unto them what had chanced in the night whiles they were in prison, exhorting them to continue in that they had begun. This done, they left Philippos the city, and went another way.   

¶ The xvii Chapter.  ¶ As they made their journey through Amphipolis, and Appollonia, they came to Thessalonica, where was a synagogue of the jews. And Paul as his manner was, went in unto them, and three Sabbath days declared out of the scriptures unto them, opening and alleging, that Christ must needs have suffered, and arise up again from death, & that this jesus was Chryst, whom (fayed he) I preach unto you. And some of them believed, and came and companied with Paul and Sylas, and of the devout Greeks a great multitude, and of the chief women, not a few. 
ANd passing by Amphipolis and Apollonia, both Cities of Macedon, they came to Thessalonica, which is the chief and head City in Macedon. Where (because it was a noble city) was a synagogue of jews, and therefore hoped they to have there great increase. Wherefore Paul (as he customably used to do) entered with the multitude in to the synagogue, & three sabbath days reasoned he with them, alleging for his part, Prophecies out of the scriptures, & expounding the hard meanings of figures, citing testimonies out of the law, and conferring these sayings together with the acts that were passed, he showed how that it was the will of God, that Christ should in that wise suffer for the world, and arise again from death to life. And forasmuch as all Prophecies that were spoken afore of Messiah coming, & all those things that were shadowed under figures, did agree in jesus of Nazareth, he affirmeth in his teachings that the jews should look for none other Messiah, but only the same that he preached unto them, which was Christ. When Paul had reasoned this matter in the synagogue, certain of the jews believed & joined themselves with Paul and Silas, and besides these, a great number of the gentiles that feared God, were converted to the faith, and among other, divers worshipful women of the chief of that city.  ¶ But the jews which believed not, had indignation, and took unto them evil men which were vagabonds: & gathered to them a company, & set all the City on a roar and made a saute unto the house of jason, & sought to bring them out to the people. But when as they found them not, they drew jason, and certain brethren unto the heads of the city, crying: these that trouble the world, are come ●yther also, whom jason hath received privily: And these all do contrary to the decrees of Cesar, affirming another king, one jesus. And they troubled the people, and the officers of the city, when they heard these things. And when they were sufficiently answered of jason, and of the others, they let them go. 
On the other part, certain jews being overmuch wedded to Moses' law, which Paul sometime had earnestly favoured, being of a zeal moved, and joining themselves with a certain numbered of naughty vagabonds, whom they had made of their part (for of such fellows have they that be authors of any commotion, need of) and gathering to them a great company besides, raised up the city. And seditiously coming to the house of jason, would have brought Paul and Sylas forth before the people. But forasmuch as they entering in to the house, found not them that they sought for, they brought jason himself, and with him certain other disciples, before the governors of the city, crying aloud (for so had they before time served Christ) and said: These fellows that already have troubled all the world, are now cumme hither likewise to trouble us. And jason knowing them to be such fellows, received them into his house.  
But all those that go about any such matters, or lodge such as go about the same, do against Caesar's acts, forasmuch as they say, that there is an other king, besides Cesar▪ For they preach of one jesus, that was a good whiles since, done and nailed upon the cross by Caesar's deputy, because he affirmed himself to be king of the jews. Mark how they here abuse the name and authority of Cesar, against the gospel. When the people and rulers of the city heard these words, they were much moved therewith, even as pilate before in like manner was moved against Christ.  
For than cried the unhappy jews: we have none other king besides Cesar: and again: 
And when they were sufficiently answered of jason. etc.  If thou let him go, thou art not Caesar's friend: and yet again: Whosoever maketh himself a king, withstandeth Cesar. On the other part, the true jews thus do cry: We have none other king but only jesus of Nazareth: and again, whosoever conformeth himself to follow Cesar, is not Christ's friend. For he only is king over all the world. But after that jason and the other brethren had alleged a lawful excuse, the officers let them go.  ¶ And the brethren immediately sent away Paul & Sylas by night, unto Berea. Which when they were come thither, they entered into the synagogue of the jews. These were the noblest of birth among them of Thessalonica, which received the word with all diligence of mind, and serached the scripture daily, whither those things were even so. And many of them believed, also of worshipful women which were Greeks, and of men not a few. When the jews of Thessalonica had knowledge that the word of god was preached of Paul at Berea, they came, and moved the people there. 
But when the brethren perceived that through displeasure and malice Paul and Silas were like to be in danger, they with speed, conveyed them out privily in the night season to Berea▪ which is a city in Macedonia, not far from Pella, whereas Alexander the great was borne. In this wise, the evangelical captains fly, but so that they nevertheless fight still. For as soon as they came to Berea, they entered into the synagogue, nothing afraid for all so many seditions that the jews had raised against them. But these were more gentle, than the others that were at Thessalonica. For they received the doctrine of the gospel very readily, every day searching the scriptures diligently, 
When the jews of Thessalonia had knowledge, that the word of god was preached of Paul at Berea.  that they might see how those things that they had learned by th'apostles instruction, agreed with the Prophecies, and figures of the law. And so were many of the Citizens of Berea, converted to the faith, not jews' only, but also diverse wourshipfull women that were Greeks borne, and a great number of men besides. But when the jews that were at Thessalonica, which had made a commotion there, heard that the gospel was preached at Berea by Paul, whom they had driven from them, they took their journey thither, and as they before had done, so eftsoons they stirred up the multitude there also against the Apostles.  And than immediately the brethren sent away Paul to go to the sea side: But Sylas and Timotheus abode there still. And they that guided Paul, brought him unto Athens, and received a commandment unto Silas and Timotheus, for to cumme to him with speed, and came their way. 
And what time the brethren perceived that danger was if the Apostles had tarried, they immediately sent forth Paul, whom they thought to be most in danger, to go & take the sea, which is not far from Berea. And Silas & Timothy remained at Berea. Than the brethren that had brought Paul thither, taking shipping with him, brought him as far as Athens. There they left Paul, & returned to Berea, having message from him to Silas and Timothy, that they should follow after as soon as they might conveniently.  Whiles Paul waited for them at Athens, his spirit was moved in him when he saw the city given to worshipping of Images. Then disputed he in the synagogue with the jews, & with the devout persons, & in the market daily with them that came unto him by chance. Certain Philosophers of the Epicures & of the Stoics, disputed with him. 
There Paul though he were left alone & without companions, yet seeing so noble a city as that was and so full of learned men, wholly and utterly given to worshipping of idols, waxed hot in spirit, in so much that he could not abide the coming of his fellows, but entered into the synagogue, and there disputed with the jews, and other devout persons. And besides that also, he reasoned in the market place with all that came unto him, whether they were jews, or else Greeks. Among whom were some Philosophers, of Epicures sect, some Stoics, between whom was great diversity of opinions. For they that were of Epicures sect measuring the felicity of man by pleasure, think that either there be no gods, or if there be any, that they nothing regard the life of man. The Stoics besides other strange opinions, do set and esteem the felicity of man by the steadfast qualities of the soul, which felicity they call virtue or honesty. These men disputed with Paul, as he had been a Philosopher that were a beginner of some new sect.  And some there were that said: what will this babbler say? Others said: he seemeth to be a tidings bringer of new devils, because he preached unto them jesus, and the resurrection. And they took him and brought him into the street of Mars, saying: may we not know what this new doctrine whereof thou speakest, is? For thou bringest strange tidings to our ears. We would know therefore, what these things mean. For all the Athenians & strangers which were there, gave themselves to nothing else, but either to tell or to hear some new thing. 
But after that Paul had taught them the evangelical Philosophy, which far dysagreed from the Philosopher's opinions, some said in mockage: What is it that this prateling fellow sayeth? For by this reproachful word spermologus, the Greeks meaned a jangler, and a foolish talker of vain words, and a prattler: for the heavenly wisdom seemed unto them foolishness. 
He seemeth to be a tidings bringer of new devils.  And others there were that said: He seemeth to bring in some new kind of gods, because that he preached unto them that jesus was the true saviour, and the son of God, and that the dead in time to cum should arise again. For they of Athens, according as they had been instructed of Plato, called the gods children, gods, whom they supposed to have bodies which should continue for ever. Wherefore, inasmuche as whiles they were in the market place, they had diverse opinions of Paul, they thought it best to lead him aside in to a street, which is called Mars street. The street is a place in Athens of much resort of people, by reason that there they did sit on matters of life and death in the night season. And that place was meet for that kind of disputation, which proffered salvation to them that believed therein, and death to the unfaithful. For they said: May a man learn of the what new kind of doctrine this is, that thou speakest of? For where as all kinds of philosophy are treated of amongst us, yet thou showest us news, and such as we never heard of yet: we are therefore desirous to hear the more at large, to what end these things may grow, that thou speakest of, or what they mean. And for asmuch as that city was namely among all the cities of Grece, most exercised in all kinds of learning, and given to eloquence, by occasion whereof, many resorted thither out of all parts of the world, to be students there, both the citizens of Athens, and other strangers that were continuing there, did nothing else, but either hearken for news, or else tell some news: and that more for their pleasure, then that they desired by knowledge of matters, to be the better expert. But god that is desirous of man's health, as fishers and hunters do invent all means to get their pray, so taketh every man by occasion of those things, that he is most delighted with all.  ¶ Paul stood in the mids of Mars street, and said: ye men of Athens, I perceive that in all things ye are so superstitious. For as I passed by, and beheld the manner how ye worship your gods, I found an altar wherein was written: unto the unknown God. Whom ye than ignorantly worship him show I unto you: God that made the world and all that are in it (seeing that he is lord of heaven and earth) dwelleth not in temples made with hands, neither is worshipped with men's hands, as though he needed of any thing, seeing he himself giveth life and breath to all men every where, and hath made of one blood all nations of men, for to dwell on all the face of the earth. And hath appointed before how long time, and also the ends of their inhabitation, that they should seek god, if they might feel and find him, though he be not far from every one of us. For in him we live, we move, and we have our being, as certain of your own Poetes said. For we are also his generation. Forasmuch than as we are the generation of God, we ought not to think that the Godhead is like unto gold, silver, or stone, graven by craft or imagination of man. 
Wherefore Paul that knew how to behave himself among all sorts of men, and to frame his eloquence to all men's capacities, now being in the mids of Mars street, as it were in a stage to play his part alone, having about him a great multitude, spoke unto them in this wise: Ye men of Athens, although this city flourysheth more than any other in learning & knowledge, yet I perceive that ye, as concerning your trade in religion, are very superstitious, where as true religion in deed, is the chief part of philosophy. For as I walked about, desirous to know the customs and order of your city, marking those things that ye have in honour and do worship, among all other things, I espied a certain altar, which in the title that was graved on it, made mention of an unknown God. Wherefore they are deceived, that say that I bring in new and strange gods, 
Whom 〈◊〉 then ignorantly worship, him show I unto you.  but I rather preach him unto you, yea even the very same unknown God whom ye worship, for it appeared by the title on the altar, that ye know not what he is, so that you may hereafter reverently worship him, when ye know him, whom ye have hitherto as unknown, worshipped with superstition. Which God forasmuch as he is an infinite mind, most pure, present every where, and yet after that sort, that he is contained in no one certain place, ought not to be believed to dwell in temples of man's handiwork, or in images made by any craft of man: 
God that made the worlie and all that are in it. etc.  neither is he duly worshipped with the sacrifice of beasts, as though that either he lacked, or else were delighted with any thing that is done by man's hands, and cometh of his own brain. For where as he is infinite in himself, and able to do all things that shall please him being also most blessed, and that naturally, so that he can neither be hurted by any malice of man, nor yet be helped by any service that man can do, yet for somuch as he is principally best, and most bountiful and beneficial, he created and made this world marvelously for man's cause: and ordained for his use, all things that are contained in the same.  
Wherefore although that he be the founder, lord, and governor as well of heaven and earth, as of all things in them contained, yet of all these things, taketh he himself no fruition, for because that he by reason of his eternal felicity, and bliss, hath no need of any external or outward goodness to the augmentation of his perfectness, but this world hath he left us, as his work to muse and marvel at, that mortal men living therein, might perceive by so wonderful a work, the power, wisdom, and goodness, of the maker of it, and having thereby once knowledge of him, should love him, and with great reverence worship him, by whose benefit they have the fruition of so many commodities.  
Now if he be above this frame of the world, and hath need of none of those things that he hath made, how much less may it be thought that he is delighted with temples, with Images, or else with the savour of burned offerings. But for asmuch as he is a substance without body, he ought to be worshipped with purity of the mind: neither looketh he for the slaughter of oxen or sheep, that endoweth all things with life, and giveth to all that breath, both their life and their breath. 
Seeing he himself giveth life & breath to al● men every where. etc.  For he made all kinds of beasts, and they live all by him continuing and multyplying every one their own kind from time to time by generation. But all mankind made he of one man, to have the rule over all these beasts, and to dwell in all parts of the world, and hath lymitted and appointed every man a determinate space to live, which no man can for himself prolong: and hath likewise appointed every nation, certain parts of the earth to inhabit, for they are deceived, that suppose the world, which god himself made, not to be ruled by him, but that each thing is at all adventures, and without any consideration, unadvisedly brought forth, & for no purpose, where as in deed there is nothing done in the world, be it great or small, but it cometh by the providence of him that created the world.  
And because that the wit of man cannot conceive him as he naturally is in deed, by reason of grossness of the body, he endowed men with reason, that by one thing they may understand an other, that is to say, things that cannot be seen by those that are seen, and general things by the particular, eternal by those that last but for a time: and such things as by the mind, reason, and spirit, only may be imagined, by those that be open to the senses of the body, and set him in the mids of all things, as in a stage to search out the creatore and maker of all things by mean of his creatures which may either be seen, felt, or otherwise perceived, by such commodities as do ensue to man thereof: and that like as blind men by feeling, sometime find that out, which they can not see, so they considering how wonderfully all things were made, might cumme to sum knowledge of god, whom to have true knowledge of, is the highest felicity that man can have. And yet we shall not need to seek for god in foreign things, for we may find him in ourselves, if every man will look on himself, and mark in himself the mighty wisdom, and goodness of his maker. For where as god hath showed unto us certain tokens of his godhead, in the heavenly balls and circles above, and on the earth beneath in the sea, and in all living creatures on the earth, yet hath he wrought in none of them more wonderfully, than in man.  
But if any man be of such gross wit and capacity, that he cannot attain to the knowledge of the moving of the stars, in the sky above, or of the ebbing and flowing of the sea, how water should first spring, how rivers should still evermore continue running, and briefly the privy and secret causes of other like things, 
For in him we live and we move. etc.  he need not look far, for he may see god in every man. For by him all we do live, we move, and we have our being, and there is none other that we are debtors unto for that we be any thing at all, but only he, that created this world of nothing: and his benefit it is, and none others, that we have life, 
For we are also his generation.  which we must soon forego and leave, if he leave us: and we ought to thank none other, that the members and parts of this lively body doth each of them his duty, the eyes see, the legs go, and the hands work. It is evident than that god is in every one of us, that he worketh in us, as a work man would by a tool, that he himself hath made. And man expresseth god, not only as the work expresseth the workman, but as the child doth resemble his father or mother, by a certain likeness and similitude of favour or complexion. For so doth the holy scriptures teach us, that God made Adam (which was the first man, of whom all men came) a body of moist clay, wherein he should be like unto other beasts, but with his own mouth breathed he into the same earthen Image, part of his heavenly breath, whereby we might more near resemble god our father. And for because the natures be somewhat like, we should more easily attain unto the knowledge of him: which property he gave to none other creatures on earth living. Think not ye this thing unlike to a thing of truth, for some of your own country men that were poets have affirmed the same, that I alleged out of the scriptures, and among other, Aratus sayeth the same in his work called Phenomena, in half a verse, in this wise: We all cumme of his lineage. It is no matter though he speak this of jupiter, for in that, that he called jupiter the chief and highest god, he thought him withal to be the father of all living things, but especially of men,  
Wherefore seeing that we are of the lineage of God, by similitude of our mind, which he hath given us, we have an evil opinion of our father, if that where as we be accounted men for that part in us, which we cannot see, (the which is reason,) we will think him to be like an Image of gold, silver, wood or stone graven by wit of man. For what is a greater inconvenience, or more against reason, than that man, (who though he be somewhat kin to God his heavenly father, yet for all that is nothing less than God,) should be able to make any Image with his hands, that can have in it the power and virtue of God? Reason would that the same thing which is worshipped as God, should be more excellent, than he that giveth worship unto it. Now how diverse ways doth man pass an Image, which he doth worship as it were god? First of all this shape of his body, man hath received of God, besides and furthermore doth he breath, he liveth, he moveth, and worketh. Finally by agility and quickness of the mind, he beareth in him a certain resemblance of god the father. But in an Image there is no such matter. Wherefore if it be to gods great dishonour if we worship a mortal man for god, how much more than doth it disagree with the true honour of God to worship an Image made of timber, as it plase the artificer to make him: of which timber, if he had been so disposed, he might have made a bench, or a form to sit on, which thing is not only nothing like god, (who hath no body) but also, besides the outward shape of the body, hath nothing like a man, no, not one jot of that part, whereby man is like unto god.  ¶ And the time of this ignorance, God regarded not. But now biddeth all men every where repent, because he hath appointed a day, in the which he will judge the world with rightwiseness, by that man, by whom he had appointed, and hath offered faith to all men, after that he had raised him from death. 
Which reproachful injury though it be heinous before God, yet he of his great favour and love that he beareth to man, hath not revenged himself, but hitherto hath winked at man's ignorance, until the time was cumme that he had determined to open himself to all men, and to cast clean away all dark and blind errors, which men have so long been conversant in. Which time is now present, wherein he monisheth all men to leave their old errors, and turn to him. For his will is that those that repent, shall have forgiveness, which they that will be stubborn, shall not in time to come, have: for because he hath appointed a day, 
Because he hath appointed a day, in the which he will judge the world etc.  when he will judge the whole world, and that with a just and straight judgement, which no man shall escape. And therefore he sendeth his messengers to warn men, lest any man might pretend ignorance in these things for his excuse, & proffereth remission of sin to them that will repent, lest any should say that god were not merciful. For both these purposes chose he jesus of Nazareth an excellent person, whom he sent into the world for this cause, that all men by his means, might be converted to worship the true god: and hath given him power to judge the unfaithful, and such that will resist this doctrine. And this is he whom he promised by the mouths of his prophets many years past, that he should come to be both a saviour and also a judge. And look what he promised, he hath hitherto performed very certainly. For he was so borne, so taught, even so troubled with vexation, and so slain: and in conclusion, so arose he from death to life, as it was before prophesied that he should. And there is no doubt, but that he will as surely perform all other things that remain behind.  ¶ When they heard of the resurrection from death, sum mocked, and other said: we will hear y● again of this matter. And so Paul departed from among them: Howbeit certain men cleaved unto him, and believed: among the which was Dionysius a Senator, & a woman named Damaris, and other with them. 
Whiles Paul spoke these words, certain that stood by, giving good ear to all other things that were spoken, when they had heard mention made of arising from death to life, they mocked at it, as an unlike thing and a thing that were not to be believed, because that no Philosopher had holden any such opinion before, though there were sum, which said that the souls remained on live after the death of the body, and sum other also which said that the souls entered out of one body into an other. But others that were not of so rash a judgement, said: We will hear the again an other time of this same matter. And in this manner Paul dismissed that company. Yet sum there were among them, that were persuaded, and joined themselves with Paul: among whom was Dionysius a Senator which afterward was bishop at Athens, instituted by Paul, & a certain woman whose name was Damatis, and besides these diverse others.   

The xviii Chapter.  After this Paul departed from Athens, and came to Corinthe, and found a certain jew named Aquila, borne in Pontus, lately come from Italy with his wife Priscilla (because that the Emperor Claudius had commanded all the jews to departed from Rome) and he drew unto them, because he was of the same craft, he abode with them, & wrought: their craft was to make tents. And he preached in y● synagogue every Saboth day (setting forth in the mean while the name of the Lord jesus) and exhorted the jews and the gentiles. 
When Paul had gotten thus much gains (little and slender though it were) of increasing and advancing the gospel of Christ at Athens, a city of very corrupt manners, he went thence to Corinthe which is the chiefest mart town in all Grece: and as it was the wealthiest, so was it by reason of riot, incontinency, and pride, very vicious. There he by chance met with a man whose name was Aquila, which observed the jews religion, but was borne in Pontus, which Pontus, is a part of the less Asia, bending towards the North. This person, as God would, was come thither but of late afore from italy, with his wife Priscilla, forbecause that the Emperor Claudius had commanded all jews that were in Rome, (as there were a great number) to avoid the city. And because these were of the same craft that Paul was, he lodged in one house together with them, (for he would not be alone,) labouring, as they did, with his hands, lest he should burden any man. And their craft was to sow together skins to make tents withal.  
And like as Peter was not ashamed to return to his craft of fishing, as often as need compelled him, so the great Apostle Paul, which valiantly had sustained and borne many storms for Christ's sake, was nothing ashamed to take in hand again sowing of skins, which for to further the Gospel, he had for a time laid aside. Yet in this mean while ceased not he to preach the gospel, disputing in the synagogue every sabbath day both with the jews and also with the Gentiles.  When Sylas and Timotheus were come from Macedonia, Paul was constrained by the spirit, to testify to y● Jews y● jesus was very Christ. And when they said contrary, and blasphemed, he spoke his ●ayment, & said unto them, your blood be upon your own heads, from henceforth will I go blameless unto the Gentiles. And he departed thence, & entered into a certain man's house, named justus, a worshipper of god, whose house joined hard to the synagogue. Howbeit, one Cryspus y● chief ruler of the synagogue, believed ●n the lord with all his household, & mavye of the Corinthians when they gave audience, believed, and were baptized. 
In the mean season Sylas and Timothee, whom Paul willed to follow him to Athens, came from Macedon. This done, Paul, because he was much sorry that he had done very little good there, was constrained by the spirit nevertheless, to preach yet diligently jesus of Nazareth to the jews, af●yrmyng that he was Messiah, whom the Prophets had before promised, that through him only and none other, man should obtain salvation. But when they clamoured against him, yea in so much that they were not afraid blasphemously and slanderously to speak against jesus and Paul, he having in remembrance what the gospel in that case would him to do, shook his lap, as who should say, that he cast in their teeth that he had freely brought unto them the message of salvation, which they ought to have joyfully received, and said unto them: If you had rather perish then to be saved, stand ye to your own harm, for asmuch as ye are the occasion of your own death. For seeing that I have done my duty, the fault cannot be laid to me. Wherefore I will hereafter go to the Gentiles according as the lord commanded us. And in this wise he, withdrawyng● himself from the company of the jews, entered into the house of a certain man named Titus, and justus by surname, a man that was well disposed, who dwelt hard by the synagogue. Than Crispus which was chief of the synagogue, by reason that he dwelled near, believed in the Lord with all his whole household: and diverse others of the Corinthians after they had heard Paul, believed, and were christened.  ¶ Than spoke the lord to Paul in the night by a vision: be not afraid, but speak, and hold not thy peace: for I am with thee, & no man shall invade thee that shall hurt thee. For I have much people in this city. And he continued the●e a year & six months, and taught them the word of God. 
But when Paul had there neither, not profited so much as his most greedy desire and diligent seeking was, by reason that the jews did stiffely● bark against him, and he had in his mind purposed to leave Corinthus, the Lord stayed his wavering mind, appearing to him in his sleep in a vision, and saying: let not the stubbornness of the jews fear thee, neither keep thou close the doctrine of the gospel for their cause: for thou must not more regard the invincible malice of a few, than the health of many. Wherefore continue boldly in preaching the gospel, and put thy trust in me, and I shall rescue and defend the against them, be they never so many. And n● man shall set hands on thee to vex or trouble thee, for I will be thy defendor. Wherefore depart not hence, for in this city (though it be vicious) there is a great numbered of people which I have already appointed to life everlasting. When Paul heard this, he leaving and forsaking his own purpose and determination, which was but of man's devise, and obeying the counsel of God, continued at Corinthe a year and an half, constantly and frankly preaching the gospel.  ¶ When Gallio was ruler of the country of Achaia, the jews made an insurrection with one accord against Paul, & brought him to the judgement seat, saying: this fellow counseleth men to worship God contrary to y● law. And now when Paul was about to open his mouth, Gallio said unto the jews: if it were a matter of wrong, or an evil deed (O ye jews) reason would that I should hear you: but if it be a question of words or of names, or of your law, look ye to it yourselves. For I will be no judge of such matters, & he drove them from y● seat. Than all the Greeks took Sosthenes the chief ruler of y● synagogue, & smote him before y● judges seat. And Gallio cared for none of those things. 
And whereas one Gallio being proconsul, that is to say the lord deputy there, did in those days rule the realm of Achaia under Ceasar the Emperor, within which country the said city of Corinthe is situate, the jews which had made conspiracy against Paul, and a commotion among the people, drew him before the place of judgement where the lord deputy sat, accusing him, and saying: This man contrary to Moses' law, counseleth men to worship God after a new sort, and bringeth in new trades of religion. Which complaint when Paul opening his mouth was about to make answer unto, Gallio perceiving by the accusation or inditement that was brought in and declared, how the controversy between them concerned the jewish religion, did find a mean to rid his hands of the examination thereof: And preventing Paul, who was than in a readiness to speak in defence and declaration of himself, said unto the jews: Masters, I occupy here the room of an officer to minister justice in causes, by the authority of the Emperor, and to see civil justice kept, and that nothing be done against the common civil laws of Rome. Wherefore if wrong were done to any man, or any heinous deed of mischief committed, that aught to be punished by the laws, ye might justly compel me, yea and it were my duty, to hear you. For the searching out of such matters appertaineth unto me. But if it be no such matter, but some special or private contention, that is grown among yourselves, 
Than all the Greeks took Sosthenes the chief ruler of the synagogue.  about names of sects, or communication of the jews religion, & of your own country laws among certain private persons of your own self: because neither it appertaineth to mine office, nor I can discuss them which am ignorant of your law, it were best for you to make an end of it yourselves. For I will meddle in no such matters. With these words he caused them to avoid from the place where he sat in judgement. The Greeks seeing this, smote Sosthenes which was of the chief of the synagogue, because that he and his household had taken Paul's part, forsaking the jews: and were more moved with Sosthenes then with Paul, because they supposed that Paul could have done nothing at Corinthe, unless that he had been maintained by Sosthenes. Yet for all this, the proconsul would not meddle, seeing this business, but dissembleth that he saw it. Forasmuch as the Romans hated the jews, and yet put no difference between a jew and a christian man, the proconsul, which was a Roman, did not pass or regard what one jew did unto another, being perfect that that sort of people, had wont to be every where busy and full of trouble and contention.  Paul after this, tarried there yet a good while, & than took his leave of the brethren & sailed thence into Syria, Priscilla, & Aquila accoumpanying him. And shore his head in Cenchrea, for he had a vow. And he came to Ephesus, & left them there, but he himself entered into y● synagogue, & reasoned with the jews When they desired him to tarry longet time with them, he consented not, but had then far well, saying: I must needs (at this feast that cometh) be in Jerusalem: but I will return again unto you if god wil And he departed from Ephesus: & when he was come unto Caesarea, & ascended up, & saluted the congregation, he departed unto Antioch: & when he had tarried there a while, he departed, & went over all the country of Galacia, and Phrigia by order, strengthening all the disciples. 
But Paul having in mind the warning that god had given him, though he perceived the rage of the jews daily to increase more and more, yet he continued there a good sort of days more. And at the last perceiving that the gospel was well forward there, he thought it best to departed for a season and to give place to the furious raging of the jews. And so taking his leave of the brethren, he appointed to sail into Syria, having Aquila with him and his wife Priscilla. And forasmuch as Paul perceived that the jews were most moved, because that he a man borne under the jews law, seemed to set no store by the traditions of the law, before he took shipping at Cenchrea, which is the haven at Corinthe he shore his head, making a solemn vow according as the custom was among the jews.  
He did not this craftily to colour or to feign with them, but he had regard unto charity, that they should not be offended. For ●is desire was to win them all to the gospel, and therefore did he frame himself to all men's appetites, as near as he could, to th'intent that he might win them all to Christ. Among the jews, he ordered himself as a jew, and when he was among those that were not circumcised, he also behaved himself as a man uncircumcised. But thus bare he with them for a space, because they were so wedded to superstition, that they could not easily be plucked from it, until such time as the truth of the gospel might more clearly spring abroad. For to make a vow and to shear thy head upon the same, is not that thing which of itself is evil: but to put confidence in such jewish ceremonies is damnable. And in like manner, circumcision hurteth not a man that believeth in Christ, neither yet to be uncircumcised, in which matter at a time it is the part of charity to give place, until a man see opportunity, and in such wise as when he shall have opportunity, he speak against the same. But in all other matters that of themselves are nought, we must not give place to any man's weakness. For Paul never bore with the Gentiles in any matter of committing adultery, or worshipping Idols: but in familiar conversation together, in neglecting choice of meats, in citing or allegeing their Poetes, sometime he bore with them. So first they arrived at Ephesus, which is a city upon the sea side in the less Asia, which properly and without any other addition, had wont to be called Asia. There he left Aquila and Priscilla, who were desirous to tarry and to dwell at Ephesus. And himself entering into the synagogue of the jews that dwelt there, disputed with them. Of whom when he was desired to continue there a great while, he excused himself, and took his leave of them, and putting them in hope that he would shortly see them again, he coumforted them in this wise: There is no remedy, I must needs keep this feast that is now at hand, in Jerusalem, but I will return again unto you, by god's grace. When he had spoken these words, he departed from Ephesus, and sailed towards Jerusalem: and when he had arrived at Caesarea, a city in the country of Palestine, he went up to Jerusalem, and saluted the congregation. From thence he took his journey to Antioch that is in Syria. After he had tarried there a while he went forward on his journey that he had begun, going over all the country of Galacia, and Phrigia, confirming the disciples faith in every place, wheresoever he met with any assembly of them. Thus careful was Paul for his flock that he had won to Christ.  ¶ And a certain jew named Apollo's, borne at Alexandria, came to Ephesus, an eloquent man, & mighty in the scriptures. The same was informed in y● way of y● lord, and spoke reverently in the spirit, & taught diligently the things of the lord, & knew but the baptism of john only. And the same began to speak boldly in the synagogue. Whom when Priscilla & Aquila had heard, they took him unto them, & expounded unto him the way of God more perfectly. And when he was disposed to go into Achaia, y● brethren wrote, exhorting the disciples to receive him. Which, when he was cum, helped them much which believed through grace. For he overcame the jews mightily, & that openly, showing up the scripture, that jesus was Christ. 
In the mean space one Apollos an Alexandrian borne, but one that kept the jews religion, a man that was well learned, and had good knowledge of holy scriptures, came to Ephesus, where as Paul had left Priscilla & Aquila. This Apollo's was half a christian man. For he had learned the rudiments and first rules of the gospel, 
And knew but the baptism of john only.  of the christian men, and with fervent desire he did communicate the same to others, that himself had learned, and such things as he knew of jesus, before that he the said Apollo's was christened with Christ's baptism, (whereby grace was more plentifully given) he taught diligently, but as yet he knew not the said baptism of Christ, but knew only the baptism of john, whereby penance was taught and preached. This Apollo's being not yet fully instructed in those things that Christ had taught, thought that sufficient: Whom when Priscilla and Aquila heard boldly speak of jesus, but yet in such sort that they well perceived him to be not fully instructed in the principles of the gospel, and seeing him endued with so many good qualities, that, as it appeared, he would be an excellent preacher and setter forth of Christ's name, they took him home with them, and severally taught him more perfectly the mysteries of the gospel, according to the doctrine that Paul had taught them before. They refused not him to be a teacher, which though he were diligent, yet was not perfect: and he on the other side disdained not to be monished of any man what ever he were. They gave example in so doing, that such ought gently to be helped forwards, in whom any hope of doing well remaineth. Again here is an example, that we must gladly learn of any man such things, the knowledge whereof cannot be let pass without peril of damnation. Apollo's was christened in the name of jesus, and received the holy ghost. But than afterwards he was desirous to go into Achaia, where as Corinthe is, to the end that he might preach the gospel: the brethren seeing him willing of his own accord, did set him forwards, and more provoked him to it, and wrote letters in commendation of him, to the disciples in Achaia, that they should receive him. 
For he over came the jews mightily.  Who did after his coming thither, much good unto them, that had been converted to the faith, and valiantly did set forth the gospel. For the holy ghost holp to set forwards his eloquence that he had joined with knowledge of the holy scriptures. With which weapons he being armed, did stoutly put the jews to silence, that continually contended against the young sown corn of the gospel that was blading up, showing openly and also plainly by evident testimonies of the scriptures, that jesus was the same Messiah, whom the jews had so many hundred years looked for, and that all things that the Prophets spoke before of Messiah, did agree in him.   

The xix Chapter.  It fortuned that while Apollo was at Corinthe, Paul passed through the upper coasts, & came to Ephesus, and found certain disciples, and said unto them: have ye received the holy ghost, sense ye believed: And they said unto him: no, we have not heard whether there be any holy ghost or no. And he said unto them, wherewith were ye than baptized? And they said: with john's baptism. Than said Paul: john verily baptized with the baptism of repentance, saying unto the people that they should believe on him: which should come after him: that is on Christ jesus. When they heard this, they were baptized in the name of the lord jesu. And when Paul had laid his hands upon them▪ the holy ghost came on them, and they spoke with tongues, and prophesied, and all the men were about twelve. 
BUt even as Priscilla and Aquila had amended Apollo's in such points as he lacked, being necessary for a christian man to have, so Paul finding others in like taking, did. For whiles that Apollo's was at Corinthe, which is the chief city in Achaia: it chanced that Paul, after he had goen over the other countries of Asia the less, which decline most to the north and east, returned to Ephesus. There found he certain of the disciples that were no perfect Christians, which were in one flock among the other brethren. Wherefore Paul to the intent that he might more perfectly instruct them, asked whether that they had received the holy ghost, since the time that they were converted to the faith. 
We have not heard whether there be any holy ghost or no.  They, forasmuch as their error was of no malice, but of plain ignorance, frankly answered and freely as it was in deed, and said: No, neither have we ever heard yet hitherto, whether there be any holy ghost, that is given to them that believe. Than said Paul, forasmuch as ye are taken for christian men, whose baptism than were ye baptized with? They made answer: with the baptism of john: for we thought that sufficient for us. Than said Paul: In that have ye not done amiss, that in times passed before the gospel came to man's knowledge abroad, ye received john's baptism. But that is not sufficient for your eternal salvation. For like as the doctrine of john was not perfect, but did only testify of jesus that he was the true giver of salvation, who should come after him, making ready their minds, that they should believe him when he came: so did not john's baptism wholly justify, but only exhorted men, that by repentance for their life misspent they should prepare their hearts for the Physician that would straight afterwards come, which with his baptism through faith, would take away all manner of sins, and by his spirit should enrich the minds of the faithful with heavenly gifts of grace. This tradition had the Apostles received of jesus the Lord, that they that believed in the gospel, should be christened in the name of the father, of the son, and of the holy ghost. They that erred only through simplicity, and for lack of knowledge only, deserved thus to be instructed. And they being once warned hereof, obeyed their counsellors, and immediately were christened in the name of jesus the lord. This done when Paul had laid his hands on them, the holy ghost came down on them, and the thing itself that ensued, did manifestly express what the visible token meaned. For they did both speak diverse languages, and prophesied also of hidden and secret things that were to come. The numbered of those persons that were men, amounted even to a dozen or there about.  ¶ And he went into the synagogue, and behaved himself boldly for the space of three months, disputing and giving them exhortations of the kingdom of God. When diverse waxed hard hearted & believed not, but spoke evil of the way (and that before the multitude) he departed from them, & separated the disciples. And he disputed daily in the school of one called Tyrannus. 
When Paul had this done, and as a man would say, had renewed his authority, forasmuch as he being the preacher of the gentiles, had given the holy ghost by laying on his hand over the faithful, even as the other Apostles had done, he entering into the synagogue of the jews that dwelled there, openly and freely spoke to all men, preaching that hope of salvation was to be obtained by jesus only: which thing he did me then few days, for it was the space of whole three months, disputing of the kingdom of God, which is heavenly and spiritual, against them that with tooth and nail stiffly upheld the carnal kingdom of the law. But when certain of the synagogue gave no credence to those things, that were spoken of Paul, but stubbornly resisted, insomuch that openly before the multitude they blasphemously spoke against the doctrine of the gospel: Paul perceiving that it was to be feared, lest that they that believed might be corrupted by their malice, left the synagogue of the jews, and did likewise separate the disciples from them, and yet he ceased not in the mean season to preach the gospel. But he daily disputed in the school of one Tyrannus, having even than in mind, the image of a pure church, that were not corrupted with the leaven of the synagogue, which church should receive none but those that would learn, and that would reject such as were praters, and blasphemous persons.  And this continued by the space of two years: so that all they that dwelled in Asia, heard the word of the lord jesus, both jews & Greeks. And god wrought special miracles by the hands of Paul: so that from his body, were brought unto the sick, napkins & partlettes, and the diseases departed from them, and the evil spirits went out of them. 
Thus did he continue by the space of two years, with such success, that not only the Ephesians, but also divers others, some jews, and some Gentiles (that resorted thither from that part of Asia the less, which properly is named Asia, where as Ephesus is) gave ear unto the gospel. And miracles did cause them to believe his preaching, for god wrought both many, and also great wonders by the hands of Paul, insomuch that he put away diseases, not with words or by touching only, but also napkins and partlettes, which had touched Paul's body, were carried to the sick, that were so faint that they could not come to Paul, and with touching thereof aswell diseases, as also evil spirits were put away. So great confidence had Paul on jesus whom he preached.  ¶ Than certain of the vagabond jews, exorcists, took upon them to call over them (which had evil spirits) the name of the lord jesus, saying: we adjure you by jesus, whom Paul preacheth. And there were seven sons of one Sceva a jew, and chief of the priests, which did so. And the evil spirit answered and said: jesus I know, and Paul I know, but who are ye? And the man in whom the evil spirit was, ran on them, & overcame them, & prevailed against them, so that they fled out of that house naked, and also wounded. And this was known to all the jews, & Greeks also, which dwelt at Ephesus, and fear came on them all, and the name of the lord jesus was magnified. And many that believed, came & confessed and showed their works. Many of them which used curious crafts, brought their books, and burned them before all men. And they accounted the price of them, and found it fifty thousand siluerlinges. So mightily growed the word of God, and prevailed. 
Which thing when certain jews perceived, which were of that sort of men, that go about and for lucre do cast out evil spirits, with certain ceremonies and solemn prescribed words, as it were of conjuration, craking that they had received this cunning of Solomon, whom they affirmed to be the author thereof, they also attempted to cast out evil spirits by invocation of the name of our lord jesus, not because they intended to set forth the glory of his name, or because they would endeavour themselves to do men good, but because that they supposed thereby to get more advantage, & greater name. Wherefore they changing certain words wherewith they had wont to conjure, said to the evil spirits: I conjure you in the name of jesus, whom Paul preacheth, that ye depart. This especially did the seven sons of one whose name was Sceva, which was a jew, and one of the chief priests. And when they attempted in this wise, to prove this kind of conjuration, 
jesus I kn●●e, and Paul I know: but who are ye?  on a certain man that was possessed with an evil spirit, the evil spirit answered to those conjurers: I know jesus, by virtue of whose name, ye go about to fear me, I know also Paul the servant and professor of Christ, but what be you, that abuse the name of jesus, and Paul, to your lucre, whereas ye are the disciples neither of jesus, ne yet of Paul? And assoon as he had spoken these words, the man that was possessed with the evil spirit, ●anne upon these exorcists, and conjurers, and got the over hand of them, insomuch that they had much a do to escape with their lives, and scarce got away at last naked and wounded, out of the house. This thing after it was bruited abroad, and known through out the city of Ephesus, both among the jews and the Gentiles that occupied there▪ they were sore afraid every man, and much praised the name of the lord jesus, which was so healthful to all such as believed well, that it would not be applied to the lucre or glory of any man. And this the mischance of few, did profit many. For many one being afraid by the ensample of the sons of Sceva, and specially such as had begun to believe the gospel, when as they saw that punishment was ready at hand for such, 
Many of them, which used curious crafts brought their books and burned them before all men.  as called upon the name of jesus with unclean hearts, they repaired to Paul, confessing, and uttering their offences, that by penance they might escape the punishment of God. For the city of Ephesus was more than all other, given to superstitious crafts, as this their own proverb doth withnesse: The Ephesians learning: by which proverb was signified sorceries and words of conjuration, which the Ephesians learned and used, that they might prosper and have good hap in all things that they went about, and might prevail against others in any thing that they attempted. Wherefore many were there in that city which being seduced, had either used such judaical conjurations, or else had given credit unto them. And besides this, diverse of those that had used magical and curious crafts, brought their books to the common market place, and burned them in the sight of all persons. Whereof there was so great a number, that the value of them, when it was rated by casting account of it, amounted to the sum of fifty thousand pieces of silver coin, every piece being in value about a groat sterling or more. But the loss of this money was great advantage to the furthering of the gospel. For by means hereof, the word of God did much increase and waxed strong, which word was to their salvation that fully without glozing and cloaking, did embrace it: but to such, as did not uprightly walk therein, it was terrible.  After these things were ended, Paul purposed in the spirit (when he passed over Macedonia and Achaia) to go to Jerusalem, saying: after I have been there, I must also see Rome. So sent he into Macedonia, two of them that ministered unto him, even Timotheus and Erastus: but he himself remained in Asia for a season. 
When Paul had thus happily sped by the space of two years, continuing at Ephesus, he was monished by the holy ghost, to depart thence, and so purposed with himself to walk over Macedonia and Achaia, and than to take his journey to Jerusalem, saying: I must see Rome also, but I will first go to Jerusalem. When he had fully decreed thus with himself, he sent before him, a couple of those that awaited on him, that is to say, Tymothee and Erastus, unto Macedon, to gather men's alms for succouring those needy that were at Jerusalem, and that they might make ready their minds against Paul came. But Paul himself stayed for a season in Asia.  ¶ The same time there arose no little a do about that way: For a certain man named Demetrius, a syluersmith (which made silver shrines for Diana) was not a little beneficial unto the craftsmen. Whom he called together with the workmen of like occupation, and said: Sirs ye know that by this craft we have advantage. Moreover, ye see & hear, that not alone at Ephesus, but almost throughout Asia, this Paul hath persuaded and turned away much people, saying that they are not Gods which are made with hands. So that not only this our craft cometh into parel to be set at nought: but also that the temple of the great goddess Diana, should be despised, and her magnificence should be destroyed, whom all Asia and the world wurshyppeth. 
About this time, a grievous commotion was stirred up against the gospel among the Ephesians: but not by the jews than, as it was accustomed before to be, but by such as sticked overmuch to the tradition, that they had received of their forefathers, as concerning the superstitious worshipping of their gods. The Ephesians, as is afore said, were wonderfully given to curious learning, and Diana (as the Gentiles supposed) had a great power in enchantments, and therefore they said she had three faces or heads, as Hecate had. This was the cause that she was so greatly worshipped at Ephesus. Mark here now that lucre and gains was the first occasion of this commotion, and the superstitious people furtherers to the same. For there was at Ephesus in those days, a certain man named Demetrius, a siluersmyth by his occupation. This Demetrius, where as he was a maker of silver shrines or tabernacles for Diana, because the moon in colour somewhat resembleth silver, procured for all that were good crafts men of the same occupation, no small gains. Wherefore Demetrius called together, all such as had advantage by making images of Diana, and all crafts men of the same occupation whom he knew would favour his cause, because they were of the same craft, and made a seditious oration in this wise: Masters, it is time for us to look to our profit with all our endeavour. I need not make rehearsal, for it is well known unto you all, that our craft is very gainful throughout all Asia, by reason that Diana is so worshipped, which religion if it should fail, needs must it follow, that our advantage shallbe small. But ye both hear and see, (for the matter is plain and open) that this fellow Paul hath preached here these ii years now, that those gods, which are made by the hands of man, are no gods: neither any image to have any power of the gods in them, that is either graven of timber, or made of any metal in moulds. And by this his preaching hath he persuaded many, not here in Ephesus only, but also thorough all Asia, and hath turned an huge number of people from worshipping of the gods. Now forasmuch as this craft is our living, and thereby we find also our households, what shall else come of it, but if this his preaching continue, our gains and living will decay, and we shall fall into poverty? Wherefore if we should now let this matter slip, we might well be accounted very slack in looking to our own profits. But if there be any man here present, that passeth light on this danger of losing his profit and gains, by the decay of our craft, whereby we now have great lucre and advantage, yet the common religion ought to move all men, forasmuch as if we suffer Paul to continue in doing these things without punishment, we see it is to be feared, lest that the temple of the great goddess Diana, which is now of great▪ fame and renown, & whereunto men of their zeal & devotion have now daily great recourse, and which is enriched with great offerings, shall in process be had in no reputation at all. For who is so mad to worship the temple if he be persuaded that the patron of the temple is no god? And by this mean will it come to pass, that a goddess so full of majesty, and being at this day for many causes, justly had in great honour, shall by little & little be rooted out of men's minds and hearts, whereas she is now worshipped, not in this city only and in Asia, but also thorough out all the whole world. And therefore if ye suppose it be a wise man's part to see to his profit, in case ye think it be a godly thing to defend the gods of our country from dishonour, now show yourselves to be men outright, and help to withstand this mischief that is at hand.  ¶ When they heard these things they were full of wrath, and cried out, saying: Great is Diana of the Ephesians. And all the city was on a roar, and they rushed into the common hall with one assent, and caught Caius and Aristarchus, men of Macedonia, being Paul's companions. When Paul would have entered in to the people, the disciples suffered him not. But certain of the chief of Asia (which were his friends) set unto him desiring him that he would not press into the common hall. Sum therefore cried one thing, and some another, and the congregation was all out of quiet, and the more part knew not wherefore they were come together. 
With this oration the minds of the multitude were so stirred up, that every one of them began to cry with great loudness▪ Diana the great goddess of Ephesus. With this same so seditious a clamor, all the whole city of Ephesus was stirred up, and as the people ran hastily, the multitude of them being clean out of all order, they met together, and made straight way to the common place of the city, where plays and sights are wont to be showed, and in such a place commonly the people, being in any rage or fury, is most master, & beginneth frays and seditions, and thither they haled with them by force and violence, a couple of men being Macedonians borne, that is to weet Caius and Aristarchus, which were two companions of Paul's. But when Paul understanding what had been done, was in mind to come forth before the multitude, partly to help his fellows, and partly to persuade and pacify the people, the disciples would not suffer him, thinking it to be an unadvised part for him to deliver himself to the multitude, being in such a rage, seeing that he could thereby nothing at all further the gospel. Besides the disciples, others also the peers and chief rulers of Asia, which although they had not hitherto professed the name of Christ; yet inasmuche as they wished nothing but good to Paul, sent word unto him and required him in their names, that he would not put himself in danger with the multitude, which than was much moved against him, and up in a great roar. In the mean space there was among the people, many sundry murmouringe, never an one like another. For (as in such cases commonly it chanceth) one cried that one thing was to be done, another another thing. For the multitude was gathered together of diverse nations, and they among themselves of sundry minds, insomuch that some there were, yea, the most part of them, that wist not what the matter was, that they were come thither for.  Some of the company drew forth Alexander, the jews thrusting him forwards. Alexander beckoned with the hand, and would have given the people an answer. When they knew that he was a jew, there arose a shout almost for the space of two hours of all men, crying: great is Diana of the Ephesians. 
Wherefore the very time required that some man should make an oration unto them, which was in favour with the people, that this sudden commotion might by some means be assuaged and pacified. Than was there one Alexander compelled to stand forth out of the thickest press of the people, by reason that the jews did thrust him forward to cease this seditious commotion with some oration. For no man durst be so bold, as to treat or to make any words of the matter before the multitude, that was than in a rage, and in diverse and sundry minds, forasmuch as whatsoever should be spoken, it could not be chosen but that one part or other would be offended with it. Wherefore he being so thrust forwards, beckoned with his hand, and desired them to give ear unto him, and was than about to have made some answer. But when as the multitude understood that Alexander was a jew, (which people worship one God, & abhorreth the gods of the gentiles,) then was this tumult eftsoons renewed, forsomuch as they supposed that he would say somewhat to the dishonour of their goddess Diana. Wherefore they all cried with one voice. Diana the great goddess of Ephesus. And thus they continued crying, by the space of almost two hours.  When the town clerk had ceased the people, he said: Ye men of Ephesus, what man is it that knoweth not, how that the city of the Ephesians is a wurshypper of the great goddess Diana, of the image which came from heaven. Seeing than that no man sayeth here against, ye ought to be content, & to do nothing rashly: For ye have brought hither these men, which are neither robbers of Churches, nor yet despisers of your goddess. Wherefore, if Demetrius and the crafts men which are with him, have matter against any man, the law is open, & there are rulers, let them accuse one another, but if ye go about any other thing, it shallbe determined in a lawful congregation. For we are in jeopardy to be accused of this days uproar, forasmuch as there is no cause, whereby we may give a reckoning of this concourse of people. And when he had thus spoken, he let the congregation depart. 
But at the last when as the Scribe of the city had entreated the multitude to keep silence, Alexander spoke unto them in this wise: Ye men of Ephesus, for what purpose do ye make all this clamour and business? For what man is there living so ignorant, but that he knoweth how the city of Ephesus doth worship great Diana, and her image that fell from heaven? And forasmuch as no man sayeth contrary to the things that ye affirm, ye need not to make all this business, but ye must go peaceably to work and do nothing rashly. For ye have brought hither these two men, which have neither committed sacrilege, by robbing any Church or other holy place, ne yet blasphemy against your goddess. If it so were than the people might justly flock together and revenge their quarrel. But if that Demetrius the siluersmithe, and other his adherentes of the same occupation, that were the occasion of all this business, have any matter to lay to any man's charge, they need not thus to run into the open place, which was made for an other purpose, that is to say, for interludes, and pageants, wrestling, and such other sights, nor yet thus seditiously to make this unlawful assembly, with such great clamor and wonder. For there be laws here in this city, there is sessions kept, and there be officers sent from the Emperor, by the name of proconsul's, or lord deputies that may discuss such causes, and may end all controversies, and matters of vitiaunce, and may punish the malefactors. Let them there plead their matters, that were the occasion of this assembly, forasmuch as it appertaineth not to the commons to meddle with their private matters. Yet if it were so that the matter were public, and pertained to the commons, it were not for all that needful to discuss it so seditiously: But if ye require that any thing be done, it may be brought to pass in a lawful assembly, called together by those that have authority, and in due form, accordingly. Now is it to be feared, lest that we be complained of unto th'officers for this commotion, and that it be thought that we went about to make an insurrection, seeing that we can allege no probable cause, wherefore this assembly of the people was gathered together into the common place of interludes, sights, and games. When he had thus said, the multitude departed.   

The twenty Chapter.  ¶ After that the rage was ceased, Paul called the disciples unto him, and took his leave of them, and departed for to go into Macedonia. And when he had gone over those parts, and had given them a long exhortation, he came into Grece, and there abode three months. And when the jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. There accoumpanied him into Asia, Sosipater of Berrea: & of Thessalonia, Atistareus and Secundus, & Ga●us of Derba, and Timotheus: and out of Asia, Tichieus, and Trophimus. These going before, tarried us at Troas. And we sailed away from Philippos after the days of sweet bread, & came unto them to Troas in fine days, where we abode seven days. 
AFter that this commotion was clean ceased, Paul called the disciples together, and exhorted them steadfastly to continue in those matters, that they had taken in hand, concerning their faith in Christ: than he embraced them, and bade them farewell, and so departed toward Macedonia. And after that he had walked over the parties of Macedonia, and had given exhortation at large to the congregations wheresoever he chanced to meet with any of them, willing them to continue in the purity of the gospel, and that they should profit therein, he came to that part which is properly called Grece, in which Grece, Achaia is situated: Where, after that they had continued by the space of three months, and were about to depart thence and to sail into Syria, he perceived that the jews had laid await to hurt him in that journey by water, he therefore thought it better to take shipping at an other haven, and to return to Macedonia again, and from thence to sail to Syria, where as he first arrived, when he came to Macedonia. At this journey Sosipater of Berrea son unto Pyrthus, and besides him Aristarchus, and Secundus, being both of them Thessalonians, and besides these, also Caius of Derba, & Timothy were with us. And besides them Tichicus & Trophimus, both of them being of Asia. These men whiles that Paul tarried in Macedonia, had goen before to make ready all things that were necessari, to enter the sea without danger, and tarried our coming at Troas. We passed by Macedonia, and so came to Philippos: From thence, after the days of sweet bread, which follow easter, immediately we departed, and within five days we came unto them at Troas, where we tarried seven days.  ¶ And upon one of the Sabbath days, when the disciples came together for to break bread, Paul preached unto them, ready to departed on the morrow: and continued the preaching unto midnight. And there were many lights in the chamber where we were gathered together, & there sat in a window a certain young man named Eutichus, being fallen into a deep sleep. And as Paul was preaching, he was more overcome with sleep, & fell down from the third loft, and was taken up dead. But when Paul went down he fell on him, and embraced him, and said: make nothing a do, for his life is in him. So when he was come up again, & had broken the bread and eaten, and talked a long while (even till the morning) at the last he departed. And they brought the young man alive, and were not a little comforted. 
There chanced a wonderful notable thing. For upon one of the Sabbath days, when the disciples were assembled, as their custom was, to break bread, Paul playing each where the part of a good pastor, refreshed their minds with preaching of scriptures, and forasmuch as he was purposed the next day to depart thence, he continued so preaching unto them until it was far forth nights. And lest that night might have been occasion to break of this delectable and pleasant sermon, there were many candles in the sollare whereas we were than assembled. Among the multitude there was a certain young man, whose name was Eutichus, that sat in one of the wyndores. This young man by reason that Paul continued talking so long, waxed sleepy, and at the last so sore came the sleep upon him, that he fell flatling down to the ground three floors high: by and by men ran to him, but he was found dead, and brought into the house. When as Paul perceived that, he came down, & after the ensample of the prophet Hely, he bended his body, and lay upon him, as though that he did by embracing, cherish or keep warms the dead body. When he had so done, he turned himself to the disciples, that were much troubled with this sudden chance, and said: be ye nothing troubled with this chance, there is yet life in him: for the body is not clean dead. When he had thus comforted them, he went again up into the sollare, and broke the bread, and eat thereof: and after this, when he had again so long commoned with them that it began to be light, and that the break of day appeared, he took his leave of them, and so at length departed. So painful a thing is it, for a most loving father to depart from his dear children. And they that remained with the young man, brought him alive and whose into the sollare again. Which thing did not a little refresh the minds of all that were there present. For it was not sitting, that that same word that bringeth health to all men, should have been occasion of the young man's death.  ¶ And we went afore to ship, & leused unto Asson, there to receive Paul. For so had he appointed, & would himself go on foot. When we were come together at Asson, we took him, & came to Mitilenes. And we sailed thence, & came the next day over against Chios. And the next day we arrived at Samos, and tarried at Trogillion. The next day we came to Mileton: for Paul had determined to sail over by Ephesus, because he would not spend the time in Asia, for he hasted (if it were for him possible) to keep at Jerusalem the day of Penthecost. And from Mileton he sent messengers to Ephesus, and called the elders of the congregation. 
And we, when we had taken shipping at Troas, sailed to Asson, which is a city near to the sea side within the country of Troas. For Paul had so determined that we should go thither before by water, and he would follow by land, either because it was more safer so to do, or else that he might salute the more by the way. And after that we met together at Asson, and had received Paul into the ship, we came all together to Mitilene, which is a city on the sea side in the Isle of Lesbus. Thence departed we and the next day after, we came against Chios Ylande. Likewise again the day following, we arrived at the island of Samos, and from thence sailed to Trogillion, that is a city on the sea bank of Asia, directly against Samos. There tarried we the same night, and the next day after, came to Mileton, which is a city in Caria. And although that we in our sailing by the coasts of Asia, should first come to Ephesus, then to Trogillion or Mileton, yet Paul had purposed with himself to pass by Ephesus, lest that he should spend away the time tarrying in Asia, if it should have chanced that he could not safely, for watch being laid for him, sail into Syria. For he hastened to keep his whitsuntide in jerusalem, if he possibly might so do. Yet lest that he should seem either not to regard, or else to hate the Ephesians, he sent from Mileton, some that should will thancient curates of the congregation of Ephesus, whom he had left charged with the same congregation, to come unto him.  ¶ Which when they were come to him, he said unto them: ye know from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the lord with all humbleness of mind. And with many fears, and temptations, which have happened unto me by the lyings in await of the jews. Because I would keep back nothing▪ that was profitable unto you. But to show you & reach you openly, & throughout every house, witnessing both to the jews, & also to the Greeks, the repentance that is toward God: And the faith towards our lord jesus. 
To whom after they were come, he spoke in this wise. Brethren, I shall not need to rehearse unto you my upright behaviour in preaching the gospel. It is not unknown unto you yourselves, which have seen the same, how I have behaved myself among you, all the while even from the first day that I came into Asia, until this hour: and that I sought not mine own glory, or lucre, but that I have obeyed the commandment of our Lord jesus Christ in preaching his gospel, and have in all things been conformable unto his will, inasmuche as I followed his steps, who made low, humbled himself, and delivered himself to be afflicted & tormented, and to die, that he might cleanse & establish his church. Even so likewise hath been my conversation in setting forth the gospel, with all humility or lowliness, yea and also shame, which I have suffered of the enemies of the gospel, with often tears which I have shed being careful for the congregation, with much affliction, or trouble that I have been in, through the deceits of the jews, that cannot abide that the benefit of the gospel should be communicated and partened unto the Gentiles. And yet none of all these mischances have troubled my mind so greatly, that I have at any time for fear of affliction, let pass any thing that appertained to your health, neither yet have I spared, though it were with danger of my life, to open unto you any thing that might be profitable for you, and to instruct you both openly in the synagogues, and also privily within men's houses, as occasion hath served: not preaching unto you, as the jews minds were that I should have done, that is to say, circumcision, observing of sabbath days, and washings, but repentance for your life that ye did lead before, which god requireth in all men, that he may save all men: and full confidence in our lord jesus Christ, whose gospel whosoever believeth, shall be saved whether he be a jew, or a Greek, whether circumcised, or else uncircumcised. And therefore the same favour and grace which is indifferently proffered unto all men, I have indifferently preached unto all men, not having respect to the person, state, or degree of any man, nor being feared or discouraged by the malice of the jews, who for the setting forth and magnifying of the law, do withstand the gospel: nor yet driven from it by the fierceness of the Gentiles, which do so stiffelye uphold and maintain the superstition which they have received of their forefathers. For thatsame affliction, and persecution in which I was here, did move me, rather because I saw that the congregation was in some danger, lest any man being offended with mine adversity, might be alienated and turned away from the gospel, then because that I passed for the shame that I was put to, or for the sorrows or woe which I suffered and endured. And in case I did at any time eschew peril or danger, I did it rather for your pleasure, to satisfy your appetites, having respect to your profit, then because I cared or passed any thing for the loss of mine own life.  ¶ And now behold I go bound in the spirit unto Jerusalem, not knowing the things that shall come on me there, but that the holy ghost witnesseth in every city saying: that bonds and trouble abide me. But none of these things do move me, neither is my life dear unto myself, that I might fulfil my course with joy, & the ministration of the word which I have received of the lord jesus, to testify the gospel of the grace of god. 
And I am very glad that I have so done. Yea and now, though I be free in body and not in any bands, yet being in spirit or mind, as it were, in hold, I take my journey towards Jerusalem, where I am not very certain what will become of me, but only because that the holy ghost in every city, partly by mouths of the prophets, and partly in mine own mind, doth signify unto me, that it shall come to pass that I shallbe both fettered and tormented. Which thing though I both believe and know certainly, shall chance unto me, yet none of all these things make me afraid to execute the duty of an apostle, which I am called unto, though I should be assured to abide the pains of death for my labour. For it is not this life that I so much regard, which cannot perish being under the tuition of Christ, but more do I esteem my masters commandment, than my life: and that I may end this my course in preaching the gospel, as cheerfully, as I have hitherto joyfully abiden it. Nothing is there that more delighteth me, then that the gospel may be furthered by my afflictions. I have delight in nothing else but still to run forwards in the race of the gospel, wherein the lord hath set me, until that I come to the mark, being well assured that I shall accordingly be rewarded at his hands, which is master of the game, when he shall see time at his own pleasure, who is without deceit. I advanced not myself unto this office, but the lord jesus set me in this room, for to preach aswell to the jews, as also to the Gentiles these most gladsome tidings, which is, that it hath pleased god freely to save every man by believing in the gospel. Wherefore willingly and with all my heart will I now fulfil this my vocation, not regarding whether I live or die.  And now behold, I am sure that henceforth ye all (thorough whom I have gone preaching the kingdom of god) shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have spared no labour: but have showed you all the counsel of god. Take heed therefore unto yourselves & to all the flock, among whom the holy ghost hath made you overseers, to rule the congregation of god, which he hath purchased with his blood. 
As long as I conveniently might, I was present with you, and holp towards your salvation, teaching, admonishing, exhorting, comforting & rebuking, as I saw occasion, with oft recourse to see you. But now am I certain by inspiration of the holy ghost, that ye shall never more see me in this world again, neither ye Ephesians, nor yet any others that are inhabitors of the less Asia, unto whom I have already preached the kingdom of God. I have done my duty with all diligence, and uprightly. Wherefore seeing that I must depart from you without any hope of return, this do I protest before you all, that if any man perish either by his own, or else by others default, I am not guilty of their death. I have showed every man the true way to everlasting life. I have opened unto you the will of God, how he is minded to save mankind, and what they must do that continue in steadfast belief toward our lord jesus, in such wise that no man can say for excuse of himself, that he knew it not. I myself have given you ensample, both doing, and also suffering all that I might, to have you continue in purity of the gospel. No man's death can be imputed to me. And now it ariseth not of my free will that I must hence depart from you, nor yet do I for fear of any persecution convey myself away, but wittingly and willingly go I to undoubted danger of my life, being so willed by the spirit of Christ. Wherefore what ye cannot come by through my presence, that must ye supply with your own diligence. See that your own hearts fail you not, or else that your foot slide not back from those things, that ye have well entered into, but ye that are the elders, and unto whom I have committed cure of this flock, watch, partly for your own behalfs, lest ye be seduced by false apostles, and partly for the flocks sake, which ye have taken in hand to feed. I have uprightly executed mine office, that was assigned and deputed to me of our lord. Take ye like care and thought, and with semblable good will and uprightness of behaviour, for the flock that the holy ghost hath made you bishops of, that is to say, overseers, to take diligent heed that Christ's sheep lack no wholesome food, and not to play the parts of wolves, but of faithful shepherds, toward gods own congregation, which ye must not negligently look upon, forasmuch as god did set so much store by it, that he purchased it by the blood shedding of his only begotten son. Ye must therefore beware that in no wise the ware which god hath so dearly bought, may perish or miscarry through your negligence.  ¶ For I am sure of this, that after my departing, shall grievous wolves enter in among you, not sparing the flock Moreover, of your own selves shall men arise speaking perverse things to draw disciples after them. Therefore awake, and remember, that by the space of three years, I ceased not to warn every one of you, both night and day with tears. 
I do not warn you of these things aforehand so earnestly for nothing. For tied certainly assured I am, that you shall not still have Paul's with you, but after my departing, fierce ravening wolves shall press in among you, as it were in to folds destitute of the shepherd, which shall not spare the flock, but shall assay by all means to disperse and scatter the congregation. Than it is to be feared, lest that such as are weak, being even overthrown with adversity, will forsake the gospel. But yet is there another danger much greater than this, that I have already spoken. There shall come not only from foreign places, which by fear, by threatening, by decytfull persuasions, and by feigned & cloaked holiness, shall endeavour themselves to corrupt your pure living, and to withdraw your liberty, that ye have by the gospel of jesus Christ: but also even among yourselves shall certain men arise, which betraying this concord and unity of minds, that ye are now in, shall speak wicked and pernicious things, and such things as shall much swerver from the syneere verity of the gospel: And such speakers shall not mean, intend, or labour, the Christ's flock may be safely preserved unto him, but to have disciples in their own name to follow their tails, to the intent that they may seem to be no small fools; as though they were afeard less they should seem preachers nothing excellent, but altogether unlearned, unless they should teach some new strange poinetes of doctrine, of their own brain. But denylishe is that new invention, when men shall add unto the gospel, which of itself is sufficient. He that is a pastor or shepherd in deed, had rather that Christ had disciples, than himself to have disciples. And of him doth a good pastor receive meat wherewith to feed them. But these men for to get themselves renown, and for their own private and worldly lucre, make of Christ's disciples, their own disciples, and will be thought to be founders of the doctrine of the gospel, whereof we in very deed are but stewards and ministers. Wherefore the greater the danger is that is at hand, so much the more diligently watch ye, having still in mind how that I (when I was in Asia by the space of three years) ceased not day and night to admonish and warn every one of you with tears.  ¶ And now brethren▪ I commend you to god, and to the wo●●d of his grace, which is ●able to build farther, and to give you an inheritance among at them which are sanctified. I have desired no man's silver, gold, or bestut●. Yea, you yourselves ●●ow that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so labouring, ye ought to receive the weak, and to remember the word of the Lord jesus, how that he said it is more blessed to give then to rece●ue. 
And thus brethren, because I must parforce depart from you, I commit you all to god (who will not forsake his flock) and to preaching the words of his gospel, wherein whatsoever parsons do sincerely and uprightly use themselves, and do rather set forth the frank bounty, & goodness of god, which he freely giveth to all men, than the justice of the law: them will the favour of God help forward in the same. I for my part according to my duty, have cast the foundation: but god, that worketh all these things by me, may build on it, that the same which is begun, may according to his will, be finished, and like as it hath hitherto chanced unto you, by professing the gospel to be the sons of God by adoption, so ye continuing in this godly purpose▪ may attain to the heritage which is promised unto all such, as are sanctified by the grace of god, whether they be jews, or else gentiles. Ye have seen how careful I have been, what travail I have taken, ye have seen what perils I have sustained for your sakes, seeking of you no reward for it, neither honour, neither advantage of gains, in somuch, that I have not received so much as necessaries at your hands, which the other apostles abroad do, and I both lawfully and also with good conscience might have received. I never desired gold, or silver, or apparel of any man. For (as it is not unknown unto you all) these hands of mine have sufficiently ministered all things that either I or my fellows with me needed. I might have taken these things of you, knowing that a labourer is worthy his wages and heir, but I thought it better to look for all my reward at gods hand: and I endeavoured myself by all means to give you a right pexfite ensample, that ye which have by succession received the charge of the flock, may perceive it to be the duty of a good shepherd, that whereas he refuseth no labour to profit his flock, yet that he abstain from receiving reward of any man, because of the weak, lest that any man be the more loath, or may bear the worse will to the gospel, for that he is compelled to find his curate, or else lest any man pass less on the words of the pastors, because that he may think them in his danger, forasmuch as they received benefit at his hand. For the nature of men is such, that they, (after what sort I can not tell,) set less by them to whom they have been any thing beneficial. And although it be right, 
And to remember the words of the Lord jesu.  that they which bestow the richesse and treasures of the gospel on you, be helped again of you, with your temp●rall goods, which be so vile in respect of the other, that there is no comparison between them, yet I knowing many weak persons to be among you, would not give any man occasion to imagine evil of us. endeavour yourselves to follow this mine ensample as near as ye may, having still in mind, what our lord jesus said: It is better to give then to receive.  And when he had thus spoken, he kneeled down and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him, sorrowing moste of all for the words which he spoke, that they should see his face no more. And they conveyed him unto the ship. 
When Paul had thus said, he kneeled down as his custom was, & all they likewise did the same and made their prayers. Than every man wept exceedingly, insomuch that they took him about the neck, and kissed him, as taking greedily the fruition of him that straightways should be plucked away from them: for every man was sorry in his mind for his departure, but most specially for one word that Paul had spoken when he said that they should see his face never more in the world. When this was done, they brought him all a long to the ship (as their duty was,) and looked after him, whiles he sailed, as far as they could see him.   

The xxi Chapter.  And when it chanced that we had launched forth, and were departed from them, we came with a straight course unto Chous, and the day following unto the Rhodes, and from thence unto Patara. And when we had gotten a ship that would sail unto Phenyces, we went aboard into it, and set forth. But when Cyprus began to appear unto us, we left it on the left hand, and sailed unto Syria, and came to tire. For there the ship unladed her burden. 
AND after we had set up sail, & were gone out of sight of them that stood on the bank looking after us, we sailed straight forth & arrived at the Ylande called Chous, and next day after at Rhodes, & thence forth till we touched at Patara, which is a city of Licia, near to the sea side. There found we a ship, that was ready to sail toward Phenice & we took shipping there, & sailed therein. But when the island of Cypress appeared unto us, we leaving it on the left hand, sailed toward Syria, & arrived at tire, which is a city situate on the sea bank of Phenice, as Sydon is likewise. We desired rather to sail straight forth to palestine, but because tire was a mart town, the master of the ship would needs set his merchandise on land there.  ¶ And when we had found brethren, we tarried the●e seven days. And they told Paul through the spirit, that he should not go up to Jerusalem. And when the days were ended, we departed, and they all brought us on our way, with wives and children, till we were come out of the city. And we kneeled down in the shore and prayed. And when we had taken our leave one of an other, we took ship, and they returned home again. 
But when as we found some disciples there also, we tarried with them seven days. Among them were some, which being inspired with the spirit of prophecy, counseled Paul, that he should in no wise go to Jerusalem. But yet for all that, when the seven days were expired, we departed from tire, all the disciples with their children and wives accompanying and bringing us out of the city to the sea bank. Where after we had kneeled down and made our prayers with one consent, and had taken our leave one of an other: we took shipping, and they returned home again.  ¶ When we had full ended the course from tire, we went down unto Ptolomaida, & saluted the brethren, and abode with them one day. The next day, we that were of Paul's company, departed & came unto Caesarea. And we entered into the house of Philip the evangelist, which was one of y● seven, and abode with him. The same had four daughters virgins, which did Prophecy. 
From tire we sailed to Ptolomaida, which is a city on the sea, near to the hill named Carmelus. Here we saluted our brethren, and remained one day with them. next day after, Paul and we went forth on our journey, and came to Caesarea, a city of Palestine, and entered into the house of Philip, which first of all had preached the gospel to the chamberlain, and to the Samaritans, and was one of the seven deacons, that the apostles had instituted and ordained at Jerusalem. With him we abode. This man had four daughters all unmarried, which had abundantly the spirit of prophecy, according to the prophecy of johel.  And as we tarried there a good many of days, there came a certain Prophet from jewry; named Agabus. When he was come unto us, he took Paul's girdle, and bound his feet, and hands, and said: Thus sayeth the holy ghost, so shall the jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the gentiles. 
And when we had continued sojourning in his house certain days, there came a Prophet from jewry, whose name was Agabus. He taking his lodging among us, and baiting there, took Paul's girdle, which after he had knotted about his own legs, according to the custom of the old prophets, which had wont to express before by some visible token, that thing that they prophesied of, through the inspiration of the holy ghost, said: Thus sayeth the holy ghost. He that oweth this girdle, shall so be bound of the jews at Jerusalem, & they shall deliver him into the hands of the Gentiles.  When we heard this, both we and other which were of the same place, besought him that he would not go up to Jerusalem. Then Paul answered and said: What do ye weeping and vering mine heart▪ I am ready, not to be bound only, but also to die at jerusalem for the name of the Lord jesu. When we could not turn his mind, we cealed, saying: the will of the Lord be fulfilled. 
We being much feared with▪ these words, and the disciples also that dwelled there with many weeping tears desired him, that he should not commit ne put himself into the hands of the jews at Jerusalem. This was the godly affection and zeal of them, that were loath to have so excellent a pastor to perish. But Paul, which had a more certain answer of the holy ghost in his mind, and knew that he should first go to Jerusalem, and should after that see Rome, said unto them: wherefore do ye make my heart sorry with your vain tears? For the danger that the Prophets warn me of, doth nothing move me, but your douloure and sorrow maketh me to be sorry and pensive. I am fully minded to further that thing which the holy ghost willeth me, namely the gospel. I nothing fear bonds, which I have been well enured with. For god forbid, that I for fear of enprisomment, should leave of from furthering of the gospel, seeing that I am ready, yea, if it were to die at Jerusalem, for my Lord jesus sake. Let Paul lie in chains, so that the gospel may have free liberty to pass. Let Paul lose his life, so that the glory of jesus name may lively spring and flourish among all men. I am desirous of life for none other end, but that I may profit the gospel. But otherwise I would reckon it great advantage gotten, to be shortly rid out of this life for Christ's sake. Wherefore do not ye mourn for that thing that I myself am desirous of, (if it shall so please God,) and cease ye therefore to make my mind pensive with your weeping and wailing, for I cannot choose but be sad, saying my friends sad. To these his words, when we had nothing to answer, and saw him fully bend to go to Jerusalem, we suffered him to depart, saying: the will of the Lord be fulfilled. For these aught to be the words of true Christians, and though they have not the same words still in their mouths, yet must they continually think them in their hearts, so that in adversity, as well as prosperity, still must they say: The will of the lord be fulfilled.  After those days we took up our burdens, and went up to Jerusalem. There went with us also certain of the disciples of Caesarea, and brought with them one Muason of Cyprus, an old disciple, with whom we should lodge. And when we were come to Jerusalem, the brethren received us gladly. And on the morrow, Paul went in with us unto james. And all the elders came together. And when he had saluted them, he told by order all things, that God had wrought among the Gentiles by his ministration. 
And so when we had tarried a few days at Caesarea, we made ready ourselves to take our journey toward Jerusalem. And some of the disciples followed Paul, and went in company with us from the city of Caesarea, bringing with them a certain man named Muason, which was a Cyprian borne, with whom we should● host at Jerusalem. For he was known to be a good and godly man, for he had than of long time believed the gospel, and had persisted and continued in the sincerity of the faith. But when we were come to Jerusalem, the brethren gladly and joyfully received us. And Paul the next day taking us with him, went to james his house the just, which was called the brother of the Lord. For he was instituted of the Apostles, bishop of Jerusalem. And thither assembled all the elders. Whom as soon as Paul had everichone saluted, he rehearsed to them in order, what God had wrought among the Gentiles by his ministry, among whom he had now a good sort of years preached the gospel.  And when they heard it, they glorified the Lord. And said unto him: Thou seest brother how many thousand jews there are which believe, and they are all earnest followers over the law. And they are informed of thee, that thou teachest all the jews which are among the Gentiles, to forsake Moses, and sayest that they ought not to circumcise their children, neither to live after the customs. What is it therefore? The multitude must needs come together: For they shall hear that thou art come. Do therefore this that we say to the. We have four men, which have a now on them: Them take and purify thyself with them, and do cost on them, that they may shave their heads: and all shall know that those things, which they have heard concerning thee, are no thing: but that thou walkest and keepest the law. 
When they heard all the matter they glorified the Lord, that had also powered his grace upon the gentiles. But forasmuch as Paul was accused to many of the jews, to be one that abhorred Moses' law, and that he in setting forth the benefit that came by the gospel, yielded less to the observation of the law, than he ought to do: to the intent that a remedy might be found for this inconvenience also, they said unto him: brother Paul, said they, thou seest how many thousand jews be he●e that believe the gospel, and all these are much affectionate to the law of Moses. And a rumour there is come to their ears, which we know to be false, that thou teachest the jews, which are among the gentiles, to forsake and renounce Moses' law, so that they neither circumcise their children, ne keep the trade of their forefathers, as concerning choice of meats, keeping of the Sabbothe days, washing, and such other things, as the jews, which are not conversant with the gentiles, do with great devotion, observe and follow. These men, being restrained by an act made of their forefathers, are indifferently contented, that the Gentiles be not burdened with the law. But that those, which are jews borne, should be led away from the observation of the law, to the Gentiles kind of life, they can in no wise abide. Wherefore we must take here good heed, that no sedition be made about this matter. What remaineth than to be done? First it cannot be chosen, but that the multitude must be called together. For it will soon be known, that thou art come. Wherefore to the intent that thou mayest be out of this suspicion, follow our counsel. Here be among us four men, which according to the custom of the jews, have taken a vow on them, join the with them, and fulfil together all solemn ceremonies, as they do, that desire to be purified and made holy after their vow: and if there be any thing besides that is to be bestowed on sacrifice or offerings, bestow like cost as they do, until such time that they have shaven their heads. And in so doing, every man shall know for a surety, those things to be false, that be rumoured abroad of thee, and they shall also perceive, that thou in such fort besides dost preach the gracious benefit of the gospel, that it is without reproof of those, that keep the ceremonies of the law, which God delivered them, and other traditions of their elders, when they see thee do the same, which some had reported the to disprove. And by this means shall the jews cease to speak evil of thee, which are so many in numbered, that they must needs be had inestimation and not neglected.  ¶ But as concerning the Gentiles which believe, we have written and concluded, that they observe no such thing, save only that they keep themselves from blood, and from things offered to idols, and from strangled, and from fornication. 
But as for the gentiles, that are converted to the faith we have writ but of late unto them, as it was agreed upon, and decreed by the apostles and the whole company of disciples, that they shall not be compelled to keep Moses law, saving only that they abstain from that flesh, that is sacrificed unto idols, from blood, from strangled beasts, and from adultery.  ¶ Then the next day, Paul took the men, and purified himself with them, & entered into the temple, declaring that he observed the days of the purification, until that an offering should be offered for every one of them. And when the seven days were now almost ended, the jews which were of Asia (when they saw him in the temple) moved all the people, and laid hands on him, crying: men of Israel, help. This is the man that teacheth all men every where against the people and the law, and this place. He hath also brought breaks into the temple, and hath polluted this holy place. For they had seen with him in the city, one Etophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people swarmed together. And they took Paul, and drew him out of the temple, and forthwith the doors were shut. 
Than Paul did after this council of james and of the brethren, and taking unto him those four persons, which had solemnly made a vow, went into the temple, and there professing that his days of purifying were finished, he omitted ne let pass no ceremony, until that sacrifice was offered up for every one of them. All this required seven days space for the accomplyshement thereof. Which being almost expired, certain jews that believed not, which before had seen him in Asia, and there raised commotion against him, when as they saw Paul in the temple, they stirred up the people, and laid hands on Paul, crying: Ye men of Israel help: this is he, whom you have by report heard of, that hath wandered over all countries, and hath taught in all places a new doctrine against this people, which God chose severally to himself, against our law also, which we received of God, and against this temple, which is had in great honour through all the whole world. And yet is not this wicked person so contented, but hath moreover brought with him into this our temple both Greeks, and others, that are not circumcised, and hath profaned or polluted and suspended this holy place. (For during the time that Paul had been in the city, they had daily seen in his company, one Trophimus which was an Ephesian borne, and thereby they conjectured, 
And all the city was moved. etc.  that Paul had brought him into the temple.) With this troublesome noise all the city was raised, and the multitude flocked together. And they took Paul and drew him out of the temple, (as a man worthy to be delivered into the hands of the furious raging people, to do with him what they would, and forthwith the doors of the temple were shut fast up, that he might have no place whither he might safely escape. For they sought opportunity, that is to say, a time and way convenient to kill him, which thing was not lawful for their religion to do in the temple,) as though it were not an ungodly and a wicked thing in any place else to slay an innocent.  As they went about to kill him, tidings came to the high captain of the soldiers that all jerusalem was moved. Which immediately took soldiers and under captains and ran down unto them: when they saw the upper captain & the soldiers, they left smiting of Paul. Than the captain came near and took him, and commanded him to be bound with two chains, and demanded what he was, & what he had doen. And sum cried one thing, sum another, among the people. And when he could not know the certainty for the rage, he commanded him to be carried into the castle. And when he came unto a stair, it fortuned that he was borne of the soldiers, for the violence of the people. For the multitude of the people followed after crying: away with him. 
In the mean space, tidings came to the captain martial of the Roman army, that all the city of jerusalem was raised up. The captain forthwith taking & joining unto him soldiers, with their under captains, hastened to them. But when the jews saw the captain martial hastening toward them with harnessed men, they surceased, and left smiting of Paul. And when the captain was come some what near, he commanded them to lay hands on Paul, 
And when he could not know the certainty. etc.  and to bind him with two chains, supposing him to be some heinous malefactor, forasmuch as the multitude ordered him so roughly and so sore. That done, the captain inquired of the jews what he was, and what he had committed. But when he could have no certain knowledge, by reason of the troublous noise that they made on each side, roaring and crying with a loud voice, one one thing, and another another thing, he commanded that Paul should be brought into the castle, bound as he was, that he might know the truth within the place of defence, and of safe custody, the people being set apart. And when as Paul came to the stayghers of the castle, he was carried of the soldiers, for fear lest the multitude should violently take him away. For they feared lest they would hurt him before he could be conveyed into the castle. For the multitude of the people followed even to the very staighers of the castle, crying out as high as they could, away with him, dispatch him, away with him.  And when Paul began to be carried into the castle, he said unto the high captain: may I speak unto thee? Which said: Canst thou speak Greek? Art not thou that Egypcian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? But Paul said: I am a man which am a jew, of Tarsus a city in Cilicia, citizen of no vile city, I beseech the suffer me to speak unto the people. And when he had given him licence, Paul stood on the steps, and beckoned with the hand unto the people, and when there was made a great silence, he spoke unto them in the Hebrew tongue, saying. 
But after they came to the entry of the hold, Paul being desirous to satisfy the mind of the jews that made this business, said to the captain martial, may it please you to give me leave to speak unto you? The martial answered: canst thou skill of the greek tongue? For Paul had spoken those words in Greek. Art not thou (said the martial) the same Egipcian, that hast made commotion before likewise, & that leaddest four thousand murderers hence into the desert? Paul answered: I am not he whom you take me for, but I am a jew borne, and my native country is Tar●us, a noble city in Cilicia. But I pray you give me licence to speak my mind to the people. Which when he had permitted him, Paul standing on the steps, beckoned with his hand and certified the people by tokens, that he would speak unto them. And straightways silence was made, and he began to speak on this wise, in the Hebrew tongue.   

The xxii Chapter.  ¶ Men, brethren, and fathers, hear ye mine answer which I make now unto you. When they heard, that he spoke in the Hebrew tongue to them, they kept the more silence. And he saith: I am verily a man which am a jew, borne in Tarsus a city in Cilicia: nevertheless, yet brought up in this city, at the feet of Bamaliel, and informed diligently in the law of the fathers, and was fervently minded to godward, as ye all are this same day, and persecuted this way unto death: binding and delivering into prison both men and women, as the chief priest doth bear me witness and all the esstate of the elders, of whom also I received letters unto the brethren and went to Damascus to bring them which were there bound unto jerusalem, for to be punished. 
YE men which be here present, partly by lineage brethren, and partly for your ancient years & dignity, fathers, give ear to me, whiles that I purge myself of those things, whereof I am falsely accused unto you. When Paul had spoken these words in manner of a preamble, the multitude heating him speak Hebrew, made the more silence, whither it were because that every man understood this language, or else because the all men bear more favour to their own country speech, them to any other. Than did Paul proceed and go forth in his tale in this wise. To the intent that ye may perceive me to have committed nothing blasphemously, either against this judaical people, or against Moses' law, or else against the temple: I am a jew borne, my father and my mother both jews, and borne I was at Tarsus, a city in Cilicia. But brought up was I in this city, at the feet of a man, that ye all knew well enough, whose name was Gamaliel, and even from my childhood was I diligently instructed in the law of my country, earnestly bend to the honouring of the true God, in such sort as ye do to this present time: insomuch that I, for the affection that I bore to the law, did persecute this doctrine of the gospel, which I now profess, pursuing such as professed the same, not to prison and bands only, but also to death, intending nothing else then persecution, with sore threatenings, and sundry kinds of death against the professors of the gospel, binding and casting into prison, both man and woman, that sticked to the said doctrine. And that I tell nothing otherwise then truth, he can bear me witness which was than the high priest and all the other ancients with him, from whom I received letters and took my journey towards Damascus, that I might bring them prisoners from thence to Jerusalem, which pro●essed Christ's name, to the intent that they might be punished, according to the discretion of the priests and elders.  ¶ And it fortuned (as I made my journey, and was come nigh unto Damascus) about none, suddenly there shone from heaven a great light round about me, and I tell unto the earth, and I heard a voice saying unto me. Saul, Saul, why persecutest thou me? And I answered: what art thou Lord? And he said unto me: I am jesus of Nazareth, whom thou persecutest. And they that were with me, saw verily a light and were afraid but they heard not the voice of him that spoke with me. And I said: what shall I do Lord? And the Lord said unto me: arise, and go into Damascus, and there it shall be told the of all things, which are appointed for the to do. And when I saw nothing for the brightness of the light, I was led by the hand of them that were with me▪ and came into Damascus: And one Ananias a perfect man (and as pertaining to the law, having good report of all the jews which dwelled there) came unto me, and stood and said unto me. Brother Saul, receive thy sight. And the same hour I received my sight, and saw him. And he said: the God of our fathers hath ordained the before, that thou shouldest know his will, and shouldest hear the voice of his mouth, for thou shalt be his witness unto all men of those things which thou hast seen and heard. And now why tarriest thou? Arise, and be baptized, and wash away thy sins in calling on the name of the Lord. 
This mind did I than bear them, for none other cause, then for the affection that I had to the law, and to our religion, which I had received of my forefathers, which thing is the occasion that ye now at this present are so much against me. Now will I tell you, by what occasion I changed my mind, which when ye shall perceive, perchance ye also will turn your minds. For it chanced, when as I went thither, and was almost at Damascus, about high noon, suddenly a great light compassed me about from heaven, wherewith stricken I was, and I fell down to the ground, and heard a voice speak unto me from heaven, saying: Saul, Saul, why dost thou persecute me? Unto whom, when I had made answer: What art thou lord? the voice said again: I am jesus of Nazareth whom thou pursuest. But my companions that were with me saw the light, and were sore afraid, as for the voice that spoke unto me, they heard it not. Than said I: Lord what is thy will that I should do? The lord made answer again in this wise: Arise and go to Damascus. There shall each thing that thou must do, be told thee. And where mine eyes were so dazzled with the brightness of that light, that I could see nothing at all, my fellows led me by the hand, until I came to Damascus. There met I with a good man, and one that for his upright walking in the law, was also Godly, named Ananias, of whom all the jews that dwelled than at Damascus reported well. This Ananias standing by me, said thus. Brother Saul receive thy sight again. And I forthwith received my sight and saw him.  
Than said he: The God of our fathers hath chosen, and ordained the for this end, that thou shouldest know his will, and that thou shouldest see him, that is only just: which justfieth all thing, and that thou shouldest hear the voice of his mouth. For jesus was in the same light, that dazzled thine eyes, and it was his voice that thou didst here, forbecause thou shalt be a witness unto him before all men, of those things, which thou hast seen and heard, and now seeing this is the will of god, wherefore dost thou stay. Arise, and be christened, and wash away thy sins, calling unto his name, whom thou before hast persecuted.  ¶ And it fortuned, that when I was come again to Jerusalem, and prayed in the temple, I was in a trance, & saw him, saying unto me: Make haste and get the quickly out of Jerusalem: for they will not receive thy witness that thou be arrest of me. And I said: Lord, they know, that I prisoned and bet in every synagogue them that believed on thee. And when the blood of thy witness Steven washed, I also stood by, and consented unto his death, and kept the tayment of them that slew him. And he said unto me: depart, for I will send thee a far hence unto the gentiles. 
These things done at Damascus, when as I within short space after, had returned unto jerusalem, being than a new man, and was praying in the temple, ravished I was besides myself, and jesus I saw which said unto me: Make haste, and get the speedily out of Jerusalem, for here will they not receive thy testimony of me. Than answered I in this wise: Lord, I have a good hope, that I shall do good among this people, forasmuch as themselves know, that I for favour that I did bear unto the law cruelly handled thy disciples, haling into prison as many as I could take, & whipping them in all congregations, that gave credence unto thy gospel. And yet was I not satisfied with this doing. But when the blood of Steven was shed, which by his death bore faithful witness of thee, and with great boldness and constancy, I also was by when they stoned him, & consented to the death of the innocent man, insomuch than. I kept their garments, which brought him to the place of execution, and that first began to cast stones at him. And seeing that every man may well understand by this, how much affectionate I was once towards the law, they may now right well perceive that I changed not mine intent without great causes, & many shall be found, that will so much the more gladly follow mine ensample, the more they shall see that my zeal was towards this old religion, for love whereof I the more cruelly persecuted thine. When I had this said, the Lord answered: Go, I say, and do as I bid thee, for now is time come, that the spreading of my gospel all the world abroad were begun. And for this end have I chosen thee, that I may send the from hence to far countries among the gentiles.  ¶ They gave him audience unto this word, and then lifted up their boyces, and said: away with such a fellow from the earth: for it is not reason that he should live. And as they cried, and casle of their clothes, & threw dust in the air, the captain commanded him to be brought into the castle, and bad that he should be scourged, and to be examined, that he might know, wherefore they cried so on him. And when they bound him with thongs, Paul said unto the Centurion that stood by him: Is it lawful for you to scourge a man that is a Roman, and uncondemned: When the Centurion heard that, he went and told the upper captain, saying: what intendest thou to do? For this man is a citizen of Rome. 
The jews had peaceably suffered Paul to speak his mind, until he spoke those words, that is (I will send the to far countries among the Gentiles.) These words renewed eftsoons every man's grief, because that the jews bear great despite, and wonderfully abhorred the Gentiles: & for this cause diverse of those also which despised not the gospel, would in no wise that the gentiles should have been made partakers of the gracious benefit that rummeth by the gospel: or if they needs should be received, that than they should not be received, unless they would be circumcised, as who should say, that a man might not be a good man & in the favour of God, unless he were a jewe. Wherefore when they heard that the Gentiles were preferred before the inhabitants of Jerusalem, with great clamor and noise they interrupted Paul's tale, and said unto the martial: rid this fellow out of the world, for it is pity that he liveth. And when the jews by many tokens, uttered the outrageous grief of their minds, by crying, and casting of their garments, and finally by throwing dust into the air, the martial supposed that some heinous crime had been committed, by occasion whereof, all the people thus was stirred up after so strange a sort: specially seeing that through licence given by him unto Paul to tell his tale, there had come nought else, but more inconvenience, commanded his soldiers to bring Paul into the castle, and by way of examination to whip him, to the end that by that means at the least wise, they might of his own confession, get out of him the cause, why the people took up such exclamation against him.  
And whiles they at the commandment of the martial, were in binding him towards his whipping, Paul said unto an under captain standing by, which was appointed to see him examined with torments: What, is it a thing lawful for you to whip a Roman, yea, and that before he be cast or found guilty of his trespass? Which words when the pette captain heard, he speedily went unto the martial, and showed him what he had heard, saying: what intend ye to do? For this man, whom ye have commanded to be whipped, is a citizen of Rome.  Than the upper captain came, and said unto him: tell me, art thou a Roman? He said: yea. And the captain answered: with a great sum obtained I this freedom. And Paul said: I was free borne. Then straight way they departed from him which should have examined him. And the high Captain also was afraid, after he knew that he was a Roman, and because he had bound him. 
But assoon as the martial heard this, he came to Paul himself, and said unto him: Tell me is that same true, that my petty captain hath certified me of? Art thou a citizen of Rome? And when Paul had affirmed that he was a citizen of Rome, the martial answered: It is a great matter that thou speakest of. For it cost me a great some of money, before I could be franchised and made a citizen of Rome. Then said Paul: In this matter my chance was better, for I was borne citizen of Rome, and that lawfully, for my parents before me were likewise. Than forthwith those which were ready there to have gotten out the truth of him by mean of torments, departed from Paul. And the martial also himself feared of his own part, after that he perceived him to be a citizen of Rome, because that he had bound him. So greatly was the name of the Romans than feared.  On the morrow (because he would have known the certainty wherefore he was accused of the jews) he leused him from his bands, and commanded the high priests and all the council to come together, and he brought Paul forth, and set him before them. 
The next day the captain being desirous to know what the matter was, that the jews had accused him, leused him out of his bands, and commanded that the chief priests should assemble together, and all the whole council likewise, and forth brought he Paul before them, that the matter might be entreated by the heads without commotion of the multitude.   

The xxiii Chapter.  ¶ Paul beheld the council, and said: men and brethren I have lined in all good conscience before God until this day. And the high priest Ananias commanded them that stood by, to smite him on the mouth. Then said Paul unto him: God shall smite the thou painted wall. Sittest thou and judgest me after the law and commandest me to be smitten contrary to the law? And they that stood by, said: revilest thou God's high priest? Then said Paul: I wist not brethren, that he was the high priest. For it is written: thou shalt not curse the ruler of thy people. 
THan Paul having his eyes fixed and steadfastly set on the council, begun to speak in this wise: I have been conversant in the sight of God, who only giveth rightful judgement, until this present day, beating myself uprightly and with a good conscience, in all matters. When the high priest Ananias had heard him so boldly speak, and so freely, how that straight ways he declared and avouched himself to be guiltless, to the judges reproof, and other his accusers, taking the matter grievously, that he had not reverently spoken of him, neither that he any thing cloaked the matter, commanded those that stood by, to buffet him on the face whiles he was speaking. This was it, that the lord had certified Paul of before, when he said: They shall not receive thy witness of me. Than Paul on the one side disdeyning in his mind at this injury, which was never used, no not in the judgements of the heathen, and on the other side certifyinge him that he should be punished at God's hand afterwards in time to come for such manifest tyranny, 
Sittest thou and judgest me? etc.  said unto him: God shall smite the thou whitelymed wall. Sittest thou in this wise, that when thou hast heard the matter, thou mayest give sentence according as the law requireth, and commandest thou me to be smitten before thou hearest the matter, contrary to the law? which forbiddeth that any man should be punished, except he be lawfully convicted and cast. Than they which stood next unto Paul, said unto him: Dost thou in this wise revile Gods high priest? To such extreme tyranny was than the priesthood of the jews come, that they claimed it as a thing lawful for them, against right and equity, to do every man hurt, and yet would not they permit other men freely to speak. Which was an evident token that their priesthood should not long continue, after it was come to the extremity of all mischief. Than Paul, perceiving that he should nothing further his cause under such a judge, thought that best it was only to seek occasion, how that assembly might be dissolved. Wherefore he answered: Brethren I was uncertain that this man was the high priest. Else I remember well, that it is written in the book of Exodus: Thou shalt not speak evil by the Prince or ruler of the people. After he had with this answer, somewhat appeased these that warned him thereof, he imagined some occasion, how he might avoid the tumult and murmouring of the people. For lawful it is to void peril by craft, whereas appeareth no hope of profiting.  When Paul perceived that the one part were saducees and the other Phariseis, he cried out in the council. Men & brethren, I am a Pharisee the son of Pharisee. Of the hope & resurrection from death, I am judged. And when he had so said, there arose a debate between the Phariseis & the saducees: and the multitude was divided. For the saducees say, that there is no resurrection, neither angel, nor spirit: but the Phariseis grant both. 
Wherefore Paul, considering that in the congregation there were two sorts of men, the one Saducees, the other Phariseis, which agreed not one with an other, said with a loud voice in audience of the counsel, so that every man might hear him: Brethren I am a Pharisey, and my parents were Phariseis, and I am arraigned, for because that I preach, that the dead shall arise again. After he had thus said, there arose dissension between the Phariseis, and the Saducees: And the multitude also that was present seeing them at variance, varied among themselves, and were of sundry opinions and parts. For the Saducees, in asmuch as they believe that the soul dieth with the body, do neither allow resurrection, nor suppose that there is any spirit or angel: The Phariseis on the other part believe both that resurrection shallbe, and that there be both Angels and spirits. Wherefore the multitude with great clamour began to make trouble.  And there arose a great cry, and when the Scribes which were of the Phariseis part arose, they strove saying: we find no evil in this man: Though a spirit or an angel hath appeared to him, let us not strive against God. And when there arose great debate, the captain (fearing ●est Paul should have been plucte asunder of them) commanded the soldiers to go down, and to take him from among them, and to bring him into the castle. 
In the mean space, certain Scribes of the Phariseis sect, arose, and contended in the favour of Paul, and said: We perceive nothing wherein this man hath transgressed. And if that the holy ghost or an angel hath spoken unto him, it is not our part to contend ne strive with God. This they said, upon the occasion that Paul the day before, had showed them, that the lord had appeared unto him by a vision in the temple. So much doth it avail in cases already rolled and determined, to be of this sect, or of that. But when this dissension increased more and more by reason that the Saducees cried out so sore against the Phariseis, and the matter seamed like to grow to nothing else, but to an extreme and deadly commotion, the martial fearing lest that Paul should be plucked in pieces among them, commanded the soldiers to go down, and take Paul from the throng, and to bring him into the castle again.  The night following, God stood by him and said: be of good cheer Paul: for as thou hast testified of me in jerusalem, so must thou bear witness also at Rome. 
Than was it time, that God should somewhat comfort him, that so manfully had wrestled for him, seeing that these troubles were so sore, and yet sorer were at hand. Wherefore the next night again, the Lord stood by him, saying: Be of good courage Paul. These troubles shall not make an end of thee, for the time of death is not yet come: but yet is it to come, that even as thou hast valiantly borne witness of me at jerusalem, so shalt thou witness of me at Rome also. Thou hast done thy part in this city, which is the chief in all jewry, it remaineth next that thou do the same in Rome, which is the head city of all the world.  And when it was day, certain of the jews gathered themselves together, and made a vow, saying that they would neither eat nor drink, till they had killed Paul. They were more than forty men, which had made this conspiration. And they came to the chief priests & elders, and said: we have bound ourselves with a vow, that we will eat nothing, until we have slain Paul. Now therefore give ye knowledge to the upper captain and to the council, that he bring him forth unto us to morrow, as though we would know some thing, more perfectly of him. But we (or ever he come near) are ready to kill him. 
But as soon as it was day, certain jews made a conspiration, and cursed themselves to the devil and to damnation, if they did either eat or drink, before they had slain Paul: so great malice had they conceived against him. And it was no small number, that had made this conspiracy, but they were above forty. These persons went to the high priests and elders, and showed them their intent and purpose, saying: We have most deeply cursed ourselves, to be perpetually damned in hell, if we either eat or drink, before we shall have slain Paul. Now must ye likewise put unto your helping hands to the furtherance of our request, that we may the more easily bring to pass that thing, which we are all desirous to do. Send ye word to the high martial, both in your names, and also in the name of the whole counsel, that he bring Paul before you again, pretending that ye will inquire more diligently of him, forasmuch as yesterday ye could not, by reason of the commotion. And we shall so provide, that he shall not come safely into the castle again, as he yesterday did, but before he come to the place, where the counsel shallbe kept, we will be ready to slay him.  ¶ When Paul's sister son heard of their laying wait, he went, and entered into the castle and told Paul. And Paul called one of the under captains unto him, & said: Bring this young man unto the high captain, for he hath a certain thing to show him. And he took him, and brought him to the high captain, and said. Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, which hath a certain matter to show the. The high captain took him by the hand, and went with him out of the way, and asked him, what is it that thou hast to tell me? And he said: the jews are determined to desire the that thou wouldst bring forth Paul to morrow into the counsel, as though they would inquire somewhat of him more perfectly. But follow not thou their minds: for there lie in wait for him, of them, more than forty men, which have bound themselves with a vow, that they will neither eat nor drink, till they have killed him. And now are they ready, and look that thou shouldest promise. The upper captain than let the young man depart, and charged him, saying: see thou tell it out to no man, that thou hast showed these things to me. 
Which crafty train of so deadly danger, after that a certain young man, nephew unto Paul by his sister's side, had perceived, he thought the matter would not be slept, but forthwith entered into the castle, and uttered unto Paul, the danger that was at hand. When Paul knew of this he called one of the under captains unto him, and said: Bring this young man unto the martial, for a certain matter he hath to disclose to him.  
Than the Captain took the young man, as he was desired to do, and led him to the martial, and said: That same fellow Paul, which is in hold, desired me to bring this young man unto you, and said that he had a certain matter, which he desired to talk with you of. Than the martial took the young man by the hand, and went aside with him, and asked: What is the matter that thou wouldst speak with me? He answered. The jews have conspired the death of Paul, and have thus agrred among themelues, that they will entreat you, to bring Paul again before the council to morrow: under the pretence, that they will more diligently make inquiry of him, forasmuch as yesterday they could not well say all that they would have said unto him. But they intend an other matter. Wherefore ye had need to take heed, that ye do not unawares grant them their desires. For they have laid their heads together and do utterly purpose to destroy Paul, yea there be above forty, that have cursed themselves deeply, if they either eat or drink, before they have slain him. And even now are they ready to commit this mischief, and look but for an answer of you. When the martial had heard this, he let the young man depart chargeing him, that he should tell no man, that he had uttered this matter unto the martial. For he was desirous to save Paul's life, but yet so, that he might avoid the ill will of the jews.  ¶ And he called unto him, two pet●e Captains, saying: make ready two hundred soldiers to go to Caesarea, and horsemen three score and ten, and spear men two hundred at the third hour of the night. And deliver them beasles that they may set Paul on, and bring him safe unto Felix, the high deputy: and he wrote a letter after this manner. Claudius' Lisias unto the most mighty ruler Felix, sendeth greetings. This man was taken of the jews, and should have been killed of them. Then came I with soldiers, and rescued him, and perceived that he was a Roman. And when I would have known the cause, wherefore they accused him, I brought him forth before the counsel. There perceived I that he was accused of questions of the law. But was not guilty of any thing worthy of death or of bands. And when it was showed me how that the jews laid wa●●e there for him, I sent him straight ways to thee, and gave commandment to his accusers, that the things, which they have against him, they should tell before thee: far well. 
Wherefore he called two of his petty Captains unto him, and said: Make ye ready of soldiers, two hundredth foot men, and three score and ten horsemen, and two hundredth spear men, that may go to Caesarea, soon upon the third hour of the night: provide also horses, that ye may carry Paul safe to the president felix: the cause of the marcyalles so pressed diligence, was not for this only cause and purpose to save a man's life (for he was not a man of any such conscience) but his desire was to be dispatched of Paul whom he neither could defend or maintain against the set malice of the whole counsel, nor yet durst commit him being a citizen of Rome, unto their furious hands. And therefore commanded he that he should be had forth away by night, with a great bend of men, fearing lest that if he had gone in the day, or with a small company, the jews would have taken him away in his journey, and killed him: and than the fault should have lain on his neck, because it would have been thought, that he had betrayed a citizen of Rome. And he sent also a letter unto Felix, the tenor whereof followeth. Claudius' Lysias unto the most worthy precedent Felix, greeting. The jews had laid hands on this man, and would have ●laine him, unless I, upon knowledge that he was a citizen of Rome, had cummen with a bend of men, and taken him from them▪ And forasmuch as I was desirous to know the cause wherefore they accused him. I brought him before their own council. Whom I found to be cle●e without fault, either worthy death, or else wherefore he had deserved to be imprisoned, saving that certain questions of the jews law were laid to his charge, but nothing else. As soon as I was certified, that the jews had appointed to lie in wait for him, I sent him forthwith unto you, admonishing the jews withal, which be his accusers, that if they have any thing to lay to his charge, they should take their journey to plead their matter before you. And thus far ye well.  ¶ Then the soldiers (as it was commanded them) took Paul, and brought him by night to Antipatras. On the morrow they left their horsemen to go with him, & returned unto the castle. Which when they came unto Caesarea (and delivered the epistle to the deputy) presented Paul before him. When the deputy had read the letters, he asked of what country he was. And when he understood that he was of Cilicia, I will hear thee (said he) when thine accusers are come also: and he commanded him to be kept in Herodes judgement hall. 
Than the soldiers, according as they were commanded of the martial, being charged with Paul, brought him by night to Antipatras' the city.  
The next day for asmuch as Cesa●ea was not far of, and they supposed then that there was no great danger to be feared, the footmen returned to Jerusalem into the castle again, and the horsemen went with Paul unto Caesarea. Whither after they were come, and had delivered the letter unto the president, they brought Paul also before him. And when the presydente had perused the letters, he asked Paul of what province he was. When Paul answered that he was a Cilician born: I will hear thee, (said he,) when thy accusers are present. And so commanded that he should be kept in Herodes judgement hall.   

The xxiiii Chapter.  ¶ After five days, Ananias the high priest descended with the elders, and with a certain orator named Tertullus, which informed the deputy against just Paul. And when Paul was called forth, Tertullus began to accuse him, saying: Seeing that we live in great quietness by the means of thee, and that many good things are done unto this nation, through thy providence, that allow we ever, and in all places, most noble Felix, with all ●hankes. Notwithstanding, that I be not tedious unto thee, I pray thee, that thou wouldst hear us of thy courtesy, a few words. For we have found this man, a pestilent fellow, and a mover of debate unto all the jews, in the whole world, and a maintainer of sedition, of the sects of the Nazarites, which hath also enforced to pollute the temple. Whom we took, and would have judged him according to the law: but the high captain Lisias, came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto the. Of whom thou mayest (if thou wilt inquire) know the certainty of all these things, whereof we accuse him: The jews likewise affirmed, saying that these things were even so. 
THan within five days after, Ananias which was than the high priest, and certain other, elders, came down to Caesarea: having in their train a certain orator named Tertullus, which should plead this matter. So earnestly were they set to slay Paul. Which men after they had spoken with the president, and had required that the prisoner might be brought forth, Felix commanded Paul to be called forth to appear.  
Than Tertullus, being but a s●endre and a base defender or protector of an evil cause, began in this wise to accuse Paul: Where as we may thank you that all matters have been quiet and peaceable among us this long space, and many diverse and sundry things are right well governed in our common weal by your wisdom, we at all times and in all places knowledge and set forth this your goodness towards us, most noble captain Felix, and now therefore, do tender unto you most hearty thanks.  
And this your readiness of right gentle heart towards our nation, putteth us in great hope and confidence, that ye will consider the tranquillity of our country, as concerning this cause also, which we now bring before you. But lest that I should retain, and keep you away from your sundry and weighty effayres with over long a process or circumstance of words, I shall desire you, as your accustomed gentleness is, to hear us speak our minds in few words. We have perceived this man to be a deadly enemy to our country, for as much as he hath set debate between the jews, not only those that inhabit Syria, but the others also in all countries through the world, wheresoever is any resort of jews, making himself the bringer in of a new sect, which is called the Nazarenes. And not contented with this, he was not afraid to come to Jerusalem, and bringing into the temple men that were not circumcised, sticked not to profane & suspend our temple, whom we took with the deed doing, and would have judged according to our law, but Lisias the high martial, came with a great band of men, and took him out of our hands, leaving the examination of the matter unto you, and willed his accusers to come before you: so that the martial himself can testify unto you, that these matters are true, which we lay to his charge. In this wise this slender and lying orator said: and the jews that were present at this accusation, affirmed that it was even so, as Tertullus had said.  Then Paul (after that the debity himself had beckoned unto him, that he should speak) answered: With a more quiet mind do I answer for myself, for as much as I understand, that the hast been of many years a judge unto this people: because that thou mayst know, that there are yet but twelve days sense I went up to Jerusalem for to worship, & they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city. Neither can they prove the things whereof they accuse me. 
Than after this Paul when the president by his be●kenyng had willed him to make answer for himself, began to defend his own part in this wise: I shall with a great deal the more quiet mind answer for myself, for asmuch as I know that ye have been of many years enbuisied among this people: and that by reason of decising matters belonging to the jews, ye are not ignorant of our laws. And the later that this matter hath been do●n whereof these men accuse me, so much the more certainly may ye, by inquiry, know it, for it is yet but twelve days since that I according to the custom of the jewish religion, came up to jerusalem, there to make my prayers, and to purify myself, after I had taken on me a vow according to the solemn manner and fashion of the jews. If ye call this violating or polluting of the temple, I knowledge my fault and offence. Neither found they me in the temple disputing with any man, neither making the people to flock together, no nor in the synagogues, nor yet in any place of the city. Neither can they duly prove by any reason, such faults as they lay unto my charge.  But this I confess unto thee, that after the way (which they call heresy) so worship I the God of my fathers, believing all thinger which are written in the law & the prophets, & have hope towards God, that the same resurrection of the dead (which they themselves lo●e for also) shallbe both of just & unjust. And therefore study I to have always a clear conscience toward God, and toward man. 
As for that point which they lay unto me, concerning the sect of the Nazarenes, I will not deny that that is true. And yet mine accusers have nothing to do therewith, forsomuch as the jews have not condemned that sect, and again I am not the autour thereof. But if ye be desirous to hear what sect I profess, I will show you: I do according to the tradition of the Pharisees, and their sect, worship the God, that is commonly worshipped in my country, and am not autour of any new religion, but keep those things, that I have received of my forefathers diligently, believing all things to be true, 
believing all things which are written in the law and the prophets.  that are written in the law, and in the prophets, which things all for the most pa●te, inasmuche as god, like as he promised, hath now fulfilled, I do fully believe that those things also will come to pass▪ which he hath promised for to cum, that is to say, that the dead shall rise again in time to come, as well the bad as the good: the good to receive gloriously life everlasting, the bad to everlasting punishment. These things am not I in a wavering belief of, but so earnestly I am persuaded in them, that for asmuch as I know that in time to cumme, I shall appear before god in the place of judgement, & shallbe rewarded according to my deeds, I endeavour myself earnestly, so to live, that I in nothing offend the law of God: but that I may have a pure & a clear conscience, not only in the sight of god, which examineth man's heart, but also in the sight of man. And this have I diligently observed & followed, even until this day. And therefore have they nothing whereof to accuse me as touching my life that is past, whereby that such matters as they lay unto my charge, may appear the more probably to be true.  But after many years, I came & brought alms to my people, & offerings, in the which they found me purified in the temple, neither with multitude, nor yet with unquietness. Howbeit there were certain jews out of Asia which ought to be here present before thee, & accuse me, if they had ought against me: or else let these same here say, if they have found any evil doing in me, while I stand here in the council, except it be for this one voice, that I cried standing among them: of the resurrection from death, am I judged of you this day. 
For when I had lived upright without fault many years, at the last came I to Jerusalem, there to make delivery of certain money which I had gathered in Asia, to help the poor & needy folks in my country. If this be the part of a malefactor for to help my poor countrymen, bestowing on them my benefit, I will acknowledge that, that they lay to my charge. And in the mean time, lest that they, which sought occasion, might make any trouble or business, I shaved my head, and so went into the temple, and was purified with accustomed ceremonies, doing nothing whereby any trouble or business mought arise. For I began no new thing, but the same ceremonies used I, that all the whole country useth. Buth the commotion that was made, was raised up by certain jews of Asia, whom it had been expedient to have been present at the debating and trial hereof, forasmuch as they are the workers of this matter, and that they should accuse me if they had any thing to lay to my charge.  
But it is a great suspection, that they have small confidence in their cause forasmuch as they absent themselves from this judgement, perceiving that the matter is pleaded before you which are the president here. If I had offended, I might have been convicted by them, or else quit by them. Albeit I fear no man, what ever he be that accuseth me. Yea let them themselves which are here present, speak: seeing that I stand here before the counsel, if they have seen me do any thing otherwise, then is lawful before god, and standing with the law. For it is lawful where judgement is kept according to the law, both for the plaintie to lay to the charge of the transgressor, and for the defendant to be his own man of law, or proctor.  
But I know they have nothing against me, except they will lay these words in my teeth, which I with a loud voice spoke: that I was a Pharisee, and that I was for this point accused, because I preached resurrection of the dead, again unto life: which words I said, forasmuch as standing as I did among them, and permitted of the martial to utter my mind, I saw nothing done uprightly by law, but all to pass upon plain hatred and malice. And when I had so said, they contended between themselves, until that the martial took me out of their hands. I spoke nothing but the truth, and meet it was that the multitude should know wherefore I was endangered before the counsel: forasmuch as I saw there was no help to be looked for, at the hands of the chief rulers.  When Felix heard these things, he deferred them, for he knew very well of that way, & said: when Lisias the captain is come down, I will know the utmost of pour ma●ier. And commanded an under captain to keep Paul, & to let him have rest, & that he should forbid none of his acquaintance to minister unto him, or to come unto him. 
When Felix had heard this, because he was well acquainted with the sect of the Pharisees which Paul professed, he minded to defer the examination of the matter, until an other time, and said: Forasmuch as Lisias knoweth all this whole matter how it standeth, when he cometh hither, I will hear you. And than gave he commandment unto his under captain, that he should in the mean season keep him in ward, but yet so, that he might be gently ordered, and that he might diverse times be at ly●ertye, and that his familiars might freely repair unto him, and bring him such things as he lacked.  And after certain days, when Felix came with his wit Drusilla (which was a Jewess) he called forth Paul, & heard him of the faith, which is toward Christ. And as he preached of right wiseness, temperasice, & judgement to cum, Felix trembled & answered: Go thy way for this time: when I have a convenient season, & will send for the. He hoped also, the money should have been given him of Paul, that he might leuse him: wherefore he called him the ofrever, & commoned with him. But after two years, Festus Porcius came into Felix room. And Felix willing to show the jews' a pleasure, left Paul in prison bound. 
And when a good sort of days were passed, Felix came to Caesarea with his wife Drusilla, which was a jew borne, and than sent he for Paul, being desirous to have farther knowledge of him, as concerning the sect that he professed. Than Paul opened unto him the way to salvation by the gospel, which thing he before had not spoken of, and how that salvation was not obtained by observing of Moses' law, as the jews supposed, but by believing in jesus Christ, whom being so many hundredth years looked for, the jews had cru●yfied: and that by baptism, all sins committed by the whole time & course of man's life before, were at once washed away, so that such as were regenerate in Christ, should live sincerely and holily, according to the rule of the gospel, from thence forth, until such time that the same jesus, which hath given himself for the redemption of man, did gloriously return in sight of all men, with the power of his father, to judge the quick & the dead. When as Paul had talked on this wise at large of such matters as these be, that is to weet, of the gracious favour of god, that man cometh to through faith: of evangelical justice, of temperance, and soberness of the spiritual life, and of the latter judgement, that no man could escape. Felix was afraid, and somuch moved therewith, not that he forthwith did acquit Paul (for he feared the jews, whom he knew did deadly hate him) but that Paul was for the mean space kept in hold after a gentle ●orte, until that he might have occasion to deliver him.  
There was an other matter also, that caused him not straight ways to quit him, for he trusted that Paul would give him some ready money, that he might be delivered. And for this cause did he often send for Paul, and commoned with him, that he might give him occasion to proffer him money, that he upon familiar acquaintance and gentle entertainment of the precedent, might put away shamefastness, which he thought did stay Paul, that he durst not proffer money. For the emperors laws do punish the judge, that suffereth a malefaciour to escape by bribery. In the mean time, when Paul continued two years at Caesarea, the Emperor Aero sent a certain man named Porcius Festus to succeed Felix in the room. And than had he a good occasion to dimisse Paul. But he thought he would not depart from his province with men's displeasures, and willing rather to show the jews' a pleasure, then with an upright conscience to deliver an innocent, he left Paul bound. So hard a matter it is for the great men and rulers of the world, to behave themselves in all matters uprightly.   

The xxv Chapter.  When Festus had received the office, after three days, he ascended from Caesarea unto Jerusalem. Than informed him the high Priests & the chief of the jews, of Paul. And they besought him & desired favour against him, that he would send for him to jerusalem, & they laid await for him in the way, to kill him, Festus answered, the Paul should be kept at Caesarea, but that himself would shortly depart thither, let them therefore (said he) which among you are able, come down with us, & accuse him, if there be any fault in the man. 
WIthin three days after Festus came to his province, he went from Caesarea to jerusalem. But when the jews heard tell that a new precedent was come, their malice was newly kindled again. For by-and-by the high pryestes & chief rulers of the jews came unto him and desired his favour the it might please him to send for Paul to jerusalem, forasmuch as it was not so commodious to have the matter pleaded at Caesarea. For they trusted, that the precedent (which, by reason that he late came into that province, was ignorant of those things, that had been done) would soon in this so small a matter show them favour. 
And they la●ed await for him on the way to kill him.  But the jews were at this p●ynete, that if Festus had granted them their request they would have laid watch, & have slain Paul by the way. But Festus being more indifferent than they would he should have been, made answer: that Paul should remain in custody at Caesarea, & that he within few days, would repair thither, & hear their matter. Wherefore said he, if there be any among you that be meet men to follow this matter, leate them go with me down to Caesarea, there shall he be arraigned before you. And if this man that you speak of, be guilty, they may accuse him.  When he had tarried there among them more than ten days, he went down unto Caesarea, and the next day sat down in the judgement seat, & commanded Paul to be brought, which when he was cum, the jews, which were come from jerusalem, stood about him: & laid many & grievous complaints against Paul which they could not prove, as long as he answered for himself, that he had neither against the law of the jews neither against the temple, nor yet against Cesar, offended any thing at all. 
And when he had continued there among them more than ten days, he went to Caesarea. And the next day he sat in the place of judgement, and commanded Paul to be brought before him. And after that he was brought forth, the jews, which came from jerusalem, stood round about him, laying many and sore matters to his charge, but none of them were they able to prove: for Paul answered for himself, and evidently declared, that he had neither offeded the jews law, forasmuch as he had diligently kept it, neither yet had profaned or suspended the church, seeing that he had purely and peaceably been conversant therein, nor had offended against th'emperor at any time.  ¶ Festus willing to do the jews a pleasure, answered Paul, and said: wilt thou go up to jerusalem, and there be judged of these things before me? Than said Paul: I stand at Caesar's judgement seat, where I ought to be judged. To the jews have I ●o harm done, as thou very well knowest. If I have hurt them, or committed any thing worthy of death. I refuse not to die, if none of these things are, whereof they accuse me, no man may deliver me to them, I appeal unto Cesar. Than spoke Festus with deliberation, and answered. Thou haste appealed unto Cesar: unto Cesar shalt thou go. 
But when Festus perceived on th'one part the innocency of Paul, and on the other, the hatred that the jews bore against Paul, which never would be satisfied, endeavouring himself so to gratify the jews, that he might seem yet to do the party which was accused no wrong, said unto Paul: wilt thou go to jerusalem and there be judged before me? For he supposed that this would please the jews well, forasmuch as it was their own request before: Than Paul being assured of thintent of the jews, made answer: I see no cause wherefore this matter should be differed until an other time, for there is no let, but that even here I may be either quit, or cast: I am attained now at the bar before th'emperors officer, in this city of Caesarea, & here needs must I receive my judgement. I have done the jews no hurt or injury, as you yourself know right well. But if that I have noied them in any thing, or have committed any thing whereby I have deserved death, I am well content to die. But if all those things, which these men have laid to my charge, be false, it is not the part of a judge contrary to right and justice, to permit them to handle me, according as they of conceived malice and hatred, would desire to do. For the judge can not for favour of any person, condemn a man that is attained, and I appeal to th'emperor. Than Festus after that he had communication with the council of the jews, made answer unto Paul. Seeing that thou hast appealed to the Emperor, to the Emperor shalt thou go. For the jews were better content the Paul should be sent to th'emperor, then that he should be quit: for they trusted that some thing would chance whereby they at the last might rid him out of the way.  ¶ And after a certain days, ●ynge Agrippa and Bernice came unto Caesarea to salute Festus. And when they had been there a good season, Festus rehearsed Paul's cause unto the king, saying: there is a certain man left in prison of Felix, about whom when I came to jerusalem, the high priests and elders of the jews informed me, and desired to have judgement against him. To whom I answered: It is not the manner of the Romans, for favour to deliver any man, that he should perish, before that he which is accused, have the accusers before him: & have licence to answer for himself, concerning the crime laid against him. Therefore, when they were come hither together, without any delay, on the morrow I sat to give judgement, & commaunced the man to be brought forth. Against whom, when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition and of one jesus which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him, whether he would go to jerusalem, and there be judged of these matters. But when Paul had appealed to be kept unto the knowledge of Ceasar, I commanded him to be kept till I might send him to Ceasar. 
In the mean space within a few days, king Agrippa, which had succeeded Herode his father in the kingdom, whom the angel of god had stricken, came to Caesarea with his wife Bernice, to salute and to welcome the new president Festus. And when they had continued there a good sort of days, Festus by occasion rehearsed unto the king, Paul's matter, in this wise: Felix which was my predecessor, hath left here a certain man in hold, whom the high priests and chief rulers of the jews complained on, when I was at Jerusalem, and desired me for their sakes to give sentence against him. Unto whom I made answer, the the Romans were not accustomed to give sentence of death on any man for favour of any person, before that his accusers appeared, & gave sufficient evidence against him, and he had liberty to answer to such things, as should be laid against him. And so when his accusers were cumme hither, I without any delay, sat the next day in judgement, and willed the prisoner that was accused, to appear before me. And when as his accusers came forth, they laid no such matters to his charge, as I thought they would have done, but certain questions demanded they of him, concerning their own superstition, and laid to his charge, that he should affirm one jesus, which was dead, to be arisen from death to life again, and that he also is now alive. But I perceiving that it was the lest part of mine office, to make inquiry of such questions, neither well knowing what I might say in the matter, asked him whether that he were willing to go to Jerusalem▪ and there to stand to judgement, as concerning those things that were laid unto him, forasmuch as the priests, Scribes and Phariseis, knew better how the matter stood, then I. But when as Paul had refused that, and appealed to Cesar, in will to be arraigned before him, I commanded that he in the mean space should be kept in custody, until such time the I might have occasion to send him to Cesar.  Agrippa said unto Festus: I would also hear the man myself. To morrow (said he) thou shalt hear him. And on the morrow when Agrippa was come & Bernice with great pomp, and were entered into the council house, with the captains & chief men of the city, at Festus commandment was Paul brought forth. And Festus saydt: king Agrippa, and all ye men which are here present with us, ye see this man, about whom all the multitude of the jews have entreated me, both at Jerusalem and also here, crying that he ought not to live any longer. Yet found I nothing worthy of death that he had committed. Nevertheless, seeing that he hath appealed to Cesar. I have no certain thing to write unto my lord. Wherefore, I have brought him unto you, and specially unto thee, O king Agrippa, that after examination had, I might have somewhat to write. For me thinketh it unreasonable for to send a prisoner, and not to show the causes which are laid against him. 
When Agrippa had heard this, he said unto Festus: I have of late heard much speaking of that same jesus, and of his disciples, and therefore would I myself hear that fellow before he go to Cesar. Than said Festus: To morrow shall you hear him. The next day, after that Agrippa and his wife Bernice had with much pomp and a great train, entered with the captains and the chief of the city into the common hall, Festus commanded Paul to be brought before him. Than Festus, jest that he should seem to have brought forth Paul only to get favour of the king, spoke in this wise: king Agrippa, and you all that are here present, ye see the man, whom all the jews have complained on to me, as well at Jerusalem, as here also in this city, & have with great clamour cried, that it was pity of his life. But I have made inquiry, and can not see that he hath any way deserved death. Albeit forasmuch as he hath of his own free will appealed to the Emperor, I am in full mind to send him thither. And yet I cannot well tell, what I may certify unto his majesty in writing. Wherefore I have here brought him forth before you, and especially before you, king Agrippa, that we may examine him, and to have somewhat to write. For me thinketh it standeth with no reason, to send a prisoner and not to show withal what is laid to his charge.   

The xxvi Chapter.  Agrippa said unto Paul: thou art permitted to speak for thyself. Th●● Paul stretched forth the hand and answered for himself. I think myself happy king Agrippa, because I shall this day answer before y●, of all the things whereof I am accused of the jews': namely, because thou art expert in all customs and questions, which are among the jews. Wherefore I beseech the to hear me patiently. 
THen king Agryppa turned himself to Paul, who stood before him bound, and said: Thou hast pardon to speak for thyself, if thou have any thing to say in thine own defence. And forthwith Paul holding up his hand, began to defend himself in this wise: It maketh not a little matter in my opinion, O king Agrippa, before what judge, a man that is indicted, pleadeth his cause. For he whose confidence is wholly in his own innocency, desireth nothing more, then to have such a judge, that either knoweth his cause very well already, or else can soon perceive it. For if the judge be ignorant of the matter, he that pleadeth it, shall in vain go about to set it forth in fine painted terms. And therefore, although the jews have laid diverse trespasses to my charge, yet I think myself happy for this cause, that I shall this day plead this matter before you, which know right well the customs, and order, and also the doubtful questions and points that concern the law of the jews. Wherefore I will desire you to hear me patiently.  My living that I have led of a child (which was at the first among mine own nation at jerusalem) know all the jews, which knew me from the beginning, if they would testify. For after the most streigth sect of our religion, I lived a Pharisee. And now I stand and am judged for the hope of the promise, made of God unto our fathers, unto which promise our twelve tribes (instantly serving God day & night) do hope to cum. Nor which hopes sake, king Agrippa, I am accused of the jews. 
First and foremost whereas they lay unto my charge, that I have trespassed against the law, how false that is, all my whole life, which I have hitherto led shall declare. For although I was borne at Tarsus, yet have I even from my childhood been brought up among the jews at Jerusalem, where I diligently applied the law at the feet of Gamaliel. So that the jews know well enough, how sincerely and godly I did lead my life among my country men, and in the most royal city, for they knew me many years ago, sense that I was first conversant at jierusalem, if they would speak, as they know it to be true in deed. For I did not only keep the jews religion diligently, but I professed that sect also which excelleth the rest, both in observing the religion, and also in most perfect knowledge of the law: that is to say, the sect of the Phariseis. And it is a thing done without all shame, to accuse me that I am not a jew, seeing that I was, and even yet at this present also am a Pharisee by profession, as who say, that any man could deny him to be a jew, that is borne at jerusalem. For among the jews, the sect of the Phariseis especially doth believe, that the bodies shall arise again, and that every man shallbe rewarded according to his living and deeds that he did here in this world. Neither have I at any time, shrunken from the Phariseis sect: for even now am I here artayned, because I believe that they shallbe in a great felicity▪ that have here lived well, according as god made promise to our forefathers.  
But if it be a fault to look for that, that god promised to them that worship him, not I only, but many one more than I, are in the same fault. For why do the twelve tribes of our country worship god day and night, but only for because they trust the they shall come to this bliss, which he hath promised? And therefore scarcely is he worthy to be called a jew, which trusteth not to that, that god hath promised. And yet, O king Agrippa, for this cause chiefly that I so believe, I am now indicted here of the jews.  ¶ Why should it be thought a thing incredible unto you, that God should raise again the dead? I also verily thought in myself, that I ought to do many things contrary, clean against the name of jesus of Nazareth: which thing I also did at Jerusalem. And many of the saints did I shut up in prison, & had received authority of the high priests. And when they were put to death, I gave the sentence. And I punished them oft in every synagogue, and compelled them to blaspeme: and was yet more mad upon them, and persecuted them, even unto strange cities. About which things as I wonted to Damascus, with authority and licence of the high Priests, even at midday, (O king) I saw in the way a light from heaven, above the brightness of the Sun shine round about me & them which journeyed with me. 
I know many will think it a thing impossible, if a man should affirm that the body, when it is once dead and putrefied, should arise again. But many things seem to men impossible, which afterward yet they find true. If a man should say the one man might raise an other from death to life, he might justly seem to speak a thing impossible, and that not without a cause.  
But wherefore should you think it impossible, that god, which is able to do whatsoever shall please him, should raise the dead to life again? Can not he, which gave every man life, restore to life whom shall please him? Shall we think him to be a liar, or breaking promise in that which he hath made? Yea I myself have supposed things to be impossible which I afterward proved true: and things to be contrary to our law, and ungodly, which I tried afterward to be the principal points of perfect godliness and religion. In somuch, that once I was of the same mind toward the disciples of jesus of Nazareth, that the jews are now toward me: for I strived with all my power against thaduauncingadvancing of his name, and thought that I did wonderful godly, when that I persecuted those, that professed him, to the uttermost that I could: and so did I even at jerusalem. For many holy men did I cast into prison, having a commission of the high Priests so to do, and pronounced the sentence of death against them, when they should suffer. And I punished them not only at Jerusalem, but in all Synagogues, wheresoever I could hear of them in any assembly, purposing earnestly to bring them by veration, once to such a point, as to make them to speak in despite of that most blessed name like as I myself did in those days. Neither was I thus contented, but more madly raged against them, insomuch that I road to foreign cities, and such as were far from jerusalem, to th'intent that I might punish such as professed his name. And upon a time when I was most set and bend to this cruel business, which I did not yet of malice, but only of zeal that I bore to the law of my country, and in this mind took my journey toward Damascus, being supported with authority of the high priests, even at mid day, O king Agrippa, I saw a certain light, which was much clearer than the brightness of the Sun, suddenly to shine from heaven. And it shined round about me, and those that were with me.  ¶ When we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue: Saul, Saul, why persecutest thou me? It is hard for the to kick against the pryches. And I said: who art thou lord? And he said: I am jesus whom thou persecutest, but rise and stand upon thy feet: For I have appeared unto the for this purpose, to make the a minister, and a witness of these things, which thou hast seen, and of those things in the which I will appear unto thee, delivering the from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, that they may be turned from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them, which are sanctified by faith that is toward me. 
And when we all, being amazed by reason of the brightness of the light, had fallen down on the ground, I heard a voice speak unto me, that said in the Hebrew tongue: Saul, Saul, why dost thou persecute me? It is hard for the to winch against the prick. Than answered I: what art thou lord? Than spoke he again, and said: I am jesus of Nazareth whom thou persecutest. But arise, and stand up on thy feet. Therefore have I stricken the down, 
Unto whom now I send the to open their eyes.  being a persecutor, that I may set the on thy feet again, a preacher of my name. For I have now appeared unto the to this end, that being chosen by me, thou mayest bear witness of me, and execute such things, as thou hast seen, and others that I hereafter by vision, shall show unto the. In all which things will I be thy defendor, and deliver the from the people, and from the barbarous nations of the heathen that be far of, whither I will now send the in legate, that like as thou art, by deliverance of thine error made of a blind man, perfect in sight: so thou mayest by preaching the true word of my gospel, open their eyes, that from sin & ignorance, which they have been hitherto holden withal, they likewise may be converted to the light of my gospel: and that such as have been heretofore given to idolatry, and by reason thereof have become subjects unto Satan, may be made the servants of god, who is lord of all things: and they that hitherto have been defiled with all kind of filthiness, now through faith and credence giving to my gospel, may freely obtain remission of all sins: and such as hitherto have been called not an elect people, but separated from God, and divided from all the company of good men, may now have part among them that be sanctified, not by circumcision, or observing of the law, but by believing in me, and because they give credence to my gospel. For there is now none other way remaining whereby man may be sanctified.  ¶ Wherefore (o king Agrippa) I was not disobedient unto the heavenly vision: but showed first unto them of Damascus, and at jerusalem, and thorough out all the coasts of jewry, and then to the Gentiles, that they should repent and turn to God, and do such works as become them that repent. For this cause the jews caught me in the temple, and went about to kill me. Seeing therefore that I have obtained help of god unto this day, I continue, witnessing both to small and to great, saying none other things than those which Moses, and the Prophets did say should come. That Christ should suffer, and that he should be the first that should arise from death. And should show light unto the people, and to the Gentiles. 
These things, king Agrippa, were not done either in the night time, or in any dream, but when it was broad day, many of us saw the clearness of the light, and heard the voice distynctlye speaking. Wherefore I being assured that this was done of god from heaven, was not disobedient to the heavenly vision, but letting pass the business that I had than taken in hand, by authority of the high priests, I took a clean contrary way, thinking it more expedient and necessary, to put in execution that god commanded me, then that the high priests had willed.  
For forth with I preached the gospel at Damascus, and than at Jerusalem, afterwards throughout all the parts of jewrye: and to be short, among diverse nations of countries being far asunder, willing them to repent their life paste, and that they should turn from dumb Idols, to the true and living God: and that after they were once baptized, they should work from thenceforth such works, as became such persons as earnestly hath repent. For this cause the jews, when they saw me in the temple, took me, and would have slain me. Neither have I hitherto defended me with weapon, and yet by the aid of God, at whose commandment I do this that I do, I am yet alive, testifying to both great and small, those things that I was commanded to preach to all men without respect of any person, feigning no new doctrine of mine own head, but preaching only those things, that Moses and the Prophets affirmed should come to pass. For the jews also had wont to dispute in this wise of Christ by the prophecies of the Prophets, whether that Messiah should come, as a man subject to misery and death, or whether he first should begin to raise the dead to life, and whether that he should preach the true light, first to the Israelites, and after to the gentiles. Which things everychone, forasmuch as they were spoken of before by the Prophets, and by Moses himself of Messiah, I preach, that we must look for none other Messiah, for why▪ All these things are fulfilled in jesus of Nazareth: and nothing now remaineth, but that all men through penance and purity of life prepare themselves against his coming, when he shall come to judge all the whole world.  ¶ As he thus spoke for himself: Festus said with a loud voice: Paul, thou art beside thyself. Much learning both make the mad. And Paul said: I am not mad (most dear Festus) but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely, neither think I that any of these things are hidden from him. For this thing was not done in a corner. King Agrippa, believest thou the Prophets? I wot well that thou believest. Agrippa said unto Paul: somewhat thou bringest me in mind for to believe, and becum christened. And Paul said: I would to God that not only thou, but all also that hear me to day, were not somewhat only, but all together, such as I am, except these hands. 
When as Paul had spoken this and much more in his own defence, Festus, which could nothing skill of the jews religion, esteeming all as dotage, that he had spoken of his vision, and of the arising again of the dead, said with a loud voice: Thou dotest Paul. It is so with the as it often chanceth to other men. Much knowledge in learning hath taken thy right mind clean from the. Paul answered: I dote not most noble Festus. For doting is called, when a man through error of his mind, swerveth from reason. But I am sober, and speak as the truth is, the which truth to know, is very wit in deed. And that these things are so, it is not unknown to the king, before whom I do much the more frankly talk of these matters, 
For this thing was not done in a corner.  because I suppose, that he is ignorant in none of these points, that I have spoken. For this thing was not done in a corner, but openly, and the rumour of it was sparsed throughout all jewry. Than Paul turned himself to Agrippa, and said: O king Agrippa, believe ye the Prophets to be true? I know ye do believe them. And he that believeth them, cannot choose but believe the gospel, which showeth that it is come to pass, that the Prophets said should come. Than Agrippa breaking his communication, said unto Paul: Thou dost somewhat persuade me to becum a Christian man. Than said Paul: verily I would wish of God with all my heart, that ye should believe, not only somewhat, but thoroughly: and not yourself only, but also that all men, that hear me this day, should be like me, this thing only excepted, that I would not wish any of them to be thus in bands as I am.  ¶ And when he had thus spoken, the king arose up, and the deputy, & Bernice, and they that sat with them. And when they were gone apart, they talked among themselves, saying: This man doth nothing worthy of d●●th, or of bands. Than said Agrippa unto Festus. This man might have been let leuse, if he had not appealed unto Cesar. 
When Paul had this said, the king, the president, and Bernice, arose, and all the other that late there by. And when they had gone aside to common of the matter, they agreed every man in this opinion that they said that Paul hath committed nothing worthy death, ne yet of imprisonment. Wherefore it had cum to pass, that Paul had been dismissed, had not king Agrippa said unto the precedent Festus, this man might have been quit, if he had not appealed unto the Emperor.   

The xxvii Chapter.  ¶ When it was concluded, that we should sail into Ita●y, they delivered both Paul and certain other prisoners, unto one named julius, an under captain of Caesar's soldiers. And we entered into a ship, of Hadramicium, and leused from land, appointed to sail by the coasts of Asia, one Aristarchus out of Macedonia, of the country of Thessalonica ratiing still with us. And the next day we came to Sydon. And julius courteously entreated Paul, and gave him liberty to go unto his friends, and to refresh himself. And when we had launched from thence, we sailed hard by Cypress, because the winds were contrary. And when we had sailed over the sea of Cilicia, and Pamphilia, we came to Myra, which is in Licia. 
ANd after that king Agrippa had given such sentence, that even as Paul had appealed to the Emperor, so should he go into Italy, they delivered Paul, and with him certain other prisoners in hands, unto the under captain of the emperors soldiers, named julius. And than entered we into a ship, which came from Hadramicium, a city of Africa, which should set us up in Asia the less, forasmuch as her journey lay by the coasts of Asia, at what time Aristarchus out of Macedonia, a Thessalonian borne, continued with us, and would needs bear us company in our journey. And so the next day after we had leused from Caesarea, we arrived at Sydon. There the captain julius, forasmuch as he intended to handle Paul gently, permitted him to go out of the ship, and to go visit his friends if he had any in Sidon, to the end that he might the better be refreshed of them. And when we had leused thence also, we adventured not into the maigne sea, but took the left hand, and shored by the sides of Cypress, for because that the wind was against us. After we had passed over the sea, which is right against Cilicia and Pamphilia, we came to Myra, which standeth on the sea side in Licia.  ¶ And there the under captain found a ship of Alexandria ready, that sailed into Italy, & he put us therein. And when we had sailed slowly many days, and scarce were come over against Guydon (because the wind withstood us) we sailed hard by the coasts of Candie, over against Salmon, & with much work sailed beyond it, and came unto a place which is called the fair havens: nigh whereunto was the city of Lasca. When much time was spent, & when sailing was now ieopardouse, because also that they had over long fasted, Paul put them in remembrance, and said unto them: Sirs, I perceive that this viage will be with hurt and much damage, not of the lading and ship only, but also of our lives. Nevertheless the undercaptain believed the governor and the master of the ship, more than those things which were spoken of Paul. And because the haven was not commodious to winter in, many took council to depart thence, if by any means they might reach to Phenice, and there to winter: which is an haven of Candie, and lieth toward the south-west and Northwest wind. When the Southwind blewe, they supposing to obtain their purpose, leused unto Asson. And sa●led past all Candy. 
There met the captain with an other ship, which had cum from Alexandria, a city of Egypte, and was ready to sail into italy, and shifted us into the same. And after that we had sailed many days slowly, and scarcely at the last were come right against Guidus, by reason that the wind was against us, we turned to the island Candie, nigh to a city of the fame Ylande, which is situate on the very sea bank, and is called Salmon, or (as sum men called it,) Sammonium. After we had with much a do passed by Salmon, we came to an other haven of Candie, that is called fair havens. This place was not far of from the city of Lasea. And after that we had spent a long season in this navigation, or sailing, Paul perceiving that it was dangerous sailing, not only forbecause they could not keep such course as they would have kept, by reason of the wind being against them, but also because they had over long abstained from meat, he admonished and warned the mariners in this wise: Sirs I perceive that this sailing will be dangerous, and full of damage and peril, not only of the burden that is in the ship and the ship itself likewise, but of our lives, wherefore we were better cease from sailing forward. But the captain gave ●are to the master of the ship and to the Stern man, rather than to Paul's sayings. And for as much as there was no convenient haven, where they might couch to lie at road being winter season, many were of this mind, that if they possyblie could, they would sail as far as Phenice, which is an haven of Candie, hanging into the sea towards the south-west, and Northwest wind. In the mean time the South wind blue, and they trusting that they might obtain their purpose, and that they might reach to Phenice, leused from the sea coast of Asson, that is a city of Candye, and shored by the coasts of Candie.  But not long after, there arose against their purpose, a flaw of wind, out of the Northest. And when the ship was caught and could not resist the wind, we let her go, and she drove with the wether. But we were carried into an Isle which is named Clauda, and had much work to come by a boat, which they took up, and used help, and made fast the ship: ●earing lest they should fall into the Syrtes. And so they let down a vessel, and were carried. 
But within a short space, there arose a sudden and boisterous wind which the shipmen fear most of all other wethers, and they call it a whirl wind and a pierrie. And the same, because it cometh between the North and the east, is called the North-east wind. After this wind had taken the ship, & the ship could not withstand the tempest, we let her go at all adventures whither soever the winds and waves would carry us. And when we were at the last brought into a certain Island which is on the south side of Candie, named Clauda, we had much work to get a boat, whereby we might secure ourselves, if any thing chanced otherwise then well. And when at the last we had drawn the boat up into the ship, they used other polices to preserve the ship, for fear lest that she chance to break by beating herself on the shalowes & flats, they girded the ship, about with ropes, they feared lest the wind should drive them in to the Syrtes, 
Fearing lest they should fall into the Syrtes. etc.  which were certain flats & quick sands not far from them south ward, seeing that the pierie blue and drove that way, and therewith they let down a certain vessel to stay the ship that she should not run so fast forward. And by such means we being somewhat helped, drove with the wind and were carried forward.  The next day (when we were tossed with an exceeding tempest) they lightened y● ship, and the third day, we cast out with ou● hands the tackling of the ship. When at the last neither the Sun, nor stars, in many days appeared, and no small tempest lay upon us, all hope that we should escape, was then taken away. But after long abstinence, Paul stood forth in the mids of them, and said: Sirs, ye should have hearkened to me, & not have leused from Candie, neither to have brought unto us this harm & loss: And now I exhort you to be of good cheer. For there shallbe no loss of any man's life among you, save of the ship only. For there stood by me this night the angel of god, whose I am, & whom I serve, saying: fear not Paul thou must be brought before Cesar: And lo God hath given the all them the sail with thee: wherefore Sirs be of good cheer, for I believe God, that it shallbe even as it was told me, howbeit we must be cast into a certain Ylande. 
But the tempest still continuing, when we had been tossed and water-beaten very dangerously, the next day they went to extreme shifts, for they unloaded the ship, and cast all into the sea, for to lighten and somewhat to ease the ship. But when the tempest still continued the third day we cast away over board with our own hands, the tackling of the ship. And forasmuch as neither the Sun, ne yet the stars appeared for the space of many days, but the tempest still waxed more and more, every man was in despair, and looked for none other but death. And moreover by reason of this troublous sailing, they had eaten no meat, of a long space. Than Paul standing in the middle among them, said: Sirs ye should before have followed my council, when I gave you warning, that ye should not leuse from the sea coast of Candie. For if ye had so done, ye had escaped this danger, and also this loss of goods. But forasmuch as that now cannot be undone again that is paste, begin yet at the last to follow my council, and to wax wise. Be of good cheer, for not one of you shall perish. The ship only shall be lost. This is no dream, that I speak, but the Angel of god, whom I serve and worship, stood by me this night and said: Paul be not afraid, thou shalt not perish here, but thou must first appear before Ceasar, and not only thou shalt escape safe, but God hath heard thy prayers, and given unto the all these, that are in ship with thee: wherefore I say, be of good cheer. For I doubt not, but that it shall come to pass, that god hath promised by his Angel. And if ye will know, how we shall escape safe with our lives, I will tell you: we shallbe cast up into a certain Island, & there shall we be saved, but not without shypwrecke.  But when the fowertenth night was come, (as we were sailing in Adris, about midnight) the shipmen deemed that there appeared some country unto them: & sounded, & found it twenty fathoms. And when they had go● a little further they sounded again, and found fifteen fathoms. Then fearing lest they should have fallen on some rock they cast four anchors out of the stern, and wished for the day. As the shipmen were about to fly out of the ship (when they had let down the boat into the sea, under a colour as though they would have cast anchors out of the foreship) Paul said unto the under captain & to the soldiers: except these abide in the ship ye can not be safe. Then the soldiers cut of the rope of the boat and let it fall away. 
And so when the fourteenth night was come well on, and we were sailing in the sea, which was called Adriaticum, the mariners looking forth about myddenight supposed that they saw land. And being minded to prove, whether that they might safely arrive thither, they let down a line with a plummet, which the shipmen call in the Greek tongue Bolis, because it is cast down into the water to sound: and they found that it was twenty fathoms deep: than sailed we a little farther, and they let down again the plummet and sounded, and found that it was fifteen fathoms. And when they perceived, that it waxed shalower & shalower, fearing lest they should hit upon sharp rocky places, they cast four anchors out of the stern, and wished for day, that they might certainly perceive, what country it was, that appeared. Than the mariners, having small hope to save the ship, forasmuch as they perceived that they were not far from land, they first thought to save themselves, and for that cause, they let down a boat into the sea, feigning and sembling they went not about to convey themselves away, but pretending that they would let down the anchors out of the forepart of the ship, because the tempest was great. But Paul perceiving what they intended, and knowing that the mariners could not be miss, but must needs help to save the rest that were in the ship, warned the under captain, saying: Except these men abide in the ship, ye can not be saved. When the soldiers heard this word, they out with their swords, and cut the ropes, that the boat hung by, and let fall into the sea.  And when the day began to appear, Paul besought them all to take meat, saying: this is the fowertenth day, y● ye have tarried & continued ●asting, receiving nothing at all. Wherefore I pray you to take meat. For this (no doubt) is for your velth: for there shall not an heat fall from the head of any of you. And when he had thus spoken, he took bread & gave thanks to God in presence of them all: & when he had broken it, he begun to eat. Than were they all of good cheer, and they also took meat: We were altogether in the ship, two hundred, three score and sixteen souls. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. 
But when the night by little and little vanished away, and day began to break, Paul exhorted them all to eat sum meat, & said: It is now fowertene days sense ye eat any thing, and ye are still fasting, wherefore I would council you to take sum sustenance: for it is for your health so to do, lest that when ye have escaped this tempest, ye be in danger for lack of food. For ye must not think in your mind, what should we need to eat, seeing that we shall straight ways die? For this will I promise you, that not somuch as an hear of any of your heads shall perish. When Paul had thus said, he took bread in his hands, and gave thanks to god in sight of them all, and when he had broken it, after the ensample of jesus the lord, than began he to eat. And the others being than somewhat revived, and encouraged, partly by Paul's exhortation, and partly by his ensample, began also to eat. We were in number in the ship, two hundred, threescore and sixteen. When they had taken sustenance, they eased the ship, that she might approach near unto the land, and they cast out a great quantity of wheat, which they had brought out of Egypt towards italy. For Egypt had been of long continuance, a sure storer and furnysher of Rome, with wheat and other grain.  When it was day, they knew not the land, but they spied a certain haven with a bank into the which they were minded (if it were possible) to thrust in the ship. And when they had taken up the anchors, they committed themselves unto the sea, & leused the rudder boudes & hoyced up the main sail to the wind, & drew to the land. And when they chanced on a place, which had the sea on both sides, they thrust in the ship. And the fore part stuck fast and moved not, but the dy●der part broke with the violence of waves. 
After that it was day they saw land, but they knew not what country it was. But they perceived, that it had a certain creak, by reason that the bank stretched forth on both sides, into which creak, they purposed, if they possibly might, to drive the ship. And so they took, up the anchors, and committed themselves to the sea, and leused withal the joints of the stern and the rudder, to the intent that they might use them also at their pleasure and ease, to guide and to turn the ship whither they thought best. Then they set up the sail, and than they turned also the cross piece, whereupon the sail hangeth, to the wind, and having the wind with them, hastened toward the shore. But when they could not ge● into the creak as they had purposed, but by violence of the winds were driven into a place the hung a great way into the sea, there they pitched in the ship. And the fore part of the ship being fastened in the ground, which was there shallow, stood stiff, and the hinder part leused asunder by violence of the waves. And than was there none other remedy, but that every man should shift for himself, and swim forth.  ¶ And the soldiers council was to kill the prisoners, lest any of them when he had swimmed out, should run away. But the under captain, willing to save Paul kept them from their purpose, and commanded that they which could swim, should cast themselves first in to the sea, and scape to land. And the oth●● he commanded to go, some on boards & some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. 
Than the soldiers thought it best to kill the presoners, lest that any of them when he had swimmed forth to land, should happen to run away, but the captain was against this cruel & unmerciful counsel, being desirous to save Paul, forasmuch as by his mean, they all had been preserved. And lest that any one should perish, he commanded, the such as could swim well, should first leap into the sea and swim to land. And they that could not swim, should partly take boards and lie on them, and partly help themselves with other instruments of the ship, and so to escape to land. By this mean at the last it came to pass, that every one came safe to land.   

The xxviii Chapter.  And when they were escaped, than they knew that the Isle was called Melite. And the strangers showed us no little kindness, for they kindled a fire, and received us euery● one, because of the present rain, and because of the cold. And when Paul had gathered a boundell of sticks, and laid them on the fire, there came a viper out of the heat, and caught him by the hand. When the strangers saw the beast hang on his hand, they said among themselves: no doubt this man is a murderer. Whom (though he have escaped the sea) yet vengeance suffereth not to live. And he shook of the viper into the tire, and felt no harm Howbeit they awaited when he should have swolue▪ or fallen down dead suddenly. But after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a God. 
ANd when they were gotten on land, they knew not what Island it was, but afterwards they enquited of the inhabitors, and heard that it was called Melite. Thesame Melite is situate & lieth between Epirus and Italy, toward the north part of Sicily. Than the people thereof pietiing our mischance, entertained us very gently. For they made a great fire for us, & brought us all together to it, being sore handled, what with meat and what with cold. 
There came a viper out of the heat and caught him by the hand.  And when Paul had gathered a great boundel of sticks, and had cast them on the fire, a viper, which before was even stiff for cold, and lay hidden there, being stiered up with the heat, crept forth, & stinged the hand of Paul. But the inhabitants of Melite seeing this venomous beast hanging by the sting at the hand of Paul, said: undoubtedly it must needs be true that this fellow is sum murderer: which though he have escaped the danger of the sea being cast up by tempest, yet the vengeance of god suffereth not him to remain on live. But as soon as Paul perceived the viper sting him, he cast her of into the fire, and had no hurt at all. But the people that looked on him, supposed it would come to pass that the poison would get through the veins and that his body would straight way burn and swell, or that he would suddenly fall down dead, the strength of the poison piercing forthwith to the heart. And when they had marked a great while to see what would becum of Paul, and saw that he had no hurt by the stinging of the viper, with like lightness they eftfones changed their mind, and said that he was a God. For the inhabitors of Melite had not yet heard the fame of jesus, which gave this to all them that professed his name, that no strength of poison, were it never so extreme or deadly, might hurt them.  In the same quarters were lands of the chief man of y● Isle (whose name was Publius) which received us, & lodged us three days courteously. And it fortuned that y● father of this Publius, lay sick of a fever, & a bloody ●●ix. To whom Paul entered in & prayed, & lay his hands on him & healed him. So, when this was done, others also which had diseases in the Isle, came & were healed: which also did us great honour. And when we departed they jaded us with such things as were necessary. 
And near besides the shore where we arrived, lay a lordship belonging to the chief man of the Isle, named Publius, who received us into his house, and for the space of three days, entertained us very gently. The same time Publius father was sick of an ague, and of a bloody flux, so sore, that he kept his bed. This Paul having in mind the commandment of his master▪ came in to the diseased person, and when he had made his prayers to God, he laid his hands on him, and healed him. Which thing after it was bruited abroad over all the land, others likewise that were sick, came unto Paul, and were healed. Wherefore they, as long as we continued there showed us much gentleness, and when we made ready ourselves to depart, they brought into our ship all manner necessaries.  After three months, we departed in a ship of Alexandria, which had wintered in the isle, whose badge was Castor & Pollur. And when we came to Syracuse, we tarried there three days. And from thence we fet a compass, & came to Rhegium. And one day after, the south wind blew, & we came the next day to Puteoli: where we found brethren & were desired to carry with them seven days, & so came we to Rome. And from thence when the brethren heard of us, they came to meet us at Appii forum, & at the three ravernes. When Paul saw them, he thanked God, & waxed bold. And when we came to Rome, y● under captain delivered the prisoners to the chief captain of the host: but Paul was suffered to dwell by himself with a soldier that kept him. 
And so when we had continued three months in the island, we got an other ship of Alexandria, that all the winter had harboured in Melite. The banner of it had painted on it Castor and Pollux, for their badge: whom the Grecians do call Dioscuros, and suppose that they prosper those the sail on the sea, when they appear sitting jointly together, the one by the other on the cross piece, whereunto the sail is fastened. When we had entered into the ship, we leused from Melite. And after that we arrived at Syracuse, a city of Sicily hard upon the sea, we tarried there three days. Than leused we from Syracuse, & shoring about by the coasts of Sicily we came to Rhegium, a city in the borders of Italy, situate and lying within the territory, that belongeth to the Brutians. From thence is but a small journey to Sicily. For on that side both Sicily and Italy sumtime joined together, until such time that the violence of the sea divided the one country from the other, breaking in betwixt them no more but a mile & an half, for which cause the Grecians called it Rhegium. From thence a day after, it chanced us to have a good wind, that is to say a sowthwinde, & so we sailed to a town called Puteoli. Where we met with christian men which desired us to tarry there with them for a certain space. Wherefore we satisfied their request, and remained there seven days, & thence we went straight to Rome. And forasmuch as the brethren, that were at Rome had heard that we were coming thither (for the name of Paul was very well known among all the christian men, that were than at Rome, by reason that he had written afore the time, an epistle unto them) certain of them came forth of the city to a place that is there called Appii forum, and to a certain place, called the three ravernes, to meet us. And when Paul saw them, he was much comforted, perceiving that there also were sum, that hertily favoured the gospel: and giving god thanks, he took a bold heart with him, and hoped well. And when we were cum to Rome, the under captain delivered the others that were in bonds, unto the chief captain of the army there. But Paul had liberty to abide and remain at his liberty, saving only that he had one soldier to keep him.  And after three days, Paul called y● chief of the jews together. And when they were come, he said unto them: Men & brethren, though I have committed nothing against y● people or laws of the Elders: yet was I delivered prisoner from Jerusalem, into the hands of the Romans. Which when they had examined me, would have let me go because there was no cause of death in me. But when the jews spoke contrary, I was constrained to appeal unto Cesar, not because I have aught to accuse my people of. For this cause have I called for you, even to see you, & to speak with you? because that for the hope of Israel I am bound with this theyne. 
And forasmuch as he was brought to Rome in bands with others lest anya of the jews should suppose that he was thus served for sum trespass after the third day, he called together all the heads of the jews the were abiding at Rome, and spoke unto them in this wise.  
Brethren (sayeth he) whereas I have committed nothing against my countrymen, or else against the traditions of our forefathers, being cast in bands at Jerusalem, I was delivered into the hands of the Romans, who brought me into Caesarea before the precedent Felix, afterwards before Festus. Which after they had examined my matter, would have quit me for asmuch as, even as they themselves granted, they found nothing in me worthy death. But when the jews maliciously renounced and cried against me, I was compelled to appeal to Cesar: not because that I am offended with my countrymen for this matter, or that I intend in like manner to accuse them of any thing before Cesar, and so to increase the hatred that he beareth against them, but to defend mine own innocency. For I wish well to all men, that with a pure heart worship god, according to the law of my country. And for this cause, bearing such good affection and zeal towards you, & yet by reason of these bands being in such case the I might not come unto you to visit you, I willed you to be sent for, that with the sight of you and communication withal, I might be somewhat the more comforted. And why do the Israelites so earnestly worship god, despising the Idols of the Gentiles, but because they trust at the final resurrection to be rewarded for their good deeds? And for this hope, which all my countrymen, as well as I are in, am I now thus bound, as ye see, in chains. And other fault can not they lay unto my charge.  And they said unto him: we neither received letters out of jewry pertaining unto thee, neither any of the brethren that came, showed or spoke any harm of the. But we will ●eare of the what thou thinkest. For as concerning this sect, we know the every where it is spoken against. And when they had appointed him a day, there came many to him in his lodging. To whom he expounded & testified the kingdom of god, & preached unto them of jesus, both out of the law of Moses, & out of the prophets, even from morning to night. And some believed the things which were spoken, and some believed not. 
Unto this the chief of the jews answered in this wise: Where as thou purgest thyself unto us, as though some man had accused thee, be thou assured that no man hath so much as written a letter unto us from jewrye concerning any hurt done of thy part, neither hath any man come from thence hither and spoken any hurt of the. Yet are we desirous to hear thy mind, even of thine own mouth. For as concerning this new sect of jesus of Nazareth which arose to life again, assured we are that every man constantly crieth out against it, as a vain thing. Thou shalt therefore do us a good pleasure if thou instruct us certainly what thy mind is therein. Which thing when Paul had answered he would gladly do, upon the day appointed, the jews resorted unto him again in his in where he tarried, more than had cummen unto him before, unto whom he expounded the doctrine of the gospel, witnessing that the kingdom of God was than come, and the Messiah ought no longer to be looked for, forasmuch as jesus of Nazareth was he: and that he proved by the figures of Moses law, and the foresaiynges of the prophets evidently expressing, that whatsoever was shadowed in the law, and spoken of before by Moses and the prophets, was plainly and wholly fulfilled in in jesus of Nazareth.  
When Paul had very largely spoken of these matters, from morning until evening, sum of the jews believed the words of Paul, sum believed not.  And when they agreed not among themselves, they departed, after the Paul had spoken one word: well spoke the holy ghost by Esay the prophet unto our fathers, saying: Go unto this people, & say: with your ears shall you hear, & shall not understand: & with your eyes shall ye see, and not perceive. For the heart of this people is waxed gross, & with their ears have they had no lust to hear, & their eyes, have they closed, lest they should see with their eyes, & hear with their ears, and understand with their hearts, & should be converted, & I should heal them. Be it known therefore unto you, that this salvation of God is sent to the Gentiles, & they shall hear it. And when he said these words, the jews departed from him, & had great disputations among themselves. And Paul dwelt two years full in his lodging, & received all that came in unto him. Preaching the kingdom of God, & teaching those things which concern the Lord jesus with all confidence, no man forbidding him. 
And when they were at variance among themselves, they began to depart, after Paul had once added unto his long sermon, a word or two wherein he reproved their hardness of belief, which could not find in their hearts to believe so manifest testimonies of the law and prophets being plainly fulfilled in jesus. The holy ghost, said he, hath well prophesied of you by the prophet Esai, speaking unto our forefathers, whos● stubborn misbelief you resemble. Go, said he, unto this people, and say unto them: With ears ye shall hear, & not understand: and with eyes shall ye see, and not perceive. For the heart of this people is waxed gross, and they have had with their ears no lust to hear, and their eyes have they closed, left they should see, and hear with their ears, and perceive with their heart, and should be converted, that I might heal them. Wherefore be you well assured, that this health, which is offered unto you of God by jesus, shallbe carried unto the gentiles, for asmuch as you do reject it. For he rejecteth it, that believeth it not, neither is any man apt to receive this favour, that believeth not the gospel. Unto you first is the gift of god declared. For so the lord commanded: And ye ought chief to have believed, which professed the law and the prophets, but ye keep your eyes closed, & shut up against all these things, your ears stopped, and a heart hardened, still gainsaying the evident light of the truth of the gospel. But the Gentiles, which neither know God, nor have the law or prophets, shall turn from their wourshypping of idols, and through faith shall obtain this favour of God which ye refuse, being freely proffered unto you. When Paul had spoken these words, the jews departed from him, being at great disputation among themselves. And so continued he by the space of two years in the house that he had hired, ientylly receiving all men that came to him, whether they were jews, or uncircumcised, preaching unto them the kingdom of god, and teaching with all boldness the doctrine of the gospel, no man forbidding or letting him, alleging prophecies, which were many years sense spoken of jesus: conferring his deeds, words & promises thereunto.     
¶ The end of the first Tome of the Paraphrasis.  

Printed at London by Edward whitchurch. Cum privilegio Regali Ad Imprimendum solum.  

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