The Death Resurrection and Ascension of Christ, Part 1 (2 of 3)
¶And when he was gone Ieſus ſaid, now is the ſonne of man glorifyed, and God is glorified by hym, and God ſhall glorify hym by hym ſelf, and ſhal glorify him by and by. My littel children, yet a littell while I am with you, ye ſhall ſeeke me, and as I hauehave ſaide to the Iewes, whither I go, ye cannot come, ſo alſo I ſaye vntounto you nowe, I geue you a new commaundement, that ye louelove one an other, euen as I hauehave loued you, do ye alſo louelove one an other, by this ſhall all men know, that ye are my diſciples, yf ye hauehave mutuall louelove amongeſt your ſelues. Simon Peter ſaid vntounto hym, lord whither goeſt thou? Ieſus aunſwered hym, whither I go, thou cāſt not follow me now, but thou ſhalt followe me hereafter. Peter ſaid vntounto him, lord why cannot I follow thee nowe? I wil geue my life for thee, Ieſus aū ſwered, wilte thou geue thy life for me? Verely, verely I ſay vntounto thee the cocke ſhal not crow before thou haſt denied me thrice.
WHen the betrayer was gone, Chriſt maketh mention of his glorifieng not without o…, and reioyſing of the ſpirite. Now is the ſonne of man glorified. He ſpeaketh of the thing to come and at hand as thoughe it were now paſt, that we might ſee the certeintie of gods prouidence. The time is now preſent that the ſonne of man ſhalbe made noble after a new ſort yt is to ſay, by his deth, croſſe, reſurrection, and aſcenſion, and other thinges which folowed after the ſēdyng of ye ſpirit, as miracles and the conuerſion of the Gentiles. &c. For that cauſe ſaith Paule in his Epiſtle to the Romanes, that the ſon of God, whiche was borne of the ſeede of Dauid as touching the fleſh, was declared to be the ſonne of God with power, as concernyng the ſpirite of ſāctification, in that he roſe again from the dead. And this power of ye reſurrectiō, of the which Chriſt alſo ſpeaketh here, ſhuld follow within few daies after, which was not done by an aungell, or by any creature, but by the power of the father, as Paule witneſſeth in the ſecond of the Coloſſians, where he ſaieth. Who hath raiſed him vp. &c. Chriſt therfore ſayeth and God ſhall glorifye hym. He alſo by theſe wordes comforteth the harts of his diſciples who were not a little troubled now, bicauſe he had made mention vntounto them of his death, as though he woulde ſay. The tyme is come that I ſhall accompliſh the will of my father that is, that I ſhall dye, but by this my death my father ſhalbe glorified. Be ye not therfore troubled, ye ſhall ſee and that by and by what great glory my father will geue me. By theſe wordes we be taught not to be ſorye, if anye troubles com vntounto vsus by the vngodly, for the croſſe & alſo death get vntounto the godlye moſte great glory, when as nothyng can chaūce vntounto the godlye, whiche is not ordeined by the good will of the father, and whiche ſhall not bryng vntounto them wonderfull greate glory. Furthermore the glory of God commeth by thoſe thinges which we ſuffer for his names ſake, and what is he that would not wiſhe to hauehave the glory of God ſet forth, yea euē with his owne hurt and danger? And when as hipocrites do go away from the fellowſhippe of the faithfull, then is the church deliuered frō a moſt great euill, ſo that the faithfull which deſire to hauehave ye glory of god ſet forth, may worthely reioice. And for bicauſe that Chriſt had foretold that ſuch great euils ſhuld come vntounto his diſciples, and had ſhewed them the daunger, which they ſhould be in by the means of falſ brethren, of whom Iudas went before as a figure of them, nowe in the meane tyme he comforteth and encourageth them, leaſt they ſhoulde bee fainte harted, and diſcouraged, teaching them, by what meanes, they mighte ſtand ſtedfaſt, and to be ſafe againſte all the euils, which were at hand, namely by concord and mutual louelove amōg themſelues, as though he would ſay. Howe ſoeuer diuers tempeſtes do happē, how ſoeuer the vngodly rage againſt you, hauehave ye only a care for this, the which aboue all other thinges I geue you in charge, that ye be ioyned together amongeſt your ſelues with a feruent charitie. For ſo ſhall ye ſtand firme againſte all the aſſaultes of your enemies, if ye be boūd with this bond no mā can hurte you. This ſhalbe the moſt certayne ſigne, that ye be my diſciples, if they ſhall ſee in you that louelove which was in your maiſter. The boaſtyng and preſumption of the fleſh is ſene in Peter, which that he might be takē awaye, the lorde ſuffereth him to fall that he might learne to acknowledge hym ſelfe, and to liue afterward in feare and with modeſtye. In the meane tyme we muſt mark the louelove of God, which doth not altogether reiect vsus, bicauſe of oure infirmitie, but taketh in good worthe our foliſhnes, and turneth it to good, we hauehave of purpoſe left out that which Iohn writeth from the xiiii. chap. to the xviii. leaſt our booke and thoſe thinges whiche we hauehave expounded in Iohn ſhould encreaſe to a great volume. They therfore which are deſirous of the ſame, let them read them in Iohn and apply them to this place.
¶When Ieſus had ſpokē theſe words he went out according to his accuſtomed maner with his diſciples ouer the brooke Ceder, that is to ſay into the Mounte Olyuete, where was a gardein into the which he entred, and his diſciples alſo and Iudas alſo which betrayed him knew the place, bicauſe Ieſus had oftentimes reſorted thither with his diſciples, and when he came vntounto the place which is called Gethſeman he ſaid vntounto them, ſit ye here, tyll I go aſyde and pray, and he toke Peter & Iames and Iohn with him, and he began to be afraide and to be vexed & he ſaid vntounto them my ſoule is ſorowfull euen vntounto the death abyde ye here and watche with me, praye that ye enter not into temptation, and being gone forward a litel, and departed from thē almoſt a ſtones caſt, he fel vponupon the earth and being proſtrate kneling vponupon his knees, he prayed, ſaying, Abba father, all thynges are poſſible vntounto thee, yf it be poſſible take away this cup frō me, neuertheleſſe not my wyll, but thy will be done.
CHriſt had armed his diſciples againſt the perſecutiōs which were to come, and had taught them, wyth what ſwordes they ſhould reſiſt them, that is to ſay, by the knowlege of both the teſtamentes, and by the ſword of the ſpirite which is the worde of God, beyng a two edged ſword and cuttyng on either ſyde, and percyng euen into the inwarde partes, furthermore he had admoniſhed them not to put any diſtruſt of hys care and goodneſſe, for that hauing him for their defence and ſaue garde they ſhoulde bee euen as ſafe as they had bene alwayes beefore. For althoughe he ſhould go from them as concernyng the body, yet for all that he would not forſake them, but be preſent with them in his ſpirite euen vntounto the ende of the worlde. Moreouer he woulde pluck out of thē the affectiōs, with the which nature is defiled, to the intente they mighte wholly depend of him, renouncing the world, and applieng themſelues to heauenly things. Now he ſetteth forth an example in himſelfe, with what mynde, and with what conſtancy all the godly ſhould receaue the croſſe, he goeth forth againſt death that he might declare, that he died not againſt his will, but willinglye, and of louelove, not diſſembling in the meane tyme his infirmitye and feare, leſt we ſhould diſpair if at any tyme our fleſh ſhould be made afrayde with temptations and daungers cō myng vponupon vsus, if it ſhould bee touched wyth ſorrow, or hauehave an horror of aduerſitie, prouided that we do not cowardly faynte and flee. For there hapneth alſo vntounto the godly and cō ſtant men ſome feare of the fleſh, but the feare of God which is in them, and their faythe to God, ſhaketh of and ouercommeth the fear of the fleſh. This we ſee manifeſtly in Chriſte, who as he toke vppon him for our ſakes, the infirmitie of the fleſh, beeyng made like vntounto his brethren in all thinges, ſo alſo he was not aſhamed to confeſſe his feare and ſorrowe to his diſciples. That we might hauehave wherwith to comfort vsus in all temptations, and that we might know that God will not reiect vsus. bicauſe of the infirmity of the fleſh, ſo that we fly vntounto him wt our whole hart, and wt a perfecte faith. He was ſory for vsus, he prayeth vntounto the father for vsus, that we mighte learne by hym, what we ſhuld do in daūgers, and to whō we ſhould flye vntounto, he declareth hymſelfe to bee man in dede, which is touched with the feelyng of deth, neuertheleſſe in the mean tyme, he conſecrateth himſelfe wholy to the wyll of the father, vntounto whoſe will he ſubmitted hys owne will. The ſelfe ſame thing muſt we do. when tempeſts do aſſayle vsus, Let vsus acknowledge our own imbecilitie and let vsus attribute nothing to our owne ſtrength, neither truſte to our ſelues, and howeſoeuer the deuill, the fleſhe and the world rage, howſoeuer the enemy oppreſſe and vrge vsus let vsus not for al that diſpaire but let vsus fall downe before our moſt pitiful father, lette vsus deſyre hys ayde, and lette vsus vtterlye denye oure affections, and conſecrate oure ſelues wholly vntounto him,Math. x. let vsus caſte oure ſelues wholly vppon hym. It hath pleaſed our heauenly father, that this infirmity ſhould abyde here in our fleſh, that we ſhould be put forth vntounto many and diuers afflictions and oppreſſions, that we ſhoulde bee obiected to daūgers aſſailing vsus on eueryevery ſide no otherwiſe then whan ſhepe are thruſt forth amongeſt wolues, that by theſe meanes, oure ſtubborne fleſh might be at the leaſte by ſome meane reſtrayned, and brideled with certayn ſnafles, euen as a wilde and vntamed horſe is, that we might learne to lyue alwayes in humbleneſſe and in the feare of the lorde, and when we are toſſed wyth the oppreſſions of the worlde to hauehave oure whole regarde vntounto him in whome onelyonly we hauehave peace. Lette vsus acknowledge the moſt good wil of our father in all affliction,Pſal. lxv. and temptation, who leadeth vsus through water and fyre, but to oure refreſhing, who boyleth away our droſſe in the fornace of temptation, that we be made pure veſſels to his glory and ſanctifying of his name, let vsus diligently weigh the profitte that commeth therby vntounto vsus here and in the world to come.i. Cor. x. And that our father is alwayes preſent with vsus, neither ſuffreth he vsus to be tempted aboue our power, but with the temptatiō doth alſo ſhew the end, either in geuyng ſtrength & conſtancy in the battayle, and comforting our imbecillitie, or els ſurely in pluckyng and deliuering vsus out of euils and daūgers. It is al together mete that we vtterly denying oure ſelues, doe ſacrifice and conſecrate our ſelues wholly vntounto his will. To be altogeher without the croſſe it profiteth vsus not, therfore our moſt beſt father leadeth vsus betwene feare and hope, & laieth vponupon vsus a croſſe, that we might not be caried after our owne luſte, but mighte follow Chriſt his ſonne which is our heade, & in all theſe thinges our mindes are heauy, ſorowfull and moued with impatience, by reaſō of the infirmitie of ye fleſh, but yet in the mean time faith ſuſtaineth this infirmity of the fleſh that it cannot altogether fal or faynte, and the power of God dothe more manifeſtly ſhewe forth it ſelf in our weakeneſſe.How we ought to pray. whē as it doth erect & ſtay vsus vp by putting forth his hand. Chriſt teacheth vsus furthermore, wt what ſubmiſſiō of the mynd & of the body, wt what feruentneſſe, and with what geſture of the body we ſhould praye, alſo what place is apte and mete for prayer, to whome we ſhould directe our prayer, and in what ſort it ſhould be done and when we ſhould pray &c. For althoughe the mynde of the godly ought alwayes to be bente vntounto God, yet moſt of all when the enemy doth aſſayle it, leſte it fall into an agonye, and the more we are greeued and vexed, ſo muche the more feruently muſt we geue oure ſelues to praier, and for bicauſe that prayer is an earneſt talke of the faythfull harte wyth God, therfore we muſt choſe out a litte place for the ſame, which maye be voyde of all concurſe of people and noyſe leſt there ſhould be any thing, be it neuer ſo ſmall that mighte diſturbe a man or plucke him backe from God, but that the mynde may cleaue vntounto God wt out ſeperation, & with how great a ſubmiſſiō of the body a mortal mā ſhould appeare before gods maieſty and the throne of grace, Chriſt doth manifeſtly declare in falling proſtrate wt his body, & bowyng on his knees, & a feruent praier doth not only lift vp to god yt hāds, but alſo it lifteth the eies & the hart vntounto god, that is to ſay vntounto the hils frō whēce cōmeth help Beſides this an erneſt & deuout praier dothe burſte forth with teares out of the eyes, but alſo with droppes of bloud out of the body, as we maye ſee in the tremblyng of Chriſt. We learned therfore by our head, that we ſhoulde neuer diſpaire of gods help, when temptatiōs do aſſaile vsus, & not to fal when any penſiueneſſe of harte or impaciēce commeth vponupon our mindes, but rather run vntounto God with a ſure faith and declare vntounto him our cauſe, to deſire him to ſhewe vsus how to come out of temptation, and to ſupporte our weakenes with his ſpirite.
¶Then Ieſus came agayne vntounto hys diſciples and founde them ſleping, and he ſayde vntounto Peter, Symon ſlepeſt thou? couldeſt thou not hauehave watched one hour with me? watch and praye that ye enter not into temptation. The ſpirit is redy, but the fleſhe is weake.
HEre is declared after what ſort the frailneſſe of ye fleſh behaueth it ſelf towardes the vnmeaſurable & vnſpeakable grace of Chriſt, and how vnthankful we bee for ſo great benefits, Chriſte prayeth and ſweateth bloud wholly to aduaunce the ſaluation of his but they ſlepe ſoundly, forgetting their excellente free promiſe whiche they beefore hadde promiſed. Chriſte therfore geueth them warning, to learne to know themſelues, and to rū vntounto God for ſtrēgth. Our wil is oftentimes prone, and burſteth forth with a ſodaine violence, but we are very ſlowe in performyng, wherefore Chriſt which knoweth vsus, bothe within and without, teacheth modeſtye and putteth away all raſhneſſe frō vsus, he teacheth vsus to be myndefull of our frayleneſſe, and to be ſeruente in prayer vntounto the father, without whom we can do nothyng and by whom we may do all things. Neither let vsus cocker the fleſh to muche leaſt we ſhould truſte any thing in oure owne ſtrengthe. The faythfull muſt alwayes ſtand girded in their ſtanding, Sathan ſleepeth not, no more muſt we ſlepe, but watche and ſtoutely reſiſt, we are ſtill in the battayle. All thinges are full of daungers and ſnares, we muſt not therfore lie ſnorting on ſlepe but we muſt watch & fight wt a feruēt faith and faithfull prayer. Chriſt alſo teacheth that when we hauehave finiſhed oure talke wyth god, we ſhould hauehave a regarde to oure neyghbors and chiefly the weake ones, to exhort and ſtirre them vp. From faith we muſte returne to charitie and ſo like a circle from charitie agayne to faith. For a man is not occupied alwais with one kind of buſines there be courſes of things. This ſentence, pray that ye enter not into tēptation is expounded two wais either that tēptation is ouercome by a faythfull prayer, the more ye pray, the leſſe ye ſhall be tempted, or els that we ſhuld pray that the Lorde lead vsus not into temptation, as it is in the vi. chap. of Math. in the lordes praier, the ſpirite of the faithful being endewed with the ſpirite of God is ready, but the fleſh hathe yet infirmitie adioyned which repugneth againſt the ſpirit. For the faithfull doth fynd an other law in his mēbers which repugneth the law of the ſpirite, howſoeuer the inward man delighteth in the law of god, as though he wuld ſaye, ye hauehave promiſed many thinges, but ye performe littell.
¶And he went agayne and prayed the ſame woordes. O my father if thys cup canne not paſſe away from me, but that I muſt drink it, thy wil be done. And returnyng, he found thē on ſleepe agayn. for theyr eyes wer heauy, neither could they tell what to anſwer him, and he left them and went agayne, and prayed the third tyme, the ſame woordes, ſaying. O father yf thou wilt, take away this cuppe from me, neuertheleſſe not my will be done, and there appeared an Aungell from heauen, comforting him, and being in agony, he prayed more earneſtly, & his ſweate was lyke droppes of bloud, trickelyng downe to the ground, & when he had riſen from prayer, and came to his diſciples, he founde them ſlepyng for heauineſſe, and he ſaid vntounto them, what ſlepe ye? Slepe hēceforth & take your reſt, it is enough, riſe, watche and praye, that ye enter not into temptation. Beholde the houre is at hande, and the ſonne of man ſhalbe betrayed and geuen into the handes of ſynners. Ryſe vp, let vsus goe, lo he that betrayeth me is at hande.
LEt vsus aboue all thinges diligently weigh and cōſider the louelove of Chriſt, who loueth vsus euen to the death, being careful for the ſaluation of his, of whom neuertheleſſe he receaued ſmall thanke, he tooke vppon hymſelfe whatſoeuer is contrary to the fleſh, being like vntounto his brethren in all thinges without ſin. But in his moſt greuous daūgers he alwais runneth to the father, he imploreth him onelyonly he looketh for conſolation at his handes only, neither doth he in the meane tyme forget his, whiche were weake and feble and troubled, but goeth to ſe them agayne, comfortyng and ſtrengthening them. Lette vsus acknowledge that we hauehave nothing but fraylenes and ſynnes, let vsus ſet theſe thynges before the father and require helpe of hym, for he tempteth vsus to that end, that we ſhould runne vntounto hym, and caſt our ſelues wholly vponupon him, loking vndoubtedly for helpe for him. For euen as he was preſēt wt his ſon, & ſent his angel to cō fort him, ſo wil he alwais be preſēt wt vsus; ſo yt we cal vntounto him for helpe, & ſhrink not away frō hī. We eaſily learn by the exāple of Chriſt of what force prayer is before God, when it is repeted wtout werineſſe and feruēt. Wherfore the godly muſt alwayes watch and pray that we may ouercome the temptations which be at hande, and that we maye beware of them which be to come. Slepe now and reſt, either it is a nipping taunte, or els a fatherly gentleneſſe in bearing with the weake ones.
¶Iudas then when he had receaued a hande of men, & officers of the high prieſtes, came thyther with lāterns and torches, and weapons, & while he yet ſpake (I ſaye) Iudas one of the .xii. came, and with him a greate multitude with ſwordes and clubbes, beyng ſent from the high prieſtes and elders of the Scribes, but Iudas wēt before them, and he had geuen them a token ſaying, whome ſo euer I ſhal kiſſe, he it is take him and holde hym, and lead him warelye. When Iudas therefore drewe nere to Ieſus to kiſſe him, he ſayde. God ſaue thee Maiſter and kyſſed hym, and Ieſus ſayde vntounto hym. Frende wherfore art thou come? O Iudas betrayeſt thou the ſonne of mā with a kyſſe? Thē Ieſus knowyng all thinges which ſhould come vntounto hym, went forth and ſayd vntounto them, whome ſeeke ye: They anſwered hym, Ieſus of Nazareth, Ieſus ſayde vntounto them, I am he. Now Iudas which betrayed hym, ſtoode with them, aſſone then as he had ſayde vntounto them, I am he, they wente backewardes, and fell to the grounde. Then he aſked them agayne, whome ſeeke ye? And they ſayd, Ieſus of Nazareth, Ieſus anſwered, I ſayd vntounto you that I am he, therefore if ye ſeeke me, let theſe go their way, that the word myght be fulfilled which he ſpake. Of them whyche thou gaueſt me hauehave I loſt none.
AFter that feruent prayer, in the whiche as he had prayed that he might not fall into the daunger that was at hande, ſo alſo he ſubmitted himſelfe wholy to the wyll of the father, vtterly denying his owne wyll, he now ſheweth his obedience and conſtancye in goyng to meete his enemies, & that wyth… wyllyng and redy mynde, as Eſay hath prophecied,Eſay. liii. for no man coulde hauehave taken away his lyfe from him yf he himſelfe had not willingly geuen it. Let vsus alſo after oure prayer in the which we committe our ſelues to the father, and deſyre his ayde, learne of our head ſtoutely for to fight, and to perſeuer with ſinguler patience in the battayle, nothing doubtyng but that our father will be preſent with vsus his children, euen as he was preſent with hys ſonne, remembryng this that it lieth not in our enemies power to oppreſſe vsus. when they liſt themſelues, but then only, when our father wil who hath care ouer vsus. For the enemye cannot hurte vsus one whit, vntill God do permitte hym the ſame, as it is manifeſt by Iobs tēptation, but more manifeſt in Chriſt and his diſciples. For how often woulde they hauehave put him to deth? and yet they could preuayle nothing againſt him, before the howre appoynted by the father, yea and when they tooke Chriſt yet mighte they not lay handes on his diſciples, ouer whome Chriſt hauyng a care commaunded them that they ſhould departe in ſafety. If ſo be it ſhall ſeeme good to our father to make vsus pertakers of the afflictions of his ſonne, let vsus diligentlye conſider hys louelove and good wil towards vsus, who hath not ſpared his owne proper ſonne but hathe geuen him to the death for vsus. Why ſhoulde we then refuſe to ſuffer and to be adflicted for hys glory. But let vsus rather geue thankes to the father who layeth vsus forth with hys ſon to diuers temptations, and affections. For yf we hauehave bene pertakers of his death and paſſion, we ſhall alſo be pertakers of his reſurrection. It we ſuffer with him, we ſhall alſo raigne with him. Let vsus bee throughly perſuaded of this, that our father doth ſo louelove vsus that he will ſuffer nothing to happē vntounto vsus which ſhall not be done to his glory and oure ſaluation, and that nothing can chaunce vntounto vsus againſt his will, whome to repugne or to be againſt is moſt ill for vsus whiche be called and are the ſonnes of god. Neither ought we only ſtoutly to go forward, and to receaue the daungers brought vntounto vsus for Chriſt, but we muſt alſo do it cherefully with mekenes, humilitie, obedience, ſuffryng and ſinguler charitie. This is to be marked in Chriſt, that he would not vſe his owne power, by the which he might hauehave deſtroyed his enemies, which came vntounto him, but he entertained them with moſt great gentlenes and louelove, obeying the father euē to the deth. So let vsus alſo geue place to our righte and let vsus not reſiſt euell, but ouercom euell with good. Let our hearte be armed with patience, feruente in louelove, and endewed with weakeneſſe, that in our patience we ma… poſſeſſe our ſoules, how louingly doth he receaue the betrayer? howe graciouſly he ſpeaketh vntounto hym and calleth him friende? how gētly he vouchſafeth to kiſſe him, & how ſwetely he allureth his traiterous mind from his pretence to repentaūce? let vsus diligently marke in the example of Iudas beſides thoſe thinges whiche are ſpoken of beefore gooddes iudgement, and let vsus learne humbly to think of our ſelues, and to ſtande before God wyth great feare and trembling. For let him which ſtandeth (ſaith Paule) take heede that he fall not. There is nothyng ſafe from chaunce, nothyng is of all partes bleſſed, when as ſuche a great diſciple of Chriſt doth fal, who can hēceforth truſt to him ſelfe? Let vsus beware of hipocriſy, that we be not wolues amongeſt the ſhepe of Chriſt, and falſe brethren in the felowſhip of the godly. Nothing is more contrary to god than hipocriſy and vnpureneſſe. Nothing doth more alienate vsus from God than doth the couetous deſire of things. Let vsus not therfore faynte from the grace of God, lette vsus not ſlip away from ſo greate dignitie, as to be the ſonnes of God. Let vsus not refuſe the gatheryng together of vsus, for what a foule thing ſhall it be, for to depart from the lyuyng God, from ſuche a moſt louing father, to fall awaye from ſo great a benefactor, and to ioin himſelf to be a ſouldiour of the Diuell, and to flee vntounto the enemy of Chriſt? Ah how great an vnthankfulneſſe is it, for them which be waſhed wyth the bloud of Chriſte, and ſanctified with the ſpirite of God, for to ioyne themſelues in fellowſhip which the vngodly wicked ones, and to be made of the ſonnes of God, the ſeruauntes of Sathan? In that they come with weapons, it is a figure of thoſe whiche fighte agaynſte the truthe by violence and not by the truthe.
¶Then they came and layed handes vponupon Ieſus & toke him, & whē thei which were aboute him ſawe what would follow, they ſayd vntounto hym. Lord ſhal we ſmite with the ſword And Ieſus anſwered, and ſayd, ſuffer them hytherto, and beholde Simon Peter one of them which wer with hym, ſtretchyng out his hande drewe out his ſworde, and ſtrikyng the ſeruaunt of the high prieſt, cut of his right eare, & the ſeruaūts name was Malchus. Then ſaid Ieſus to Peter, put vp thy ſword in ye ſheth, wilt thou not that I ſhall drinke of the cuppe which my father hath geuen me? Put vp therfore the ſword in his place. For all that take the ſworde ſhal periſh with the ſword. Either thinkeſt thou that I cannot now deſyre my father, and he wyll geue me moe than twelue legions of Aungels? How then ſhoulde the ſcriptures be fulfylled whiche ſaye, that it muſte ſo bee done, and when Ieſus had touched his eare he healed it.
THe fleſh is wonte in aduerſitie not to rū vntounto God, but to his own weapons, and this doth Chriſt reprehende in Peter, as though he would ſaye, we muſt not fighte now with weapons, but with ſufferaunce and mekenes. It is no time now to ſtrike the enemy wt the ſworde, but to obey the wil of God. If I hauehave nede of weapons & armies of ſouldiours, I coulde ſodenly hauehave of my father a great and infinite number of ſouldiors redy to helpe me. I am not alſo here, neither came I hither, to the intent I ſhoulde fight with the ſword, but that I mighte redeme you by my death, and leaue with you an example of patience. By theſe wordes Chriſt doth teache vsus patience, that we ſhould not reuenge our ſelues if that any man hauehave done vsus any diſpleaſure in priuate things, but that we ſhould patiently and quietly beare the iniuries whiche he dothe vntounto vsus, he doth not for all that take away the ſworde from the magiſtrate, which beareth it according to the lawes. for the defence of the good, and the deſtruction of the euell,Rom. xiii. Math. xv. for he ſayeth, he which taketh the ſword, vnderſtād, beyng moued therunto of his own pleaſure, raſhly. and of a wicked affection. as for the magiſtrate he taketh it not after that ſorte, but receiueth it, God deliuering and cō mitting it vntounto him, and taketh it that he may vſe it iuſtly, and according to the will of God, & that he may with the ſame puniſh the hurtful as often as nede ſhall require, that is, as often as the glory of God and helth of the godly requireth it.Rom. xiii. The magiſtrate as long as he vſeth the ſword laufully, he himſelfe doth not ſtrike, but God by him. For god vſeth the magiſtrate as his miniſter, all things hauehave their tyme, to ſondrye men are certaine offices appointed, ſo that it is not eueryevery mans parte to take vntounto hym the ſword, and to ſtryke, neyther muſt it be done at all tymes. That was the tyme wherin Chriſt would ſhew his moſt great louelove towardes mankinde wherein he woulde declare himſelfe to bee the ſauiour of the worlde, and would put forth himſelf to all euils, and not the tyme wherin he would vſe his power and moſt iuſt iudgemente. Chriſte therfore reſtraineth & kepeth vnderunder the zeale of Peter, which was f…ruen…e in dede, but it was not directed to gods will, and he declareth that he came not to hurt or to worke diſpleaſure, but to ſaue and obey the will of the father in all thynges. Ieſus is taken that we might be deliuered, he is boūd that we might be loſed from the bondes of ſinnes, he is ſolde to vngodly ones, that we being ſolde vnderunder ſight be broughte into the libertye of the ſonnes of God. Let thys exaumple of Chriſte be ſette alwayes before oure eyes, let it be depelye imprynted in oure hartes, that we maye learne to put oure ſtubborne and obſtinate ſtiffe necke vnderunder the yoke of Chriſt. Let vsus not put awaye the bondes of gods law, let vsus willingly ſerue God and our neighbor, let vsus not be full of ianglyng, ſtiffenecked, ſtubborn and deſirous of reuengemente, but let vsus goe forward in humilitie, obediēce, and lowlines of mynde, as ſhepe appointed to be ſlayne and kylled.
¶The ſame houre ſayde Ieſus to the multitude, and to them which came vntounto him, from the high prieſts and magiſtrate of the temple and elders ye be come out as it were agaynſte a thiefe, with ſwordes and clubbes, to take me. I ſate daily teaching in the temple amongeſt you, & ye toke me not, but this is your howre and the power of darkneſſe, but all this is done, that the Scriptures of the prophets myght be fulfilled. Then al his diſciples forſoke him and fled and there followed hym a certaine young man, clothed in linnen vponupon his bare bodye, and the young men caughte him, but he lefte his linnen cloth, and fled from them naked.
CHriſt as he is redye to ſuffer all thynges which theſe men deuiſed to work againſt him ſo alſo he ceaſeth not to reuoke them from their malice which they hadde taken in hande, neither doth he allow their entent, although he ſuffer it quietly, declaring alſo vntounto thē yt thei could hauehave had no power againſt him, if he him ſelfe had would. As though he would ſay, and do ye not vnderſtande that ye can do nothing againſt me, when as I beyng dayly conuerſaunt amongeſt you▪ and yet ye could not take me, although ye aſſayed it diuers tymes. Now ye hauehave choſen the nighte for this purpoſe, and that not vnaptly, for ye be crafty varlettes and children of darkeneſſe the prince of darkeneſſe leadeth you captyue and ſtirreth you vp to perſecute me and my diſciples, and this was foreſpoken not long agoe of my prophetes. So oughte we to ſuffer the inuaſions of the wycked, and that wyth greate mildnes of mind, and patience, neither muſt we reuenge our ſelues with our owne hand. But in the meane tyme muſt ſo ſet beefore the eyes of the wicked their miſcheuous doings, that they may vnderſtand how much they ſynne againſte God and vsus, to ſee yf we can by any meanes reuoke them from theyr conceiued malice, and win them to the lord, or at the leaſte to take from them all occaſion wherby they might excuſe their ſynnes.
¶Then the band and the capitain, and the officers of the Iewes toke Ieſus and bound him and led hym away to Annas firſte, for he was father in law to Caiphas which was the high prieſte the ſame yeare, and Caiphas was he that gaue counſell to the Iewes, that it was expediēt that one man ſhould die for the people, and Annas ſente hym bound to Cayphas the high prieſt. They therfore takyng Ieſus led him to Cayphas the hyghe prieſte, where the Scribes, the chiefe prieſtes and the elders had aſſembled together.
LVke the Euangeliſt ſayeth, they led him and brought him, and this ſemeth to bee ſpoken not wtout an emphaſis as though he would ſay. They led him which had healed all men, and which contayned and led al thinges who if he had not led them, they had all periſhed. Luke & the other leaue out the houſe of Anna, of the which Iohn maketh mention very aptly, howbeit there is nothyng left out of the Eāngeliſts, that pertayneth to the veritie of the hiſtory, and it ſemeth that this examining of Chriſt concerning his diſciples & his doctrine, was done in the houſe of Cayphas, and not in ye houſe of Anna. For in that he is led to Anna, it was done bicauſe it was in their way as they wēt, and to honour Anna withall. But examining of his doctrine & diſciples belonged to Caiphas who was the high prieſt for that yeare. Therfore Anna ſē deth him by and by away to Caiphas his ſon in law, which thē was in office. And I iudge that al the denials of Peter were done in the court of the biſhop which may eaſily be gathered if they be weighed by ye order of the hiſtory of Iohn & others. Iohn maketh mention by the way of Anna, & thē returneth to Caiphas which if it be not marked, it might ſeme that al theſe thinges wer done in the houſe of Anna, which neuertheleſſe the other three mencion to be done in Caiphas houſe (& Cayphas was he) It is a digreſſion to the deſcription of the perſon. Caiphas counſell, whiche is more manifeſtly ſet forth in the xi. of Iohn, is ſo put forth of him, as though it ſhould be healthfull to the common wealth, when as he entended nothing but to put Chriſt to deth. In that he ſpake the truth, it was of the holy ghoſt, but he ſpake this of guile and malice, for the ranckor of his harte made him to ſpeak thoſe wordes. In the mean while he adourneth his enuy, and pretendeth the common welth to hide his deceit, and he vſeth the words which wer like himſelf. The prieſtes ſaw their authority to diminiſhe daily, and that very manye claue vntounto Chriſt, & therfore they feared their own things, for ye which cauſe Caiphas vſeth this argument, by the which he might chiefly ſtir vp their harts. Why ſtay ye, ſayth he? doe ye not ſee our aucthoritie decayeth, and that by this mā? Yf ye wil hauehave your own ſtate to be in ſafety, thē take this mā away, ye be ſlouthfull and lingerers, which ſhall turn at length to your owne diſpleaſure. &c. Wherfore he is the firſte authour of Chriſtes deathe, and he encourageth the reſt, to the conceiued miſcheuous acte, his houſe therefore was a fit place for the vngodly ones to take coūſel together. Let vsus apply theſe thinges to our tymes and let vsus learne to diſcerne betwene a good citizen and a faithfull ſenator, and betwene a traitor and a falſe man. They which hauehave traytorous mindes doe alwayes pretende in their counſels the health of the common wealthe, when as they goe aboute the deſtruction of all good men, and into their houſes do the owles flye vntounto, where they dare ſpeake freelye. Suche metinges, aſſemblies and conſpiracies in cities, are moſt certain cauſes of the diſtruction of a common wealth, which eueryevery man may moſt eaſily perceiue, thoughe he be meanely ſkilled in hiſtories, and if ſo be that ye O magiſtrates are ignoraunt of theſe thinges, then be ye very vnſkilfull, and ye hauehave ſmall experience of thynges, but if ſo bee that ye do know thoſe thynges, and do not beware of them. nor puniſhe the authors, then are ye to vniuſte, wycked, and enemies to your coū trey, and in that we do ſo crye againſt thoſe, we do it not to this end onelyonly, that ye ſhould puniſh them (which I feare me is in vayne) but bicauſe it is our dutye ſo to do, and for ſo muche as we aſſuredly forſee, that ſuche men wil be the deſtruction of the common wealth. it is therefore nedefull to admoniſhe you of them. Leaſt we ſhoulde be blynde watchmen and dombe dogges.
¶And Peter followed him a farre of euen to the inner courte of the high prieſt, and there followed alſo an other diſciple which was knowen of the high prieſte, who alſo entred in wyth Ieſus into the houſe of the high prieſte. But Peter ſtode without at the dore. Then went out the other diſciple which was knowen to the high prieſte, and ſpake to her that kept the dore, and broughte in Peter, and when Peter was come in, he ſate downe with the officers to ſee the ende, and when they had made a fire in the middeſt of the hal, and were ſet down together. Peter alſo ſate downe amongeſt them, & warmed him at ye fire, & the ſeruaū tes and officers ſtode there, whiche had made a fire of coales, for it was cold, and they warmed themſelues and Peter alſo ſtode amongeſt thē, and warmed himſelfe, whom when a certayne maide of the high prieſte which kept the gate, ſaw ſittyng by the fyre, and lookyng earneſtly vpō him, ſayde. waſt not thou alſo with Ieſus of Galiley? Then a certayne other ſayd. This mā was alſo with him, Peter denyed it before them al & ſaid: womā I know him not neither do I know what thou ſayeſt, & he went forth into the porch, and the cocke crewe. Then an other mayde ſaw hym, and ſayd vntounto them which were there. This mā alſo was with Ieſus of Nazareth, and he denyed it againe with an othe ſaying? I know not the man, and aboute the ſpace of an houre after, other whiche ſtoode therby ſawe him, & ſayd, verely thou alſo arte one of them, for thou arte of Galiley, and thy ſpeach alſo bewrayeth thee. Then ſayde one of the ſeruauntes of the hygh prieſt, hys couſen whoſe eare Peter ſmote of, dyd not I ſee thee in the gardē with him Then began he to curſe hym ſelf and to ſwere, that he knew not the man. And immediatly while he yet ſpake, the cocke crew, and the Lord turned backe, and looked vppon Peter, and Peter remembred the wordes which Ieſus had ſayd vntounto hym, before the cocke crowe t…iſe, thou ſhalt denye me thriſe, and Peter went forth and wepte bitterly,
Here doe we learne mans inconſtancye and mutabilitie, but the Lord doth leaue thys in vsus leaſt we ſhoulde preſumptuouſlye clayme any thyng to our ſelues, and that we myght ryſe agayne after our fall, more cherefull and wary, and to learne thereby to depende wholye vponupon God, & put no confidence in our owne ſtrength theſe examples are to thys ende ſet forth, that we eyther ſtanding ſhoulde be afrayde and beware of a fall, or ells that after we hauehave fallen, we ſhoulde not diſpayre, but retourning with Peter ſhould bewayle our ſinnes. The Lorde knoweth howe to vſe the fallings of his to his owne glorye. If we hauehave ſinned with Peter, let vsus repent with Peter, and wepe bitterlye. For the elect being admoniſhed after they hauehave fallen, they doe aryſe agayne, they boaſte not in their ſinnes. they reioyce not when they hauehave done euell, and diſpyſe not Gods admonition. In that Chriſt loketh vponupon Peter in the middeſt of his ſinnes, it teacheth vsus, that God doth not forget hys, but admoniſheth thē both within & without. Let vsus marke the degrees which are in ſinnes, and how Peter falleth from one deniall into an other, and doth alwaies drowne him ſelf more depely in. It is a goodly matter to hauehave no felowſhip with vngodly and wicked men, Let vsus with ſpede plucke backe our foote if we chaunce to fal in company with ſuch men let vsus withſtande the beginninges, neyther let vsus cleaue to the company of ſinners. For if we do abide with thē. then can we not doe it withoute wonderfull great hinderaunce of oure ſaluation and innocencye: Peter partely holdeth his peace, and partly denieth, but not of infidelitie, but of weakeneſſe and feare. For his faith was not altogether quenched. They be like vntounto Peter whiche do knowe what is right and iuſt, & yet dare not vtter it, and ſet it forth whē nede requireth. Thoſe muſt diligently weigh the wordes of Chriſt, where he ſaieth, He that ſhalbe aſhamed of me before this generation, I wil alſo be aſhamed of him, before my father And let vsus vnderſtand theſe things, when the glory of god, and the healthe of our neighbour doth require it. For it may come to paſſe that ſomtimes it is better to kepe ſilence and to diſſemble the matter. Again, there is place where to diſſemble is to betray Chriſte with Iudas. The Scripture when it ſetteth forth vntounto vsus the fallinges of the ſainctes, it teacheth not to forſweare and denye, but if it happen to hauehave fallen of feare, it rather comforteth him, & ſtirreth hym vp to repentaunce, when as it openly declareth ye boſome of gods mercy, to ſuch as ſinne greatly. Chriſt vſeth ye crowing of ye cock which is natural, not only for a ſigne of Peter hys deniall, but he alſo admonyſheth Peter by the ſame crowing to repente, we ſee yt in thing ſo little the prouidence of God doth not ceaſe, moreouer it declareth the creatures are the inſtrumentes of God hys grace and power. The cocke knoweth nothyng of Peter, but is moued by his own nature and doth alſo crow, but God knoweth and appoynted him for his purpoſe. Let vsus alſo marke this that there is great differēce betwene thoſe which ſīne of weaknes and feare, and thoſe whiche ſinne of a purpoſed malice. The ſinne of the weake ones is not to the death, but the ſinne of the vngodly is committed agaynſt the holy ghoſt, and by that meanes it ſhal neuer be forgeuen. They which fal or ſlippe, yea though it bee moſte greuouſlye, yet if they being admoniſhed do ryſe vp agayne after their fal, and do vnwrap them ſelues out of ſinnes, do forſake their vngodlyneſſe, and alſo the vngodly do wept and ſhew forth ſignes of true repentaunce it is manifeſt that thoſe men are electe and Godly, and that they ſinned of weakneſſe. Thei abide no longer in the filthe of ſins, but as ſoone as they come to them ſelues, they place their foote into the waye of ryghteouſnes, they runne vntounto God hys mercye for forgeueneſſe, and they be made more humble wary and diligent, but they which diſpiſe the admonitions of the godly, neyther runne after thei hauehave fallen to the ſanctuarye of God hys grace, but reioyce and glory in their ſinnes, heapyng one miſchiefe vponupon an other, neither can be reuoked by any meanes, being not onelyonly conuerſaunt amongſt the vngodlye and enemies of the truth, but alſo declaring them ſelues to be capitaines and Emperours agaynſt the truth, it is manyfeſt that ſuch men are vngodlye, and that they hauehave ſinned of a purpoſed malice, we maye ſee the examples of both kyndes of theſe ſinners, the one in Dauid and Peter, the other in Saul and Iudas.
¶The high prieſte aſked Ieſus of hys diſciples and of hys doctrine, Iefus aunſwered hym, I ſpake openly in the worlde. I euer taughte in the Synagoge, & in the tēple, whether all the Iewes aſſembled, & I hauehave ſayde nothyng in ſecret, why aſkeſt thou me? Aſke them whiche harde what I ſpake vntounto them, beholde they knowe what I hauehave ſayd, and when he had ſpoken theſe thynges, one of the officers which ſtoode by, gaue Ieſus a blowe ſayeng, Aunſwereſt thou the hygh prieſt ſo. Ieſus aunſwered hym, if I hauehave euell ſpoken, beare witneſſe of the euyll, but yf I hauehave ſpoken wel, why ſmiteſt thou me?
CHriſt teacheth in hys anſwere how freelye the Preacher of the woorde of God ought to ſpeake before the maieſtrate and the church, when he is aſked, and the glory of God requireth the ſame, he ſayth therefore, I hauehave ſpoken nothing in ſecret, that is, I hauehave ſayd nothyng which I would hauehave hidden, or that I am aſhamed of. My doctrine is of god, true and ſincere. I hauehave vttered the ſame therfore vntounto all men, bycauſe it behoueth al men to know it, and it is healthful vntounto al men. Furthermore I hauehave not ſought for any ſecret corner, but I hauehave preached in an open place, where the people aſſembled to gether. It belongeth therefore vntounto the paſtor and miniſter of the word of God, to ſet forth the ſincere doctrine of God frely and openly vntounto the people he muſt inueigh frely and vehemently agaynſt vices, that they which are not moued with the louelove of ryghteouſneſſe, yet may be feared from them by ſhame, ſo that eyther they maye doe thinges that be good, or ells ceaſe to do euill. For to him it belongeth to reprehend wickedneſſe with great authoritie, when neede ſo requireth, For he which then diſſembleth, or denyeth, whither he do it of feare, or of any other affection, he falleth into the ſinne of Peter. It is not ynough to kepe fayth in the hart, and to deny with ye mouth whē place requireth, otherwyſe wherin offēded Peter? So Paule ſaith, with the harte we beleue to ryghteouſneſſe, but by the mouth is confeſſion made to ſaluation. Moreouer he referreth the iudgement & witneſſe to the hearers, whereby he declareth that if there happen any queſtion concernyng doctrine, then the iudgemente and witneſſe of the ſame belongeth to the hearers, and not that one or two ſhould be hard agaynſt the Preacher, but the whole Church. Some man will aſke, whye Chriſte dyd not turne hys other cheke to thē which ſtroke hym. which he neuer the leſſe had taught himſelf before? By thys place we ſee ye the words of Chriſt ought not to bee wreſted to any kynde of outwarde ſhewe and hipocriſie, but to the preperation of the mynde. Finally thys is a great & an hygh thing to hauehave the mynd ſo prepared that it wil not onelyonly ſuffer one iniurye or two but verye great iniuries, ſo that it may aduance the glorye of God, and bring any commoditie to oure neyghbour. And if that happen not, it is better to preferre the leſſe iniurye before the greater. Therefore it was expedient to turne the other cheke here, when as by that meanes he ſhuld hauehave brought no other thyng to paſſe, but hauehave geuē an occaſiō to hauehave had more iniurye done vntounto hym. All things ought to be done of the beleuers to edification. And what was there to be hoped for in thys varlet? What was there to be loked for of thys moſt wicked high Byſhop? Which eyther commaundeth or permitteth to ſtrike one being bound and not condempned, contrary to all lawe and ryght, yea and that in that place, where the innocentes ſhoulde ſeeke for defence. There is therefore a place, where we ought to ſuffer paciently, and contrary there is a place where we muſt reſiſt malice and vngodlines euen to the death. Charitie ſhal teach vsus theſe thynges, and preſcribe a meaſure in al things. A faythful ſpirit knoweth where to ſpare, where to ſtrike and where to reſiſte. Therfore this wicked ſeruaunt was worthy to be rebuked of Chriſt, that he might acknowledge hys wickedneſſe, and yet for all that Chriſt departed not one heare bredth frō charitie or pacience, but ſtoutlye ſuffereth the iniurye done vntounto hym, being readye to ſuffer more greuous, Briefly al things are ſo to bee ſuffered, that the glorye of Chriſt & the truth may be defended & our conſtancy may appeare Now ye chiefe prieſts, & the elders & the whole coūſel ſought falſe witnes againſt Ieſus to put hī to death, but they found none, yea though many falſe witneſſes came, yet foūd they none, for many barefalſe witnes agaīſt hī but their witnes was not ſufficiēt. but at ye laſt came two falſe witneſſes, and ſaid, we hauehave heard this mā ſay, I wil deſtroye thys temple made with hands, and within three dayes, I wyl build an other made wythout handes, and neyther yet were their witneſſes ſufficiente ynoughe. Then the chief prieſt aroſe and ſtoode amongeſt them, and aſked Ieſus ſaying, aunſwereſt thou nothyng? What is the matter that theſe beare witneſſe againſte the? But Ieſus helde his peace, neither aunſwered he any thing. Again the high prieſt aſked hym and ſaid vntounto hym. I charge thee by the lyuyng God, that thou tel vsus, if thou be the Chriſt ye ſon of God? Ieſus ſayd vntounto hym, thou haſt ſayd it, I am he. Neuertheleſſe I ſay vntounto you, here after ye ſhall ſee the ſonne of man ſyttyng at the ryght hande of power, and commyng in the cloudes of heauen. Then the high prieſt rente hys clothes, ſaying, he hath blaſphemed, what hauehave we any more neede witneſſes? beholde nowe ye hauehave heard his blaſphemy, what thinke ye? and they aunſwered and ſayd, he is worthy of death & the men which helde Ieſus, mocked hym and beat hym, and they ſpare in hys face, and couered his face, ſmote him on the face wyth their hands, ſaying. Propheſye vntounto vsus O Chriſte who it is ye ſmote thee? & many other things rephrochfuly ſpake they againſt him
HEre were occaſiion to entreate of falſe witneſſe, but bycauſe we ſtudye to bee briefe, we doe admoniſhe iudges of thys one thyng, that they diligently remembre this that if falſe witneſſes doe aryſe vp agaynſte Chriſt, whoſe lyfe and doctrine could be accuſed by no meanes, what we then hope for? Let them therefore obſerue equitie and not follow affections. The vngodly do wreſt the wordes of Chriſt contrary to hys meanyng, and thys ſlaunder is a parte of falſe witneſſe, when as we do eyther peruerte any mannes wordes or talke, or doe rehearſe them otherwiſe then he ſpake thē, or els enterpreate them otherwyſe then he ſpake or ment them Chriſt ſpake of the temple of hys bodye, and they falſly enterprete it to the materiall temple. Euen as in the olde tyme ſacrifices were done in the temple, and peace offrynges and clenſinges were done by ſacrifices, ſo is Chriſt made a ſacrifice vpō the croſſe for our ſinnes, pacifying god his wrath agaynſt vsus and ſanctifying vsus. In that Chriſt holdeth his peace at the falſe witneſſes, it was not ſomuch, bicauſe of his meaknes, as bicauſe of his wiſedome. This example ought they to follow which are oppreſſed with falſe witneſſes, & chiefely before ſuch a iudge as eſtemeth and geueth credite to falſe witneſſes. For then no anſweres or excuſes are any thyng worth, it ſhalbe moſte ſafegarde to kepe ſilence. I adiure thee that thou tell me, whether thou bee the Sonne of God? By this queſtion it is manifeſt, that the Iewes confeſſed and knewe ryghte well that the Meſſias ſhoulde bee the Sonne of God. But they aſke hym this captious queſtion to the entent that they might cauille and maliciouſly accuſe him in his anſwer, that is, that they might take and trappe hym in hys talke, that he which had made him ſelfe the Sonne of God, ſhould therfore be worthy to dye, and that according to the lawe. So do our papiſtes now of dayes extorte of the miniſtres of the word, what their opinion is of this new doctrine (as they terme it) And whē they anſwere thē the truth, then are they by and by put to tormentes, but if they holde theyr peace they betraye ye truth. Wherfore the hipocrites do ſeke the truth to this entent, that they may perſecute it, when they knowe it, and alſo kill hym which confeſſeth it. Hereafter ye ſhal ſee, &c. This is a gentil and healthfull admonitiō, as though he woulde ſaye. In dede ye ſee me now humble, and as it were the Sonne of the Carpenter, but be not offended with thys my humilitie, for nowe is the tyme of humilitie, I do not now ſhewe forth my glorye and power, but ſhortely ye ſhal ſee what māner one I am. He is gilty of death. The chiefe prieſt ſpeaketh this to his complices, whiche were lyke vntounto hym ſelf namely haters of Chriſt, he hath blaſphemed (ſayeth he) what neede we any more witneſſes? They fayne thē ſelues, as though they had a care for the glory of God. when as neuertheleſſe their mindes are vngodly. & vnpure. So they ſay now a daies. He hath ſlaundered the holy Virgin, he hath polluted the ſacraments, therfore he is an heritike, what nede we any more witneſſes? So I ſay do they cry now of daies againſt the preachers of the Goſpell, and for a coulour they pretend the honour of God and the holy Virgine, when as onelyonly they excedingly hate the truth, and ſoly ſeeke for theyr owne commoditie. For it is not poſſible that they ſhould ſpeake theſe thynges frō the heart, and ſhould thynke ſo vndoubtedly, when as God doth not confyrme a lye in the hart of man. They which ſpeake ſo do alwaies doubt and wauer, which may eaſily be ſene in Pharao, who one while ſpake one thing, an other while an other thing, ſometymes denyed and ſomtimes affyrmed. One while he ſayed, who is this Lord? By & by he ſayth I know the Lorde is iuſte. and that I hauehave ſinned and yet for al that in the meane tyme he goeth forward in hys miſchiefe, &c. We will ſet forth thys more playnly. They which thus ſpeake, thys man hath taught that we ſhould not call …pon the bleſſed Virgin, Let hym therefore be taken away for he is an herityke and giltye of death. Theſe men I ſay are neuer certayne & put out of doubt in theyr harts that we ſhould call vponupon Marye, or that he ſhoulde be put to death which teacheth the contrarye, that is to ſay, that we ſhoulde worſhip one God. For it …s vnpoſſible that this ſhould be certainly perſwaded in the hart of man, that he ſhuld doubt nothing of it, or thinke nothing to the contrary. Therfore they be hipocrites, which pretend …heſe thynges, thinking otherwiſe inwardlye. yea their conſcience repugning it, they fayne thē ſelues outwardly to be good men, & would …eme to be ſuch, whē as they are inwardly vngodly. For although the Lorde doth blind and …arden a man, yet neuertheleſſe he ſetteth the truth ſo playnly before the ſame mās eyes, that …e leaueth hym no excuſe of ignorance, but cō pelleth hym to ſay & acknowledge in his hart, that he doth erre & ſinne, how ſo euer he fighteth agaynſt the truth knowen. They doe call Chriſt by the honorable name of a Prophet, & turne it to mockage. As though they woulde ſay, All men call thee a great Prophet, or thou boaſteſt thy ſelf to be a prophet, prophecy therfore vntounto vsus, &c. Let vsus marke the nature of the vngodly and hipocrites which conſpire againſt the truth. Vnrighteouſneſſe accuſeth righteouſnes. Lyes oppreſſe the truth. Enuye hurteth charitie, and yet for all thys al things are ſo adorned, that they ſeme to hauehave a certain ſhew of iuſtice & law. They preuent him with falſe witneſſes, they vrge him wt deceiptful interrogations. The Iudges ar both accuſers & alſo witneſſes. And they which are moſt blaſphemous, do lay blaſphemye to an innocentes charge, that they might ſeme: to be reuengers of blaſphemye. But they do al things in vaine when as they finde not ſo much as a ſhewe of wickednes in Chriſt. Let vsus follow this, that we may be ſo honeſtly conuerſaunt amongeſt menne and liue ſo innocentlye, that euen fame may be affeard to lye of vsus. Now what greater cruelty can there be deuiſed: thē this which the ſouldiour vſe againſt Chriſt? An innocente is leaſt in the handes of moſt vile men, to vſe hym according to their owne luſte, yea they do ſharpen & quicken their luſte in him, in which ſouldiours there is no godlineſſe, no compaſſion, they mocke hym, ſpitte vponupon him, & beate hym, neither omitte they any thing that ſerueth to the infamy of Chriſt, or to hys iniury. The ſame is done now a dayes by moſt cruell men, yea by no men, but rather wilde beaſtes, whiche hauehave put away all humanitie, whiche hauehave depriued them ſelues of the feling of nature, that is to ſay, which do burthē miſerable men which are led for the truth of Chriſt, wt reproches and ſpiteful wordes, & do mocke thē being otherwiſe afflicted, whē as neuertheles the lawes of nature forbyd that we ſhoulde burthen ſuch as are puniſhed, with more greuous ſpiteful words. No man excuſeth Chriſt no man pitieth him, no mā deliuereth hym. No man defendeth hym, No man ſpeaketh in hys cauſe, Nor no man remembreth the benefites paſte, to ſay once, he hath healed all diſeaſes, he hath fed the hungry, he hath taught the ignoraunt, he hath done good to all men. Thus ſo many and ſo great benefites done by Chriſt amongeſt theſe moſte ingrate men were loſte, Thus cruelty and enuy had blotted al thinegs Theſe thinges are not done without the prouidence & will of God, and yet for al that they which cōmitte theſe things, do ſinne moſt heynouſly, & ſo do they alſo whiche take not heede that theſe thinges might not hauehave beene done. The lord permitteth ſuch cruel wicked dedes to be done ſometimes, to ſtirre vp our ſlouthfulnes & ſluggiſheneſſe, ſo that ſometimes we ſhould be wakened at ſuch enormities, and thē to ſhew forth our ſtrength and faith, yet in the meane time are we wtoute excuſe, whiche hauehave geuē occaſion to the wicked by our negligence to go forward in their naughtines, neither are we free from ſo great blame. We ar ſo weake, ſo ſlouthful, & vnfaythful that no mā c cōmit ſo great wicked dedes, wherby we ar moued yea not a litle. So blockiſh ar we altogether & with out felinges. There are no wicked actes ſo deteſtable or terrible, which can ſhake away our ſlepye ſluggiſhnes frō vsus. And ſeing that thinges are at this pointe, let vsus loke for nothing but the vtter punyſhment and vengeaunce of the Lord. Theſe be as certain ſignes of deſtruction, as when the heauē is red in the morning, it is a ſigne that it wil rayne. The which thinges if any man ſee not then is he blind, but if he ſee them & beware not of thē, then is he mad. We muſt withſtand the beginnings, A bough when it waxeth hard can not ſo eaſly be bowed Let vsus therfore withſtand wicked actes before thei grow into an vſe, & poſſeſſe al things, medicine is prepared to late, when as the euils by long tarying are eſtabliſhed.
¶When the morning was come, all the chiefe prieſts and Elders of the people tooke counſell agaynſt Ieſus to put hym to death. And they led him to theyr counſell, ſaying, Arte thou the Chriſt? Tel vsus. And he ſayd vntounto them. If I tell you, ye will not beleue. If I ſhall aſke you ye will not aunſwere me, neyther wil ye let me goe. Hereafter ſhall the Sonne of man ſit at the righte hande of the power of God. Then ſayed they all, Art thou the Sonne of God? And he ſayd: Ye ſay that I am. Then ſayd they what nede we any further witneſſe? For we our ſelues hauehave heard it of hys owne mouth: Then aroſe the whole multitude and led hym awaye bound from Cayphas into the common Hall, and deliuered him to Pontious Pilate ye preſident. And it was morning, & they them ſelues wente not into the common Hall, leaſt they ſhould be defyled, but that they might eate the paſſeouer.
THe truth increaſeth and ſheweth forth it ſelf more bright in tribulations and oppreſſions. The Iewes therefore get nothing by their coūſel to kil Chriſt, which thing yet only they ſought for. Let them which go about to extinguiſhe Chriſt with perſecutions & death diligently marke thys. And thus is the Chriſtian fayth planted with bloud, and alſo augmented by bloud. But wo be vntounto thē which do oppreſſe the truth, which neuertheleſſe can neuer be oppreſſed. On the contrarye parte lyes and iniquities although they reigne for a time, yet ſhall they neuer be fyrme & ſure: and who wil be affeard to perſente that which can neuer abyde? Agayne who wil be affeard to deffend hys cauſe, which cā neuer be oppreſſed? And yet for al that we are all ſlepye to accomplyſhe excellent and diuine thinges, when as we may ſee that the vngodlye neyther ceaſe nor yet ſleepe being about their wicked actes, but break their night ſlepes, & in the dawning of the daye returne agayne to their counſels. Their induſtry & vigilancy doth put to ſhame our ſloughfulnes. If I ſhall ſay. The vngodly ſomtymes aſke for the truth, but not for to embrace it, but for to perſecute it. So play our papiſts, they ſomtimes obiect captious queſtions to the Godlye, and when they go about to geue thē a reaſō of their doctrine, thē wil no ſatiſfaction ſerue, but they adiudge them by and by to the death. Chriſt vnderſtanding this, ſaieth, what ſhuld I tel you? If ye had bcne deſirous of the truth, ye mighte hauehave learned it long a go by my doctrine and miracles. Which ſeing ye hauehave not done, what neede I to talke any more with you? Hitherto is power geuen vntounto you to rage agaynſte my humilitie, but hereafter ye ſhall ſee the Sonne of man ſitting at the right hand of God.What to ſit at the right of god is By this Periphraſis he doth euidentlye proue hym ſelfe to bee the Sonne of God. As though he would ſay, Ye ſhall here after ſee that I am the ſonne of god. This did the Iewes vnderſtande, and ſo they pronounced him giltie of death, when as none can ſit at the righte hande of God the Father,Pſalme. 109 with chiefe glorye and maieſtye but onelyonly the ſonne of God. Therfore they thought in their own opinion, that Chriſt was iuſtly cōdempned, according to the law in. Deut, 13. of a falſe Prophet, but it was falſly vnderſtode & interpreted: For there it ſpeaketh of the Prophete which doth withdrawe men frō the true God. which Chriſt did not. Ye ſaye, or, thou ſayeſt, is not a worde of doubting, but of affyrming after the Hebrewe Phraſe.
¶Then when Iudas whiche betrayed hym, ſawe that he was condempned he repenting hym ſelfe, broughte agayne the thyrtye pieces of ſiluer, to the chiefe Prieſtes and Elders, ſaying. I hauehave ſynned betraying the innocente bloude. But they ſaid, what is that to vsus? Looke thou to it. And when he had caſte downe the ſiluer pieces in the Temple, he departed and wente and honge hym ſelf: And the chiefe Prieſtes tooke the pieces of ſiluer, & ſayd, it is not lawfull for vsus to put them into the threaſory, bycauſe it is the pryce of bloud. And they tooke counſel and bought with them a potters fielde for the buryall of ſtraungers. Wherefore that fielde is called the field of bloud vntil this day. Then was that fulfylled which was ſpoken by Ieremye the Prophete, ſaying. And they toke, xxx. ſiluer pieces, the price of hym that was valewed, whom being valewed, thei bought of the children of Iſrael, and they gaue them for the potters field, as the Lord appoynted me.
IN Iudas is ſet forth a moſt horrible example of Gods iudgemente vpō thoſe whiche ſynne of purpoſed malice and vnfaythfulnes of whiche men the betrayer is a figure. God calleth al men mercifully to his grace, but they whom the deuil blindeth & moueth doe deſpiſe hym which calleth them, or being allured to be in the number of the Sonnes of God, doe goe backewarde, wrapping them ſelues in ſynnes after ſuch a forte, that they can by no meanes be pulled backe agayne. Sathan doth ſo blynde them, that they can not ponder the heynouſnes of their wickednes, vntil he hauehave throwne them downe hedlong into hell, and then at the length be theyr eyes opened, that they may ſee the greatnes of theyr wickednes, & the ſharpenes of the puniſhment, but yet in ſuch a ſorte, that in the meane tyme they can not conſider the exceding greatneſſe of Gods mercye, neyther can they runne vntounto the ſame. They are ſorye in deede, not bycauſe they hauehave offended the chiefe God, but bycauſe they ſee their ende prepared for them. And therby cōmeth deſperation and tormenting of the conſcience, in the which they periſhe. Let vsus therfore take hede from ſhedding of innocente bloude, from couetouſneſſe & wilfull ſtubbernes, for they whiche are poſſeſſed with theſe miſchieuous actes are lyke vntounto Iudas, and ſhall come vntounto the like end that he did. To this are they driuen at the length, which woulde neuer obey the Lord admoniſhing them. It nothing profited Iudas to be in the nūber of the twelue, nothing to be the Diſciple of Chriſt, nothing to be partaker of the holy table, nothing alſo to hauehave Preached the word of truth, but for all this at the length hys hipocriſye was made manifeſt & alſo puniſhed. So theſe things ſhal profit vsus nothing if ſo be that we ſhall be vnfaythfull and hipocrites. It is vnpoſſible for any manne to pleaſe God without fayth.The poure of faith. But where as fayth ſhalbe, therewit alſo be an edde…our to lyue iuſtlye and innocently, and an horror of wicked actes there is God heard, neyther is his calling deſpiſed. Our title maketh vsus not acceptable to God, but fayth. Fayth hath a regard of God, worſhipeth God, kepeth his word, feareth his ſtudieth to kepe hys commaundementes and obeyeth his wil. Wherfore it is nothing worth for vsus to bragge of fayth, if we want it, for thē are we proued to be hipocrites and vnfaythful. Moreouer in the Iewiſhe prieſtes is ſet forth the figure of hipocrites, whiche do abhorre to entre into the houſe of an Ethniche, & to put the price of bloude into the treaſurye, & yet for all that abhorre not from ſheding of innocente bloud, ſtrayning at a gnat, & ſwallowed down a Camell. As many as doe make cleane that whiche is withoute neglecting to hauehave it pure within, are like vntounto theſe whiche do neglecte charitie, righteouſnes and faith, & cleane ſuperſticiouſly vntounto certayne ceremonies, in ye which they put the ſōme of Godlyneſſe, with whiche mē, the traditions of men & their owne lies are of greater value, then the commaundementes of God, which do either make equal or els preferre their own traditions before god his commaūdements. But yet in this thing we iudge theſe iewyſhe prieſtes more iuſte and wiſer thē the papiſtes, bycauſe they woulde not receaue that filthye price into their threaſory. But the other hauehave moſt gredily drawē vntounto thē by violence as wel ſtollē goods, as alſo goods naughtily & vniuſtly gotten. Furthermore it is not ynough to ſay vntounto Iudas, See yu to it. They ſhould hauehave chaunged their ſentence, whē thei knew their error, and not hauehave accuſed an innocent, but defended him.