one as were appointed in the bishops stede and there on the altare that stood in the secrete inner part of the temple to lay holy incense made of certayne swete odoures in the olde lawe appointed that is to wete of balme onycha swete galbanum and frankyncense of the clerest sorte For this kinde of sacrifice was estemed emong the Iewes to be the moste holy aboue all others insomuche that to the seeyng of this sacrifice whan it was in doyng the lay people were not admitted to come in no nor yet any of the leuites neither But al the residue besides the priest that did execute taried without beyng separated and diuided from that place with a vaile makyng theyr deuout prayers all the meane whyle that God would vouchesalue to ratifie that that was than in offeryng for the helth safegarde of the whole people and so remained they without vntill the prieste after the sacrifice in the inner place coÌpleted came forth againe to the people to finish the residue of thinges which to the ordenarie obsequies and rites of sacrifice did apperteine And the priest did not only pray for the people but also for himselfe according vnto the prescripcion of the lawe as one beeyng a mortall man himselfe aswell as the others and in daunger of falling into the errours and vices of this worlde And there appeared vnto hym an Aungell of the Lord standyng on the rightsyde of the altare of incense And whan Zacharie sawe hym he was abashed feare came vpon hym Therfore whereas zacharie had many yeres afore often tymes with moste earneste desires cryed vnto God to deliuer as well his wyfe from the reproche of barrainesse as also hymselfe from the griefe pensifnesse of beyng without issue yet notwithstanding a certaine despaire of hauyng any children many a day sence conceiued in his minde he did euen at that present tyme with moste ardent prayers require of God as though he had than been present before his face the publike redeÌpcion of the people which had now many hundred yeres been looked for And in dede the fume of the incense mounting vp from the altare was cast abrode in the aier on euery syde but the desire of this deuoute bishoppe perced vp euen to God the Aungels carrying it whose office it is to conueigh vp to almightie God the prayers of the godly and agayne to bryng downe to vs his bounteouse largesse An Aungell therfore that had been sente from heauen stood at the ryght ende of the altare on which the swete sauours of incense was burned as one ready to declare some glad tydinges because thynges that chaunce to be on the ryghtsyde haue commonly a luckie significacion of some good happe to come Zacharie whan he had soodainly espyed this Aungell shynyng with celestiall brightnesse for he came not in openly in a bodily fourme as men vse to do but soodainly and vnware shewed himselfe visible truly he was sore dismayed in his minde and taken with a great feare not that the Aungell made a shewe of any maner thyng to be feared but for that the infirmitie of mannes body is not able to abyde the maiestie of the spirites or Aungels of heauen But the Aungell sayed vnto hym feare not Zacharie for thy prayer is heard And thy wyfe Elizabeth shall beare a sonne and thou shalt cal his name Iohn And thou shalt haue ioy and gladnesse and many shall reioyce at the birth of hym For he shall be great in the syght of the lorde But lyke as it is a poynte of mannes weakenesse to fall in a tremblyng and quakyng at the soodaine sight of an Aungell so is it the propertie of the great goodnesse of them with ientle and familiar speakyng vnto vs to take awaye our feare The Aungell therfore with a gracious looke and with ientle faire woordes speaking vnto zachary saied in this wyse zachary there is no cause why thou shouldest be afeard but there is cause why thou maiest be glad ioyfull For I bryng glad tydinges bothe vnto thee and to all the people for whom thou art nowe makyng intercession God hath graunted thy deuoute and godly peticion Thesame Messias the deliuerer and sauer of hys people whiche long and many dayes gonne hath been promysed and many hundred yeres already looked for is nowe at hande to come in dede And not only that thyng whiche thou haste made peticion for is obteyned but an other thyng also doeth the goodnesse of God adde to the heape of thy desyres which thyng thou durst not bee so bolde to aske because thou were nowe cleane out of all hope that it myght by any possibilitie come to passe Thou madest peticion for the redemer of the worlde thou shalt receyue also one that shall declare and publyshe the redemer vnto the worlde The fruitefulnesse of thy wyfe Elizabeth that hathe been hitherto by the wysedome and prouidence of God delaied and put of shall bryng vnto the no smal increase of ioyes and a generall gladnesse of al the people shal be coupled with the particular reioycing of thyne owne priuate householde ⪠Hir fruitefulnesse that all folke despaired of shall haue a commoditie and do good for this purpose that all persons maye vnderstande thissame chylde bearyng not to be of the common rate but the chylde which shal be borne to be borne God beyng the worker and dooer of it In dede thy wyfe shall bryng forth to thee a child but she shall not bryng forth child to thee alone she shall bryng forth to the whole people in generall she shal bryng forth to God by whoâe prouideÌce all this matter euery whyt of it is tempered and wrought So muche the more to the wondre of the worlde shall she bryng forth that it is so ferre past tyme of her age ere she bryng forth so muche the more to the pleasyng and reioycyng of all parties that she had no suche hope so muche the more to her good happe and fortune that she shall bryng forth a sonne and not a sonne at all aduentures but the great publisher and foregoer and as who should say the husher and maker of way and the purseuaunt of the moste great Messias that is to come To the office of suche an high preeminence is he by the free and franke fauour of God pieked out and deputed for that cause shalt thou call his name Iohn that the people may euen therby at leste wise be aduertised that he shal be veray well accepted of God and plenteously heaped with many heauenly gyftes of grace Therfore the sorowe whiche the barainnesse of thy wyfe hath hitherto brought vnto thee shall be redubbed with plentifull ioy and with muche reioycing Neither shal this ioy be kept or inclosed within the walles or precincte of thyne owne house There shall at thy ioy a great many of thy frendes reioyce whiche were sorowefull afore for thy sorowe There shall leape for ioy at
Iewes who by reason they counted the TyriaÌs and Sidonians for dogges and abhominable people woulde not haue suffered him to haue translated and had awaye the doctrine of the ghospell vnto them Wherfore beyng there he vsed not to be conuersaunt in open and common places as he was wont to be among the Iewes but went into a house as though he had bene desyrous to kepe hymselfe secrete and vnknowen Albeit he coulde in no wise so do So greatly had the fame of his wordes and dedes spred abrode and stretched forth it selfe euen beyonde the bondes and lymites of Iewrye as though it had then deuised to ouerrunne the whole worlde In this wise is the glorye and prayse gotten by leadyng a godlye lyfe after the ghospell best of all spred abrode when that of it owne accorde it foloweth hym who exchueth and shunneth thesame For a certain woman of Canaan as this rumour was bruted and noysed abrode of Iesu came oute of the coastes of her countrey and anon conceiuing a greate confidence of hym hasted her to the place where he was and being with muche a doe let into the house fell downe at his feete This womanne was not of the Iewishe but of the heathen religion not a Iewesse borne but a Syrophenisse Here thou seest a fygure of the churhe whiche anon after should be assembled and gathered together of the gentiles The Iewes droue Iesu out of theyr countrey but thys Syrophenisse forsoke her countrey and wente to mete him It is but lost labour to cum to Iesu vnlesse thou haue first forsaken thyne olde vices beyng now familiar and of houshold with the. Thou must flitte out of thyne owne house to th entent thou mayest cum vnto the house where Iesus abydeth This woman had a daughter at home vexed with an yuell spirite by the whiche daughter are vnderstand the people geuen to ydolatrie Wherfore she desyred Iesu that he woulde vouchsafe to delyuer her from the spirit How muche perfyter was the fayth of this heathen woman then of the ruler of the synagoge Iesus because he woulde make the faythe of this woman more apparaunt to all men shaped her an aunswere as though he had bene of a Iewish minde saying suffre the children first to be filled It is not besemyng that I take the breade of the children and caste it to dogges For the Iewes do glory and make theyr vaunte that they alone be the children of God and esteme the gentiles who are of a contrarye relygion to theyrs for dogges He calleth the vertue of the ghospell bread whiche by the heauenly doctrine and pure faythe healeth all diseases and expelleth all kynde of diuels out of mennâs sowles The woman nothing offended with this rebuke tourned his woordes into an argumente to obtayne her peticion the whiche he spake as it semed because to shake her of that she shoulde make no further suyre and requeste vnto him herein Thou sayeste very well sayeth she Lorde We heathen people haue not disdain at the Iewes that they as children doe honorably sit at the table of theyr exceding rythe father and eate theyr fyll of the holye loaues But yet dogges are permitted to eate the crummes whiche fall downe vnder feete from the childrens table Iesus as though he had bene ouercum with so great faith pacience humblenesse of minde and constancy of the woman answered and sayd By reason of this answere thou obteyneste that perforce whiche it was not yet tyme for me to geue the. Get the home thy daughter is nowe deliuered of the spirite The woman gaue credence vnto his wordes and so departed thence with greate ioye and gladnesse and proued all thinges true that Iesu tolde her For she founde her daughter at reste in her bedde nowe cleane deliuered from any further vexacion of the fiende Assuredly the faythe of the mother enforced Iesu to heale the daughter Assone as the euill spirite is once put to flighte then folowethe there incontinent quiet of minde and conscience For that euer foloweth innocency cleane life So at this daye the congregacion of godly folkes resorteth vnto Iesus and maketh intercession for suche as are no lesse vexed with Idolatrye ambicion wrathe couetousnesse and a furious desire to make warre then yf they were vnder the thraldome of some foule spirite The Iewes thoughte it not beseming that they whiche a litle before were enforced to doe all mischiefe at the will and pleasure of diuels shoulde so daynlye throughe the grace of the gospell be receyued to the dignitie and felowship of the children of God and the cause why was by reason they perceyued not howe this high preeminence oughte not to bee estemed by consanguinitie or kinred but by feruentnesse and constancye of faythe towardes the Lorde Iesu. Christe was promised vnto the children of Israel and to the posteritie or successours of Abraham But they are the posteritie of Abraham which folowethe fayth of Abraham They are the children of Israel which require not heauen gates to be opened vnto them for theyr merites sake but goe aboute violently to entre in by force of an euangelike faith For Israel is as muche to saye in the Hebrue tongue as a man strong or valiaunte againste god For when the Gentiles who before tyme were blemished wyth all kindes of vices and had no good dedes at all whereby they mighte make anye iuste title or clayme vnto the kingdome of heauen were by the iustice of God cleane excluded and shut oute then brake they in by the windowe of mercye and made themselues a waye in by constaunte faythe as it had been with some toole or weapon violentlye breakynge vp the walles of the same kingdome The time was not yet come that they shoulde be openly called to the felowship of the kingdome of heauen but yet the Lorde maketh many foresignes of theyr vocacion as one desirous to preuente the thing whiche he chiefly desireth ¶ And he departed agayne from the coastes of Tyre and Sydon and came vnto the sea of Galile thorow the middes of the coastes of the ten cities And they brought vnto him one that was deafe had an impediment in his speache And they prayed him to put his hande vpon him And when he had taken him aside from the people he put his fingers into hys cares and did spit and touched his tongue and loked vp to heauen and syghed and sayde vnto him Ephatâ that is to saye be opened And strayghtwaye his eares were opened the string of his tongue was lewsed he spake playne And he commaunded them that they should tel no man But the more he forbad them so muche the more a great deale they published saying He hath done al thinges well he hath made both the deafe to heare and the dumme to speake After this sede was priuely and as a man would saye by stealth so wen amonges the Tyrians Sydonians and Cananites the Lorde reculed and wente agayne vnto the lake of Galile leauinge Sydon
who is thissame that hath the holy scriptures and all the doctrine and lyfe of Iesus so prompte at his fingers endes and the whiche doeth in suche wise hold vs stil moueth the verai bottome of our herte rooteâ with talke of suche efficacie and pith This man did we neuer see emoÌg the disciples and yet doeth nothyng escape him but he knoweth it They dyd nomore but cast a fansie of loue vnto him halfe in a dreame and hadde a great delite to learne Iesus of Iesus self For neuer is he with better lucke or successe learned then whan himselfe vouchesalueth to teache hymselfe vnto vs. Theyr iourney beyng with this other lyke coÌmunicacion wel ouerpassed they did now drawe nere to the litle towne called Emaus Than Iesus because he would the more enkiendle their desirefulnesse feÌbled made couÌtenaunce as though he woulde not make any tariaunce at Emaus but made as though he had yet somewhat ferther waie to goe for the others as men fallen in despatre had forsaken Hierusalem and were in returnyng home into theyr owne countrey where they were borne wheras suche persones as haue truelye belieued in Christe haue here in this world no parmanent citie but doe by continual iourneyng make haste vnto thatsame other citie celestiall But the sayed two disciples because they could not bee plucked awaye from suche a ioly talkyng companion on the waye they praye hym they beseche hym for Goddes sake they make al possible instaunte requeste vnto him yea and in conclusion bothe with desyryng which wolde not haue any nay also with takyng and holdyng him fast by the cloke and vesture that he went in wheras he refused so to dooe they compel him without choyce or remedie to take lodgeyng with them that night now callyng hym by the name maister not that they knewe hym to bee Iesus but because that by his meruaylous talke they coniectured hym to bee no common waifaryng man And this sayed they vnto hym Maister thou haste hytherto shewed thyselfe a swete and frendly coumpanion on the waye now shew thy self also a like geaste vnto vs. Why wouldest thou committe thyself to goyng of a ferther iourney The euentyde now draweth faste on and the sunne draweth well towardes setting in the west Of veray good cause dooe they hate the nighte as many as loue Iesus and yet ought not suche people to feare the nighte of this worlde as haue Iesus to theyr coumpanion And Iesus loueth to be prayed to doe the thyng whiche he dooeth with glad will partely to the entent he maye geue his giftes to persones ientilly deseruyng it and worthie of it and partely to teache vs a lesson that a benefite or good turne is to bee put in the lappe and will he nill he to bee dooen to the neighbour beeyng in necessitee For some persons do in suche sorte offre a good turne to the neighbour as thoughe they were in feare leste the partie to whom it is offreed ⪠would not refuse it and they geue it with suche a countenaunce that they seme to geue it agaynst their stomakes Iesus hereupon entreed the toune and vouchesalued to vse their courteous entreteinmente ¶ And it came to passe as he sate at meate with them he tooke breade and blissed it and brake and gaue to them And their iyes were opened and they knewe hym he vanished out of their sight And they sayed betwene themselues did not our hertes burne within vs ⪠while he talked with vs by the waye and opened to vs the scriptures And they arose vp thesame houre and returned agayn to Hierusalem and found the eleuen gathered together and them that were with them saying the Lorde is risen in dede and hath appered to Symon And thei told what thynges were doen in the waye and how thei knew him in breakyng of breade The sayed twoo disciples beyng glad men of so great and noble a geaste whaâ they had ministred vnto him all manier of thynges whiche are wont to bee ministred to geastes that are welcome to ones house they also layed a table and made readie for supper and as apperteined for men of their slendre hauour thei sette theron for hym suche poore parte as they had The fare was competent meane without any excesse but aboue al thinges their countenaunces that they set theron were good and frendely aunswerable to their moste sincere hertes And now that Iesus was sette at the table with them he tooke bread he blissed it and brake it and than raught it forth to them And because thei knewe this guyse to be as a thyng peculiarly vsed of Christ and no man els that he would before meate geue thankes vnto the father and thaÌ afterward he would breake it with his owne handes and so distribute it emong his disciples These twoo disciples as it had ben sodaynly awakened out of slepe begonne bothe at once to thynke in theyr myndes vpon Iesus And immediatly the impediment that had hitherto been therof beyng now taken away thei knew by that marke that it was veray Iesus in dede And while that a certain sodain kynde of beyng amazed entred into theyr hertes Iesus vanished awaie out of their sight For after the time of his death forthward he did but a litle at once and after a sparing facion shewe hymselfe in presence either for that the infirmitie of mortall men was not hable to abyde the maiestie of his bodye beyng returned to life again or els because they might by litell and litell enure themselues to lacke the sight of his body which was verai shortely after to bee had awaye from them to the ende they should now loue him after the spirite Ferthermore they haue perfect markes to know Iesus but in the house whiche is the churche or holy congregacion they haue no sure markes of him but whan himselfe reacheth forth vnto them the breade of the worde euangelicall For he it is that openeth the iyes wherwith Iesus is by sure markes and tokens knowen On the waye had he broken and geuen them thatsame bread after a misticall sorte whan he opened the scriptures vnto them And the thyng that he had there dooen after the spirite he did afterwarde renewe by a corporall and bodyly token And whan Iesus was in body goen they did now better see him then at suche tyme whan he was in bodye present with them Theyr iyes were holden because they beleued not Now whan he is absent they see him with the iyes of theyr faith After the departure of Iesus awaie from them they ceasse not to talke of Iesus betwene themselues saying how happened that it was so late ere we knew Iesus A certayn kynde of slepe possessed our myndes the blessyng of the bread the breakyng and the geuyng of it vnto vs was the firste thyng that did shake awaye thesame slepe but had we not been as men half a slepe we mighte of his veray talkyng with vs euen aswel
you Therefore beleue this retaine this haue this surely fixte in youre hertes whiche thyng yf you doe in dede the withdrawyng of the syghte of this bodye shal bee no harme vnto you ye shall better see me beeyng absente with the iyes of faythe and thesame thing whiche ye nowe see my father dooe by me whiche doe faste cleaue vnto him all manner of wayes shall I dooe by you if you will cleaue to me by fayth and charitie Yea and I shall also more euidently extende foorth the mightie power of my godheade after that I shall remoue awaye from you this my manhead yea and moreouer whoso euer dooeth ioyne himselfe to me by true christen fayth like as I am naturally alwaie ioyned and neuer disseuered from the company of my father thesame persone shall also dooe greater thynges than I doe so often as the glorye of God requireth a miracle For as my father worketh nowe by me so shall I worke by you And because it is so expediente for the saluation of manne that I doe goe againe to my father ye shall succede me and by course enter into my roume concernyng the ministracion of the ghospell Nor this thyng shal onelye bee doen but what thing soeuer elles ye shall aske of my father in my name whiche shal appertayne vnto the prayse and glorye of my fathers name and myne that same shall I doe to the ende that by you also I maie bee glorified emong men as my father hath beene hitherto glorified by his soonne Let not my departure therefore trouble you whiche shall tourne to your greate commoditie and prefermente Than moste of all shall I bee youre ayde in al affayres and purposes whiche make for true health when as I shall take awaye from you this sielye body Onely aske the thing that you couete my father shall heare your desires and I beeing a continuall presente aduocate vnto him will bring to passe that what soeuer ye shall aske shall bee obteined for as he denieth me nothing whiche dooe no manner of thing that redoundeth not to his glorye so will I denye you nothyng so long as ye doe that whiche shall set forth the honoure of my name Forsooth my spirite shall put into your myndes what you ought to aske Thus to be greued with my going hence is no proufe of christen charitie for so men are dismaied when a frende remoueth whome they shall soone after forget If ye loue me truely as I dooe loue my father declare your charitie towardes me in very dede ye shall soothly and certainelye declare it if ye dooe kepe my commaundementes So shall it come to passe that as my father loueth me and denieth me nothyng In like wise shall he also loue you obeying my preceptes whiche be the veray commaundementes of my father Thus it is nedefull for the saluacion of the worlde that I doe absente my selfe from you And yet going awaie I wyll not leaue you desolate and altogether without coumforte But rather if ye abide firmelie in my loue and kepe my commaundementes I shall obteine of my father by praier after my returne againe vnto him that he which denieth me nothing shall sende you an other coumforter whiche after he be once sente shall not goe awaie from you as I nowe do concerning this manner of corporall presence I am pulled awaie from you but he shall continue with you for euer He shall be the spirite of me and my father whiche shall make you of carnall folke spirituall and he shall tourne this worldelye affeccion whiche ye nowe beare towardes me into an heauenlye loue he shall also with secrete inspiracions putte in you the treweth of all thinges whiche ye nowe vnderstande as it were but by a dreame and throughe a cloude This speciall pledge of me shall bee peculiar and propre vnto you For I haue all this while exhibite my selfe generallye and in common to eiuill and good leste anye mighte make excuse that he was not inuited to saluacion But this worlde whiche coueteth muche and gapeth for goodes that bee of the worlde and deceitfull cannot receiue that spirite beecause he is heauenlye and true And why can it not because it hath grosse iyes whiche deliteth and loueth not but grosse and earthlye thynges it seethe not hym nor knoweth hym for he withoute noyse beyng all whisshed and still tasteth in hymselfe to the secrete senses of the mynde if he fynde anye where a conueniente place to reste in But truelye you in case that the delusions and deceytfull thynges of this worlde beeyng despysed ye wyll folowe thynges that be good in deede and liue well you I saie shall then knowe hym because he will not onely come vnto you as I am come one that may bee seen but he shal also abyde continually with you nor he shall not in suche sorte be conuersaunte emong you as the aduocate is with his client but he shall inhabyte hymselfe in the secrete inner partes of your soules and shall toyne hymselfe as it were giued to your spirite that he maye become one spirite in all folkes and because he shal be as it were bred and planted in your hertes he shall accumpany and assist you in all thynges and the meane tyme shall not bee long ere this coumforter that shal be in the steade of me and my vicegerante shall come vnto you Wherfore there is no cause why your hertes should be discoumforted or afeard good children whom I haue perfeitly begotten and sumwhat framed with the heauenly doctryne of gods woorde and do nourishe you beeyng as yet but vnperfite and not fully taught vntill ye growe vnto the strength of the ghospell ¶ I will not leaue you coumfortlesse but will come to you yet a litle while and the world seeth me no more but ye see me For I liue and ye shall liue That daye shall ye knowe that I am in my father and you in me and I in you He that hathe my commaundementes kepeth theÌ thesame is he that loueth me And he that loueth me shal be loued of my father and I will loue him and will shewe mine own selfe to him Although I goe hence for a tyme and shal no longer liue a manne with men yet wyl I not leaue you in the meanetyme fatherlesse and without confortable succoure at my hande For I will cumine to you agayne before I returne to my father and I wyll shewe my selfe before your iyes and bee seene of you with a very bodye in dede but than not mortal to the entente that I maye aduaunce and bryng you from loue of the fleshe to the spirite for it were no great matter yf I should geue this my bodye to you alwaye to looke thereupon because euen the wicked dooe also beholde it to theyr damnacion within a whyle therfore I shal be out of the worldes syghte for death and the graue shall take me awaye froÌ the syght of worldly folkes Neuerthelesse I wyll see you again and
presente my selfe vnto you aliue for this kynde of deathe shall not alienate vs in sundre nor kepe me out of youre syghte for I shall liue agayne yea after that I bee deade and I shall not onelye liue but there withall bryng to you lyfe euerlastyng and notwithstandyng the tyme of myne absence I beeyng alyue shall fynde you aliue and I will so spende my life for you that you shall be in health and safegarde Then shall you vnderstande more fully that as nothyng can pull my father from me nor me from my father so am I bothe to you and you agayne to me ioyned by mutuall charitie together that death can not disioyne vs let your onely care be that by youre owne faulte ye bee not vncoupled and let lewse The obseruyng of my commaundementes shal try true charytie nor he loueth not in herte that neglecteth the preceptes of his Lorde It is not sufficiente to haue accepted my commaundementes vnlesse a manne retayne them in mynde Nor it is not inoughe to remembre theym excepte they bee kept he that doth accomplishe and kepe these is he that truelye loueth me For to bee tormented in mynde for my departure is no proufe of veraye trewe loue I that truely do loue my father do kepe all his commaundementes and will kepe theym vnto death of the crosse And there is no cause why my commaundementes of sufferyng iniurye pacientelye of beatyng the crosse quietely shoulde muche putte you in feare as seuere and grieuous commaundementes and why for charitie shall sweten and make them all easie and there shall not lacke coumforte at my hande for surely whoso loueth me he shal be bothe loued of my father and I also wyll loue hym and neuer leaue him succourlesse but will see hym againe and will openlye shewe my selfe vnto hym to bee looked vpon to make it more certain that I doe not vtterly perishe by suffryng deathe of the crosse Nowe I geue my selfe to bee seen of all folke but than no manne shall see me excepte he abyde constantly in frendeshyppe Of trueth our Lorde Iesus spake these thynges sumwhat darkelye not onely signifiyng that he beeyng reuiued agayne would often after his death come among his frendes to bee seen but that he would also by the holy ghoste his spirite secretely place and wynde himselfe into theyr myndes and that finally he woulde come in the glorye of his father in the open sight of all folke ¶ Iudas saieth vnto him not Iudas Iscarioth lorde what is done that thou will shewe thy selfe vnto vs and not vnto the worlde Iesus aunswered and said if a manne loue me he will kepe my saiynges and my father will loue him and we will come vnto hym and dwell with him He that loueth me not kepeth not my sayinges And the worde which ye heare is not mine but the fathers whiche sent me These thinges haue I spoken vnto you beyng yet present with you but the comforter whithe is the holy ghost whome my father will send in my name he shall teache you al thinges and bring all thinges to your remembraunce whatsoeuer I haue sayed vnto you Peace I leaue with you my peace I giue vnto you Not as the worlde geueth geue I vnto you Let not your hettes be greued neyther feare ye haue hearde how I sayd vnto you I goe and I come againe vnto you If ye âhaââ me ye woulde verely reioyce because I sayd I goe vnto the father For the father is greater than I. Now than where as Iudas not he verely that is called Iscarioth which was absente at this sermon but the other Iudas whose surname was Lebbeus did not fully vnderstande our lordes saiyng but beyng throughe sorowe and feare very sore troubled dyd suppose that our Lorde shoulde in suche wyse appeare to his frendes as terrible spirites phantastical sightes shewe themselfes many tymes in the darkenesse of the nyght or as certain visions appeare in dreames rather to the feare of men then to mennes coumforte This Iudas therfore saith Lorde what hath chaunced that when now thou maieste be seen of all folke thou shalte not than appeare to the worlde but onely to vs And howe canste thou be one that may be seen of vs yf thou be such one as other cannot see But Iesus because he knewe that his disciples were not yet able to vnderstande the misterie howe that the same bodye whiche hadde been deade and buiried but nowe made spirituall and hable to dooe as it lyste shoulde ryse agayne Iesus I saye knowyng this dyd not playnely answere to the thyng that was asked but turned his saiyng to that thyng whiche was more necessarye to bee imprinted in theyr heartes whereby they shoulde nowe bee prepared spirituallye to haue his presence for as muche as that presence whiche shoulde bee exibited vnto theim after his resurreccion coulde not long endure with theim Therefore Iesus sayed I will not presente my selfe to the worlde because it loueth me not neyther dothe it kepe my commaundementes If one loue me truely he wyll not testifie his loue with sorowe but by kepyng my commaundementes and hym wyll I loue semblablye and whome I shall loue hym wyll my father loue and we shall neuer bee pulled awaye from hym nor I wyll not onelye see hym agayne that hath my commaundementes in remembraunce but there withall my father and I wyll by the spirite whiche is common to vs both come vnto hym and we will not only come forthwith to departe againe but we will dwell with him and neuer go away from him That which is doen after the spirite is both perpetuall and effectuall bodilye ioynyng together muste nedes haue an ende euen for because ye shoulde sette at naught transitorye thynges and inure your selfes to loue eternall thinges and where ye as yet cannot come to vs we will come to you inuisible but effectually to dwell in the temple of your hertes We be three in deede but so ioyned and conuerte together that he whiche loueth one muste loue all and he that hath one of vs lacketh none of vs. Only on your behalfe let charitie be presente and that couenaunte kepte whiche I made with you of late That shal so couple you and vs together that neyther life nor deathe can vncouple vs. If membres maie bee disseuered from the heade we maie be disseuered There bee many whiche boaste themselfes to loue God the father and seme to obserue the commaundementes of the lawe but none dooeth truelye loue God yf he hatâ and contemne his soonne and he verelye contemneth the soonne whosoeuer kepeth not my commaundemente whosoeuer neglecteth my preceptes he neglecteth withall the preceptes of God for in good sooth the thyng that I haue taught you is not so my peculiar doctrine that the same is not my fathers but is rather my fathers than myne from whome cummeth whatsoeuer I can or doe teache doyng nothyng but by his autoritie from whome I was sente into the worlde to teache these matters whiche
effect for I shall not long be conuersaunt among you in this visible bodie but shall dye and goe to my father And yet ye shall perceyue me to be one that liueth and hath power and that shall accomplishe all that I haue promised Moreouer the worlde also shal be rebuked and reproueâ of iudgement because that by seing men euery where through penaunce coââerte from synne to innocencie of lyfe leaue the grosse ceremonies of Moses lawe and ruine to godlynesse of the ghospell the nacions of the whole worlde forsake theyr wurshipping of diuels and images and falle to the true wurshipping of God the father the sonne and the holy ghost it shall manifestly appere the prince of the worlde who hath heretofore by synne practised ãâã to be already with his owne weapons vanquished put out of the waye and iudged as one that hath procured my death by whom innocencie libertie of the gospell and immortalitie is recouered employed and geuen Than shall it well appere to haue been a triumphe whiche semed to be a thing of shame and reproche and that to haue been a victory whiche was imputed and counted for an ouerthrowe and an vtter destruccion for whan deuils shall eche where be cast out of the temples ⪠and shall crye out at the signe of the crosse when they shall leaue the bodyes whiche they had of long tyme possessed at naming of me shall not that openly proue theyr prince to be iudged and condemned Shall it not bee apparante and a clere matter that they also be woorthely iudged and condemned whiche had leuer folow hym being alreadye vanquished and iudged to eternall deathe than me whom as a conquerour and to all folke the verye auctour of innocencie and of life God shall carrye vp and auaunce to the felowship of his kyngdome ¶ I haue yet many thinges to saye vnto you but ye cannot beare them awaye nowe Howbeit when he is cum whiche is the spirite of trueth he will leade you into al trueth he wil not speake of hym selfe but whatsoeuer he shall heare that shall be speake and he wil shewe you thinges to cum He shall glorifie me for he shall receyue of myne and shall shewe vnto you All thinges that the father hathe are myne Therefore sayed I vnto you that he shall take of myne and shewe vnto you I coulde tell you many mo thinges but the tyme serueth not nor your weakenesse wyll not as yet beare them and since I haue not yet altogether goen thorow with this mine ambassade I do therfore reserue them to the cummyng of the holy ghoste he beyng once come shall fynde you more apte to receyue a more full knowledge euen when the busynesse of my deathe resurreccion and ascencion shall be dispatched and fynished This spirite that I speake of shall be no lying or worldely spirite but my very spirite that is to saye the spirite of trueth he shall teache you all trueth whiche ye are not nowe able to receiue at ful He also shall speake vnto you but that shall be by secrete inspiracions He shall not with mouing the ayer touche your bodely eares but by a priuey secrete vertue shall moue the inwarde myndes neyther shall he speake thynges of vncertaintye but in lyke maner as I haue spoken nothyng whiche I haue not heard of my father so shall he inspire nothyng into your hertes but that he hearde of my father and me and he shall out onely open vnto you all trueth of thynges paste but also he shall foreshewe you thynges to cumme ere they happen so often as nede shall require for he is not alone only almighty but hathe withall knowleage of all thinges He shall by you make the glory of my name be knowen to all men lyke as I by my deathe and resurreccion shall make my fathers glory notable and famouse for as what thing soeuer I doe redoundeth to my fathers praise and glory of whome I haue my being and of him haue receiued all that I haue cum so shall it growe to my honour and praise whatsoeuer he shall woorke by you He shall mocion you to nothing contrary to those thinges whiche I receiuing them of my father haue taught you All thinges is common betwene vs all thinges procede from my father but whosoeuer is his is mine nor any thing is my fathers or mine whiche is not common to the spirite Therefore by the sayde spirite shall I speake to you as my father hathe spoken to you by me he that beleueth me beleueth my father and he that beleueth the spirite beleueth vs both ¶ After a while ye shall not see me and againe after a while ye shall see me for I go to the father Then sayed sum of his disciples betwene themselues what is this that he sayeth vnto vs after a while ye shal not see me and againe after a while ye shall see me and that I go to the father They sayed therefore what is this that he sayeth after a whyle we cannot tell what he sayeth Iesus perceiuing that they woulde aske hym sayed vnto them Ye enquire of this betwene your selues because I sayed after a while ye shall not see me and againe after a while ye shall see me Uerily verily I saye vnto you ye shall wepe and lament but contrariwyse the worlde shall reioyce ye shall sorowe but your sorowe shall be turned into ioy Now than being corroborate and stablished with many thinges be ye bold and take good hearte vnto you againste the storme that hangeth ouer you in aduersitie saue your selues to the prosperitie whiche shall folowe within a whyle ye shall lacke the syght of me but ye shall be without it no longe time for within a shorte space after I shall be presented to your syght agayne that so ye may litle by litle be brought in vre to wante the sight of this body which is not moste commodiouse for you For I returne to my father to thentente that after I cease to be seen of you I maye endue you with greater giftes But not withstanding all this so great sorowe did possesse the disciples mindes at that time that they neyther vnderstood nor coulde kepe in memorie thinges that were often repeted and reiterate for whereas our lord Iesus did declare in these wordes not very obscurely that by death and buryall he should be absent out of his disciples sight yet none otherwyse but that within thre dayes after he would appeare vnto them againe euen in the self same bodye but now immortall so after he had for a fewe dayes space confirmed and stayed the mindes of his disciples to conuaye hymselfe again into heaueÌ And to th entent that hauing his bodely sight withdrawen from them which letted them to be spirituall they mighte deserue that heauenly spirite and after that to looke no more for their lordes bodely presence saue onely when at the laste daye he shall once for all shewe hymselfe to the whole worlde for
attempted the same vpon the writinges of thapostles secondly that the Apostles in dede wer godly men yet neuerthelesse men they were but the maiestie of Christ to be more great then that it myght be lefull to auenture the doynge of suche a thynge in his wordes And though the maiestie of the worke did not put of dryue one awaye yet the nature of the argument or matter of the gospels to refuse the thyng not to suffre one that should go about to make a Paraphrase and not onely for that there are in the gospell persons of diuers and sundry sortes vnto whome while the wordes and talke is so applied as to euery of them for his rate or degree maye best accorde it commeth to passe that the wryters penne is kept shut within the enclosure of an excedyng streyght grate because it is debarred from that libertie whiche all other sortes of commentaries doe suffer and receiue for a paraphrase also is to be reputed as a kynde of commentarie Furthermore where as a good porcion of the gospell consisteth in makyng report of this and that acte doynge and that of a simple and a plain report without any curiositie one that shoulde in thys parte make a paraphrase shall seme nothyng els to doe but at noontyde to light a candell as the prouerbe of the Grekes doeth call it Nowe ferther wheras the aunciente doctoures and wryters doe in expoundyng the allegories partly varie not declaryng it all after one waye and partely so handle themselues that to me they seme oft tymes to playe and dallie with it nor myght expresse or bryng in the same allegories but vnder the persones eyther of Christ orels of the euangelist it is euidente and well to be knowen in what narow streyghtes I should trauayle I let passe and saye nothyng that Christ in suche wyse spake certayne thynges as he woulde not haue the same to be vnderstanded at the time of the speakyng of them of whiche sort this here ensuyng is one Destroy ye this temple and within thre dayes space I wyll buyld it vp agayne And allso of bying a swearde of the Phariseis leuen to be eschued And truly in that same his talke where he foresheweth the distruccion of the citie of HierusaleÌ and prophecieth of the ende of the world and of affliccions long after to ensue vnto the Apostles Iesus doeth so intermedle and temper his talke that me semeth his will and pleasure was to be darke and not vnderstanded not onely to the Apostles but also vnto vs all There be also certayne places as I thinke almoste vnpossible to be expouned of whiche sort one is concernyng that sinne against the holy goste shall neuer be remitted an other concerning the day of iudgement reserued to the knowlage of the father onely and vnknowen euen to the very sonne selfe In these places and suche lyke yf one wryte commentaries he maye at his pleasure without daunger reporte the sundrye opinions of sundrye expositours he hath libertie frankly to confesse and acknowlege that he dothe not vnderstand the mening of the place But one that maketh a paraphrase hath not the lyke libertie nor power Moreouer certayne thinges there be in suche sorte spoken that they touche and concerne euen these verai times that now are in which our tymes right many thinges there be ferre disagreyng from the institucions ordinaunces of the Apostles And suche thynges although the Euangelistes foreknew them by the spirite of prophecie yet certes vnder the persones names of the Apostles they can not be reported but both coldely also cuttedly There was yet also an other point that moued my minde which was that in case I should take and bestow this labour vpon Mathew only there would by and by be some that would make instaunte earnest request for to haue the lyke doen vpon all the residue of the Euangelistes whose wyl desire if I should folow than muste it cum to passe that I must many tymes more then once make repeticion of one manier mattiers that is to were of all and euery matter in whiche the Euangelistes did amonge themselues accorde Or if on the othersyde I shoulde tye and linke together a certayne continuall processe of tellyng the thynges so to make but one whole tale of them all together than forasmuche as to declare and to open all the places which in the Euangelistes seeme to disagre is nothyng els but to be coumbreously entangled as it wer in a certayne mase could I neuer haue been hable to do that is to be doen for the clerenesse and light that a Paraphrase ought to haue Whan with these verai many mo argumentes and reasons I desired to be ridde of the charge that was layed vnto me to go in hande withall wheras I thought my selfe to haue a good cause and an excuse that might haue preuailed yet did the sayed Matthewe vanquish me by his eloquence he got the ouer hande of me by reason of hys autoritie wherby he might commaunde me takyng on hymself the daungier and hasard of all the whole matier Neyther durste I bee so bolde as any longer to striue or strougle agaynst the aduise and councell of hym whose counsailes your Maiestie customablie vseth in moste high and weighty affayres not vnwyllyngly to folowe And yet where as I had not euen plainly taken the matier vpon me but had onely promysed that I woulde one daye assay yf happily the thyng would frame go forward he than iourneiyng towardes Millayn had made assured warantise vnto the Germaines in my behalf that the worke should this instant winter season cum foorth Wherupon I cummyng backe my self againe vnto Basile was in suche wise on eche side continually called vpon of my maisters the Germaines being crauers not of the lest importune sort that because I would in any wise discharge both his promyse myne own honestie to I finished vp the weorke with litle more then a monethes labour And God he graunte that bothe the coÌmaundement of hym and the obedience of me may be to all persons luckie and fortunate and I trust it wyll so be if your maiestie will fauourablie acknowlage and accepte this slender gifte presente to the same dedicated But here perchaunce some man that knoweth you by none other title sauing onely by the name of Emperour wyl saye What is a booke of suche an argumente or matier as thys for a prince secular whiche it had been more mete and conuenient to haue dedicated vnto abbottes or bishops for aunswer wherof first me thinketh it a thyng aptlye geuen whatsoeuer thyng beyng honest is put vp to a Christen prince And besides this where as no prince is so secular but that he hath a doe with the profession of the gospell the Emperours are anoynted sacred for this very purpose that they may eyther maynteyne or restore or elles enlarge and sprede abrode the religion of the gospell Ergo than wil some man saye the
his haÌdes vnto heaueÌ beseching his father that he would vouchesafe that this matter of sauing mankinde which he toke in hande might be happy and fortunate to all men that he would commend and set forth his sonne vnto the world with his fatherly auctoritie and lest Iohns auctoritie should be of smal estimacioÌ albeit this for the time was profitable for the grosse rude people And behold the father did manyfestly auctorise his soÌne in the presence of suche a multitude of people The heauens opened and shewed furthe a certayne wonderful light Iohn also sawe the heauenly spirite in the visible lykenes of a doue to descende out of heauen and to sytte vpon his holy head from thence came the voyce of the father soundyng to all mennes eares saying this is my derely beloued sonne the delight of my mynde in whoÌ I haue a singuler pleasure heare hym the expouÌder of my mynde and the distributer of my goodnes towardes you And because at that time Iesus was vnknowen to the multitude which had a great opinion of Iohn lest the voyce whiche cuÌming froÌ aboue poynted no man certaynely to theyr vnderstandyng should be thoughte to perteine vnto Iohn therefore there was added a visible signe of the heaueÌly doue whiche sitting vpon Christes head showed nowe playnely vnto al meÌ as a man would poynte with his fynger to whome that voyce dyd perteine With the whiche signe also Iohn hymselfe was playnely and certaynly monished that he was the sonne of God And after he did openly testifye that this sygne and token was promysed him before of the father to the intente that in suche a multitude of people he might certeynlye knowe him that afterwarde should baptyse all men in the spirite and fyer And with these ceremonyes the Lorde Iesus was declared and consecrated oure mayster whose diuinitie and heauenly doctrine who so wyll followe he shall be truly blessed The .iiii. Chapter ¶ Then was Iesus led of the spirite into wyldernes to be tempted of the Deuyll And whan he had fasted forty dayes and forty nyghtes he was at the last an hungred And whaÌ the âemptoure came to hym he sayd If thou he the sonne of God commaunde that these stones be made bread But he aunswered and sayde It is written MaÌ shal not lyue by bread onely but by euery worde that procedeth out of the mouth of God ANd yet these entries beginninges made he lepeth not furth byanby to preache although auctoritie wer giueÌ him from heauen but sodenly he withdraweth himself froÌ the sight of the people into wildernes because that departure froÌ the coÌpany of people both increaseth auctoritie and prouoketh a desyre Now the spirite that is the prouoker of the yll doeth specyally assaulte them which leauyng the desyres of the world do fall into meditacion of the pure and heauenly life Therfore Iesus secretly teachyng vs thesame goeth into wyldernes And this he doeth not by the mocion or instigacion of any maÌ but moued of his own spirite For he that is baptised hath now cast of carnall affeccions being made spiritual by regeneracion is led and moued by the couÌsell of the holy ghost he remembreth not Bethleem he retourneth not to Nazareth he goeth not again to his mother or to his foster father but by the vehemeÌcy and rauishing of the spirite he goeth into deserte folowyng the exauÌple of the olde prophetes Solytarines doeth quicken make lusty the mynde of a Christian souldier some tyme it is more sure for a man to commit himself to the wylde beastes than to men Baptisme taketh awaye all synnes of the former lyfe but for all that no man is sure from the assaultes of Sathan whiche lyueth sluggyshly But yet the naughty desyres endeuour to spryng agayne chiefely in them that be rude and young and lately entered and cummen to Christ. And that frowarde Satan enuying as muche mannes saluacion as Christe is desyrouse of the same styrreth and prouoketh him with merueylouse engins and sleyghtes to fall awaye and departe insomuche that he possesseth and vseth him that is relapsed with more tyranny then he dyd possesse and vse hym whan he had him before Agaynste these perilles and daungers Christe sheweth chiefelye three remedies often and harty prayers forsakyng of company auoyding of excesse and kepyng abstinence not without diligent meditacion of holye scriptures for otherwyse there maye be daunger in ydle solytarines And because the deuill goeth about to deceyue them chiefly whiche do endeuour to attaine vnto this streyght and Angelicall lyfe Christe hymselfe lyke a good captayne encounteryng with him hath taught his champions by what meanes that maliciouse and crafty olde syre maye be ouercome howe lytle he can do against them that be sober and vigilant and with all their harte do leane to the godly scriptures And this also the Lorde Iesus in the meane tyme wente aboute that this misterie mighte by litle and litle appere vnto the worlde after suche sorte that Sathan whiche desyred for none other purpose to knowe certaynly whether he were the sonne of God whome he heard that the father did honour with this tytle and name but to lette the redempcion of mankynde might bee holden in suche doubte that he might not certeynlye knowe this to be Messias before he sawe his owne tyranny vtterly subuerted ouerthrowen Christ also putteth vs in remembraunce of this that no manne is mete to preache the gospell but he that hath tryed hymselfe and is fyrme and strong agaynst worldly desyres agaynst excesse and her companions that is bodily luste ambicion auarice and suche lyke diseases of the minde wherewith oure enemye beateth and shaketh the myndes of the symple and weake as it were with most violent engyns of warre Therefore whan Christ had fasted fortye dayes folowyng Hely and Moyses whiche thing was in suche wyse aboue mannes power that yet the Iewes beleued that it was doen of men at laste to shewe a manifeste token of mannes imbecillitie in himselfe he made no couÌsayle but shewed playne signes that he felte the tediousnes of hungre For after the common nature of mannes bodye the lacke of humour greued and payned the stomacke Whiche thyng whan the crafty temptoure perceyued ⪠thynkyng hym to be nothyng but a man althoughe in dede a notable and a wonderfull man he casteth his hooke bayted with the enticement of vayne glory for therwith chiefly they be taken whiche seme to endeuour to the hyest perfeccion If thou bee the sonne of God ê he what nedest thou to be greued and piened for hungre Commaund rather these stones to be turned into bread for thy behoufe Thou canste perfourme thy desyre with a becke Ye maie well know of olde that this is thesame lyer in wayte or teptour whiche did entice that firste Adam into the snares of death by the vayte or trayne of gluttony But Christ the latter Adam beyng in spirite heauenly so auoided with his wordes this craftie
and deceitfull waiter that neither he refused the name of the sonne of God nor yet hymselfe to be ouercome with hungre after the common sorte of men And because he woulde not take vpon hym to aunswere of his owne authoritie he layeth vnto hym a manifest scripture saying It is written in the Deuteronomi Man shall not lyue onely of bread but of euery worde that cummeth out of the mouthe of God Than the deuyll taketh hym into the holy citie and setteth hym vpon a Pynnacle of the temple and sayeth vnto hym if thou be the sonne of god caste thy selfe do downe backewarde For it is wryten he shall geue his aungels charge ouer the and with theyr handes they shall holde the vp leste at any tyme thou dashe tây foote agaynst a stone And Iesus saide to hym Agayne it is wrytten Thou shalte not tempte the Lorde thy God Than Satan beeyng eluded and shaken of with this doubtful answere doeth euen of his partye also abuse the woordes of scripture to dooe hurte and myschiefe And as he deceyued the fyrste parente of mankinde with the baite of ambicion promysyng hym eguall honor and immortalitie wyth God by a lyke guyle assaylyng the lorde he toke hym vp into the holy citie and whan he had sette hym vpon the hygh Pinnacle of the temple he exhorted him if he were the very sonne of God that he woulde fal doune hedlong alleagyng that he could take no harme by so dooyng For God hymself had thus promysed in the mistical psalme He wil geue his aungels coÌmaundement and charge ouer the and they shal take the in theyr haÌdes lest thou shouldest hurt thy foote at any stone But the lord Iesus laiyng scripture against him again geueth a secrete vnderstandyng howe peruersây he wrested the sence of the holy scripture Contraryewyse ê he it is wryten in the Deuteronomie Thou shalt not tempt the lorde thy God For scripture doeth exhorte vs to this poyncte that whan aduersitye and daunger is at hande we should haue a good hope trustyng vpoÌ the helpe of god and not put our selues rashely in daunger The miracles of godlye men be not tryed by sekyng of perylles but by auoydyng daungers whan they chaunce For it is no godly poyncte for to caste a man headlong into the ryuer that by deliuering of hym thou mayest seme to be a man of great feates but it is a godly thing to plucke out him that by chaunce is falleÌ in Nor miracles be not to be donne for euery thing nor emongest all men Iesus would not once vouchsafe to speake before Herode ⪠who was desirouse of suche thynges muche lesse would he showe any signe or token of hys godly power at the requeste of Satan So often as charitie inspired with the holy gost desyreth it so often as the glory of God requireth it the power of God is to be shewed abrode Agayne the deiuil taketh him vp into a very high hil showeth him al the kingdomes of the world and the glory of them sayeth vnto hym all these wil I geue the yf thou wylte fall downe and worshyp me Than sayeth Iesus vnto hym auoid Satan For it is writen Thou shalt worshyp the lorde thy God and hym only serue Than the deiuill leaueth hym And beholde the aungels came and ministred vnto hym Nowe to thintente that Christe myght teache suche as be his not to geue themselues to a careles securitie after they hadde the hygher hande once or twyse but alwayes to kepe watche and to be in a redinesse for all assaultes of Sathan he suffred also the thirde tyme thinportune assailing of the temptour who as he deceyued the fyrst Adam with the bayte of curiositie and auaryce promising hym the knowlege of good and euyll so in likewyse he setteth vpon the latter Adam and toke him from the pinacle of the temple and ledde hym into a verye hygh hyll where he might loke at libertye farre and wyde and see all the kyngdomes of the worlde and the woondrefull glorye and pompe of eche of them Surely he knewe by experience of other menne that there was nothing so wicked and sinful but they woulde take it in hande to obtayne rule and dominion But albeit God is the authour maker of al thynges in heauen and yearth the deuil hath no title nor interest in them vnlesse he hath viciated defiled any thing yet as though he were lorde ouer all he is not affrayed thus to speake vnto Chryste I will geue the al these kyngdomes if thou wylte fall downe and honour me O blynde impietie The vngracious spirite promyseth an other mans gooddes and asketh honour due vnto god onely But Iesus who hitherto tooke the reproche of hymselfe wel in worth cannot beare his fathers ignomynie Hence Sathan ê he Thy counsel is farre from the doctryne of holy scripture The scripture sayeth Thou shalte adoure the lorde thy God and him onely shalt thou serue After that the deiuil had tempted hym by these and lyke other wayes finding hym alwayes to be valiaunte and an inuincible chaÌpion agaynst all inuencions ingins he left hym at last beyng disapoyncted of his purpose two wayes Fyrst in that he perceyued that Christ was inuincible Secondly where as he came to searche whether he was the sonne of God or no he departed more vncertayne then he came Thys conflicte was made in the syght of God and hys Aungelles the whiche the lorde Iesus woulde not haue vnknowen vnto his to thyntent we myght knowe with what a cumberous enemy we should haue to doe with what wages and rewardes he would styrre and prouoke ignoraunt vnware myndes And this did he not that we should dispayre but that we should diligeÌtly watch take good hede Christe ouercame hym to shewe vnto vs that he was vincible taught vs how we also myght geat victorye of hym Finally he ouercame for vs and not for hymselfe purposyng by vs to ouercome thesame if we deserue to haue hym presente with vs. And by vs he shall heare Christe saye Hence Sathan and he shall feare the seruauntes of him of whome he was ouercumme Further-like as in worldly warre thinges haue theyr course and ordre and labours bee eased with rest sorofull thynges with pleasaunt and after fore conflictes triumphes be made so in the warre of Christe sore stormes of tentacion be mitigated with myrthe and ioyfulnes After the cumberouse frowardenes of the filthye spirite by and by the Aungelles be ready to serue wait vpon Christ the conquerour Surelye this exaumple teacheth vs howe in aduersitie we shoulde staye oure mynde with hope of better trustyng vpon the goodnesse of god whiche so doethe ordre al thinges that nowe than he doeth exercise and proue the valiauntnes of his warriers with trouble and aduersitie and agayne wyth sum solace dothe prouoke them to reioysyng and thankes geuyng whiche is the tryumphe of Christen men And in affliccions thorowe the helpe of God
he deliteth not greatlye in suche sightes that seketh after thinges of perfeccion and thynges farre a sondre from the affeccions of the common sorte ¶ The .v. Chapter And whan he sawe the multitude he went vp into a mountayne and behan he was sette hys discyples came to hym And after that he had opened his mouthe he taught them saiyng blessed are the poore in spirite for theyrs is the kyngdome of heauen THerefore Iesus seeyng the people flockyng aboute hym more and more and that of all sortes he conueyeth himself from the lowe place whither euery man myghte haue accesse and goeth vp vnto the hyll and beganne nowe to preache and teache the heaueÌly Philosophy declaryng by the highnes of the place that he woulde shewe furthe and teache no common nor meane thyng but all hygh and heauenly thynges folowyng also the exaumple of Moyses who publyshing the lawe vnto the people as we reade wente vp to the hill His disciples whome he had chosen specially vnto hym folowed hym goynge vp in suche wyse yet that the common people were not lette to folowe hym if any had so muche desyre and strength Therfore Iesus whan he came to the top of the hyll sate downe not as beeyng weary but purposyng to teache serious and weyghtye thynges whiche required a diligent hearer Whan his disciples perceyued that they compassed him nere aboute that none of his holye doctryne shoulde escape them Iesus therfore entryng and begynnyng hys godlye and holsome Philosophye not oute of a tower or tabernacle with a golden seate suche an one as Iarcas the greate Philosopher of India had beyng garnysshed with precious stones not out of the proude pulpet of the Philosophers not out of the arrogant chayre of the Phariseis but oute of a seate of grasse he casteth his iyes not vpon the commen people but vpon his disciples and openyng hys holye mouthe he began to shewe furthe the lessons of the gospell whiche hytherto had not been heard and whiche bee farre from the opinion of all men that appeared to the very wyse vnto the worlde All men promyse blessednes whyche take vpon them to be teachers of wysdome All menne of what estate or condicion soeuer they bee desyre blessednes But muche controuersye hath been emong Philosopâârs and muche errour in the lyfe of men ⪠in what thynges the felicitie of man doth consiste And forasmuche as this is the marke and foundacion of all wisdome Iesus fyrste doth open and set furthe straunge sentences but yet very true And therefore throughe myracles he obtayned credite to bee geuen to hys saiyng thoughe it semed sumwhat incredible soe that they that founde his power to bee effectual in healyng of diseases of the bodye myght truste also his doctryne to bee true whereby he healed the diseases of the mynde Yet fewe disciples there were that did both heare and enbrace this blessednes Let all men heare for he spake to all and all shall bee made blessed and happy Of false opinions spryng all synnes in liuyng Therfore aboue al thinges we muste endeuour to plucke them awaye And for because that fiercenesse and arrogancie is the moste daungerouse disease of the mynde whiche suffereth not manne to receiue the true doctryne yea it is the verye fountayne from whence in manier spryng all deadly offences Iesus fyrste of all healeth this saiyng Blessed bee the poore in spirite for theyrs is the kyngdome of heauen whose eares coulde haue abiden so incredyble a saiyng but after so manye testimonies of Iohn of the father and of the doue and finally vnlesse hys authoritye had been set furth and credite obteyned through euident signes and myracles Manye be made vile abiect and humble and be broughte in discourage of themselues by the reason of pouertye of basenes of byrthe of lowenesse of estate or of aduersitye Truely these bee nere to the blessednes of the ghospell yf they folowe with theyr harte as they be called by their state But thys humilitie of spirite resteth in the inwarde affeccion not in outwarde thynges But howe shal he haue a kyngdome whiche taketh nothyng vpon hym whiche geueth place to all which is offended with hymselfe which thrusteth out no man whiche hurteth no man For he semeth more nye the seruitude of an asse than a kyngdome This kinde of men is trode vnder the feete euerye where is hurte and harmed withoute redresse liueth lyke an abiecte withoute regarde poore and comfortles But it is true that trueth sayeth To these only appertaynethe the kyngdome but it is the kyngdome of heauen Thinkest thou that these fierce and violente men doe reigne They bee verye slaues they bee vnder manye tyrannes they bee vexed with auarice angre hatred desyre of vengeauÌce with âeare with hope They vnnethes lyue muche lesse they reygne But he that is free from all these vexacions and troubles and betaketh hymselfe to innocencie and cleane lyfe puttyng hys truste in God lookyng for the rewarde of the worlde to cumme and is verye quiete and regardeth not the thynges of thys worlde but seketh after heauenlye thynges hath not he a goodlye kyngdome farre passyng the kyngdomes of worldlye kynges Neyther filthye luste nor auaryce nor hatred nor anger nor other worldlye infeccions of the mynde reigne ouer hym And armed with fayth so often as the case requireth he geueth commaundement to diseases and thei flee away the geueth commaundement vnto the waters and they be styl he geueth commaundemente to deuils and they departe So myghty is the kyngdome of the mynde whiche dystrustyng hymselfe putteth hys truste in God and distrustyng the succoure of man doethe depende wholye of heauen It is not the dyademe it is not the oyntmente it is not the garde that maketh a kyngdome But the other afore mencioned be the thynges that make a kyng in dede and bryng hym finally to the heauenly and euerlastyng kyngdome where there shall be no disobedience nor rebellion A worldly kyngdome is gotten by violence and defended by fiercenesse This kyngdome is gotten by modesty and sobernesse and defended and established by humilitie and mekenes The worlde iudgeth none meete to gouerne a kyngdome but suche as bee of notable spirite and of a stâute courage But God auaunceth vnto hys kyngdome those chiefly whiche do moste humble themselues ¶ Blessed be they that are meke For they shall receyue the inherytaunce of the yearthe Iesus goeth on and ioyneth vnto this an other sentence as harde to be beleued and taken Blessed be the meke for they shall inherite the yearth And who bee the meke they that vse no man violently nor extremely and whan they haue any harme they be redy to forgeue the iniuryes done vnto them they also that had rather lese theyr thyng than to contende or striue for it and that regardâ more concorde and quietnes of mynde than large possessions and suche as rather desyre quiet pouerty than troublesome ryches But this kynde of men is oftentymes set beside and put from theyr goodes and
landes and he goeth not aboute gredely to get other mennes but is rather driuen out from the possessions of hys auncetry But this is a newe fashyon of enlargyng of possessions for mekenesse obteyneth more of them that geue wyllyngly and of theyr owne accord than violence and rauenye can purchase or obtaine by right or wrong The stout and fierce lord doth not possesse the thing that he hath But the meke and quiete man wil rather geue place and leaue hys goodes than contende or striue for them therfore is his possession in all places whereas he fyndethe louers of the euangelicall mekenesse Stoutnes and stifnes is hated of all men softenes and mekenes is fauoured of the heathen Finally yf the meke lese hys possession it is no losse vnto hym but greate gayne and lucre He hath loste hys lande but he reserueth quietnes of mynde He hath wel solde hys lande whiche hath auoyded trouble and busines and hath kept styll quietnesse of mynde Finally if the meke man be put from all that he hath the more sure and certayne is he to possesse the lande of heauen out of the whych he can not be thrust The worlde lamenteth and counteth them vnhappie which be banyshed and driuen out of theyr countreye but Christe pronounceth them blessed whiche be banisshed for the gospell sake For they be made denisens in heauen They bee driuen out of the libertie of one cytie and caste out of theyr house and chased oute of one countrey but the gospell man hath the whole worlde for his countrey And the godly men be sure of heauen for theyr house and theyr countreye Blessed be they that mourne for they shall receyue comforte Lacke of chyldren or parentes and suche other as we entierly loue commonly is counted a miserable thing insomuche that sum lacking theyr desyres and depriued of theyr affeccions as of wife parentes brothers or chyldren do sumtyme kyll themselues for sorow And for that cause frendes vse to repayre vnto them in suche cases to comforte them and to mitigate the bitternesse of theyr sorow But blessed be they that mourne for the loue of the gospel which be plucked awaye from theyr wyfe chyldren and other that they loue and see them that they loue moste derely to be punished and slayne for the reghteousnes of the gospell whyche also despyse the pleasures of thys worlde and leade theyr lyfe in wepyng watching and fastyng With these the heauenly spirite wyll be present he wyll be theyr secrete comforter He wyll recompence theyr temporall waylyng with inestimable hartes ioye and afterwarde they shal bee translated vnto euerlastyng blisse Mannes comforte entending to heale the griefe doeth oftentymes make it worse But the spirite whiche is the true comforter doeth so inwardly refreshe the mynde beyng cleare in conscience and ascertayned of the rewardes of the lyfe to cum that in moste grieuous affliccions of theyr bodyes they thynke not themselues infortunate but rather do most ioyfully reioyce ¶ Blessed be they whyche hungar and thyrste for ryghtââusnes for they shall be satisfied Famyn and hungar by the opinion of al men is a grieuouse thing and pouertie is a thyng with all endeuour to be auoyded and euery man calleth them fortunate and blessed whiche do notably encrease and establishe theyr householde and substaunce and haue abundantly to vse and occupye but it is not the ryches whorded and heaped vp that satisfieth the mynde and the felicitye of man is not to be measured by the fulnce of the belly What be they than in thys kynde of men whom Christe calleth blessed Blessed sayeth he bee they whiche hungar and thyrst for ryghteousnes The thynges wherewith the body is nouryshed and fostred vp oughte to bee desyred but lyghtly and yet the common sorte are sore turmoiled with care for them And sumtime the saturitie doeth more vexe them that bee full than the hunger dyd trouble them before and by and by after theyr saturitie thurste and hunger retourne agayne and must oftentymes be repayred And these thynges be present euerye where to the godly whiche be contente wyth a litle and desyre nothyng but necessaries and are without al carefulnes for he doeth geue and mynistre vnto them which fedeth the sparowes and doeth clothe the lillies Happy be they whiche doe take thys hunger and thurst from bodilye and casuall thynges and applie them to the desyre of the euangelicall iustice where there is euermore that is to be hungred for euermore that is to be thyrsted for and blessed sacietie and fulnes And this is one parte of blessednes to hunger for that breade of the mynde wherof whoso eateth he shal liue euerlastingly and to thurst for that liuely water wherof who so drynketh in hym there shall spring a well of water runnyng into euerlastyng lyfe Blessed be the mercifull for they shall obteyne mercy The common sorte supposeth them to be blessed whiche be holpen wyth other mennes aide and they reioyce and be glad rather for their sakes that bee holpen than for their cause that helpe them But I saye Blessed be the merciful who for brotherly charitie counte an other mannes miserye to bee theyr owne and bee sory for theyr neyghboures hurte and doe bewayle theyr miseries and of theyr owne do feede the nedy and clothe the naked and monyshe them that do amysse and teache the ignoraunt and pardon the offender Fynallye what soeuer gifte or good thyng they haue they bestowe it in helpyng and refreshyng others And they leese nothyng by it but they gayne For the mercifull and beneficiall man ⪠towarde his neyghboure shall fynde God much more mercifull and beneficial toward hym Thou hast pardoned thy neyghbour of sum lyght offence God wil forgeue thee all thy synnes Thou haste passed ouer for thy neyghboures sake a temporall vengeaunce God wyll pardon thee of euerlastyng punishement Thou haste socoured wyth thy substaunce thy brothers pouertye God wyll restore vnto the hys heauenlye ryches They that be mercifull waxe poore as concernyng worldlye thynges for by geuyng theyr rychesse are consumed but towardes God they wexe ryche for theyr worldly store beeyng consumed theyr harte is heaped vp wyth the fruites of godlines ¶ Blessed are the cleane of harte for they shal see God The common sorte of men calleth them vnhappye that bee blynde and because they haue loste theyr moste pleasaunte sense they saye they bee no longer aliue but that they abyde in darknes lyke deade men So pleasaunte a thyng it semeth to the iyes to loke vpon the lyght and to beholde this goodlye spectacle and syght of the worlde That if it bee a thyng so muche to bee wisshed for to beholde the sunne with the bodilye âyes ⪠how muche more pleasaunt and blessed a thyng is it with the iyes of the mynde to beholde God the maker of the sunne and of all thynges Ye see howe they leape for ioye whiche haue beene blyndâ and nowe do see the sunne agayne Yea they reioyce as muche as
this token ye shall knowe them that is to saye of the fruites which yf ye fynde in them to be euyl ye shall remoue them from the cure of the flocke and shall not receyue them into the kingdome of heauen nor couÌte them for Christians but for enemyes not to thintent to hurte them but to beware leste they hurte the flocke beyng myngled among them For there is nothinge more daungerouse than vngodlynes if it getteth faythe and authoritie thoroughe the false coloure of holynes ¶ Not euery one that sayethe vnto me Lorde lorde shall enter into the kyngdome of heauen but he that doeth the wyll of my father whiche is in heauen Many wyll saye to me on that âaye Lorde Lorde haue we not prophecied in thy name and haue we not cast out deuils in thy name and doen many miracles in thy name And than wil I confesse vnto them I neuer knewe you departe from me ye that worke iniquitie All they that professe me onely with woordes shall not be counted worthie the kingdom of heauen for it is not the tytle that maketh a Christian man but the lyfe And I will not furthwith knowledge them for my disciples whiche saye vnto me religiousely Lord Lord when in dede they serue diuerse other lordes that is to saye Mammon and ryches the belly and ambicion Whom therfore shall I thinke worthy the kingdom of heauen Them that haue vtterly refused worldly desyres and hartily do obey the will of the father which is in heauen whose will I preach vnto you For whatsoeuer I teache you it cummeth from him And truly my name shal nothing profite them which lacke my spirite and workes specially in that daye whan rewardes shall be appointed accordyng vnto euery mannes desertes not by mans iudgement whiche oftentymes dothe fayle but by the iudgement of god and the shepe shal be secluded from the goates so that those thynges shal not profite them whiche nowe seme amongest menne a certaine godly thing and passing the doinges of manne For than when they shall see euerlastyng life prepared for them whiche folowyng the doctryne of the ghospell haue declared themselfes to be my true disciples and agayne when they shall see euerlasting punishmente prepared for them that shall be remoued from the companie of the godlye many beeyng sore aferde shall come and desire nowe to be knowen of God where as they haue counterfeited before menne the chiefe and moste excellent disciples of Christe and preachers of the ghospell and they shall saye vnto me Lorde knoweste thou not vs thy seruauntes Haue not we prophecied in thy name haue not we chased a waye diuels in they name haue we not reised vppe dead menne in thy name haue we not put awaye poysons and diseases in thy name haue we not wrought other wonders in thy name and by these dedes glorified thy name we haue declared vs to be thyne by so many argumentes and tokens nowe doeste thou not knowe vs Than shall they heare this answere of me Truely I neuer knew you no not than when ye dyd these thinges I hearde you say lorde lorde but I neuer perceiued in you the harte of faithfull seruauÌtes I heare muche speakyng of my name but I neuer felt my spirite in you I heare of myracles whiche wer doen in my name but I heare not of those speciall fruites by the whiche the true disciple of Christ is knowen Wherefore seyng that than when ye did set furth your selues amongest menne in my name ye were not myne in dede but vnder the coloure of my professyon ye serued the ⪠dyuell departe nowe awaye from me and goe vnto hym whose spirite ye haue receiued and whose wyll ye dyd obey What title or name soeuer they have yf they weorke vnrighteousnes they shall not be partakers of my kyngdome ¶ Euerye one therefore that heareth these wordes of me and doeth thesame I wyll lyken hym to a wyse man whiche buylt his house vpon a rocke and a shower of rayne fell and the floudes came and the windes blewe and berie vpon the house and it was no ouerthrowen because it was grounded vpoÌ the rocke And euerye one that heareth of me these wordes and doth them not shall be likened vnto a folyshe man whiche builte his house vpon sande and a shower of rayne fel and the floudes came and the windes blewe and bette vpon the house and it was hurled downe and the fall of it was great But lyke as the fruyte of the tree can haue no good taste vnlesse the roote haue good iuyce So the buyldyng be it neuer so gorgiouse high and galaunte outwardelye shall not be sure vnlesse it be stayed vpon a sute and sounde foundacion He that hath my spirite that is to saye a sincere affeccion regarding nought elles but the glorie of God he is a tree of a good roote So he that stayethe not vpon the vayne thynges of this worlde but vpon the true good thynges of the mynde and doeth continue constantly in the same he verye polytikely buildeth the buyldyng that neuer shall falle Therefore whosoeuer heareth my woordes not heareth onely but reposeth them inwardly in his harte to thintente he maye expresse in his deedes that that he hath learned I saye that he is lyke a manne both wyse and politike who to thintente he maye buylde a sounde and sure buyldyng firste of all he deuiseth and loketh for a sounde and a sure foundacion whereupon he maye sette his buyldyng to endure agaynst all tempestes of wethers For in a calme wether euery buyldyng standeth safely but the winter proueth the soundnes of the buyldyng Some tyme aboundaunce of rayne falleth downe and beateth vpon it Sometyme the fluddes increased with rayne all to shake it with greate violence Sometyme the burlyng of the wyndes beateth agaynste it and beeyng beaten and layed at by so many wayes it standeth styll and moueth not Why so Because it standeth vpon a sure foundacion The buylder dyd foresee all these thynges and therfore he sette it vpon a sounde rocke throughe whose ayde it neded nothynge to feare all those assaultes Agayne whosoeuer hearethe my woordes and hearethe them onelye and dothe not repose them in his hearte nor expresse them in his dedes is lyke vnto the rechellesse buyld whoe not foreseynge the stormes and tempestes settethe hys buyldynge vpon the sande whyche is a foundacion euer fletyng and fayling and nothyng trusty Afterwardes falleth aboundaunce of rayne the violence of ryuers runneth vpon it the storme of windes runneth agaynste it and the house is leused and plucked vp from the foundacion and fallethe downe with a great crashe Why so Because the buyldynge was goodly and gaye to see to but it stode vpon an vnprofitable foundacion Therefore your principall chiefe care and consideracion must be of your foundacion fasting almesse prayer simple apparell finally myracles be lyke a gay building But if the minde of hym that dothe them loke after vaine praise of men
and touche nothing but the body As for the solle they neyther helpe nor hurt vnlesse a man misuse them And to misuse them is not the faulte of the meates but of the misuser But the thinges which goe out of the mouth bee the thinges whiche men doe speake Talking cummeth not from the belly but from the harte And that is in mannes harte that in dede is pure and cleane or els vnpure and vncleane For from that fountaine doe spring noysom thoughtes wherwith meÌ go about to lye in wayte to hurt their brother from thence do spring murder adultry rape theft fraude deceite enuie arrogancie strife false witnes blasphemie These thynges though they go not out by the mouth yet they make men vncleane and abhominable in the sight of God If they burste out in maner of a pestilente breath out of a filthy siege lyke as they declare man to be vncleane so with theyr infeccion and blasting they do defile others also But whether thou take thy meate with handes washed or vnwashed so thou take it to the vse of nature maketh not man vncleane Neither drinke taken out of an vncleane cup defileth not man so thou take it mesurably for the vse not for the excesse Likewyse to syt vpon an vnwashed seate doeth not defile the minde of man like as the washed seate doth not make pure and cleane hym that sitteth in it Therefore whereas the Phariseis teache and obserue supersticiously these folishe trifles yet they dooe not abhorre those thinges wherby the minde is defiled in dede They lye in wayte for him that doeth them good they do subornate and prepare false witnes they do backbite the fame of their neighbour and so seke for theyr owne glory that they enuy the glory of god falsely reprouing the workes which be done by his spirite and ascribing them to Beelzebub They should abhorre these thinges if they woulde seme cleane in dede But what aukewarde kinde of holynes is this to haue washed and cleane handes and to haue both minde and tongue defiled with so many mischeuous vices ¶ And Iesus goyng thence departed into the coaste of Tyre and Sydon And beholde a woman of Canaan whiche came from the same coaste cryed vnto hym saying Haue mercye vpon me lorde the sonne of Dauyd my daughter is myserably vexed with a deuyll But he aunswered her nothing at all And his dysciples came and besoughte hym saying sende her away for she crieth after vs But he answered and sayde I am not sente but vnto the loâe shepe of the house of Israell Than came she and wurshipped him saying Lorde helpe me But he aunswered and sayde It is not mere to take the childrens bread and to cast it to dogges She aunswered and sayde Trueth lorde for the dogges eate of the crummes which fal from their maisters table Than Iesus aunswered and sayde vnto her O woman greate is thy fayth be it vnto thee as thou wilt And her daughter was made whole from that tyme. After that Iesus had spoken these thinges he left that countrey and went into the coastes of Cyrus Sydon in maner prophecying with that dede that the Iewes through the supersticion of their lawe should expell the doctrine of the gospel which the GeÌtiles through sinceritie of fayth should take vnto theÌ For Cyrus and Sidon were inhabited of Idolaters Iesus went thither not to preache as he did in Iewry for the time was not yet come but to be secret hid there for he entred into a house desiring to be secret but the fame did vtter him This was done for the inuincible malice of the Iewes leste they mighte complaine that the wicked and prophane GeÌtiles were preferred before them Therfore he would that the miracle that he shewed there should not seme to be sought after or done of purpose but offered by chaunce in maner extorted obteyned of him by force Therfore when the rumour was spred abrode that Iesus was present whose fame increasing by litle and litle went beyond the coastes of the Iewes a certayne woman of Canaan cuÌming out of her coastes durst not come nere to Iesus lest she beyng vnclean might seme to defile him which was clean but a far of called vpon him with a miserable crie haue mercy vpon me the sonne of Dauid telling him that she had a daughter at home miserably vexed with a deuil This Iesus so merciful and easy to be intreated which was wont to be prompt and ready vnto al men to thintent both that he might make open vnto al men the very constaÌt fayth of the woman also leye vnto the Iewes charge theyr very styffe obstynate vnbelefe to teache vs with all of what efficacy and power importune and earneste prayers powred out of an humble harte be with god he despiseth the peticyoner whiche cryed out for sorow of her harte insomuche that he woulde not vouchesafe to make her aunswere shewing therby a certayn fashion of the Iewes arrogancie because the Iewes couÌted the Cananees their olde enemies and wurshippers of Idolles to be abhominable and that they be defyled if they do but talke with them And the apostles at that time were yet of the same affeccion and minde But the woman ceased not although she were repelled Sorowe and faythe made her importune she foloweth at hys backe and cryeth lamentably haue mercy vpon me lorde the sonne of Dauid The disciples not yet vnderstanding what was in dooyng moued with shame rather than with pitie because of the importune crying of the woman of a straunge countrey speake vnto Iesus not desyring hym to haue mercye of the wretched woman but because of her importunitie to sende her away with some aunswere Therefore Iesus made an answere more sore and harde than the former repulse shaking of to the intent he might make the constancie and coldenes of the straunge woman more marueilouse also by the example of her to charge the Iewes with their pride and arrogancie I am not sent ê he but vnto the lost shepe of the house of Israell For the Iewes stode merueilously in theyr owne conceyte because of this title that they were the stocke of Israell The woman was not weryed with so many repulses and denials insomuche that she durste yet drawe nere vnto Iesus and falling downe at his knees sayde Lorde succoure me She did not confute the saying of Iesus but with often repeting of her prayers she went about to wery him She layed not for her righte and iustice she requireth nothyng but mercy Iesus not contente with this goeth on still to trye the sobre importunitie of the woman It is not mete ê he to take the childrens bread and cast it to the dogges calling the fruite of the gospel which is by fayth bread callyng the children the Iewes which did glory that they had god to their father calling the dogges straungers aliens froÌ the religioÌ and wurshipping of God Which of the Iewes would
false cloke of godlynes whiche is the very poyson of true godlines ¶ Whan Iesus came into the coastes of the citie which is called Cesaâea Philippi he asked his disciples saying Whome doe men say that I the sonne of manne am they sayde some say that thou arte Iohn the Baptiste some Helias some Hieremias or one of the noumbre of the Prophetes He sayeth vnto them But whome say ye that I am Symon Peter answered Thou arte Christe the sonne of the liuing God And Iesus aunswered and sayde vnto hym happie arte thou Symon the sonne of Ionas for fleshe and bloude hath not opened that vnto thee but my father whiche is in heauen And I saye vnto thee that thou arte Peter and vpon thys rocke ⪠I will buylde my churche and the gates of hell shall not preuayle against it And I will geue vnto the the keyes of the kyngdome of heauen and whatsoeuer thou byndest in earth shall be bounde in heauen and whatsoeuer thou looceste in earthe shal be looced in heauen Here when Iesus came into the coastes of the citie called Cesarea whiche Philippe the Tetrarche so named in the honour of Ceasar folowing his brother Herode whiche chaunged the name and called that Cesarea whiche beefore was named the tower of Straton he thoughte to proue howe muche his schollers had profited by hearing so muche communicacion and by seeing so many miracles and whether they had any higher or better opinion of him than the vulgare sorte Therefore he demaundeth of them saying whome doe men talke that the sonne of man is They say some say that he is Iohn the baptist For so the Herodians suspecte Some say that he is Helias because he was taken vp they suspect that he doeth appere now according to the prophecie of Malachy Some say that he is Hieremie because he was a figure of Christ and that it was sayde of hym Beholde I haue set thee thys day ouer nacions and kinges to plucke vp and to distroy and to plant which in dede should be fulfilled in Christ. Iesus hearing these to th entent he would gette out some more certayne and hygher profession sayeth ye ê he whiche shoulde knowe me better who say ye that I am Here Symon Peter as he loued Iesus best as the chiefe of the Apostolicall ordre aunswered for them all Thou arte very Christe the sonne of God aliue not speaking of suspicion but professing certainely and vndoubtedly that he was Messias pronused of the Prophetes and the sonne of god after a certayne singuler manner Iesus delighted with this chereful and substaunciall profession sayde blessed art thou Symon the sonne of Iohn The affeccion of man taught thee not this word but the heauenly father put it in thy minde by a secret inspiracion For no man hath a worthy opinion of the sonne but by the inspiracion of the father ⪠which only knoweth the sonne And I agayn lest thou shouldest adourne me thankelesse with suche a noble testimony assure thee of this that thou arte very Peter that is to say a sound and a sure stone not wauering hither or thither with sundrie opinions of the vulgare sortâ vpon this stone of thy professyon wil I builde my churche that is to saye my house and my palace whiche beyng sette vpon a sure foundacion I will so fortifie that no power or strengthe of the kingdome of hell shal be hable to beate it downe Sathan will come vpon you with many engines he will rayse a coumpany of wicked spirites against you but through my defence my buyldyng shall stande imprennable onely lette thys sure and sounde profession abyde The kyngdome of heauen is the churche the kingdome of the deuil is the worlde Of thys no man nede to bee afearde so that he bee Peter that is to saye lyke vnto thee And the keyes of this heauenly kyngdome I will deliuer vnto thee For it is meete that there he bee firste in auctoritie whiche is firste in the professyon of the faithe and in charitie And truely this kingdom of heauen is in earth but it hath to do with heauen wherof it doeth depende Wherfore he that is entangled with sinnes doeth belong to the kingdome of hell nor can not enter into the kyngdome of heauen But he shall enter yf he professe that whiche thou doeste professe and be losed from his sinnes by baptisme and so through thy leading and thy opening of the gates he shall enter into the kingdome of heauen This is my peculiar and proper power to forgeue sinnes but thys power I will geue vnto thee after a maner that that whiche thou shalte lose with my keyes receyued of me vpon earth before men shal be losed also in heauen before God On the other side that which thou shalte binde in earth shall be bounde also in heauen for God will allowe thy iudgemente cummyng from hys spiryte ¶ Than charged he dis disciples that they shoulde tell no man that he was Iesus Christe From that tyme forthe began Iesus to shewe vnto his disciples howe that he muste goe vnto Hierusalem and suffer many thinges of the elders and hye priestes and Scribes and muste be killed and raysed vp agayne the thyrde daye And whan Peter had taken hym asyde he began to rebuke him saying Maister fauour thy selfe thys shall not happen vnto thee But he turneth him aboute and sayed vnto Peter goe after me Sathan thou âyndeâeââeme for thou sauerest not the thinges that be of God but those that be of men Whan Iesus had spoken these thynges he commaunded his disciples that they should as yet kepe this godly opinion of him secret with themselues nor open it to others that he was Messias For first the sacrifice of the croâse must be accomplished and the veritie of his manly nature declared and further by his resurreccion and the holy ghoste his diuinitie muste bee declared For although the voyce and sentence of Peter was praysed of Christ as the seÌtence of them whiche nowe began to profiâe and spring vp by little and little vnto thinges of more perfeccion yet they dreamed of a certayne kyngdome ⪠not vtterly vnlyke a worldely kingdome And therefore Iesus darkely and as in a riddle promised vnto Peter the ryght of the keyes but he delyuered them not by and by For as yet he was not mete to vse them as yet he was not suffycyently taught with the instruccion of the holy spirite And therefore Iesus calleth them backe to the mystery of the crosse and of hys deathe by the whiche misterie that kingdome must be prepared the deuil once ouercome and sinnes abolished that they mighte bee the lesse troubled in their myndes whan they should se thinges chaunce which they knew should come to passe a litle after They desyred rather to glory in the mightie and high sonne of the liuing God but no man can truely glory in hym but he whiche is not offended with hys humilitie and lownes Iesus therefore began to prepare
the ground sumtime he is dryuen into the fier sumtime into the water he fometh he gnasheth with his teeth coÌsumeth awaye And because I could not haue you I desired your disciples to cast out the deuil they could not But Iesus to heale the vnbelefe of all men crieth out in maner angerly O nacion vnbeleuing and without faythe how long shall I be among you in vayne howe long shall I suffre your vntractable and froward maners I haue doen so many miracles and profitte nothyng and therwith coÌmaunded the chylde to be brought because the miracle might be the more euident and âotable to all men Which when he was brought and seen of Iesê° furthwith euen there before theÌ al the spirite toke hym and the chylde was hurled vpon the ground and tumbled and fomed a miserable sight to see ThaÌ Iesê° the more to declare the greatnes of the disease asked the father how long it was sith the chyld began to be vexed with this disease The father made aunswer and sayed from his infancy and not without daunger of his life For oftentimes he droue him into the fier sumtyme into the water to destroy him I know that it is a soore disease yet yf thou caÌst do any thing haue mercy vpoÌ vs help vs. Iesê° hearyng yf thou canst sumwhat reprouyng the weakenes of his faith as who saieth any disease wer of greater might than the power of God sayth vnto him Aske not what I am able to do but loke what thou art able to beleue For if thou trust fully nothing is so hard but it may cum to passe to him that doth beleue trust At this word the father conceiuyng a trust and a more sure hope with plentifull teares criyng out made aunswer Lord I beleue and if any thing waÌt in my trust and belefe supply thou it of thy goodnes and help my vnbelefe In the meane time when Iesus espied the multitude of people runnyng to gase desyrous to see whether the thyng that came not to passe to the discyples should cum to passe to Iesus he threatened the vncleane spirit saiyng thou deaf and dumme spirit I commaund the go out from him and teturne not a gain vnto him hereafter But the spirite went froÌ the chylde with howlyng yet first he tore him and vexed him so vehemently that he lay for dead and many warranted that he was dead So strong and tough was the violence of the disease But Iesus taking the child by the hand lifted hym vp he arose Like as the father did hardly beleue so his soÌne was hardly heled ¶ Than came the disciples a part to Iesus and said why could not we cast hym out Iesus said vnto them because of your vnbelefe For verily I say vnto you yf ye haue fayth as a grain of musterde seede ye shall say vnto this mountayne Remoue from hence to yonder place and it shall remoue and nothing shal be vnpossible vnto you Albeit this kynde goeth not oute but by prayer and fastyng In the meane season the disciples wer heauy in their mindes fearing leste thorough their default they had lost the power of doyng miracles wheras before they had gloryed that deuilles also were obedient vnto their worde before the multitude they kepe sylence for shame But whan Iesus was cuÌ into the house they goe vnto their maister and demaund of hym why could not we cast out this deuill sith this power was once deliuered vnto vs froÌ thee Iesus to confyrme the faythe and trust of his disciples which oughte to be so great that sumtyme it myghte helpe the distruste of others sayeth The weakenesse of your fayth partely was the cause For the violeÌce of the disease was vehement and the fathers fayth weake and waueryng your faythe was not so mightie that it was equall and hable against both these difficulties For it is sumwhat werish with mannes affeccions and faultye by the reason of the leauen of vaynglorye And ye had faythe lyke the seede of mustarde which beyng vile and litle yet when it is broosed it sheweth a sharpe quicknes of her nature and sowed in the grounde springeth vp into a large tree nothing should be so harde but with a word it should be brought to passe out of hande Yea if ye should say to the hil remoue from hence and goe into an other place it would doe it forthwith as it was commaunded But this kynde of deuylles wherewith the chylde was possessed is not cast out vnlesse fayth be confirmed and strengthned by prayer and fastyng The violence of the disease was strong and tough and by continuaunce of time it was tourned into nature Agaynste suche maner of faultes we must fyght with fastynges which do subdue the body being brought lowe vnto the spirite and also with praier whiche obteyneth the help of god By this coÌmunicacion Iesus taught that greuous vehement and muche accustomed dyseases of the mind must be driuen away with strong vehemente remedies And whan they were in Galile Iesus sayd vnto them It will cum to passe that the soÌne of man shal be deliuered into the handes of men and they shall kyll hym and the third daye he shall rise againe And they were exceadyng sory But now Iesus whan he was in Galile to the entent he might fortify make strong the mindes of his disciples lest they should be ouer much troubled with his death again he doth iterate beate it into theÌ that the sonne of man must be delyuered into the handes of men and killed of them that the thyrde day he should rise agayn from death This saiyng did grieue the mindes of the disciples aboue measure which so loued their lord albeit theyr affeccion and loue was yet carnal that their eares could not suffre any mencion of death For they coulde not vnderstande that Moses and Helyas called the death of Iesus a glory renoume and that that death should bryng health and saluacion to the whole worlde And although like as they were heuy and fadde at the mencion of death so they ought to haue bene chereful glad at the mencion of the resurreccion yet their mynd abhorred so muche from the remembraunce of deathe that surelye they vnderstode not what it ment to dye and the thyrde day to rise agayn For they thought it better vtterly not to dye seeyng that he was hable to doe that whiche was hable to reuiue again from death And whan they were cum to the citie of Capernaum ⪠they that vse to receiue tribute money called a didraÌme came to Peter and said Doth your maister pay a didraÌme He saith yea And whan he was cum into the house Iesus preuented him saying What thinkest thou SimoÌ Of whom doeth the kynges of the earth take tribute or toll of their children or of straungers Peter sayeth vnto him of straungers Iesus sayd vnto hym than the chyldren be free Notwithstanding leste we shoulde offende them goe
as he was cum out of the water he saw heauen open and the spirite descending vpon him lyke a doue And there came a voyce from heauen Thou art my deare sonne in whom I delite After that Iohn had with wordes of lyke sentence moued and styrred vp the mynde of a great manie of theym to wayt for Messias that was cummyng then furth came Iesus when his tyme was cum forsakyng the litle village of Nazareth in the countrey of Galile where because of his educacioÌ and long continuaunce in thesame men thought he had bene borne Certes this is the nature and propertie of all euangelike thinges to begyn very baselye and from suche begynnynges by litle and litle to cum at the length to highest perfeccion whereas contrarily all thinges that euer the world and the deuel goeth about are after merueilous goodly beginninges sodainly cast down and brought to nought So lucifer whiles he set his feate in the northe ymagenyng to be equall with the highest was sodainlye cast downe headlyng into hell In semblable wise Adam when that thorough the diuels instigacioÌ he desired to be equall with God was by and by exiled and cast out of paradise Therfore if thou here considre the high excellencie and greatnesse of Iesu it will cause the muche more to wonder at his singuler humblenesse of mynd modestie He came out of a poore and homely village out of Galile the vilâst countrey of all Iewrie He that purifieth all thinges came as one of the raskall sort humble lowly to the baptisme of repentauÌce amoÌg sinners souldiers brothelles publicaÌs without any seruauÌtes to wayte and atteÌde vpoÌ hym It was not ynough for hym to be circumcised accordyng to the ordynaunce of the lawe and purified after the tradicion of Moyses He desyred also to receiue Iohns baptisme teaching enstructing vs hereby that whoso maketh hym selfe ready to be a ministre and preacher of the gospell muste omitte nothing whiche in any wyse perteyneth to the increase of vertue and godlines And again âschew all thinges wherwith the weakelinges may be offended Iohn taught vs this lessoÌ that a preacher of goddes word shoulde not get himselfe estimacion and auctoritie by gorgeous apparell or poÌpouse liuing but by honest behauiour and godly conuersacioÌ But the eâsaÌple that Christ shewed was of muche more perfeccion and farther from the Iewishe fashion then this for that he differyng nothyng at all from other neyther in his apparell nor yet in dyet dyd neuerthelesse by his godlye lyning mekenesse and beneficiall goodnes towardes all men vtterly duske and deface the auctoritie of Iohn For that is of hygher perfeccion whiche is geuen by the grace of the gospel then that whiche procedeth from the austeritie and straitnes of the lawe The whole intent of the lorde Iesus was this to make the worlde to know how he was the onely aucthour of saluacion to expresse and set out vnto vs a certaine fourme of euangelike and true godlynes to coÌfirme the truth and certentie of all that euer Moyses and the Prophetes had vââitteÌ of thinges past and to make vs as it wer with the giuing of an earnest peny to haue a sure hope and expectacion of thinges yet to come For we right gladly beleue him of whom we haue conceyued a meruelous good opinion and vpon whom many witnesses do consent and agree Wherfore it was procured by the prouidence and wisdome of god that the Lorde Iesus shoulde euery where haue an euident recorde and testimonie of his deitie Of the whole lawe of Moses of all the Prophetes of the angels of the shepardes of the wise men called Magicians of the Scribes of Simeon and Anne of Iohn baptist of the father of the holy ghost and finally of Pylate and the deuils The miracles also that he wrought plainely declared hym to be the sonne of God He dyd many thinges not because himselfe had any nede so to do but for that he would set out vnto vs in his owne person a certaine fourme and trade of lyuing as when he fasted when he was tempted when he oftentymes prayed when he came to baptisme when he obeyed his parentes when he paciently suffered all iniuries and wronges and finallye when he came to his crosse and passion He perfourmed many thynges that the prophetes had prophecied of before lest the people should doubt of the promises afterwardes to be accomplished as when that in his baptisme he receyued the holye ghost in the lykenesse of a doue lightyng vpon the croune of his heade as when he arose agayne from death to lyfe Wherfore he came as a penitent to Iohn he desired his baptisme and obteyned it He was baptised in Iordane wherin were baptised both tanners Publicans and souldiers a sorte of people so sinful that none are more blemished or defiled wââh sinne Are not here the stately princes of this worlde ashamed who will haue nothyng common with the vulgare people No kyng nor priest cummeth to baptisme and if it were theyr pleasure so to do they would scarcely vouchesafe to receyue baptisme in a bason of golde or preciouse stones Nowe our sauiour Iesus that fountayne of all puritie that kyng of all kynges that lord of all lordes disdayned not the common bathe wherin the common sorte were washed But whoso humbleth hymselfe before man the same is highly exalted before god Iesus was baptised as the rest and euerychone of the common people there present But the father of heauen disseuered hym froÌ the residue by a certayne notable signe neuer sene ne heard of before For as sone as he was come out of the water of Iordane whiche he halowed with the touche of his holy body vnto lande as he was in his contemplacion and prayers Iohn sawe the heauens open and the holy ghoste flie downe from thence and light vpon the holy croune of his heade and there tarye The pride of Adam closed the gates of paradise agaynste vs The humblenesse of mynde and modestie of Christe hath for paradise opened vs the gates of Heauen There was a visible signe shewed vnto mannes iyes but by the same we were taughte what maner of myndes that heauenlye spirite both loueth and maketh The spirite of the deuill and the worlde maketh and loueth suche mindes as are haute puffed vp with pride fierce but that heauenly spirite loueth those whiche are lowely meke and peacible There is nothing more harmles and more without gyle then the doue nothing whose nature wurse agreeth with fighting and raueny It was plainlye expressed set out in the lord by this corporall figure what is spiritually wrought in all those that with a sincere and pure faith receyue the baptisme of the gospell The body is washed with water but the soule is throughly annoynted with grace inuisible Moreouer that the done abode still vpon the croune of the lordes head signified that the holy ghoste is geuen to all other godlye men and good lyuers âatably after the
walked by the Sea of Galile he sawe Symon and Andrewe his brother casting nettes into the Sea for they were fyshers And Iesus sayd vnto them Folowe me and I wyll make you to become fyshers of men And streyght waye they forsoke theyr nettes and folowed hym And when he had gone a litle further thence he sawe Iames the sonne of zebede and Iohn his brother whiche also were in the shyppe mending theyr nettes and he anon called them and they left their father zââede therein the ãâã the hyred seruauÌtes and folowed hym After the Lorde Iesus had with suche wordes moued and styrred vp the myndes of the Iewes to receiue the newe Phylosophy and doctrine of the ghospell he lykewyse began after the ensample of Iohn to gather certaine disciples but fewe in number and suche as were vnlettered persones and of lowe degree to the entent that when he had through theyr ministery conuerted all the whole worlde it shoulde plainly appeare how this kyngdom was the very kyngdom of God and not a worldly kyngdom Therefore as he trauayled on a daye by the lake or sea of Galile he ispied Symon and Andrewe his brother labouryng together and aboute to caste their nettes into the water For they were fishermen and by this occupacion gat their lyuyng The basenes of theyr crafte made for the aduauncyng of goddes glory The concorde of the two brethren sygnified the consent and agremente of the churche The crafte of fyshing bare the figure of the ministracioÌ of the ghospell which by vertue of Goddes worde plucketh vp into the lyght of veritie and loue of heauenly thynges suche as are drowned in the darkenesse of ignoraunce and the fowle stinkyng puddell of worldly cares And thus fyrste of all fyshed he for these two fyshers Come ye ê he and folowe me for I will make you begynne from this day forwarde to fyshe after men Assone as the Lord Iesus had spoken the word the two brethreÌ leauing theyr nettes euen as they were folowed him without any tarying For Iesus voice hathe in it a certaine heauenly charme or inchauntment And goyng thence a lytle forwarde he sawe other two that is to were Iames the sonne of zebede and Iohn his brother who were also trymmyng and mendyng theyr nettes in the shyppe and makyng themselues ready to go a fyshyng And these two notwithstanding their myndes were bent another waye he sodeinly spake vnto callyng and commaundyng theÌ to folow hym Now that thou mayest know young men of an euangelike faith they made no tarying but leauyng their father zebede with his hired seruauntes in the shyp streyght wayes folowed theyr caller Thus beganne Christe to gather the ciefe prelates and ministers of his Churche cleane refusyng the priestes and Phariseis of IerusaleÌ with all their pompe and pryde ¶ And they came into Capernaum and streyghtwaye on the Sabboth dayes he enterd into the Synagoge and taught and they were astonyed at his learnyng For he taught theÌ as one that had authoritie and not as the Scribes And being accompanyed with such a felowshyp he came vnto Capernaum This Capernaum was a citie muche florishyng in substaunce but no lesse proud vngodly and vicious than it was welthy Here byanby he beganne to playe the parte of an Euangeliste or preacher of the ghospell For vpon the sabboth daye he entred into the Sinagoge and taught the Iewes openly not the vayne fables of the Phariseis but declared vnto them the very true meanyng of the lawe which was in dede spirituall and not carnall And the people perceiued him to be a newe teacher his doctrine also to be of a new sort Thei sawe he was a maÌ of lowe degre that suche as accoÌpanied him were but fewe in numbre very rascals men of no reputacion yet wondered they greatly at his wordes for that they breathed a certaine godly vertue For he did not after the maner of the Scribes teache triflyng coÌstitucions of men or olde wyues tales of genealogies and pedegrewes but his wordes were pithâhy and of authoritie and the wonderfull great miracles he wrought caused those verities that he spake to be beleued What thyng soeuer is humayne and worldly the same is of litle price and estimacion when Goddes power begynneth once to put furth his strength and efficacie ¶ And there was in their synagoge a man vexed with an vncleane spirite and he cryed saying Alas what haue we to do with the thou Iesus of Nazareth Arte thou cum to destroye vs I knowe the what thou arte euen the holy one of God And Iesus rebuked him saying holde thy peace and cumme out of the man And whaÌ the vncleane spirite had torne him and cried with a loude voyce he came out of him and they were all amased insomuche that they demauÌded one of another among themselues saying What thing is this What newe doctrine is this For with authoritie commaunded be the foule spirites and they obeyed him And immediatlye his fame spred abrode throughoute all the region bordering on Galile And lo byanby there was occasion ministred for him to worke a myracle For in that assembly was there a certaine felowe whiche was vexed with an vncleane spirite This wicked spirite coulde not abyde the heauenly spirite speakyng in Christ. For he beganne to clatter agaynst his heauenly doctrine crying aloude and saying O Iesus of Nazareth what hast thou to do with vs Arte thou cumme to destroye vs before the tyme I right well knowe who thou arte Certes the selfe same holy one whiche the prophete Daniel promysed long sithens whom God hath singularly sanctified aboue al other The lorde Iesus eyther because the tyme was not yet cumme that he should openly confesse who he was or els because he was not pleased with this confession beyng vndoubtedly true but yet made âhroughe constraint of feare and of a wicked spirite who sythe he is of hymselfe a lyer and delighteth to deceiue man was not to be hearde in the presence of the people when he spake the trueth lest any manne woulde haue taken occasion there by to beleue hym afterwardes when he had lyed the lorde Iesus I saye rebuked hym and sayed Holde thy peace and departe out of the man and so shalt thou better declare who I am And furthwith at the lordes coÌmaundemeÌt the vncleane spirite forsoke the maÌ But at his departure he tare him cryed out with a loude voyce so that it euidently appeared thereby how he fled awaye not wyllingly but by force and constraint of Gods power And here was shewed the fygure of a manne possessed with the spirite of the deuyll Is not he vexed wyth the worste cruellest of all the deuils whiche is wholly possessed with ambicion couetousnes rancour malice hatred pleasure of the body suche other lyke deuilishe lustes and appetites Suche as are vexed with these spirites canne in no wyse abyde to heare the gospell preached but yell and crye oute agaynst it as the deuill dyd saying what
haste thou to do with vs Iesus Arte thou cumme to destroye vs For so many as the spirite of this world possesseth thinke themselues vtterly forlorne whensoeuer they are constrayned to forsake those thinges wherein they haue sette theyr false felicitie Wherfore theyr myndes are sore troubled and as you would saye tugged and haled into sondrie pieces whylest on the one syde feare of eternall damnacion moueth them to vertue and goodnes on the other syde the venimousâ swetnes of such vices as thei haue of long time accustomed vnto holdeth them fast and withdraweth them from theyr godly purpose But yet no manner of deuill taketh so faste holde but he wyll at the commaundement of Iesu flye awaye It is a muche greater myracle to make of an ambicious man a temperate of a fyerce felowe a pacient of the lecherous persone a chast liuer of the extorcioner or one that liueth by pollyng and pyllyng a lyberall man than to delyuer a mannes body from a wycked spirite But yet men wonder more at this then at the other not because it is more wonderfull and meruailous in dede but for that it is seene with bodely iyes Therfore when he had thus chased awaye the vncleane spirite by commaundement onely then the Iewes greatly wondered at it insomuche that they demauÌded one of another saying What new thing is this we haue not read that euer the Prophetes dyd the lyke castyng out deuyls by bare worde of mouth onely Or what new kynde of doctrine is this that hath so great vertue and power folowing it He preacheth the kyngdome of god and putteth furthe Gods power in that he treadeth vnder foote and subdueth the power of the deuill Neyther is it by sorcery or inchauntment or by makyng of long prayers vnto god nor yet by any other laborious meane that he thus putteth to flyght the wycked fendes But he commaundeth them with worde onely as theyr lorde and conquerour and they incontineÌt whether they wyll or no obey hym Of this wonderful facte a great fame of Iesu was spred abrode throughout all the countrey of Galile And because it shoulde appeare that in him is the well spring of godly power whiche can neuer be consumed one miracle dyd streyght wayes succede and folowe another ¶ And furthwith when they were cumme out of the synagoge they entred into the house of Symon and Andrew with Iames and Iohn But SymoÌs mother in lawe laye sicke of a feuer and anon they tell hym of her and he came and toke her by the hande and lyfte her vp and immediatlye the feuer forsake her and she ministred vnto them And at euen when the Sunne was downe they brought vnto hym all that were diseased and them that were vexed with diuels and all the citie was gathered together at the doore and he healed many that were sicke of diuerse diseases and cast out many deuils and suffered not the deuils to speake because they knewe hym For anon as they were departed out of the synagoge they came into the house of SymoÌ and Andrew whither also Iames and Iohn folowed Now Symons mother in lawe as it theÌ fortuned laye sycke was sore vexed with an ague Assone as Iesus was by them aduertised therof he went to the bedside toke the woman by the hande lyfted her vp forthwith the feuer forsoke her eueÌ as she was sodainly so was she perfectly made whole For she was sodaynly made as lusty and strong as she was before insomuche that she did her accustomed office in the house ministring vnto Iesu and his disciples He lyeth sycke of a perilous disease whose mynde burneth with the loue of carnall pleasures who by reason of superfluitie and excesse leadeth an ydle and a sluggishe lyfe It is a woman that lyeth sycke And at the beginning the fyrst woman deceiued with the pleasaunt alurement of an apple began to be sycke of this ague Our fleshe that alwayes lusteth agaynste the spirit is our Eue. But happy are they whome Iesus with the touche of his moste holye spirite lifteth vp to the loue of heauenly thynges that he whiche before tyme serued ydlenesse riotous liuing and vncleannes maye sodeynly recouer his olde strength and lustynes and being made a newe manne hereafter becum the seruaunt of clennes chastitie sobernes For these are the meates whiche Christe is refreshed and delyghted withall Now ymagine that the house of Symon sygnifieth the churche of Christ in the whiche it is not conuenient that there be anye feble and weake in spirite but suche as are full of euangelyke strength and lustines And yet many tymes Peters mother in lawe that is to saye the synagoge lyeth sicke in the same For he is a membre of the synagoge vnto whose corrupte tasting the vnsauery and weryshe letter yet sauoreth who tasteth well the water of the Pharisaicall vnderstanding and can in no wyse tast the wyne of the spirite and true meaning of the ghospell They that were in the house with the Lorde Iesu desyred him to lyfte vp the woman that laye sycke in her bedde In semblable wise let vs all who are meÌbres of the churche desyre his mercyfull goodnes with most humble praiers that he wyll vouchesafe to put out his holy ryght hand and therwith to lifte vp also those timerous persons whiche clening only to the letter of scripture and wholy geuen to the supersticious obseruacion of ceremonyes dooe of a certaine vnright iudgement greatly desyre those thynges that are hurtfull noysome and contrarily hate and abhorre suche thinges as are onely to be desyred to lyfte them vp I saye to the fredome of the ghospell whiche serueth not for this purpose that we should with more libertie committe sinne at pleasure but to the intent we should gladly and with right good will dooe the workes of Euangelike or christian charitie and cherishe Iesus in his membres The Lorde is alwayes ready to heale the soule yf he be desyred and called vpon He loueth those that call vpoÌ hym call they neuer so importunatly and out of season It was nowe late in the euening and the sunne was set so that it might be thought a great point of importunitee to cal vpon the physycian at that time But the great desyre of healthe had the vpper hande of shame They brought vnto him a very great numbre of suche as wer diseased with all kyndes of infirmities and among them also some whiche were vexed with vncleane spirites The whole citie of Capernaum came thicke and threfolde to the gate of the house to see this syght Iesus without excuse healed very many of them of sundry diseases and cast out many deuils He was a quicke and a readye physycian who with worde cured diseases Moreouer he put to silence the deuils who cryed with a loude voyce that he was Christ vtterly despysyng the testimonie of his enemyes and of them with whome he woulde that his shoulde in no wyse haue to do He suffered the
chyldren of the Hebrewes and fyshers to descry hym But he admitted no recorde of the deuils though it were true The noughtines of the person that telleth the trueth doth hurte thesame And he doeth more harme with his lies whiche hath gotten himselfe credence afore by some true tale tellyng This was then done accordyng to the hystorie But to open the secrete sence and meaning hereof We se very many euen nowe adayes that cum flockyng vnto Simon Peters house whiche as I sayde before bare the fygure of the Churche For the citie of Capernaum representeth the whole world the setting of the sunne fygureth the deathe of Christe The gate of the house signifieth baptisme whiche is beset with repentaunce of the former lyfe truste to obtayne soule healthe of Iesus The sycke people sitte aboute the gates that is to saye the Publicans and sinners desyre to be receiued into the felowship of the churche They should not deserue to behealed except they surely beleued that Iesus bothe could and would geue them helth The churche of Christ conteyned in it but a very small numbre so long as he yâ lanterne lyght of the world liued in yearth But after his death a great multitude of people began thither to resorte out of al the countreis of the world ¶ And in the morning very early Iesus when he was rysen vp departed and weÌte out into a solitarye place and there prayed Symon and they that were with him folowed after him and when they had found hym they sayed vnto hym all men seke for the. And he saied vnto them Let vs go into the next tounes that I may preache there also For therfore I am cuÌ And so he preached in theyr sinagoges and in al Galile cast the deuils out These thinges so done when the Lorde Iesus who came not for this onely purpose to cure corporal diseases whiche he sendeth many tymes to his to the intent they maye be whole in soule when I saye he sawe the multitude greatly desyre to be healed of their bodely diseases and not with lyke affeccion couet to heare his heauenlye doctrine wherewith the maladies and diseases of the soule are cured the nexte daye as though he had bene desyrous to take some ease and rest he deceyued them for he roose verie earlye in the morning and went from Capernaum into a solytary place where he made his prayers to the father genyng hym thankes for the benefites wyche he had decreed to geue vnto mankynde by hym And here are sundrye ensamples prepared for our instruccion Fyrste he teacheth vs that we must assone as we haue done our neyghbour good departe away leste we seme to loke after any mede or reward of those that we haue done good vnto Secondarilye we are taught manye tymes to leaue of the teachyng of holsom doctrine for a season to styre vp a desyre in vs to aduaunce the same Finally we learne also that we ought to refreshe and quicken the spirite by often goyng asyde into solitary places I meane not suche goynges aparte as are for pleasure and pastime but for prayer and heauenly contemplacion because we maye retourne from thence more willyng in spirite and better disposed to helpe the weake Euery man which hath chaunged place is not goen into wildernes but he that hath cleane seuered his mynde from worldly cares and wholly bent himselfe to the studie and contemplacion of heauenly thinges When Simon Peter and the reste of the disciples vnderstode that Iesus was priuilye departed they folowed after til they had founde where he was For it is not beseming that the true disciples of Iesu be any tyme awaye from their maister whome they ought in all thynges to folow In the meane season when the people whiche flocked early in the mornyng to the gate of the house had also learned how Iesus was gone awaye they lykewyse folowed hym into the wildernesse Many there be that folow Iesus but none fynde hym oute saue alonly his disciples who after they haue once founde him do shewe him vnto other Wherfore they tolde the lorde how there was a great multitude of the citizens of Capernaum come thither to seke him The lorde then answered again saying It is sufficient at this present to haue layed these foundacions among the Capernaites Nowe it is tyme for me to go in like maner and viset the litle tounes and villages here about that I maye likewyse there preache the kyngdome of god ⪠For I came not to preache to one citie alone but to declare saluacion to all men For this cause the Lorde trauayled through the tounes and villages of all Galilee preachyng in their Synagoges curyng diseases and castyng out deuils because the ignorant people shoulde by reason of his mighty dedes and myracles geue firme credence vnto his doctrine And there came a leper to him besethyng hym and knelyng downe and saying vnto hym If thou wilt thou canst make me cleane And Iesus had compassion on hym and put furth his hande touched hym and sayth vnto him I will be thou cleane And as sone as he had spoken immediatly the leprosy departed from hym and he sent him awaye furthwith and sayth vnto him Se thou saye nothing to any maÌ but get the hence shewe thy self to the priest and offer for thy clensyng those thynges whiche Moses commaunded for a witnes vnto them But he assone as he was departed began to tell many tynges and to publishe the saying insomuche that Iesus coulde no more openly entre into the citie But was with out in desert places and they came to hym from euery quarter It chaunced on a tyme wheÌ Iesus had taught the people in a certaine mouÌtayne many goodly lessons concerning the perfeccion of the euangelike or christian profession that there met him as he came doune agayne a certaine man infected with leprosy a disease vncurable and abhorred of all men in whome was shewed to the corporal iyes a figure of those thinges which he wrought by inuisible operacion in the soules of the hearers The leper hated his filthy disease and had a meruelous great confidence in Iesu. Here thou seest a figure of a sinner which returnyng from vicious liuyng and entendyng to amend is at the nexte dore to saluacion The same leper feared not the people although he knewe right well that they abhorred his company but onelye regarded the goodnes of Iesu. Wherfore he ranne vnto hym and fell downe at his knees What woulde the proude Pharisey here do He would crye hence with this ougly and abhominable creature leste he infect euen oure very iyes He would call for water to washe awaye his noysome and contagious breath This would the Pharisey do more vncleane in soule then any leper in body But what doth the moste meke and gentill Lord whiche onely was pure and cleane from all spot of synne He commaundeth hym not to be had out of his sight nor to be remoued awaye from his knees It
with a long corde and layed hym at the feete of Iesu nothyng doubtyng but that he of his great mercie and goodnesse woulde help the selye wretche assone as he once cast those his pitifull iyes vpon hym and beheld how he laye in his bed lyke a quicke karkas impotent and benummed in all his lymmes Iesus sawe this miserable person euen before he was broughte vnto his presence and knewe right well the great faith of those that brought hym He could if it had liked hym without leauiÌg of or breaking his tale haue sygnified his pleasure vnto them by whom he had luste in this wise Let the sycke of the palsye aryse and beyng sodainly healed cary home his bed again But his will was to shewe al men there present that piteous sight and also to declare of what great strength and efficacie true belief vpon hym is wyth almighty God the father The disease was vncurable and of long continuaunce the cummyng to Christe very cumberous And yet the gracious goodnesse of the lorde ioyned with lyke power put them in a sure hope to obtaine theyr request Wherfore after he sawe theyr notable fayth the more he perceyued the man to be diseased in soule then in body the more pitye and compassion he toke on hym Euery man thought hym in a miserable case that thus lacked the vse of all his membres but more miserable was his soule beeyng in subieccion and bondage of sinne They loked after nothing els but that the poore wretche should be restored to perfite health of body which was a thing farre aboue mannes power But Iesus beyng highly pleased with so notable a faithe and therfore willyng to make hym all and in euery part whole turned vnto hym and sayed Sonne thy synnes are forgeuen ¶ But there were certaine of the Scribes sittyng there and thinking in their hertes Why doeth he speake these blasphemies Who can forgeue sinnes but God onelye And immediately when Iesus perceiued in his spiâite that they so thoughte within themselues he sayeth vnto theym why thinke ye suche thynges in your heartes whether is it easier to saye to the sicke of the Palsey thy synnes be forgeuen thee or to saye aryse take vp thy bed and walke But that ye maye knowe that the sonne of man hath power in earth to forgeue sinnes he spake vnto the sicke of the Palsey I saye vnto thee arise and take vp thy bed and get the hence vnto thine owne house And immediately he arose tooke vp the bed and went forth before them all in so muche that they were all amased and glorified God saiyng we neuer sawe it on this fashion There were present in that assembly certaine Scribes who for the knowledge they had in the scriptures were neuer the godlyer and better in theyr liuyng but rather more enclined to surmise matiers agaynst hym They had learned of the bokes of the Prophetes and Moses that it perteyneth to God alone to pardon sinnes For the priest dyd not release sinne but made intercession vnto God for other mens offences and that not withoute sacrifice Because the Scribes knewe this right well they had suche secrete thoughtes imaginacions with themselues What newe saying is this that he speaketh whiche neyther Moses nor Aaron nor any of the auncient Prophetes durst presume to speake For he sayeth thy synnes are released Trulye he is a blasphemous person against God that thus taketh vpon hym gods power The law coÌmauÌdeth sum offeÌces to be punished with death And other sum there are for the whiche satisfaccion is made with burnt offerynges and diuers other kyndes of sacrifices by the mediacion or intercession of the priest But he passyng nothyng vpon suche rites and ceremonies doeth at once forgeue all sinnes with bare worde of mouth This thing that he taketh vpon hym and promyseth pertayneth not to manne It lyeth in Goddes power alone to perfourme it Surely they were offended with the imbecillitie and weakenesse of his manhode that they sawe and therefore coulde suppose nothing of hym aboue the state and condicioÌ of man Neyther had the vulgar people any greater opinion of him whiche yet by reason of theyr simplicitie were not so muche enclined to pycke quarels as the other were The spirite of this worlde putte those thoughtes in theyr myndes who whyles they stacke harde to the litterall sence of Moyses lawe were farre froÌ the spirite and true meaning thereof and were somuch the more vnapte to be taught thesame because thei thought themselues very well skilled in the scriptures in somuche that thesame thyng hath here also place and is verified whiche we see chaunce among paynters and singing men who are wonte to take lesse for teachyng of one that is altogether rude and ignoraunt in theyr arte or science then for him who hath ben euell enstructed of an other mayster in the same and the reason is because in teachyng of the ignorant there is but one labour to be takeÌ whereas yf a man take vpon hym to instruct the other as it is the firste so is it the more paynfull labour to teache hym to forget what he hath learned before then to teache hym And these vngodly thoughtes they of a certain worldely pollicie kepte in theyr stomakes for feare of the people in whose presence they muche aduaunced and magnified themselues for their greate knowledge vnderstandyng The Lord Iesus who rather desyred to declare his diuine power by deedes then to vtter thesame by wordes because he woulde plainly shewe vnto the Scribes howe there is nothyng so closely hydde in mennes brestes be they neuer so suttle and craftie that his holy spirite which searcheth and throughly seeth all thynges knoweth not tourned him vnto them and as though they had spoken out those thynges whiche they inwardlye thought in theyr myndes sayed in this wise Why haue you suche slauÌderous imaginacions in your hertes why do you rather iudge me by this weake and feble body of myne then by my deedes Why do you not gather of these my workes which you see with your iyes and cannot deny that those thynges are of trueth whiche can in no wyse be sene with your corporall iyes you are offended with me because I sayde Thy synnes are forgeuen and deme it to be a vayne saying and of none effect because you see not the efficacie therof whiche putteth forth and sheweth it selfe in the soule of man But you that haue your bodely iyes whole and faultlesse haue spirituall iyes faultie and blemished What yf I speake like wordes vnto the other and make the efficacie therof appeare vnto your iyes Is it not then reason that you beleue the thyng whiche you see not beyng thereunto enduced by the thyng you see There is nothing that man can easelyer do then speake and contrarilye there is nothing so harde as to perfourme what is spokeÌ God alone caÌ as easely do the one as the other And though hytherto he neuer gaue this power to manne yet it
to disproue him with wordes The Phariseis and suche as were of Herodes retinue were not louers and frendes together and yet for to destroy the author of helth they agreed all in one O mischieuous concorde O blyndnes muche in deede to be lamented What shall the priuey traynes of worldly deceite preuayle againste him vnto whome nothyng is vnknowen The Lorde teaching vs by his ensample that we ought many tymes to gyue place for a season to the vncurable obstinacie of the euill leste through farther prouocacion they becum more mischieuous conueyed hymselfe thence and wente asyde agayne vnto the sea The goyng asyde of Iesu is no kinderaunce to the ghospell but an encreasyng and furtheraunce of thesame For yf so be that the Pharise is had not driuen hym awaye he woulde not haue cum to the multitude of the gentiles Therfore after that Iesus had forsaken the enuious and narrowe synagoge and was gone vnto the sea there came vnto hym out of euery quarter a great numbre of people not onely out of Galile but also out of Iewry yea and from Ierusalem selfe from Idââea and all the countreys lying beyond Iordane and moreouer from suche places as bordered on the cities of Tyre and Sydon For here was made a foreshewe of the churche that shoulde be gathered together of the Gentiles because the synagoge did through her vnbeliefe repell the Gospel Out of all these places there came a great multitude of people whiche moued by the bruite that was spred abrode of the marueylouse doctrine and mighty dedes of Iesu drewe theÌ selues together assembled at the sea syde The lorde who is bothe bounteous and riche towardes all men secluded no man neyther from his doctrine nor fro receyuing the benefite of healthe The people were so eagre and hasty by reason of the great desyre they had to be cured of theyr syckenesses that one of them thruste another out of place by force preased in where Iesus was to the intente they might at the leaste wayes but touche hym because that by the onely touchyng of his garmente diseases were also cured and put away There was no difference neyther betwene disease nor person with this mightie and liberall physycian For whosoeuer they were that were troubled with any maner of euils or infirmities thesame were furthwith deliuered therof yf it chaunced theÌ to go to Iesu. And the selfsame thing wee se spiritually done euen in these dayes How many be there out of all the nacions of the whole worlde what detestable vices are they subdued vnto whiche flye vnto him for succour by touche of faythe are healed Furthermore the vncleane spirites after they had sene Iesus coulde not abide his puissaunt vertue but fel downe at his knees and cried out saying Thou art euen that selfsame sonne of God whiche was promised to cum Iesus who in no wise woulde suffre the wicked spirites to disclose him strayghtly coÌmaunded them to kepe silence and in no case to discry hym before the tyme were cum His will was to be knowen vnto the world by humble and poore persons vnto whom he said He that heareth you heareth me He willeth vs to geue no credence at all to wicked spirites no not so muche as then when they speake the trueth For this busynes was not done at all auentures but God by his high wisedom ordered euery thing with certaine degrees and procedinges for our saluacion ¶ And Iesus commaunded his disciples that a ship should wayte on him because of the people lest they should throng him For he had healed manye in so muche that they preased vpon him for to touche hym as manye as had plages and whan the vncleane spirites sawe him they fel downe before him and cryed saying thou arte the sonne of God And he strayghtly charged them that they should not make him knowell Wherfore when Iesus was thrust with the prease of people anon he commaunded his disciples to prepare hym a ship because he woulde not be disquieted with the disordered clamorous multitude which rather desyred bodely health then the health of theyr soules and thronged hym rather then touched hym Suche as confessing theyr disease go to Iesu with a syncere fayth do touche hym and are made whole Againe they whiche troubled as yet with worldly lustes and desyres cum rushing in with noyse hurly burly do greue and greatlye disquiete hym Therfore the disciples who were wonte to be familiarly conuersaunt with the Lorde prepared hym a ship of a more pure congregacion Iesus is better pleased with a fewe cleane and quiet persones then with a great many that are troublesome and vnquiet But yet he so gat him away that he neuertheles taught the multitude out of the ship When thou seest Iesus teaching oute of the shippe vnderstand hereby a bishop preaching to a multitude of all sortes whiche contayneth christian nouices and suche as haue not as yet the spirite cast out by baptisme both of the Iewes and Gentiles Happy and blessed are they that do spiritually touch Christ. None toucheth him so but those whome he first toucheth For whomsoeuer he toucheth the same are healed of all theyr sinnes and nowe being of vnquiet persons made quiet they shall be receyued into the ship of the Churche there to haue the continuall fruicion of his companie and alwayes to sit at his table The shippe wherin Iesus preacheth is very narrowe and roumles to vncleane and sinfull persons and contrarily moste wide and large vnto suche as are in cleane life and purged of theyr sinnes The Lord refused the publicacion of deuils and auoyded the sinfull and vnquiet multitude of people And yet these thinges euidently shewed that the kingdome of God was cum into the whiche both worthy persons and vnworthy weÌte about violeÌtly to enter Therfore he prepared himselfe certaine capitaines whiche shoulde ayde hym in claymyng this heauenly kingdome so many in numbre as should be sufficient to teache so many nacions as anon after shoulde come full and whole oute of all partes of the world to professe the Philosophie and doctrine of the ghospell So haue the princes of this worlde bene wont to chose them certaine head rulers and capitaines to clayme wynne enlarge gouerne and defend theyr empires kingdomes by It is requisite that the sayde rulers be ryghte trusty wyse polytique and diligent and in especiall that they knowe the king theyr maisters will and pleasure ¶ And he wente vp into a mountayne and called vnto hym whome he woulde and they came vnto him And he ordayned the twelue that they should be with him that he might send them furthe to preache and that they might haue power to heale syckenesses and to cast out deuils And he gaue vnto Symon to name Peter And he called Iames the sonne of zebede and Iohn Iames his brother gaue them to name Bonarges whiche is to saye the sonnes of thunder And Andrewe and Philip and âarthelmewe and Mathewe and Thomas and
one that had a very naturall bodye of man subiecte to all suche passions as oures are subiect vnto But he was not ignoraunt what would betyde He wyste well there would a tempest aryse He knewe that the Apostles would be sore afrayed and waken him out of his slepe He could not more effectuallye teache them that nothyng is to be drad of those that stedfastly beleue in him The disciples therefore pinched hym as he slepte and when they had awakened hym sayde Maister slepeste thou so soundely whyle we perishe and thynkest thou that it maketh no matter to the yf we be drouned It was an argumente of faythe that when they were in daunger of death they fled vnto Iesu for succour But of an vnperfite faythe for as muche as they beleued that they were not in sufficiente safegarde as long as the Lord was aslepe When Iesus was wakened bicause he woulde by dede declare that he was the Lorde of all the elementes he rebuked the wyndes and commaunded them to cease Then he saide vnto the sea peace be still These two elementes whiche are obediente to no mortall man knewe the voyce of theyr maker And by and by the wynde alayed the waues and fourges of the water left their ragyng and fell downe and there folowed a greate calme Then the Lorde tourned hym vnto hys disciples and rebuked them for their vnbelefe Why ê he are ye so afrayed haue you not yet after that you haue sene me worke so many miracles confydence in me Nowe when the disciples and the other that were wyth hym in the shyppe sawe thys straunge wonder how the sea beyng a dumme and an vnruly element and the wynde likewyse a violente elemente forthwith as he had rebuked theÌ ceased from further ragyng and were still perceiuyng that it was a thinge passynge the state and condicion of manne sayde one of them to another Who is this whose coÌmaundementes not onely diseases and the diuils but also the dumme elementes obey vnto He that was the soÌne of man as touchynge the naturall appetites of man had not in this worlde where to reste his head For eueÌ dying on the crosse wheÌ he hadde nothynge to laye his headen he caste it downe and so yelded vp the Ghoste But here in the shyp he dyd not onelye take his reste but also layed a pilowe vndernethe his heade and slepte theron and anon a storme arose because we shoulde knowe what great daunger hangethe ouer the churche so oft as Christ sleapeth in vs. He slepethe verily when the shepeheardes pastours of Christes flocke delited wyth the coÌmodities and pleasures of this worlde are in a sounde slepe so that yf a man pynche them or crye vpon them âââer so muche yet can they not be wakened Howe fast aslepe are those Byshops who beynge altogether geuen vnto sensualitie dronken wyth an vnlefull desyre to rule and playe the lordes and wholy set to heape vp money neyther take anye care for the flocke to them committed nor haue anye remembraunce of theyr owne soule health nor yet are moued any whit at all with the coÌmon peryll to awake out of theyr slepe and thinke thus with themselues What do I mad man that I am The Lordes flocke is coÌmitted vnto me to be fed and shortely muste I cume to the iudgyng seate of the euerlasting iudge who shed his precious bloud for these shepe whiche he put me in âruste withall What answere shall I than make hym I shoulde with ensample of good lyuyng haue caryed lighte before them to euerlastynge saluacion and by my naughtye sinnefull lyfe I haue bene theyr guyde to hell and damnacion I shoulde haue fedde them with the doctrine of the gospel and dyd not feede them a whit but plucked of their woolle by the rootes but spoyled them of that they hadde but slewe them In stede of a father I behaued my selfe lyke a tiranât for a Byshope I was a wolfe and a robber And in the meane whyle the tempest disordereth all thynges and maketh a greate confusion Iesus who is the true heardman of the churches and congregacions slepethe dissemblynge the matter and sufferyng the storme to aryse but he slepeth so that he streighte wayes a wakethe at the crye and calling of his The shyppe that Christe as pertainynge to the body is caried in is one but she hath mo accompanyinge her There is one catholike or vniuersall churche and agayne there be manye churches Christe is lykewyse in them all And as manye as do cleane vnto the same heade beâne congregacion No shyp is drouned that foloweth Christe Be they neuer so muche tossed with the waues of the water neuer so much in ieopardie of drownyng yet haue they at the lengthe good ariuall and cum safe vnto the hauen But all this while the tempeste and nyghte do plainly teache vs that we can haue no maner of ayde and succour of our owne strengthe and that all hope of saluacion is in Christ onely if a man with full hart and minde put his trust in him The deuel causeth oftetymes suche tempestes priuately to aryse in euery mannes soule For after that the nighte doth once darken our myndes wyth errours after the light of faith doth faile and the strength of theuangelike spirite be as ye would saye a slepe laid to rest in vs then do the windes of naughtye lustes arise and greatly disturbe the calme of the mynde The soule selfe is now in great hasarde there is no helpe neyther in rowing nor in sayles There is no remedie but it muste nedes perishe and go to wrecke yf Christe be not wakened out of his slepe by feruente and importune prayers If he heare not streight waies when he is called on yet cease thou not but pricke and pinche hym tyll he be a wake By him onely the calme and quietnes of the mind shall in continent be restored ¶ The .v. Chapter ¶ And they came ouer to the other side of the sea into the countrey of the Gaderenites and when he was cum out of the shyppe immediatly there mette hym out of the graues a man possessed of an vncleane spirite whiche had his abidyng amoÌg the graues no man coulde bynde hym no not with chaines because that when he was often bounde with fetters and chaynes he plucked the chaynes asunder and brake the fetters in pieces neyther coulde any man tame hym And alwayes night and daye he was in the mountaynes and in the graues crying and beating hymself with stones But when he had spyed Iesus a far of he ranne and worshypped hym and cryed with a loude voyce and sayed what haue I to do with the Iesus thou sonne of the moste hyghest God I requite the in the name of God that thou tourmente me not For he sayed vtuo hym come oute of the man thou foule spirite And he asked hym what is thy name And he aunswered and sayed vnto hym my name is Legion for we are many And he prayed hym
shorte they had nothyng els but a plaine and a symple faythe in Iesu whome they as yet knewe not perfectlye ¶ And kyng Herode heard of him for his name was spread abroââ I he said Iohn Baptist is risen agayne from the dead and therfore myracles are wrought by hym other saide it is Helias some saied it is a prophet as one of the prophetes But when Herode heard of byâs he sayd it is Iohn whome I be headed he is tysen from deaâh ⪠agaynt For Herode hymselfe had sent furth mânne of warre and layed handes vpon Iohn and bounde hym and caste hym into pryson for Herodias sake his brother Philippes wyfe because he had maried her For Iohn sayde vnto Herode It is not lawfult for the to haue thy brothers wyfe Herodias layed wayte for hym and would haue kylled hym but she could not For Herode feared Iohn knowyng that he was a iust man and an holy and gaue hym reuerence And when he hearde hym he dyd many thynges and hearde hym gladlye By these thynges Iesu waxed euery daye more famous then other so that his name was nowe knowen euen vnto kyng Herode For it is very late ere kynges knowe Iesu whome it behoueth firste and chiefly to knowe hym neyther are there any that know him worse and lesse for theyr soule healthe then they do After that Iesu had wrought so many and so euident miracles that no man could cauill and saye they were fayned thynges and the same myracles had done so many menne good that no manne coulde sclaunderouslye reporte and say they were done by the power and operacion of euill spirites And after diuerse menne had diuersly spoken theyr myndes and conceites what they thoughte of hym at the length Herode shewed also his opinion Iohn sayth he is rysen from death and therfore now hath he power to worke myracles Agayne other there were who taking coniecture of the prophecy of Malachy sayed howe Iesu was Helye whiche is promysed in scripture to cum againe before the great and terrible daye of the lorde There were other sum whiche denied hym to be Hely who was of greatest authoritie among the Iewes auouchyng him to be one of the meane sorte of prophetes reliued and rysen agayne When Herode had hearde all theyr opinions yet stacke he styll vnto his owne and sayd Yea this is the selfefame Iohn whose heade I caused to be striken of He is alyue agayne and beyng nowe made a faynete worketh suche thynges as passeth mannes power There was none of all those whiche beleued not that the bodies shall reliue And yet are there manye at this daye who beleue not that Christe rose agayne from death to lyfe And to th entent thou mayest here perceyue how vnright are the iudgementes of the wicked they beleued that Iohn who neuer hadde any name for workyng of miracles was aliue agayne and moste stifly denyed the resurreccion of Iesu whose godly power was so many wayes declared Consydre also the foÌdnesse of wicked kinges Herode affirmeth Iohn to be alyue agayne and coÌfesseth he hath now greater power then he had when he was firste alyue and yet for all that he in a manour maketh his vaunt howe he caused hym to deputte to death ready to slea hym afreshe yf it laye in his power Here it is expedient to heare what occasion Herode hadde to committe so haynous a dede For at the prouocacion of an vnchaste woman he commaunded Iohn to be taken and layed in yrons not for anye offence committed on his behalfe but to gratifie Herodias the daughter of kyng Areta the whiche Herodias notwithstanding she was maried before vnto Phylyppe one of the fower rulers of the countreyes of Iturea and Trachonitis the Kyng hee father by reason of a certayne debate that befell bewixt them toke awaye from his sonne in lawe Philippe by whom she had then a daughter and maried her to this Herode brother vnto the sayde Philippe but yet his enemie Iohn to th entent he might the better resemble Helye who verye frankely rebuked Achab and Iezabela could not abyde this vnchaste and filthye matrimonie but sayde vnto kyng Herode It is not lawfull for the to kepe still in house with the thy brothers wyfe synce he is not barrayne and is yet alyue Herodias who was then diuorced from her former husbande fearyng leste she should by Iohns procurement by lykewyse diuorced from this weÌt aboute to entrappe him and sought occasion to make him awaye but all that euer she went about came to none effecte For albeit Herode loued not Iohn hartely yet did he feare hym True vertue is of suche force that kynges and mightie princes feare it Herode knewe right well he was a iuste manne and an holy lyuer and therfore had hym in awe and reuerence and folowed his counsayle in manye thynges and gladlye hearde him speake These thynges letted the wicked womanne to destroye hym according as she purposed to do She entended mischiefe but occasion woulde not serue therunto whiche is the thing that onely lacketh vnto yuell folkes to do harme ¶ And when a conuenient daye was cumme that Herode on his byrthe daye made a supper to the lordes high capitaines and chiefe eâates of Galile and when the daughter of the same Herodias came in daunced and pleased Herode and theÌ that sate at borde also the kyng sayde vnto the damsell Aske of me what thou wylte and I will geue it the and he sware vnto her Whatsoeuer thou shalte aske of me I wyll geue it the euen to the one halfâ of my kyngdome And she went foorth and saide vnto her mother what shall I aske she sayed Iohn Baptistes heade And she came in streyghtwaye with haste vnto the kyng and asked saying I will that thou gyue me by and by in a charger the head of Iohn Baptiste and the kyng was sorye howbeit for his othe sake and for theyr sakes whiche sate at supper also he would not caste her of And immediatly the king sent the hangmaÌ and commaunded his head to be brought in and he went and beheaded him in the prison brought his heade in a charger and gaue it to the damsell and the damsell gaue it to her mother And when his disciples heard of it they came and toke vp his body and layed it in a graue Nowe was Herodes byrthe daye come a tyme verye propise and meete to worke this vngracious dede in It was besemyng that the natyue daye of a wicked kyng shoulde be polluted with the death of a man of moste holye lyuyng and godly conuersacion and that the mâddes of the excessiue banketting and courtlye delicacies shoulde be distayned with the cruell murtheryng of an innocent and gyltlesse person Wherfore when that in the honoure of his byrth daye he made a souper of gorgious and excessiue furniture to the princes capitaines and great estates of Galile because there shoulde be the moo present to beare witnesse of his crueltie
and passinge alonge by the countrey of Decapolie or ten cities wheras before he healed a man vexed with a spirite And when he was hither cummen they brought him a pitifull sight that is to wete a manne bothe deafe and dumme For he muste nedes be dumme whoso is of nature deafe But more miserable is his deafenesse which lacketh meete eares to heare the worde of god He is worse duÌme who hath no tongue to confesse his owne filthie liuing and gods mercâe By the hearing of fayth beginneth our saluacion and by confession of mouth is the perfeccion of soule healthe The Iewes albeit they dayely hearde Iesus speakinge yet they hearinge hearde him not because folowinge then sample of a serpente called an Aspike whyche stoppethe her eares againste the voyce of the wise enchaunter they woulde geue no credence vnto suche thinges as they hearde And therefore had they a tongue to backbyte and make yll reporte but none at all to professe the holsome faythe of Christ. But what shall this sely poore wretche doe who hath neyther tongue to desire the Lord to geue him health nor eares to heare that voyce of Iesus whiche reysethe to life euen the deade Other that had bothe tongue and eares holpe him They brought him vnto Iesus they besought him of his gracious goodnesse to vouchesafe to laye his hande vpon him So plesethe it the moste mercifull lorde to helpe sinners euen at the contemplacion of other mennes faythe The christian nouice is broughte vnto Iesu. He hath made an ende bothe of yll doinge and naughtye speakynge but yet hathe he not learned to dooe well Yet hath he not learned to confesse the goodnesse of the ghospell For howe can he so doe vnlesse Iesu laye his hande vpon him Men do but laboure in vayne yf Iesu put not to his secrete power and vertue The lorde coulde euen with the bare worde of his mouthe haue easlye healed this deafe and dumme felowe but this fourme of healing was set out for our enstruccion For like as the wordes of Iesus are moste commonlye parables or misteries euen so be many times his doinges too He toke him by the hande led him aside from the multitude of people Safe is he whomsoeuer Iesus hath taken and seuered from the ruffling of this troublous and vnquiet worlde Then put he his fingers into his eares and touched his tongue with his spittell Nowe is health verye nere when Iesus by vertue of his spirite whiche is the finger of god vouchsafeth to touche the eares of our minde when the spettell of heauenlye wisedome whiche is himselfe cumminge out of the mouthe of the higheste father dayneth to touche the tongue of our soule to thentente that all godly thynges maye rellise and sauiour vnto vs. For without this humour there is no tast and if mannes spettell be fautie then maketh it a wrong iudgemente in tasting This spettell dothe not onelye leuse the tongue but also open the iyes of the blinde borne person as often as it is mingled with earth and the iyes are therwithall anoynted wheras the spettell of the Philosophers and the Phariseis doethe rather put out the iyes altogether As Christe did so in manour doe the teachers of the gospel They take men and leade them away from the multitude when they call them backe from the brode waye by the which very many walke vnto damnacion to the felowship of the litle flocke of true Christians They put their fingers into theyr eares when perswadinge them to put no trust in thinges transitorie they styrre and exhorte them to embrace the heauenly doctrine They laye spettel vpon their tonges when they exhorte men to professe the Euangelike and Christian fayth They lay on their handes when they geue the holy gost to them that be baptised by whome theyr sinnes are taken awaye and innocencye is conferred But the teacher doethe all this in vaine outwardlye excepte Christe worke within and sende downe his godly vertue from heauen Iesus willing to shewe vs as it were certayne fygure hereof when he had taken the man and firste put his fingers into his eares and then spitte on his tongue he lifted vp his iyes to heauen and sighed This sighing came not of anye mistruste to cure the manne but was a passion or poynte yf him that greuously bewayled mannes calamitie For what thinge is more iniserable and wretched then they whose inwarde eares are so occupyed and encumbred with worldly lustes that they cannot heare the worde of God Whose tongue is so entangled and inferred wyth naughty affeccions that they sauour not of heauenly thinges but are altogether dumme to confesse theyr owne sinfulnes and dumme to set out the mercy of God Therefore the sighinge of Iesu putteth vs in remebraunce in what case we were but his loking vp into heauen taketh away desperacion shewing vs from whence cummeth out ready succoure and also whom we ought to recken our selues bounden vnâo ⪠that we whiche had before open eares to heare detraccions ribaudry fond tales Pharisaicall doctryne opinions of Philosophers and the suggestions of the diuell haue nowe the same opened to heare the heauenly doctrine of the ghospell and that we whiche had before our tongue so infected with the spettell of the fleshe that we lothed the delicate foode of the heauenly Philosophie so tied with the diuels bondes that we coulde neyther knowledge our offences nor serre out goddes glory do now confesse howe nothynge is due vnto vs for our desertes but onelye hell and howe it cummethe whollye of the bounteous goodnes of God that we be chosen bothe to the name and also to thinheritaunce of the children of God Wherefore let the prieste inlyke manour rather mourne then rage againste other mennes sinnes rather sorowe than be angrye Neyther lette hym chalenge vnto hymselfe the power to geue absolucion but loke vp to heauen confessinge and testifyinge thereby that all that euer is doen through sacrametall rites and ceremonies is done by goddes power alone and not by mannes Iesus sayed vnto the man Ephata whiche woorde signifiethe in the Hebrewe tongue be opened And by and by of his worde there ensued a vertue For anon his eares were opened and the bande of his tongue was lewsed and he spake redily They had open eares who after the lorde saied vnto them come after me forsoke all that euer they had and folowed him They had a readye tongue which after they had receyued the holy goste spake with sundrie languages the wonders of god and aunswered the rulers charging them that they shoulde not from thenceforthe be so hardye as to preache the name of Iesu on this wise whether we oughte rather to obey god then men iudge you These thinges were doen aside from the people For we muste not make a wicked multitude witnesse bearers of out firste professing of the gospell leste they haue in derision that they as yet beleue not Therefore Iesus charged them they shoulde tell nobodye hereof
it For he taught his disciples sayed vnto them the sonne of man shal be deliuered into the handes of men and they shal kil hym and after that he is kylled he shal arise agayne the thyrd daye But they wyst not what he sayed and were afâayed to aske him And he came to Capernaum ⪠And when he was cum into the house he asked them what was it that ye disputed among youre selues by the waye And they held theyr peace For by the waye they had reasoned amonges themselues who shoulde be the chiefest And when he was set downe he called the twelue to hym and sayed vnto them yf any desire to be firste the same shal be laste of all and seruaunt to all And he toke a chylde and set him in the myddes of them And when he had taken hym in his armes he sayed vnto them whosoeuer receiueth any suche chylde in my name receiueth me And whosâeuer receiueth me receiueth not me but him that sâut me These thinges doen in maner before rehearsed Iesus beyng accompaignied with his disciples began to take his iourney to Iewrywarde who pryuily and as it were by stealth passed through the countreye of Galile not because he feared death whiche in dede he moste feruentlye desyred but lefte he should haue semed to prouoke the priestes and Phariseis to coÌspyre his death before the tyme appointed This outwarde apperaunce of feare shewed he because he would cleane delyuer his disciples from all feare and also declare the weakenesse and frayltie of the nature whiche he had taken vpon hym As he went by the waye he repeted vnto them thesame thing whyche they had diuerse tymes hearde hym speake of before For he sayed as foloweth That must nedes cum to passe whiche I haue so oft tymes told you the sonne of man shal be delyuered into the handes of men to be taken condemned mocked scourged and slayne ⪠You must make your selues readye in mynde against the cumming of these thinges whiche vndoubtedly be at hande But it is vnpossible for any of you so to doe vnlesse thesame be free from all worldly affeccions and be also stablished with the strength of the spirite I knowe that the mingyng of death troubleth you very sore But you must be of good comforte and take mennes hartes vnto you I wyll not long forsake you For I will be aliue agayne on the thirde daye The disciples were so dull and feble wytted that they vnderstoode not these wordes not withstandyng they were plainly spoken supposyng there had been sum darke mysterie in them because it came to theyr remembraunce how they had been sumtymes before deceiued with suche figuratiue manour of speakynges as when they were commaunded to beware of the Phariseis leuen Neither could they yet conceiue in mynde the misterye of the crosse nor gesse for what purpose he would be slayne yf he would soone after his death relyue agayne syth that he who canne relyue when hym luste can also yf it please hym not dye at all Therfore albeit they were greatly offended with these woordes yet durste they not aske hym any question feared with them sample of peter who to his displeasure questioned with the lord herein For they heard Christe say vnto hym Go after me Satan They yet sauoured of the worlde for goddes determinacion was to be reconciled to mankynde pardoned of all his offences thorowe fayth by the sacrifice of an vnspotted lambe The disciples dreamed vpon a certaine worldly kingdom and therfore as they trauayled by the waye they fell a reasoning among themselues who shoulde haue the premâânence and vpper hande in the kyngdome of God whiche they hoped should very shortly begyn They sawe a litle before howe the three disciples were preferred afore the reste in goynge vp to the Mountayne they sawe howe Peter had the preeminence when the keyes of the kyngdome of heauen were deliuered and yet sum of theym were his auncientes yea and besydes that kynne vnto the Lorde When they were cum to Capernaum the Lorde asked them aparte what was the matier whereupon they reasoned secretlye betwene themselues as they went by the way But they holding theyr peace and ashamed to make hym an aunswere for they knewe well that he being the authour of all modestie and humblenesse of mynde would disalowe this theyr ambiciousnesse Iesus because he woulde cleane wede oute of theyr myndes this moste damnable and naughtie affeccion sate him downe as one that woulde teache sum earneste mattier with authoritie and commaunded theym all twelue to cum vnto hym and then sayed If any of you desyre to be the fyrst or chief man in the kyngdom of heauen the same shal be laste and seruauÌt to all so far wyde is it that the kyngdome of heauen ought to be estemed after this worldly kyngdome And anon because he woulde the depelyeâ fasten this doctrine in their myndes he called vnto hym a litle childe and sette hym in the myddes of them And when he had embraced hym signifying therby howe muche he defyed proude persons and loued suche as are humble and meke in spirite then sayd he vnto them Do you see this lytle babe what is more abiect and vile after the estimacion of the worlde yet they that are suche in humblenesse of minde simplicitie and godly lyuing as this is in age those doe I set moste store by For reason wyl that I loue them best whiche be lykest vnto my selfe This prerogatiue is not estemed by riches reuenues power statelynesse and violence For suche as haue these thinges as they moste resemble heathen princes euen so are they highliest estemed of thesame Lyke as earthly kynges beleue that they are eyther honoured or dishonoured in theyr great estates so in this Euangelike kyngdome I thinke my selfe to be eyther honoured or dishonoured in suche lytle babes whome the worlde setteth naught by because of their innocencie simplicitie and humblenesse of minde If you know any to be more humble and low then I am hym counte ye for the chiefe manne in the kyngdome of heauen But yf ye fynde none then take you me for the very soueraigne And as euery man moste resembleth me in conââmning of those thinges whiche great men sue for in princes courtes so iudge you hym to be the moste soueraigne persone Therfore whoso receyueth one of suche litle babes in my name the same receiueth me For it reioyseth me to be receyued in those whom I loue as them that are lyke me Agayne whoso receyueth me beyng lowest of all men after the estimacion of the worlde receyueth not me but hym that sent me For as the maister is honoured or dishonoured in the scholers so is the father lykewyse dishonoured or honoured in the sonne By these wordes Iesu toke not awaye authoritie from suche as be prelates and haue the charge or ouersyght of the Lordes flocke but plucked out of the disciples myndes all desyre of worldly auauncement For the lownesse of this sorte of
yf anye thing be taken from hym then he that setteth great store by that litle he hath and neuer maketh an ende to augment and encrease thesame Hereby he seemed to meane Iudas who albeit that he forsoke all that euer he had as the other dyd and folowed Iesus yet afterwarde was he perceiued to be a more naughtie couetous wretche theÌ those which after the iudgement of the worlde be rychest With suche woordes Iesus framed the myndes of his disciples by lytle and litle against the most greuous storme of all that was at hand the mencion wherof they vtterly abhorred For nowe began he to goe vp to Ierusalem the whiche name the disciples hated bycause they had hearde saye how theyr maister should there suffer muche shame and vilanie In other places of the ghospell it is oft tymes mencioned howe they went before as when beyng hungry they plucked the eares of corne In this vyage they coulde not so doe For it is a painfull iourney to goe vp to Ierusalem It is for them that be of valiant courage and strong in spirite and suche in whom this world hath naught that is his Therfore Iesus nowe goeth before and the disciples folowe after all heauy and murmuring against hym because he would willingly put himselfe in manifest daunger of lyfe They both maruayled what minde he had so to do and also feared their owne partes leste he woulde bring them into lyke daunger Suche disciples so grosse and weake withall suffered Iesus and doth it greue vs sith we be weake our selfes to beare with the dulnesse of the weake They gaped after a kyngdom they desyred to be partakers of glory and reasoned who should haue the chife place or preeminence but they vtterly abhorred that thing whiche was moste necessary for theyr saluacion ¶ And Iesus toke the .xii. agayne and began to tell them what thinges should happen vnto him Beholde we go vp to Ierusalem and the sonne of manne shall be delyuâred vnto the hie priestes and vnto the Scribes and they shall condemne hym to death and shall deliuer him to the Gentiles and they shall mocke him and scourge him spitte vpon him and kill him And the thâede daye he shall ryse agayne Iesus therfore to geue vs an ensample how we ought in instructing of our neyghbour to teache him rather necessary thinges then delectable rather holsome thinges then pleasant After he had called vnto hym the .xii. whome his will was should not onely be witnesses ⪠but also in some pointes partakers with him of this storme Iesus I say printed in theyr myndes what he had first couertly and anon after plainly foreshewed vnto them saying Loe the tyme is nowe cum that I haue so ofte told you of We go vp to IerusaleÌ to th entent you maye perceyue that I willingly and wittinglye will suffer what tourmentes and passion soeuer I shall be put vnto For I must not flye syth the tyme appointed of god is present this sacrifice shal be made at Ierusalem because that place is appointed thereunto And the sonne of man shall be deliuered into the handes of the chief priestes Scribes Phariseis and elders of the people They shall condemne hym as a felon and a wicked person and at the leÌgthe after they haue accused hym of diuerse crimes iudge hym to deathe And then incontinent shall they deliuer hym as a notorious misdoer to the heathen people that they may mocke hym and spitte vpon him To be shorte he shal be scourged and slayne but on the thyrde day he shal arise again from death to lyfe It is nedefull for you to knowe remembre these thynges specially for twoe causes partly leste ye thynke that the same beyng altogether wrought accordyng to Gods determinacion be done by hasard of fortune vnknowyng to me or againste my wyll partly leste this storme wheÌ it is cumme trouble you out of measure as men that thought nothing thereon For it is not mete you shoulde take it greuously that I wyll willingly suffre for your cause according as my father hath determined I shall doe neyther is it conuenient that you should be dismayed as at a thyng whiche hath chaunced vnloked for sith I haue so ofte times warned you hereof before ¶ And Iames and Iohn the sonnes of zebede came vnto him saying Maister we woulde that thou shouldest do for vs whatsoeuer we desyre He said vnto theÌ What would ye that I should do for you They said vnto him Great vnto vs that we maye syt one on thy right hand and the other on thy left hand in thy glory But Iesus said vnto theÌ ye wââ not what ye aske Can ye drinke of the cup that I drinke of ⪠and be baptised with the baptisme that I am baptised with And they sayd vnto him That we can Iesus sayd vnto them ye shall in dede drinke of the cuppe that I drinke of and with the baptisme that I am baptised withall shal ye be baptised in But to sit on my right hand and on my left hend is not rayne to geue but it shall happen vnto them for whome it is prepared Now when the Apostles were all in their dumpes and like men amased by reason of these wordes and durst not now counsayll hym to the coÌtrary two of them that it is to wete Iohn and Iames the sonnes of zebede came vnto hym alone These .ii. after they heard hym speake of his resurreccion conceiued good hope that that same kyngdome which he had so oft tymes promysed to cumme shoulde very shortly begyn For as yet they had not cleane cast out of their mindes the desyre of worldly aduauncemeât For they set their mother a worke by her desyred him to haue summe preemineÌce soueraigne dignitie geuen theÌ in thesame kingdom but or euer they vttered theyr minde they did what they coulde to get a faythfull promise of him before haÌde to haue theyr requeste graunted because it should not theÌ be lawful for him to deny it them The Lord makyng as though he woulde deny theÌ nothing whatsoeuer they demaunded bad theÌ tel on hardely what great thing it was that thei sued for For it semed that they would desyre some weyghty thyng or hygh promocioÌ Lorde saye they oure peticion and suite is to haue this honourable preferment in thy kyngdome that we may sit nexte the the one of vs on thy ryghthand and the other on thy lefte Iesus by askyng them a question plainly bewrayed theyr ignoraunce and rudenes For as yet they dreamed vpon a certayne corporall kyngdome as yet theyr myndes were vpon the primacy Howbeit it was then no time to rebuke theÌ for theyr grosse ymaginacion but yet bryngeth he theÌ agayne to the remembraunce of death the whiche they so muche abhorred Because sayeth he ye perceiue not what maner a thyng the kyngdome of God is therefore ye woâte not what ye desyre You seke after vaynglory and consydre not by what meanes the true glory
reliue which of them all shall chalenge her for his wyfe for in her lyfe tyme she was like wyse maryed vnto them all seuen The Saducies thought they woulde by thyncoÌuenience that they inferred of this case make the resurreccion of the dead to apeare a very fonde thyng and disagreable to reason specyally yt there shoulde then ryse strife and debate among the brethren for the wyfe whiche was common vnto them all Iesus grutched not to teache those grosse felowes saying Doethe not thys question playnly declare that you be in a wrong belefe and altogether out of the waye for asmuche as ye neyther vnderstand the Scriptures nor yet perceiue the power of almighty God The Scripture is spirituall God who made manne of naught canne rayse hym agayne at his pleasure from death to lyfe He wyll not onely make the deade aliue agayne but also rewarde them with lyfe euerlastyng Nowe wedlocke was inuented among menne for this purpose because the thyng I meane mankynde whiche of it selfe and owne propre nature contyneweth not for euer myght by procreacion and encreasyng of the worlde be multiplied preserued and contynued But whereas menne neyther dye nor be borne after the common course of the world what nedeth there any matrimonye For after the resurrection of the dead neyther shall any manne mary nor any manne geue his daughter in maryage to an other but as the angels of god in heauen because there is among them no mortalitie knowe not the vse of matrimony so shall they that shall be relyued in the generall resurreccion be made lyke vnto the aungells theyr bodies beynge all spyrytuall and immortal Furthermore why do you thinke it disagreable to reason to beleue that the dead shall aryse agayne Haue ye not redde in holy scripture the auctoritie wherof is counted among you holy and inuiolable what god sayed when he spake vnto Moyses out of the bushe I am saied he the god of Abraham the god of Isaac and the god of Iacob they were then dead and yet doth he call himselfe theyr god Therfore euen the dead do verily lyue because their soules remayne styll aliue And if it be so that theyr sowles remayne what great maystrye is it then for God to call them agayne into theyr olde bodyes wherein they dwelt before But yf the dead be vtterly perished so that nether bodye nor soule remayneth alyue then standeth it not with reason that he is called the God of the deade As no man glorieth that he is a king of those that are not so is God the God of the liuyng and not of the deade Wherefore you Saduceis are farre deceiued imagyning that there shall be nothying in the lyfe to cum otherwise then you see in this present life Those thinges no doubt haue a more true and blessed beyng whiche are not vnder mans corporall light then those whiche are seene with bodelye iyes There is nothyng that more truly is then god and yet he is not seene but felte or perceyued ¶ And when there came one of the Scrybes and hearde them disputyng together and perceyued that he had aunswered theâ well he asked hym whiche is the fyrste of all the commaundementes Iesus answered hym The fyrste of all the commaundementes is Beare O Israell The Lorde oure God is lorde onely and thou shalte loue the lorde thy God with all thy hatte and wyth all the soule and with all thy mynde and with all thy strength This is the fyrste commaundement And the second is like vnto this Thou shalte loue thy neybour as thy self There is none other commaundement greater then these And the Scribe sayde vnto hyme well Mayster thou haste sayde the trueth for there is one God and there is none âut he And is loue hym with all the harte and with all the mynde and with all the soule and with all the strength and to loue a mannes neyghbour as hym selfe is a greater thynge then all burnte offerynges and sacryfices And when Iesus sawe that he answered discretely he sayde vnto hym Thou art not ferre from the kyngdome of God And no man after that durst aske hym any question Yet for all this these wicked felowes made not an ende to teÌpte Christ. After the Saduceis came the Pharyseis and the Scrybes who were encouraged to take hym in hand because he hit the Saduceis in the teethe with ignorauÌce of the law For the Scribes and the Phariseis auaunt themselfes more then other for the great knowledge they pretende to haue in the same and dissenting in opinion from the Saduceis do beleue there are angles and spirites and that mens soules remayne aliue after the bodyes be dead and finally that the dead shall ryse agayne These felowes beyng right glad that the Saduceis were put to a foyle blancked and that Iesus had aunswered to their mindes dyd lyke learned men propoune and putte forthe vnto hym by one of the scribes set vp for the nones to playe this parte a notable question out of the moste inward misteries of the law They asked hym what was the chief and greatest commaundement in the whole lawe Iesus straightwayes answered them out of the boke entyled Deuteronomium where as it is written on this wyse Heare O Israell the lorde thy God is one god and thou shalt loue the lorde thy God with all thy harte and with all thy soule and with all thy mynde and with all thy strength This is the chiefe and greatest commaundement next vnto this is that that foloweth Thou shalt loue thy neyboure none otherwise then thyselfe There is no other commaundement greater then these two because they comprise the summe and effect of the whole law WheÌ the Scribe heard him saye so he sayde againe Thou hast wel truly answered how there is one God and none other but he and that to loue him with all the harte and with all the vnderstandyng and with all the soule and with all the strength is a thing whiche passeth all burnt offrynges and other sacrifices Iesus perceyuyng that he had ryght discretly aunswered sayd vnto him Thou arte not far from the kyngdom of God For the euangelyke godlynes standeth not in sacrifices of beastes but in cleannes of spirite He is not farre from this meaning whoso preferreth that commaundement whiche is spirituall simple or plaine before all other preceptes whiche be rather figures and tokens of true godlines then the thyng selfe But the coÌmon sorte of the Iewes beleue verely that the chiefest parte of vertue and godly lyuing standeth in visible thinges as in washinges in kepyng of the sabboth daye in choyce of meates in offred giftes in sacrifices in holy dayes in fastinges and in long prayers Whoso with all his harte loueth god for gods self the whiche can neuer be loued enoughe and his neybour for goddes sake thesame hath made sufficient sacrifice After that Iesu had thus with his wisdome euery where confouÌded and ouercum them that ceassed they to
is the goodnes of God and with all kyndes of praisynges to bee magnifyed who whereas âe is the God of all peoples yet his pleasure was to be of a speciall purpose called the God of Israell not as though he wer not the Lord of al other nacions also but because it hath pleased hym that the people of Israel shal be a figure of that heauenly people whiche by renouncyng and despising the yearthlye thynges of thys worlde dooe laboure to atteyne and to come vnto that eternal citie of Hierusalem where God is wurshipped with thinges inuisible Of al such what countrey soeuer they lyue in and out of what nacion soeuer they bee borne is God to be praysed who after so long processe of time hath at laste vouchsalued in suche sorte as hath not been sene afore to visite hys people being now in great agonye and almoste âlene tyred with the tedyousnes of most careful and long continued bondage and beyng euen now at the veray poynt of vtter despaire Agaynst the whiche people Sathan synne and the worlde had so mightilye preuailled that no maner hope did now remaine neyther in the phariseis nor in the philosophiers nor yet in the ceremonies of Moses lawe He hathe nowe caste hys iye lyke a mercifull lord vpon hys sayd people and hath freelye redemed them from al these euils And hath reised vp an horne of saluacion vnto vs in the house of his seruaunte Dauid A myghty tiraÌne it was whiche hauyng a trayne of an houge coumpaigny of souldiers to garde him did ruffle and playe the king ouer al sortes of men out of whose clawes it was not possible by any power of manne to recouer the deliueraunce of the Israelites Onelye god beeyng of more puissaunce then our ghostely enemy gaue strength vnto theÌ that wer weake sending a capitayn most victorious who through the puissaunce of his godlye mightinesse shoulde ouerthrowe the power strength of his aduersaries and by ouercumming deathe should frely through feith geue vnto al persoÌs euerlasting saluacion And thys sure waraÌt fortres of saluacioÌ he hath reised vp for vs in the house and generacioÌ of Dauid who truly serued and wurshipped him vnto the which Dauid he had afore made sure promisse that from his sede should this benefite assuredly come vnto all suche persones as after the spirite deserue to bee the chyldren of Dauid not growyng out of kynde nor sweruing from the tendre loue that their said father Dauid had towardes god Dauid valiauntly luckely foughte against forein nacions and agaynst the enemies of the people of Israel And seÌblablye vnder this our captayne must we fight agaynst enemies muche more pernicious and hurteful that is to were against such enemies as destruie and âleagh mennes soules Sathan with hys armie of wieked spirites And such enemyes be also the corrupt affeccions and naughty desyres of the mynde prouokyng and busilye stieryng men to suche thynges as are odious and hatefull afore god Suche enemies also are those persones whatsoeuer they be which haue more loue and desyre to the thynges of this worlde then to such thynges as are godlye by whyche persones as by his instrumentes and tooles the deuill putteth hys strength in vre ¶ Euen as he promised by the mouthe of his holy prophetes whiche were sens the world began That we should be saued from our enemyes and from the hande of al that hate vs. Neyther dooe these thinges by chaunce or at al auentures come thus to passe but the thyng that god doeth nowe perfourme thesame had he many a longe yere sens promysed by the mouthes of al the prophetes whom he had endewed with his spirit as many as haue prophecied sens the first creacioÌ of the world For he had made promise that by a captain of might puissauÌce which should one day be sent we should be saued from our enemyes and should be deliuered oute of the handes of them all whiche did beare vs suche extreme malice that they did continually wrastle and laboure to drawe vs vnto deathe euerlasting That he would deale mercifully with our fathers and remember his holy couenauÌte And that he woulde perfourme the othe whiche he swore to our father Abraham for to geue vs that we deliuered out of the handes of our enemyes myghte serue hym withoute feare in suche holines and ryghteousnes as are accepted before him all the dayes of our lyfe And yet was not thys of the meryte or deseruyng of vs that are nowe at these preseÌt dates liuiÌg to whoÌ god hath perfourmed this same so hygh a benefite nor yet of the deseruing of oure fathers to whoÌ he had afore promised thesame thing which he hath now doen vnto vs ⪠But thus hath it pleased his gracious goodnesse bounteously to geue this so greate a thyng vnto vs not deseruyng thesame Thus hath it also semed good vnto his ryghteousnesse at suche time as best pleased hymself to perfourme the thyng that he had promised to th entent he might thereby of all creatures bee perceyued to bee not onely mercifull and beneficiall but also true and iuste in kepyng hys promisse For besides his earnest promisse he did also make a plain bargain and couenaunt with our fathers For beeyng delited with âhe woondrefull affiaunce and truste of oure chyefe father Abraham towarde hym whiche was soe greate that bearyng hymselfe bolde vpon goddes promysse he made no manner bones ne stickyng but wente in hande to offer vp his onely sonne Isaac in sacrifyce he swore by hys owne selfe to the same Abraham saiyng in this wise I make an othe and do sweare by my veray own self because thou hast dooen thys same thing and for the respecte of me and my commaundement hast not spared thine onely begotten sonne I shall blisse thee and I shall multiplye thy posteritie and issue as the sterres of the skye and as the sandes that are liyng on the sea shores Thy sede shall possesse the gates of theyr enemies through the name of thee shall all naâions on the yearth be blissed because thou hast bene obedient vnto my voice For in verai dede this is the true posteritie and the right sede of Abraham whiche is obedient vnto God not by the ceremonies of the lawe but by the obedience of beleuing in God who by the meane of the ghospell dooethe speake vnto the world And vnto such of vs is geuen the promysed victory ouer our enemies as being deliuered from the tiranny of sinne deliuered from all errours deliuered from the yoke of the deuill haue the grace and happe to renounce our former naughty liuyng to the ende that from hensfoorth beyng out of all care and feare vnder the wyng and safegarde of our captayn we may nowe serue no mo maisters but hym alone to whome onely we are bounden debtours for al the goodnesse that euer we haue where in tymes past we had bene bondeseruauntes to ambicion which is the desire of worldelye honoure pompe
was of Camelles hydes not of silkes or veluettes hys gyrdle was of an hearie thong of leather hys communicacion was continually with God And forsouth suche a lyfe was comely for hym that was ordeyned to be a preacher of repentaunce And the place which he pieked out did accordyngly agree with the prophecy that calleth him the voice of one criyng in wildernes In thys place did he kepe himself out of knowelage by the space of manye yeres here did he lyue in silence to the ende that whan hys due tyme should be he might shewe himself and speake with the more authority He did not of hys owne head hastily steppe forth to the office of a preacher but at such tyme as the spirite of God had putte in hys minde to shewe forthe his lyghte and to open vnto the people of Israel howe greate a man he was then dyd he streight waies begynne to dooe the parte of a foregoer with no smal autority The seconde Chapter ¶ And it chaunced in those dayes that there went out a commaundement from Augustus the Emperoure that all the worlde shoulde bee taxed And this taxyng was the fyrste and excuted whan Syremus was lieutenaunte in Syria And euery man went vnto hys owne ciâie to bee taxed And Ioseph also ascended from Galile out of a citye called Nazareth into Iewrye vnto the citye of Dauid whiche is called Bethleem because he was of the house and linage of Dauid to be taxed with Marychys spoused wyfe whiche was with chylde THus haste thou hearde the woonderfull birthe of Iohn whiche was as a foregoer to Christe and as a messagier afore hys cummyng nowe shalte thou heare the muche more woonderfull birthe of Iesus Christe hymselfe who shoulde afterwarde bee the onely Prynce of all the whole worlde and shoulde moue all nacions on the yearth to the profession of his name not by meane of threatening or putting theÌ in feare but with benefites and with holsome doctryne By the workyng therefore and prouâsion of God it was so conueighed that vnder the Emperoure Augustus who at that tyme was Lorde of manye countreyes and realmes in all parties of the worlde and all thynges beeyng euery where in perfeicâ peace and tranquilitie held and gouerned the Empire of the Romaines al the prouinces and couÌtreyes as many as helde of the Empire of Rome shoulde be surueighed and nouÌbred by the polles to thentente they myght acknowleage Augustus for their Lord king and that as we cal it here in Englande they myght be sworne to be true liegt people to themperoure Augustus to his successours Emperours of Rome Whyche thyng god wroughte euen of purpose that it myghte appere howe much wyder in circuite and larger the dominion of Christ did reache then the dominion of Ceasar and howe muche more quiete and ientle Christes manier of reignyng ouer men is who taketh nothyng awaye from vs yet geuethe vs heauenly thynges too then the reignyng of Ceasar who although it lye not in hys power to geue heauenly thynges yet neuerthelesse catcheth awaye our worldly commodities by extort power enforceth men to take hym for theyr kyng whereas the heauenly Emperour Christe doth ientilly allure men vnto hym by hys beneficiall goodnes towardes them That they are regystred or booked emong the subiectes of Ceasar what other thyng dooe they but acknowlage a verai state of seruitude and bondage and daily find their worldly substaunce pared away and diminished But they that registre themselues as seruauntes to this newe prince do receiue perfecte freedome with a sure waraunte of euerlastyng saluacion And fewe woordes to make the Emperoure Octauius Augustus althoughe he was emong all the Emperours of Rome a manne of moste good policie and conueighaunce in passing all his affayres yet many nacioÌs there wer which he could not subdue for al his great armies and for all hys valiaunt men of warre where as oure capitayne Christe hathe without any force of armes without anye garrisons of worldlye puissaunce gathered together into one churche as into one kyngdome all the whole vniuersall worlde so many sundry languages so many sundry rites so many sundry sectes of seruyng this god and that god of mens owne deuisyng and soe manye barbarous nacions liuyng in sundrye priuie corners But nowe to goe forth in our matter for the executyng of this general surueighe and taxe that shoulde be taken in the countrey of Syria there was sent aswell by thautoritie of Ceasar Augustus as also by a decree of the whole Senate of Rome one Quirinus the rewler and lieutenauÌte of that prouince And this was euen the veray fyrst taxe that euer this rewler toke in Syria for diuerse and sundry others were taken afterwarde in thesame prouince within the tyme of thesame maÌnes being lieutenaunt there At the coÌmaundement thaÌ of Ceasar whiche this Quirinus had caused to be euerye where proclamed all persoÌs take theyr iourney and goe euery one to theyr owne tribe and kynred that they came of and to the citie that proprelye belonged to thesame tribe And thither resorted they euerye one to acknowlage Augustus the Emperoure of Rome for theyr Lord and head gouernour on earth as the custome was to do And so it was that Ioseph the spouse of the virgin Marye whereas he was of the tribe of Iuda and hys wyfe Marye of thesame trybe also yet neuerthelesse dwelled in Nazareth whiche was a poore litle citye in Galile Ioseph therfore shuttyng vp hys doores leauyng his house resorted towarde his owne tribe that is to wete into Iewrye towardes a litle preaty citie called Bethleem of kyng Dauids buildyng because yâ bothe Ioseph also the virgin Marye did not onely belong to the tribe of Iuda but also were by liniall descente come of the progeny and stocke of Dauid of whose seede it was promised that Christ should be But of al these thynges was there no one poynt that chaunced by mere casualtye but euery whit of it was procured and purposely dooen by the prouidence and determynacion of god to thentente that th ende and conclusion of alltogether shoulde in euery behalfe agree with the holye saiynges of the Prophetes whiche diuided the glory of so great and so high a matter betwene two cities that is to were the kyng of the worlde to be conceiued and bred vp in Nazareth and thesame king to be borne in Bethleem according to the prophecie To the same place than dyd the virgyn Marye also beeyng great with childe and nowe euen veray nere her time accompaignie her spoused houseband Ioseph This virgyn thoughe she had a greate bealye yet refused not to trauaill suche a great iourney with her houseband she forbore not to be or to come in the sight of men knowyng herselfe in her owne conscience to bee clere from all spotte of synne she thought not scorne to be obedient and seruiceable to her houseband though the tyme was at hande whan she should be
euery side dryue cleane awaye the darkenesse of all the Gentyles and that thy people Israell mighte haue whereof not without good cause to glorye thy people Israell I saye beyng in true dede thy veraye owne not after the fleshe onelye wherehence in dede the begynnyng of thys saluacyon hathe proceded but after a spirituall kynred whiche is acquired and purchased throughe the faythe of the ghospell For suche an one veraylye is to bee called by the name of Israel whosoeuer earnestly fixeth deuout and godly iyes vpon this same lyght and with the violence of faythe forceablye breaketh into the kingdome of heauen In tymes paste hitherto the people of the Iewes hath gloryed and made all their vaunte vpon Abraham Isaac and Iacob they haue gloryed and made great vauntes of Moses of theyr temple and of the prophetes but now from hensforth the gostly Israel which is here and there in suÌdry places dispersed throughout all the worlde shall glory on thy sonne whome thou hast vouchsalued to sende after all the others here mencyoned as one that in greatnesse in vertue and in power is ferre aboue them all Nowe at thys presente in dede he lyeth hidden in a corner not knowen as he ought to bee but of veraye fewe persons but in tyme to come the lighte of hym shall blase abrode and he shall with hys bryghte shynyng beames lyghten all quarters and coastes of the worlde And his father mother meruelled at those thinges whiche wâre spoken of him And Simeon blâssed them and saied vnto Marie his mother beholde this childe is set to bee the falle and vprising again of many in Israell for a signe which is spoken against And moreouer the swâorde shal perce thy sâule that the thoughtes of many hertes may be opened Nowe the mother of the infaunte and Ioseph seeyng all thys to bee spoken of the olde manne Simeon by the inspiracion of the spirite of god conferring it also with the other thinges that had gone afore said neuer a worde but merueyled in theyr myndes what the olde mannes wordes might meane But Symeon whan he had blissed the chylde and also had prayed god to sende the parentes muche ioye of hym turnyng hymselfe vnto Marie sayde vnto her This sonne of thyne although he hath bene geuen vs of god to the ende that he may geue vnto all persons euerlasting saluacyon yet through the defaulte of manne it shal so chaunce that lyke as he shall lift vp to the hope of euerlasting health a great maignye whiche shall willingly enbrace the gifte of God euen so a greate number of the people of Israell vtterlye despysing the bounteouse goodnesse of god cummyng towardes them and offreyng itselfe vnto them shall bee cast downe to eternall damnacion For whan the trueth shal by thys thy sonne be opened and published manye shall fall whiche afore seemed to stande and many shall aryse vp that seemed to lye in the duste He hath bene looked for of all the Israelites but he shall not bee receyued of them all For he shall be set vp vnto all for a signe suche an one as neuer hath yet beene set vp sence the beginning of the world but yet shal he be one that shal haue many a man to speake agaynst him deny him The Phariseis the Scribes the bishops shal make much murmuring and prating against him the vnbeleuers and heritiques shall make muche clamouring and roryng agaynst hym And so muche sediciouse brablyng shall from euery place bee reysed agaynste hym that euen thou thy selfe shalte not bee withoute some parte of the euilles that shall come For the crueltie of them shall not lyght vpon suche persones onely as shall beleue on thy sonne but also thy verye owne hearte and soule shall the sweorde of doloure and gryefe perce Suche a sygne hath it pleased God to shewe furth before the iyes of al menne that the cleare light of the trueth being once shewed furth to shine abrode the thoughtes of men might and should be discouered which afore laye hidden in theyr heartes and that the course of thinges shoulde in suche wyse be turned the contrarie waye as the thyng selfe might playnelye declare that they were ferre of from the true ryghteousnesse which in the sight and iudgemente of men semed to sit euen in the high chaire of righteousnesse and suche to bee manifestelye founde wieked as had gotten and taken into theyr owne handes the doctryne and teachyng of true relygyon towarde god and contrarye wise suche as afore were reputed for men ferre out of the waye of true religion and godlinesse might be playnely declared to haue bene muche more nere vnto true relygyon then the others and suche as semed vnto the worlde to bee reiected and paste all grace or hope of recouery suche shoulde the vnfeigned readynesse of beleuing in god admitte and leatte in firste of all to the kyngdome of heauen The Scribes and the Phariseis haue contynually Messias in theyr mouthe they haue the lawe euermore in theyr mouthe they haue ryghteousnesse alwayes in theyr mouthe they keepe often and muche in the temple they tarrie long in theyr prayers they faste often they walke vp and downe notably besene with theyr brode phylacteryes but they hide in theyr heartes a thyng ferre contrarye to that that they shewe in outwarde semblaunce But the wily and wicked thoughtes of suche the light of the trueth of the ghospell whan it aryseth shall playnely fynde out and detecte Publicanes harlottes and sinners are by these counterfaictes of holyenesse debarred from all sacres or holy rites of the temple But suche shall god receiue firste of all into the kyngdome of heauen The Gentiles whiche haue bene geuen to idolatry sodaynly chaunging theyr life shal with gredy zeale affeccion enbrace the doctrine of true godlynesse the Phariseis and Bisshops in whose handes and power the keye of the âawe and of relygyon dyd reste shal with most obstinate endeuoure resist it and be agaynst it The night hath no perfect iudgemente of thinges but ofte times in stede of the thynges selfes it sheweth to the iye the onely shadowes and vayne counterfaites of thinges but the sunne whan it is vp and geueth cleare lyghte it dryueth awaye all blinde casting of mistes before mennes iyes shewing euery thyng in his owne likenesse and geuing to euery thing hys owne coulour All this dyd that same godly olde manne speake reioysing and making glad chere from the botome of his hearte whiche the holy ghoste had throughly enspired ¶ And there was a prophetiââe one Anna the daughter of Phanuell of the tribe of Aâer whiche was of a greate age and had lyued with an housbande seuen yeres from her virgynitie And she had bene a wedowe about fower score and fower yeres whiche departed not from the temple but serued god with fastinges and prayers nyghte and daye And she came furthe that same houre and praysed the Lorde and spake of hym to all them that looked for
geue vs bothe strength and witte agaynste all his ingiens and the holy scriptures shall minister vnto vs armoure and weapon enough He that suffereth vs to bee tempted wyll not suffre vs to bee ouercommed but wyll so ordre the fight that the ende of the fielde and battayle shall turne to our benefite Our enemie beyng putte to the wurse will not ceasse to haue enuy at vs but he wyll at length ceasse to inuade and the oftener he shall come so muche the more often discoumfeighted and weakened shall he at all tymes departe agayne For howe the case should afterwarde stande with vs Christe dyd nowe expresse by exaumple of hymselfe For after that the deiuill had dispeched and spente out of all the fractes and craftie poyntes that he coulde agaynste the Lorde and yet sawe that he was neuer a whitte the nerer of his purpose beeyng not onely ouercomed but also deluded and defeacted in wordes he departed awaye howbeit but for a season that is to say to returne againe to tempting whan he myght seke and procure an occasion therto For sence the tyme that he coulde not gette out of Iesus to professe that he was the sonne of God whom he was not hable with any goodly shewe of thynges to corrupte he afterwarde laboured through the helpe of hys souldiers the Phariseis the Scribes and the priestes to putte hym to death Yet euen in this behalfe also dyd Iesus by a godly policie mocke and defeate the wylinesse of his aduersarie for the thynges that Satan with all his strength laboured to bryng to passe to our castyng awaye thesame dyd Christe turne into our saluacion Yea and then moste especially of all dyd Satan perceyue his tyrannie to bee cleane ouerthrowen when he assured hymselfe of moste vndoubted victory Firste came baptisme whiche geueth the state of innocencie then afterwarde came wildernesse and continuall prayer fastyng and therewithall battayle with Satan agaynst whom we are moste chiefely armed with auoydyng the coumpanie and resorte of people emong whom there is in no place wantyng matter enough to prouoke and stiere weake myndes vnto vices moe then one Prayer fenseth and gardeth the soule Fastyng abateth the strength of the bodye and encreaseth more strength in the soule ¶ And Iesus returned by the power of the spirite into Galile And there wente a fame of hym throughout all the region And he taught in their Synagoges and was commended of all menne There was nowe nothyng remaynyng but for Iesus to addresse hymselfe to the office of teachyng And this is the veray true office moste specially belongyng to Byshoppes whiche office no manne doeth after a ryght sorte take in hande onlesse he bee many wayes tryed and proued onlesse he bee founde a conquerour and a subduer of all naughtie appetites whiche doe corrupte and peryshe the woorde of God so that he maye bee hable to teache others too by what meanes they maye resist Satan For it is not enough that a teacher of the ghospell be pure from vices but he muste also bee stoute and vncorrupte that neyther for lucre ne for any sensuall pleasure of the bodye ne for ambicion ne for the feare of any eiuylles he wyll declyne from the vpright streightnesse of the trueth of the ghospell whiche trueth Satan doeth not at any tyme ceasse to assaulte by suche persones as loue this worlde more then they loue the glory of God And this the Lorde Iesus beeyng mynded to teache vs after the premisses all finyshed and dooen returned nowe agayne into Galile in great power and vertue of the spirite whiche he was replete withall For of the temptacion aforesayed he had gathered strength of the spirite not that any spice of any newe power had growen vnto hym more then he had fore but for that the thyng which he had in his mynde dyd more vtter and shewe furthe it selfe settyng out vnto vs therewhyle as it were in a playne picture what the charge and care of an euangelicall teacher ought to bee and what he ought to looke for It was his will and pleasure to begynne his firste preachyng of the ghospell in Galile beeyng the moste abiecte and basse region of the Iewes partely to agree iustely with the prophecie of Esay in whiche it was foresayed that aboute the coastes of Zabulon and Neptalim that is to saye nere to Galile of the Gentyles the lyght of Goddes trueth shall spryng vppe and partely to the entente that no parte of the prosperous procedyng of the ghospell should be imputed to the ayde or maynteinaunce of this worlde in case the ghospell hadde been taught or brought to lyght by learned menne by ryche folkes or by menne of power or in case it had sprong vp out of a region beeyng any thyng famous For God did of a purpose choose and picke out all thynges vile and abiecte in worldely estimacion to the ende that all the whole glorye of so marueilouse a matter should redound vnto hymselfe And euen nowe already was the fame of Iesus not vnspoken of emong the people of Galile with whom by reason of some miracles priuately shewed that all the worlde knewe not of he was come in knowlage to many yea euen before his baptisme a fewe disciples euen at that tyme gathered vnto hym whom it was his pleasure to haue as witnesses of all his whole lyfe and doctryne And euen at the same veray time he by lytle and lytle withdrewe hymselfe from the affeccionate willes of hys kynesfolkes because he would by his doyng reache vs that kynesfolkes also doe oftentymes hurte the synceritie and purenesse of doctryne But after that Iohn was cast in prieson for duryng the tyme of Iohns preachyng Iesus dyd in maner altogether holde his peace because there should no spice of contencion growe or aryse betwene the disciples of the one and the other whether shoulde haue the preeminence he with a great courage entreth the buisy office of preachyng the ghospell openly in the face of the worlde For it was nowe tyme that the lawe beeyng restreigned and kepte vnder bandes the figure whereof Iohn dyd beare the libertie of the ghospell shoulde putte furthe the head and shewe it selfe For enpriesonyng and feriers was moste mete for the lawe beeyng full of shadowes and beeyng derkened with mysticall doubtfull sayinges but mete it was to sette the light of the ghospell vppe on hygh to the entente it myght bee open in syght to all regions and coastes of the worlde without excepcion aswell to the greatest as to the leaste aswell to the learned as to the vnlearned Than as soone as the Lord was returned into Galile through the power of the spirite of God with whome he was filled whiche power was nowe aswell by his doctryne as also by miracles partely vttred the fame which had to fore as ye would saye flighen abrode but among a fewe persones in comparison concernyng Iesus was than published and bruited abrode throughout al that region For vnto a teacher
enioyned that euery seuenth yere it should bee rested from tillyng of the yearth ⪠neyther any thyng to bee requyred of thesame sauyng what it woulde bryng forth of it owne selfe He gaue ferthermore a tradicion of a yere called the restorer of the fyrste state of libertie vnto whiche of the propertie of the thyng was geuen the name of Iubilee emong the Hebrewes This yere of Iubilee came about in course agayne after vii tymes seuen yeares and was euermore the fyftieth for seuen tymes seuen maketh x.ix And this yere of Iubilee was moste hertely to bee wished for of all the Israelites that eyther with bonde seruice or els with debte were any thyng oppressed But like as the sabboth of Moses refreshed mennes bodies onely with beeyng at reste and quiete so did the seueÌth yere onely prouide for the resting of the yearth from tillage But nowe there is shewed vnto your knowelage a perpetuall sabboth neuer to bee interrupted or broken in whiche the mynde and soule beyng free vacant from all troublous vnquietnesse of eiuil desyres ought wholly to atteÌde to the quiet applying and exercise of heauenly thynges and not now with pensife earefulnesse to prouide altogether for yearthly thynges forasmuche as to them that loue God no manier thyng at all is wantyng Yea and moreouer the Iubilee of Moses did not helpe any others but onely the Israelites it gaue neither free deliueraunce ne yet full deliueraunce yea and thatsame veray thyng whiche it did geue exteÌded no ferther then to the bodye and enduted but for a shorte tyme. But this yeare of the Lorde dooeth vnto all persones whosoeuer are endebted to the deuill through synne whosoeuer bee as bonde seruauntes subiecte to euill spirites whosoeuer through ignoraunce of the trueth are blynde whosoeuer bee in all kyndes of naughtinesse so farre paste that they are vnhable to euery good worke vnto all suche dooeth this Iubilee of the Lorde bryng perfecte free remissioÌ deliueraunce or libertie sight health and complete perfeccion in euery behalfe So muche the more therfore ought ye with prompt zeles and endeuoures to enbrace that is offered For the thyng that ye haue hearde promised by the prophecie ye maye now if ye wyl in the dede selfe fynde to be true Ye haue hearde it with your eares but ye haue nede of readie and desyrefull hertes yf ye wyll bee apte to receyue so great a blissefulnesse It is euen the highest thing that possibly maye bee wherof this free offre is made vnto you But woe vnto them that shall despyse the bountifull gracious goodnesse of God so wyllingly offreing it selfe vnto them It is the yeare of Iubilee freelye offreyng deliueraunce and saluacion vnto all suche as with mekenes of submission and with readinesse of beleuyng shewe theimselfe wylling to bee taught and apte to receyue healing But after this yeare of Iubilee must succede and folowe the yeare of retribucioÌ and redresse which shal adiudge and ministre euerlastyng peynes in hell vnto all suche as shall haue refused the goodnesse of God By these woordes dyd the Lorde Iesus in an humble and sobre manier signifie hymselfe to bee thesame man of whom the Prophecie of Esaie did make promysse whereas the mooste parte belieued the sayed place of the Prophete not to concerne Messias but to concerne Esaie hymselfe For whan Iesus was in baptisyng the holye ghoste slydyng downe from heauen in the visible likenesse of a doue and lighting vpoÌ his heade did all the people to wete that thissame was euen veraye he whome the prophecie had ment of Enoyntyng betokeneth a certayne mylde and ientill still thyng For there is nothyng more ientill supple or caulme then oile wherof was euen that name Messias geuen him which is in Greke Christon in Latine Vnctum in Englyshe the enoynted For as for the preachyng of Iohn it was sharpe and soure and full of threatyng but Christe did with mildenesse with courteous familiaritie and with beneficial good turnes continually moue and praye the people to receyue saluacion Whan Iesus dyd with moste highe auctoritie and no lesse myldenesse speake and treate of the premisses many had him in great estimacion therfore and merueyled at his talke beyng veray ferre vnlyke to the talke of the Pharisees that is to wete caulme mylde and meke amiable poudred with muche grace hauyng in it no spice of haultnes or pryde no poynte of soure looke or presumpteous takyng vpon hym and yet neuerthelesse of suche sorte that it conteyned in it condigne auctoritie For the woordes of the Pharisees because they issued foorth from an hearte corrupted with ambicion with auarice with enuie and with many other naughtye affeccions did moste tymes smacke of the spryng that they gushed out of But the wordes whiche proceded from the mouthe of Iesus because they welled foorth from a brest replenished with the heauenly spirite of God were not onely amiable and swete vnto all good folkes but also piththy and effectuall towarde saluacion Yet neuerthelesse some there were emong these Nazareans in whose myndes and opinions the meanesse of Iesus kynred and familie that he came of to the outwarde acceptacion of the worlde made the auctoritie of the heauenlye doctrine to bee the lesse regarded For in consideracion that they euery one dyd yet all this while beleue hym to bee the sonne of Ioseph and Marie and that the slender habilitie and substaunce aswell of Ioseph and Marie bothe as also of theyr aliaunce and kynsfolkes was not vnknowen in consideracion also that they hadde seen hym many yeares euen from his chyldehood to had learned at noue other schoole sauyng onelye his fathers occupacion of carpentrie ne at any tyme to had haunted the schooles of the Pharisees and of the experte lawiers who taughte the misteries of the holye scripture bookes with muche highe solemnitie and haultenesse of countinaunce they did muche meruayle where and how he had soodaynly gotten so great vertue and power whiche he had to fore shewed foorth in other cities by diuerse and soondrye myracles they mused where he had gotten that same wondrefull knowlage of diuinitie bookes they wondred where he had gotten so great eloquence to speake after that sorte with auctoritie For they did not yet vnderstaÌd of how muche more power and effecte the enoyntyng of the spirite of God is then the doctrine of the Phariseis Estemyng hym therefore by the thynges whiche they knew in him after the fleshe they sayed Is not this same felowe the sonne of Ioseph the carpenter for they knewe not the heauenly father who than wrought by his soonne And because that Iesus wrought ferre fewer miracles in the citie of Nazareth then he shewed in other cities certayne of his kynsfolkes beeyng halfe in a fume and indignacion therewith detracted and reproued hym as thoughe that eyther he had not his power ready to serue hym euery where or els that he oughed his owne kynsfolkes suche despite that he woulde shewe no myracles emong theim
it maketh them the better to fele the misse lacke of hym that is readye for to do them good Certes by this myracle they might haue been moued aswel to reuerence acknowelage his power against the vertue whereof the conspiryng of the furious multitude was not hable any thyng at all to dooe as also to loue the goodnesse of hym who when they had attempted the vttermoste mischiefe agaynst him that laye in theyr powers yet was rather willyng to reserue them to a tyme of repentaunce then to cast them awaye at the wurste to eternall punishemente ¶ And he came down to Capernaum a citie of Galilee and there taughte them on the Sabboth dayes And ãâã wer aââouned at his doâtrinâ for his pââachyng was with power And in the Synagogue there was a manne whiche had an vnclene spirite of a deuill cryed with a loude voyce saying lear me alone what hast thou to doe with vs thou Iesus of Nazareth Art thou come to destroye vs I knowe thee what thou art euen the holy of God And Iesus rebuked hym saying holde thy peace and come out of hym And whan the deuill hadde throwen hym in the middes he came out of hym and hurte hym not And feare came on them all and they spake emong themselues saying what manier a thyng is this For with auctoritie and power he commaundeth the soule spirites and they come out And the fame of hym was spred abrode throughout euery place of the countreye round about Iesus therfore forsakyng the proude citie of Nazareth beeyng rebellious agaynst the doctrine of the ghospell came downe and toke his waye toward a citie of Galilee called Capernaum beeyng a citie of great rychesse and therfore drouned in all râottâus excesse in al vesuptuousnesse in ambicion in pryde and in the other vices whiche customably are compaynyons to rychesse But here because of their volupteous sensuall liuing he vsed no familiaritie of carnall conuersacion emong them whiche familiaritie hath euermore been a breder of conteÌpte hath vsed to make menes autoritie the lesse regarded Wherfore here also in Capernaum as his custome was elswhere to do he wente into the teÌple vpon the Sabboth daye and preached For the wickednesse of the Nazareans beyng so great that they had goen about wilfully to murdre hym being their best frende could not so weighe hym that beyng offended with so haynous a dede of mischief as that was he would forsake the couÌtrey of the Iewes and foorth with putte ouer the gyft of the gospel from them vnto the Gentiles but now he fulfylled in dede thesame thyng whiche he afterwarde taughte in wordes to his disciples whiche is that whan they wer drieuen out of one citie they should flee vnto another not settyng theyr mynde ne deuisyng how to auenge theyr iniurye but how to sette foorth the gospell ferther and ferther in suche wyse as the malice of those that droue them awaye out of theyr tounes myght profite to the expedicion of settyng forewarde the profession of the ghospell And Capernaites although they wer men all geuen to worldly affaires nor muche abhorred from the maniers of the heathen emong whome by reason of the trade of bying and sellyng that the one vsed with the other they were often conuersaunt he found muche more ientil and honeste in taking or interpretyng his woordes and dooynges then he founde his owne countreymen the Nazareans to whom neuerthelesse for his well knowen and throughly tryed and continual perfeccion of lyfe he ought to haue been more derely beloued For the Capernaââes very greatlye woondred at the doctryne of Iesus consyderyng that it was no washe miengled geare nor peynted and glossed as was the doctrine of the Pharisees of washynges of truely paying the tithes of Mynt and Rue of castyng gyftes into the offryng boxe of god and of suche other lyke thynges whiche rather conteined supersticion then vertuous doctrine and whiche were layed vpon the simple people to mayteyne the glorye and lucâe of the pharisees whereas they theimselues that taughte these thynges kept not so muche as the chief commaundementes of the lawe but the doctrine of Iesus was found substaunciall and full of auctoritie For first whatsoeuer he taught was moste certaine trueth and also agreable with naturall reason Secondarily it was of it selfe muche materiall vnto true godlynesse and to eternall saluacion Ferthermore ⪠his singular perfeccion of liuyng caused his doctryne to bee regarded accordingly And ouer and besydes al this many a miracle was there wrought and shewed by hym with suche power and vertue as hadde neuer been vsed ne seen there whiche euidently declared the doctrine that he taught to bee of God and not of mannes spirite For the Lorde Iesus did his myracles not for lucre or vaine glory but firste with them he succoured the wofull necessities of suche persons as were in extreme distresse to the ende that by doyng them benefites he might winne theyr hertie loue and secondely the miracles were for a tyme shewed to the bodely iyes to the ende that by the same miracles they myght learne to beleue those thynges whiche though they were inuisible yet were more earnestly then any corporall benefites to bee desyred lastely they were a fygure and a representacion of those thynges that were wrought in theyr soules It was now the Sabboth daye and the people religiously and with great deuocion rested froÌ the workes forbidden whiche yet of theÌselues were not euill as for exauÌple to go a iourneye to kiendle a fyer to grynde theyr corne to presse theyr wynes or to âotche vp theyr garment beeyng broken or seamerent Without foorth in dede it was Sabboth daye that is to saye the daye of reste but within theyr myndes there was a great trouble and vnquyetnesse whiche the spirite of Satan did there reyse who woondrefully tossed and vexed theyr myndes with dyuerse mocions of coâeâise of pryde of wrath of auengyng displeasures and of envie For there and no where els is the true Sabboth where the spirite of the Lorde quieteth the mynde to reste from all vicious and inordinate lustes And of this thing there was euen than presente a certain figure in theyr sinagogue whiche was a certayn man whose bodye was possessed with an vnclene deuill and this exaumple was to vs halfe a warning and a puttyng in remembrauÌce in how muche more miserable and piteous case they are whose myndes are possessed with eiuils of vires yea more foule and ilfauoured then that deiuill was For what deiuill is more vnclene or more noysome then lecherous concupiscence then wrathe then ambicion then the gredie desyre of moneye then enuie then hypocrisie With these deiuils suche others lyke were the Iewes for the moste parte possessed who dwelt in the Synagogue whiche synagogue had not as yet receyued the spirite of Christe but was vexed with so many deiuils as there reygned vices in them Neither were they hable to receyue the moste mylde spirite of the gospell
eiuell that the partie aboue sayed whose bodye the deuill had possessed dooeth or suffreth if it be compared with how great furies suche an one is vexed or how great confusion a prince bryngeth to the whole worlde if he be sette in a rage through the spirite of tyrannie The violent force of this sicknesse and mischiefe ouercommeth mannes power to cure it But the spirite of Christe is stronger then it which if the mynde of man haue once conceyued it cannot bee chosen but that all the vncleane spirites that would possesse him bee they neuer so manye muste auoide and bee goen When this shall so bee brought to passe then shall he sodaynly be made of a tyraunt a father of a cruell man a moste mercifull gouernour of a poller of the people a relieuer and succourer of the oppressed of a furious warriour an ensewer of peace of a briber and extorcioner a liberall dooer and a geuer of benefites of a glorious crakyng Thraso a sobre and prudente prynce of great experience Onely leat him bee brought to Iesus and bee ledde awaye from the worlde For euen than aboute the goyng downe of the sunne no small noumbre came vnto Symons house that is to saye vnto the Churche or congregacion of Christe where the gospell is preached and by the power of Christes ⪠spirite the vnclene spirites came out of them all openly protestyng that there was one come whose goodnesse was mightier than their malice For whan they departed out of menne they cryed and sayed Thou arte that same veraye sonne of God But as yet the tyme was not come whan the Lorde woulde be knowen vnto all menne that he was that same Messias the veraye sonne of God and thoughe he had been so mynded yet woulde he not that the vnclene spirites should bee the troumpettes of his glorye eyther for that theyr confession was not simple and of good purpose but subtile and craftie or because there was ieopardie in it lest yf theyr witnesse shoulde haue been of anye weyght or estimacion in this so great a matier they shoulde haue been credited or beleued in other thynges wherin they woulde as theyr delyte and felicitie was beguile men with theyr false lyes For Satan in veray dede forasmuche as he is of nature a lying marchaunte althoughe sometyme he speaketh the truthe yet dooeth he it onely to this ende to deceyue men thereby another time and waye And doubtelesse this crafte haue some men learned of hym who intermiengle godly thynges emong vngodly true thynges with false puttyng as it were deadlye poyson into holsome meates that they maye allure the mo men to damnacion Wherfore Iesus teachyng vs that it becommeth not suche menne as haue once consecrated themselues vnto the holy ghoste to haue any thyng at all to dooe with wieked spirites he rebuked theyr clamouryng and crying and sore threatnynges added he with all to put them to silence For they felte a woondrefull strength and vertue to procede from him and therof suspected that he was Messias the sonne of God euen thesame that was promised ¶ As soone as it was daye he departed and went into a deserte place and the people sought him and came to hym and kept hym that he should not departe from theim And he sayed vnto theim I must preache the kyngdome of God to other cities also For therfore am I sent And he preached in the Synagogues of Galilee But Iesus truely who was not come of moste speciall pourpose to heale the bodyes but to cure the soules nor to one citie onelye but to all countreyes of the worlde whan he had by shewyng many soondrye myracles and with the holsome doctrine of life well begon the castyng abrode of the sede of the euangelicall philosophie veray erely euen at the breake of daye before that the multitude shoulde eftsons flocke thither to hym as people whiche came more to gase and woondre at his myracles and to seke bodely healthe then to seke the saluacion of theyr soules he leaft Capernaum and withdrewe hymselfe departyng into wyldernesse or places solitarie as one that woulde fayne bee awaye from the great preasse and throng of people vaynly resortyng vnto hym teachyng vs a lesson by the waye that miracles are not to bee wrought to a vayne oftentacion or braggue of our selues nor yet at the wyll and pleasure of the people for theyr fansies and appetites but so ferre onelye as they maye auayle and growe to mennes saluacion and to Goddes glorye but the suspicion of vayn-glorye euermore at all tymes to bee vttrely avoyded That he healed al men it was an exaumple of goodnesse beeyng prompt and readye to be shewed vnto al men that he priuely withdrewe himselfe it was an exaumple of humilitee mekenesse fleeyng vayn prayses vauntyng of hymself And whaÌ it was now brode daye light there resorted thither agayne as they had dooen great noumbre of all sortes of people allured by the greatnesse of thynges dooen on the daye before But whan they knewe that Iesus was goen many byanby folowed after hym And whan they had found hym they entreacted hym to tarye with them and not to leaue their citie but there with them to take an house to thentente he might bee a continuall dweller emongest them This mynde and affeccion of theirs towardes Iesus was in dede not vngodly but yet muche more blessed are they whiche suffre not the Lorde Iesus to departe from the litle house of their hertes but whan he addresseth to be goen doe with muche prayers cal him backe agayne Notwithstanding at that presente season the dispensacion and state of the fleshe whiche Iesus had taken did require that he often and manye tymes chaungeyng places might by that occasion from daye to daie sprede ferther and ferther abrode the preachyng of the ghosell beeyng as yet but a newe doctrine and but of late cummen vp For he was the sedesower seute into the worlde to sowe and caste abrode in all places the doctrine of the ghospell although it should not in al places like prosperously come vp and proue in growyng Wherefore to theim that willyngly desyred hym to returne againe to Capernaum and there to enhabite himselfe he ientilly and coldely made this aunswere The benefite that hath been freely bestowed vpon you take it well in woorth I dooe not mislike your entreteynement or harbrough ne despise to be a so iourner emong you But I must of necessitie preache the kyngdome of god to other cities to as I haue dooen to yours For truely my father hath sent me for this ende and purpose not to preache to one citie onely but that I shoulde call and bid all men to the felowshyp and brotherhood of the heauenlye kyngdome And thesame that Iesus nowe did himselfe he taught afterward his disciples also to dooe whiche was that they shoulde trauaile ouer and ouer the whole yearth and teache all nacions And this iourneyng from place to place was not the disease of
succeded as it was to be wondred at ¶ Whau Simon Peter sawe thys he fell downe at Iesus knees saiyng Lorde goe from me for I am a synfull man For he was astouned all that were with him at the draught of fishes whiche they had taken and soe was also Iames and Iohn the sonnes of zebedee whiche were parteâers with Simon And Iesus sayde vnto Simon feare not from heare-foorth thou shalte catche men And they broughte the shippes to lande and forsoke all and folowed hym Simon therfore when he sawe the matter to goe not by mannes power or by casualty but onely by the godly vertue of Iesus dyd eftsons geue a lesson by exaumple of hymselfe what ought to bee doen of hym that is a preacher of the Apostles doctryne yf his laboure of preaching doo at any time luekely come to passe For althoughe the bote was hys owne althoughe it was his owne nette that he had caste and althoughe himselfe was the beste manne that had sette handes to drawyng of the draught yet taketh he vnto himselfe no thanke at all therof but by the greatnesse of his lucky spedyng was striekeÌ with the more humilitye He falleth downe at the knees of Iesus and putteth ouer vnto him the whole glory of al thissame acte For his owne parte he confesseth hymselfe to be naught els but a synner and a persone vnworthye to bet any ministre or instrumente of his diuine power Maister sayeth he now and neuer afore dooe I acknowelage mine owne vnworthinesse whan I considre thy hygh maiestie Goe thou hence awaye from me for I am vnworthy of thy compaigny Albeit it was not any desire or wyll of hym to departe oute of the lordes compaignye that enforced Petur to speake these woordes for he loued Iesus singularely aboue all others but a certayne earnest merueilyng of his power ferre surmountyng the power of the worldly meane Neyther were Simons felowes of anye other mynde or affeccion than Simon hymselfe was of For a certayne vncredible wondreyng at this dede had possessed the hertes of them all full and whole but not somuche as one of theim tooke to his owne prayse any parte at all of the doyng thereof For they acknowelaged euerye one of them that the laboure in dede was theirs but the lucky spede of takyng so muche fishe at a draught was his onely who had bidden them caste their nette And what manne would not bee astouned yf he consider how that through the preaching of a fewe men beeyng but poore creatures of byrth and degree beyng also priuate persones neither of any learning nor yet in any office it was within a fewe yeres perswaded to so manye thousandes of people that settyng cleane aparte all affeccions of their kinsefolkes settyng at naughte all losse or decaye of their goodes and substaunce nothyng regarding the threattenynges of prynces despisyng al punishementes and tormentyng yea and finally deathe it selfe they coulde fynde in their hertes to folowe the playne homely doctrine of Christ beleuing such thinges as by mans naturall reason cannot possibly bee proued and hopyng on suche thynges as after the power and strength of nature are playnely to bee despaired of A bisshope therfore muste of duetye bee ready and cherefull to caste the nette that he may earnestely apply hymselfe to winne veray many vnto Christ and he shal looce the nette abrode not to his owne glorye not to bee a gayner thereby not at the pleasure and appetite of princes not for any worldly affeccion but at the pleasure and bydding of Christe who commaundeth not the net to be caste abrode but to the healthe and saluacion of theim that are fished for and to the magnifiyng of Goddes goodnesse For this and none other is the Apostles manner of fishyng And such fishyng although it be executed by the ministerie or seruyce of mans voice and of his diligente laboure yet the whole summe of all the prayse is to bee referred vnto Christe onelye whose luckye settyng on at the fyrste looceth the tongue to speake whose spirite dooeth put in the herte of the speaker what to saye and whose secrete power drawethe vnto hym the myndes of the hearers And standyng the case that it maye bee in the teacher euen of his due ryght to take some piece of praise vnto himselfe In this behalf yet is it a more poynte of safetye to referre all the whole vnto hym withoute whose ayde and helpe nothing that man attemptethe dooeth succede or proue to folkes saluacion He can no skill to take away that himselfe hath geuen he can no skylle to enbraied any man with that that he hath frankely sente of hys bounteous largesse So muche the rather will he bee contented to leate any thyng bee thyne owne yf whatsoeuer myght by any waye haue semed too bee thyne thou bee of the mynde that the same shal be his He wyll be wel contented that the commoditye and profite redounde to the but as for the glory and praise he will not suffer to be geuen to any other but to God onely And in case we haue a luste to glory we shal more safely glorie in him But whan the meruaylyng at this acte of Iesus made all them styll to continue astouned that had been associate with Petur at the takyng of the fyshe emong which coumpaignie were Iames and Iohn the sonnes of zebedee and felowes with Symon in fishers crafte and whereas for merueyling at the vertue and power of hys godhed they durste not be so bolde as to approche any thing nere vnto Iesus the Lorde gaue them woordes of veray greate coumfort and to Petur in whome he was muche accustomed to set foorthe the paterne of anye thyng that he would haue to bee enpriented in the hertes of al the reste thus he said Simon there is nothyng why thou shouldeste bee afearde Thou dooeste acknowelage thyne owne weakenesse and an experimente thou haste hadde of the power of god And this power of god is to bee loued not to bee dreded For what it is hable to dooe it dooethe shewe furthe not to oppresse the weakenesse of synners and to trede it vnder foote but to lifte vp and set it vprighte there is nothyng els required but that thou bee obediente vnto my byddynges and not to weigh what it is that thy strengthe is hable to dooe but what it is that I wyll haue dooen Nothyng shall come ill forwarde if thou put thyne affiaunce in me Thou doeste greately meruaile that the matter came so luckilye to passe in the takyng of fishe but this is but a lyghte matter A thyng of muche greatter woondre shall prosperouslye goe forwarde with the whan thou shalte beegynne to take men with thy fishing And to such a kynd of fishyng haue I specially chosen out bothe the and thy felowes Enough now for thys tyme of thys fishyng that ye haue hytherto vsed From henceforth thou shalt apply thyselfe not to fyll thys bote of thyne with
sentence and iudgemente that thou arte a clene manne in veray dede than goe and offre the thyng that Moses law appoynteth to be offred of all suche as haue hadde the fortune to bee ridde from the leprie And so shall it all vnder one come to passe that neyther the priestes may fynde faulte that their gaines dooeth decreace vnto them through me nor the lawe to haue bene broken or contemned whiche I am come not to abolishe but to make perfect nor on the othersyde slaundreouslye reproue thys benefite of myne eyther by deniyng that euer thou were a lepre or els by iudgeyng that thou hast not bene made whole For the thyng self shal euen at the fyrste woord fully aunswere them if it so be that he was not full of leprie why did ye whiche take vpon you the skilfulnesse of determynyng which is a leprie geue sentence that he was a lepre and therupon disseuer him from being conuersaunt with others And on the othersyde in case he bee not whole why haue ye receyued the oblacion in the lawe appoynted and limited as of one beeyng made clene from the leprie The Lorde Iesus dyd for this consideracion with so muche circumstaunces commaunde all thissame to bee doen that it myghte bee manifestelye apparente vnto all creatures that there was one come greater then the lawe who was hable without any helpe of the lawe by mere touchyng onlye and by his only voyce and with a becke of his head alone at hys owne wyll and pleasure to geue perfect clenesse and that dydde so take awaye the vnclenesse of all âolkes whiche woulde offer themselfes throughe feyth to bee healed as hymselfe was not stayned by the infeccion of any creature and the whiche moreouer dyd freely helpe all folkes whereas the priestes dyd not without a rewarde of a certayne offreing somuche as pronounce theyr sentence concernyng purity or clenesse of the bodye restored to anye persone For the priestes of Moses institucion neyther dydde sende the leprye into any bodye nor toke it awaye from any bodye but of the leprye eyther breded in a bodye orels taken awaye they dyd iudge onlye but onely Iesus taketh awaye all kynde of diseases from all creatures exactyng or requiryng none other sacrifice of them but a playne and a pure truste in hym that we acknoweleage in him the vertue and power of the godhed by whiche he is hable to dooe whatsoeuer his will is and that we wurshyp in hym his goodnes not possible to bee expressed in woordes and also hys mercye by whiche he woulde fayne haue all sinners to bee saued paying of his owne bodye all that euer was to bee offred in sacrifice for the synnes of theym all And that the Lorde Iesus gaue a great charge to the partye that was made clene that he should make no woordes nor no talkyng to any bodye what had happened whereas he knewe that the felowe would not kepe it vnspoken he dyd therein but ordeyne an exaumple for his disciples not to hunte or seke for anye blastes of vayneglorie for theyr well doynges emong menne For it is none of ours that God worketh by vs nor it shall not bee conueniente that we require any prayse to bee as a rewarde for such thinges but we shal with still noise declare our selfes to reioyce in the behalfe of our neyghboure to whome the benefite hath happened but all the glorie we shall referre and geue vnto God and so litle wyll shall we haue to take anye parte thereof vnto ourâ owne lande or glory that as touching our owne behalfes we should bee muche desirous that it might be to all men vtterly vnknowen that any suche benefite of God hathe fortuned to our neighbour we beeyng the instrumentes therof No nor the pattie neither that hathe felte a beneficiall good turne oughte to refette the thanke and praise therof vnto the man by whom he hath receiued it but ought to rendre the thankes vnto God the worker and sender of it for that he vouchsalueth moste bounteously to geue vnto men suche highe and greate benefites through his seruauntes yea and glorie doeth with better successe and lucke ensue to him that âenneth awaye from it sekyng to auoyde it and much more also to a maÌnes honour dooeth it come whan it is not desired nor hunted for For in veray dede that same and none other is true glory renoune that verai vertue selfe doeth purchase vnto a man beeyng vtterly vnwillyng to haue it and seking by al meanes to auoid it and such renoune as neyther the flattery of the people doeth geue nor oure ambicious desire dooeth require but suche as the partye selfe who hath well deserued it doeth not acknowlage but sincere trueth that can no skylle of flattering dooeth of it owne mere mocion lay in his lappe ¶ But so much the more went there a same abrode of hym and much people came together to heare hym and to be healed of him of theyr infirmities And he kept hym out of the nay in the wyldernesse and gaue hymselfe to prayer Through suche manier wondrefull actes as this the fame of Iesus was âayly more and more renoumed and bruited abrode whyle some reporte vnto others the thyng that they had seen and hearde and these agayne muche lyke as whan men deliuer thynges by hand from one to an other doe by talkyng sprede ferther and ferther abrode thesame that they hadde receiued of them whiche reported it fyrste to others Therefore there came flockyng thyther on euery syde greate coumpaignies of people multipliyng daylye more and more partely to here that same piththye doctryne that healeth all diseases of the soules and partely that they whiche wer likely to fall in this or that sickenesse of theyr bodyes myght through the power of Iesus vee made whole For the grosse carnall people doeth rather meruaill and take regarde at those thynges whiche are to bee seen with the iye then at suche thynges as were not seene They estemed it a myghtye great matter and more then a mannes acte that a pure clene skynne had been restored to a leprouse persone by the onely touchyng of Iesus hande whereas it is a greater and a more godlye benefyte by a greate oddes that thesame Iesus hath with ministring the phisicke of euangelicall doctryne put clene away from mennes soules the feure of lecherous concupistence the dropsye of couetise the diuelyshe spirite of ambicion with other deadlye pestilences of the mynde But nowe Iesus myndyng by this his dooyng to teache vs that good woorkes are not to bee dooen neyther for braggyng or pompe of the worlde as stayge plaies and open sightes are shewed nor yet so many at ons or so long together tyll menne be cloyed with them withdrewe himselfe into a place of wildernes and beeyng solytarie from all resorte of people he gaue himselfe to prayer wherein he rendred thankes vnto God the father for the benefites whiche he dyd in moste large and aumple wise sende vnto
acte at all but suche as can accordyng to mine ordinaunce sette at naught the glory of this worlde passe nothing on sensuall pleasures despise ryches esteme all affeccions as thynges of nothing refreine wrath and enuy beare true louing hertes to theyr yl willers say well by them that speake euill of theim praye for suche as dooe persecute theim and finallye sette not a penye by theyr lyfe in respecte of sauyng theyr brother suche will I acknowlage as dysciples worthie and meete for me The presence of my fleshly bodye dooeth for the season make theim to bee weake but whan thys bodye shal bee taken awaye in such wise as they may not haue me whan they would and whan they shall haue diepely receyued the spirit of the ghospell then shal they through theyr priuye giftes of grace within theim bee strong and vnuanquishable And suche persones as dooe put all the prayse of ryghteousnesse in corporall obseruacions because they truste in theyr owne weorkes are founde weake to perceiue those thynges whiche I prepayre my seruauntes vnto but whoso mistrustyng theyr owne doiynges sette al theyr defence and sauegarde in the vertuous qualities of the mynd which vertuous qualities they shal acknowelage to haue receyued of me and no man els suche men shall no manier aduersitee cause for to quaile Iohns training of his disciples my breaking of myne are of twoo sundrye sortes because the marke that we shoote at is not all lyke These twoo hys and myne cannot haue a full myxture made of theim For he that is wyllyng to be my disciple muste be altogether spirituall puttyng no manyer truste at all in thinges corporall in whiche the ryghteousnesse of the Phariseis dooeth altogether consiste And therefore I enioyne my disciples not a whit of any such thinges as haue any affinity with the carnall obseruacion of the lawe leste that in case I shoulde admitte or suffre but euen neuer so litle they woulde altogether slyde backe agayn to the same state that I wil in any wyse haue theim to be moste fertheste from And the Lorde Iesus to the entente that he woulde shewe howe greate diuersitye there was betwene Iohn who trayned hys disciples accordyng to the fyrste smatche of the olde lawe that he had bene nouzeled in from his infancye and himself that by a muche other waie dyd breake his disciples to thynges of more higher perfeccion he put furth a similitude of thys sorte here folowyng There is no man sayethe he so folyshe that in case he were mynded to patche vp a broken hole of hys olde cote woulde bee soe mad to sette in a pece of newe clothe cut with a payer of shiers oute of a newe garmente whiche thing yf he shoulde doe there were in it a double incommodity For fyrst and formost he renteth a newe vesture to patche vp an olde secondarilye the newe clothe standyng in the old garmente because it agreeth not wyll not leate the ilfauoured syght of the patching be hydden Agayne there is no man so folish that he wil put newe muste into olde bottels to bee kepte or yf he dooe it will surelye soe come to passe that the strengthe of the muste boylyng and weorkyng in theim wil breake the olde bottels in soonder and so shal consequentely folowe a double losse For bothe the bottels shall pertshe and also the wyne renne out What is therfore to be dooen Leat there be no mixture made of such thinges as agree not the one with the other Leat an olde garmente bee botched with olde clothe and in a newe garmente leate there not bee any pece of olde clothe put in Leate also newe muste bee put in newe bottels to bee kepte soe shall it come to passe that the bottels shall be saued whole and the wyne too I know how heard a thyng it is to make thissame new and ghostely doctrine of mine acceptable vnto those that haue nowe a long time bene enured with the olde For vneath any thyng dooeth lyke any persone yf it bee contrarye to that that he hath long tyme bene accustomed vnto For at once is he offended at the first tastyng of a thyng that hath not bene in vse with hym Therfore like as he whiche hath long tyme bene accustomed to drynke olde wine is not at the first assaiyng delited with new muste for he mysseth the tast that he would haue and saith that the olde was better but he sayeth so for none other cause sauing onely that he hathe bene vsed to the other soe they that haue liued all theyr dayes afore in the olde trade of the Iewes carnall constitucions dooe at the first tasting of this ghostly doctrine sterte backe and desyre to haue their other grosser thinges again which they haue bene vsed vnto that is to wete circumcision holy dayes solemne rites of sabbothes difference of meates diuersitie of vestures feastes Hierusalem the temple slayne sacrifices or oblacious washynges vowes blinde coÌstitucions of the Phariseis with other thinges mo not vnlike vnto these And these premisses thei not only requyre to haue again but also doe preferre thesame before such thynges as bee a greate deale better and more necessary to be had which thynges are an harte circuÌcised from peruerse desyres a mynd continually keping holy day from all worldly or vngosâly appliyng it selfe a breste throughly quieted from all troubleous vexacions or assaultes of euill passions a spirit abhorryng from the infeccion of al thinges which stayneth or defoileth the puritie of the mynd a soule enuironed and besette rounde aboute with feyth charitye humilitye and purenesse an herte euermore temperate and refreinyng form all euilles a mynde alwayes labouryng to come to his heauenly countrey a soule euer being a temple and a place of soiournyng for the holy goste a soule from tyme to tyme offreeyng it selfe an acceptable and a pure sacrifice to God a soule beyng pure cleane from al spot of synne through the feith of the ghospell a soule clene mortified from all thinges that belong to thys worlde and dedicatyng it selfe altogether vnto godly thynges a mynde most ready and diligent to obserue such thinges as the doctryne of the ghospell doeth enioyne and require And the thing that it requireth forsoothe is feithe the thyng that it enioyneth and commaundeth is charitie And thissame is verayly the newe muste of my doctryne which muste or new wyne the vessels that haue been vsed to the olde soure turned wyne of Moses law shall not wel abide but it requireth new pure vessels that are through the gostlye giftes of grace strong made to endure substauÌciall sure to holde ¶ The .vi. Chapter ¶ It happened on an after principall Sabboth day that he went through a corne fielde and his disciples plucked the eares of corne and did eate and rubbed them in their haÌdes And certaine of the Phariseis sayde vnto them Why doe ye that whiche is not lawefull to do on the sabboth dayes And Iesus aunswered them and sayd haue ye
for a salueoure he was and was come into the worlde for the perfeict healyng of all creatures And he lifted vp his iyes vpon the disciples and sayde blissed be ye poore for yours is the kingdome of God Than immediatly vpon this he begoonne to shewe furth some new muste of the doctrine of the ghospell wherunto he had specially chosen out a certayn number of a sum what more stedfast and sure sorte as new bottels to receiue and holde it Blissed are ye sayeth Iesus that haue no spice of proude hert but rather do mislike your selfes For although to the worldward ye seme to bee persons abiect and to be refused of all companies yet is the kingdome of god youres whiche is by a greate oddes higher in honour and royaltie than all the kingdomes of this world Ye see diseases to be drieuen away deuils to flee out of men sinnes to be clene abolished What hath any regal estate of this world to be compared with this heauenly hyghnesse Is it not a kyngdome of hygh regalitie to be thrall to no vice to bee cloggued with no inordinate desires to haue troden vnder feete the deiuill and all hys armie to haue ouercomed the worlde withal the terrours and also the flattering enticementes belonging to thesame to be men called and taken to the familiaritie very brotherhood of God and to bee registred emong the inheritours of the kyngdome of heauen Blissed are ye that hounger now for ye shal bee satisfyed Blissed are ye who being now men in pouertie and penurie doe liue in houngre and thirste and being contented with spare repastes doe despise the richesse and the excessiue fare of thys worlde and the hounger that ye haue is for meate of the soule whiche is the woorde of god and your thirste is for the liuely water of the spirite of the ghospel for ye shall be assured to be sacyated and filled with these restoratiue delicates whiche ye are so faine to haue Blissed are ye that wepe now for ye shall laugh Blissed are ye whiche haue of your owne myndes and willes exempted and depriued your selfes of all sensuall voluptuousnesse of this worlde for the earnest rendreing of euangelicall deuocion and sette more by suche thinges as by meane of temporal affliccions enduryng but a whyle dooe bryng men vnto the ioyes of life euerlastyng For the tyme shal come whan all thynges beeing clene chaunged to a contrarie course your sorowe shal be turned into ioye and your mournyng into laughter Blissed shall ye bee whan men hate you and thrust you out of their coumpaignie and taâlon you and abhorte your name as an ãâã thyng for the soonne of mannes sake ⪠Reioyce ye in that daie and bee glad for beholde your towarde is great in heauen For thus did their fathers vnto the Prophetes The moste parte of the people dooe calle suche men happie and fortunate vnto whome the people sheweth tokens of high fauour and lykewyse them that are auaunced to honours and sache throughe glorious titles are muche renoumed But ye on my woorde and warrantyse shall bee blissed whan men shall haue you in decision whan they shall cast you out of their coumpaignies as persones to bee deâested and abhorred whan they shall speake manye sore woordes of reproche and vilanie against you for my sake whan theâ shal earnestly endeuour and labour either vtterly to abolishe your name and memorie for euer or els to make it detestable vnto all that shal come after and that not for any faulte of youres but for the hatred of the soonne of man whose doctrine and glorye ye shall be preachers of But dooe ye neuer the more therefore mislyke yourselfes but rather bee ye glad whan suche thynges shall chaunce vnto you and reioyce ye For if the fauour of eiuill men shall not dooe by you according to your desertes yet a plenteouse rewarde for your well dooynges abydeth you in heauen It shall not lye in the power of men to abolishe the names of you whiche bee written in heauen it shall not lye in them with theyr woordes of reproche or despite to appale or derken youre glorye whiche shal for euermore be coupled with my glorye Naie contrariewyse the more that they shall persecute your name and fame so muche the more shall they make it renoumed For to bee misliked of the vngodly is the highest prayse and commendacion that may be Nor ye shal not be the first that haue bene thus vsed For excellent vertue hath euermore bene hated of eiuil persones What men of this present time shal now do against you the selfesame thing haue their forefathers dooen in tymes paste agaynste the holy prophetes for none other respecte but because thesame Prophetes accordyng to the will of God dyd not holde theyr tongues from speakyng the trueth which trueth hath to eiuil disposed persons bene euermore odiouse By example of the sayd prophetes shal ye comforte your selues For whose names they attempted vtterly to abolish the memory of thesame is now high and holy with al creatures Yet neuerthelesse ye beyng in assured comforte through your innocencie and perfeict good liuing must haue no mynde ne thoughte to auenge your owne cause For they shal be assured not to escape without smarte in the ende for that they shall doe vnto you though for a season they seeme fortunate and flourishing rufflers in all pleasure and welth of thys worlde For suche are differred and reserued to tormentes whiche neuer shall haue ende But woe vnto you that are riche For ye haue your consolacion And therfore woe unto you ryche cobbes the whiche while ye may dooe solace delite your mindes with the treasoures honoures delectable enticementes of this worlde and dooe not remember ne thynke that it will erelong come to passe that this vayne felicitie and pleasaunce shall be taken away from you and after thesame shall ensue woefulnesse and sorowe neuer to haue ende Woe vnto you that are full for ye shall houngre Woe vnto you whiche nowe in this worlde hauing mynde on nothing but your bealies plaie the gluttons and take excesse of all delicate meates and drinkes more to pampre vp the bodie in luste then for the necessitie of nature as though ye were borne to beastly feedyng onely and to nothyng els and as though ye rather mayntayned your lyfe of purpose to eate and drinke then eate and drinke to maynteyne lyfeâ and beeyng full paunched with gorge vpon gorge haue no mynde to relieue your poore brethren perishing for famyne as though ye were borne to fede none but your own selues and were not bounde to relieue the necessitie of your neighbour Woe vnto you for whan both these corporal meates and drinkes wherwith ye so delicately and volupteously fede your selfes yea and the bealie too which gourmauÌdeth shal be consumed than shall ye be houngrie and fynde no reliefe Than shall ye wishe that ye might be so happie as to haue but one of the lytle crummes that
porters to be euen in carriyng out toward the derke pitte of the graue But yet neuerthelesse the mother al the while foloweth the folke of the toune also do folow for charitie caÌ scarcely by any meane despaire with teres with fettyng sighes with wofull lameÌtacions they declare what thyng they wish But the thyng that they wishe lyeth not in their power to geue neither be they able to kepe him stil whan lyfe was once departed nor yet of power to reise hym vp again after he was dead To mans power he was dead and past all possibilitie of callyng again to life But al is welinough At the weping teres of his churche Iesus cumeth and meteth them luckie and blessed at al tymes is the metyng of our sauiour with any body He casteth an iye on his wedowe luckye and blessed at all times is the merciful lordes beholdyng of any body He casteth no iye on the dead bodye who because he thought not hymselfe to be in any nede of mercy did not yet seme woorthy the mercy of Iesus but the earnest affeccion and zele of the churche dooeth that obteyne whiche the synner beyng desperate and past all grace dooeth not so muche as wishe The Lord biddeth the mournyng to be ceassed bringyng them in hope of ioye to folowe after he putteth his hande to the biere The porters of the dead corpse dooe stand stil. The first poynt of hope that one is in the way of amendyng again towardes innocencie is not to go any ferther in naughtines He that ceasseth to be wurse theÌ he was geueth yet sum token of hope on himself that he wil one day were better And yet doeth this not so fortune onlesse Iesus vouchsafe with his mightifull hande to touche the biere The hande of Iesus setteth an end vnto all wicked desires or appetites that the partie shal now ceasse from all naughtines which was in cariyng to the graue The church in dede praieth she maketh great intreatyng she exhorteth she chydeth suche persones as dooe offende because she would haue them to amende and bee in perfite reste from their viciousnesse But all this in vayn onlesse Iesus with his secrete vertue and power should touch the soule of the sinner being dead For Iesus is the lyfe of euery man yea euen of the dead too And good hope there is that lyfe wil cum again whan Iesus vouchesalueth to touch the biere but the hertines of lyfe doeth not yet retourne onlesse the Lorde do speake vnto the dead At the voice of whom only and none els the dead do reuiue agayn yea although they haue been laied in graue yea and haue lien of fower daies continuaunce there to the entent that no man shoulde thynke any synners to bee so ferre past grace of whose recouerye to grace again the charitye of the churche shoulde despaire Lazarus was carryed oute he was buryed he laye stynkyng already in his graue yet was there wepynge and wayliynge made for hym all the whyle and at the voice of Iesus callyng hym he came foorthe of hys sepulchre And in dede Lazarus was with sumwhat more a dooe reysed to lyfe For Iesus at that present dyd as it wer rore out in his spirite he wept and was sore troubled in himselfe not for that it was any harder for him to reise one that had lien fower daies buried then one whose lyfe departed but euen nowe oute of his bodye but to shewe howe hardely suche personnes cum to amendemente as haue of longe continuaunce accustomed themselfes vnto viciousnes Iesus caste an iye on the wedowe she leaft weepyng he shall lykewyse caste an iye on the dead persone and he shall begynne to lyue The moste mercifull Lorde therefore turned himself to the partie that laye there dead thou young man ê he I saye vnto thee Aryse He cannot choose but reuiue againe to whom any woordes shall bee spoken out of Iesus mouth yea although he were dead For the wordes he speaketh are al spirit life What folowed of al this He reuiued again to innoceÌcy that was dead in sinnes he setteth himself vpright who afore laie still hauyng no felyng of himselfe and the whiche is the moste euident token of a mynd corrected to goodnes he beginneth to speake coÌfessyng his own synnes geuyng thankes to the mercie of God He is restored to his mother aliues man againe and where he was afore in carriyng to his graue with great mournyng of many people he is nowe with muche greatter ioye of them all brought home again For this propertie hath true godlines that it loueth such men muche the better whiche haue ameÌded froÌ greate enormities to the ernest endeuour of ledyng a better life For in these dooeth the goodnesse of god more better appere theÌ in suche as haue neuer falleÌ into any greuous crime or enormitie The mother reioyceth that she hathe receyued her soÌne again And thei which afore did mourn for the corpse do now reioyce and not only do thei reioyce but also euery one of theÌ as many as wer preseÌt at this sight were taken with a certain feare For suche as are opeÌly eiuill and vncurable the churche casteth out of her felowship as dead corpses to the end that by the exaumple of one many may be afeard to sinne But yesame cumpany doe praise and magnify the mercye of God ⪠by whose power the dead retourne to life again For so notable a miracle seen yesame people said A great prophete is there sprong vp emongest vs god hath taken regard to his people For the Iewes did as yet deme ne suppose no higher thynge of Christe but that he was sum notable prophete And of this act also did the fame of the Lord Iesus growe the bruite of the matter being spred abrode not only throughout al Iewry but also throughout all the coastes on euery side that lyeth about fluime Iordane where Iohn had afore baptised aswel the other people as also Iesus self And the disciples of Iohn shewed hym of all these thinges And Iohn called vnto him twoo of his disciples and sent them to Iesus saiyng Art thou he that should cum or shal we loke for another When the men were cuÌ vnto him they sayd Iohn Baptist hath sent vs vnto thee saying Art thou he that should cum or shall we awaite for another And in thatsame houre he cured many of their infirmities and plagues and of euill spirites and vnto many that wer blind he gaue light And he aunswered and said vnto them Goe your waies and bring woord again to Iohn what thynges ye haue seen and heard how that the blynd see the halt goe the lepres are clensed the deafe here the dead rise agayn to the poore is the glad tidynges preached and happy is he that is not offended at me Than certain of Iohns disciples halfe enuiyng at so great successe of the thinges that were wrought and doen by the handes of Iesus and hauyng a certain
therfore the lorde of the harueste to sende forth labourers into his haruest Ferre is the roumour and bruite of the gospel spred and manye are sette on fier wyth the gredye desyre of the doctrine of heauen they are wel willyng toward it and wante but onely such as should call and gather their myndes together beeyng of theimselfes bothe ready and full of hast towardes the kyngdome of heauen Gooe ye therefore puttyng youre wholle truste and confidence in the safegarde and maintenaunce of me alone Suche as are great men and hath rewle of thynges suche as are âiuill shall murmour and grutche againste your doctrine Againste these men doe I send you forth naked wythoute weapon or fense For I sende you not that you should hurte or grieue any man but that ye full of simplicitie and void of all hutte should studye and endeuour your selfes to profite and do good to euery man Seke ye not therefore help at mans hande that ye may therewith armâ and defende your selfe against the violence and maliciousnes of the eiuil nor take you no care ne thought for your liuing or thinges necessarie but with al readinesse go ye to the buisinesse of the gospel neither carrying scrip nor wallet nor yet shooes with you for ye shal neuer want that shal bee sufficient for nature Salute no man neither the welthy lest ye seme to flattre seke vpon theÌ for gaine nor the indurate lest ye seme to fauour theyr vngodlinesse Nor take you no thought for house or lodgeyng there shal be those whiche shall receiue take you in at theyr doores only shewe your selfes pure and vncorrupt mynisters of the ghospell And what house soeuer ye shall entre into first wish praie for peace to the whole houshold That if there be any there that is the sonne of peace that is to say a ientill meke man and one that thristeth the most mekest doctrine of the ghospell your praier shall profite and dooe good and he shall enbrace and gladlye receiue so well wyshyng geastes that yf they dooe not so receiue and welcome you yet leate it not repent you so to haue prayed for them For you shall not lese the rewarde of this your profered seruice nor ye shall not with ouermuche entreatyng nor castyng your selues at the knees of any man require lodgeyng nor shall not as men without shame presse into the house of any of them for so great a thyng and so muche to bee estemed is not to bee offred and thruste into the handes of suche as will not gladlye receyue it and yet ought it to bee profered to euerie man Whosoeuer shall gladly and willyngly receiue you see that you tarie wyth hym not desiryng or lokyng for the pleasures of this life but forsomuche as shall bee necessarye for the susteinaunce of your bodyes drinke and fede on suche thinges as ye shal therefinde emongest theim for it is good reason that he which laboureth in preachyng and teaching the ghospell shoulde liue and be susteined by their liberalitie for whose behoufe he laboureth and taketh peine in case he haue not sufficient of his owne wherof to fynde himselfe ¶ Goe not from house to house and into whatsoeuer citie ye entre and they receiue you eate suche thinges as are set before you and heale the sicke that are therein and say vnto them the kyngdome of God is come nigh vpon you But into whatsoeuer citie ye entre thei receiue you not go your waies out into the stretes of the same and saie euen the veâai dust of your citie which cleueth on vs do we wipe of against you notwithstanding be ye sure of this that the kyngdome of God was come nigh vpon you I saie vnto you that it shal be easier in thaâ daye for zodeme then for that citie And of this thyng take ye diligent hede also lest ye straighing from house to house despisyng and setting at naught the former hospitalitie lodgeing serche and seke a more delicate lodgeyng and better furnished Leate it suffice you whatsoeuer cometh first to hande that if it shal chaunce you to come into any cities yf the enhabitauntes willingly receiue and entreteine you eate you and drinke you withoute anye choyce and without lothyng or abhorring of any thyng whatsoeuer is sette before you and to the ende ye maye be geastes the more acceptable and the better welcome and also that ye maye with the better credence preache the kyngdome of heauen heale you the sicke folkes of the same citie restore ye the weake and impotente to theyr strengthe delyuer ye suche as are possessed with eiuill spirites And all these thynges doe ye freely without reward and willyngly refusing no creature neither poore ne riche and than saie ye vnto them ye see manifest tokens of the power of God prepare your hertes and myndes to the earneste exercise of innocente liuyng For nowe draweth nere vnto you the kyngdome of God the maladies and diseases of the bodye are nowe taken awaye and ere long shall the maladies of the soule bee driuen awaye also whiche are sinnes That yf ye shall chaunce to come into any citie in the whiche there is none that wyl receiue you make ye no kynde of humble suite vnto them for any intreteinmeÌt but come you forth abrode into their stretes and there opeÌly and in the face of the whole citie saie ye vnto them in this wyse We haue freelye withoute any hope of rewarde at your handes offreed vnto you the glad tidynges of euerlastyng life But forasmuche as ye haue despised and not regarded our office we wil take no benefite at all by you Beholde therefore euen the veraie dust whiche stucke vnto our feete we shake and cast of against you for a witnesse that we haue profered and ye forsaken that moste happie tidynges which ought not to bee layed in the lappes of such as wil none of it And yet this thing be you tyght sure of that whether ye receiue it or not receiue it the kingdom of God is verai nere vpon you that if ye wil receiue this tidynges then shal it come to your greate profite commoditee yf not to your great hurte and destruction Be ye contente this waye onely to haue reuenged your selfes If they shall any where despyse you vengeaunce shal light vpon them for it at the due tyme. For this thing verailye I shewe vnto you that in the day of the last iudgement it shal be the better with the zodomites and they shal fynde more grace at the Lordes hande then that citie whiche hathe despysed this so great gracious goodnesse of God freely offred vnto theym All menne dooe muche meruaile at the sharpe and rigorous vengeaunce of God shewed vpon the zodomites but yet dooeth this poyncte somewhat ease theym that they were neuer so many wayes prouoked to emendemente of their liues And the Iewes standyng muche in their owne conceiptes doe vttrelye abhorte and deteste
the veraie name and remembraunce of the saied zodomites whome the wrath of God by a terrible exaumple and presidente for menne to beeware by dyd vtterlye destroye but a more horrible and dredefull punishement abideth thesame Iewes if they beeyng stirred and prouoked with so many benefites and so many miracles shall neglecte and despise the goodnesse of God Woe vnto the Corazin woe vnto the Bethsaida For if the miracles had been doen in Tyre and Sidon which haue been doen in you thei had a great while agoe repented of their sinnes sitting in heaâen cloth and ashes neuerthelesse it shal bee easier for Tyre and Sydon at the iudgement then for you And thou Capernaum which are exalted to heaueÌ shalt be thrust down to hell He that heareth you heareth meâ and he that despiseth you despiseth me and he that despiseth me despiseth hym that sent me Woe bee to thee Corazain woe bee to the Bethsaida cities of Israell For if the miracles whiche haue been shewed in you had been shewed in the cities of the Gentiles Tyrus and Sidon whiche ye crie fye vpon accoumptyng theim abhominable they would haue called themselfes home to emendement yea and sittyng in heareclothe and ashes they woulde haue dooen penaunce for theyr synnes whereas ye beeyng veraye styffe necked agaynst God dooe stand highly in your own conceiptes and thinke your selfes faultlesse Woe bee to the Capernaum whiche swellyng nowe in pride of richesse and swymmyng in the delices of sensualitie appearest to be exalted aboue the moone as high as heauen on that daye shalte thou bee caste downe euen vnto the diepe pitte of helle For albeit ye be homelye and lowe messagiers yet for that you shall come vnto them in my name and shal shew vnto them the vnestimable gift of God the condemnacion of suche as shall despise you shall not bee small For he that heareth you heareth me whiche speake vnto theim by the instrument of your mouthes and contraryewyse he that despiseth you despiseth me and he that despiseth me despiseth hym that hathe sente me For I dooe not of myne owne head any thyng speake whiche I haue not receiued first of my father nor ye shall speake nothyng whiche ye shall not first haue learned of me Therfore as my doctrine is the doctrine of my father and not myne so youre preachyng shall bee my preachyng and not yours The lorde Iesus whan he had with suche woordes as these duelye enstructed and armed the threscore and tenne disciples he sent them foorth to assaye and proue themselfes how well they coulde dooe in preachyng of the ghospell And the seuentye returned again with idye saiyng Lorde euen the veray deiuils are subdued to vs through thy name And he saied vnto theÌ I sawe Satan as it had been lightenyng fallyng downe from heauen Beholde I geue you power to treade on serpentes and scorpions and ouer all manier power of the enemye and nothyng shall hurte you Neuerthelesse in this reioyce not that the spirites are subdued vnto you but reioice that your names are written in heauen And whan the matter had woondrefullye well prospered in their handes they returned home again with great mirth ioye saying Maister not only diseases are driuen awaye by vs but vncleane spirites also are subiect vnto vs in the name of thee Then Iesus to arme and fense theyr myndes agaynst the disease of vainglorie which vleth by stealth to crepe and enter yea into holy meÌ also putteth foorth vnto them the exaumple of Lucifer who for his pride was sodainly cast downe from so great felicitie I sawe quod he Satan fall out from heauen euen like the lightening Great was his dignitie in heauen and yet for that he was puffed vp with pride sodainly was he cast from the higheste place in heaueÌ into the botome of helle pitte How much more than ought you to beware of pride whiche carrye aboute with you a mortall bodye subiecte to all perilles and daungiers here in yearth Great is the power which I haue geueÌ you but I haue geuen it you not to any such entent yâ ye should therby weare proude and high minded but to the ende yâ by your miracles men should geue and attribute greater fayth and belefe to the ghospell I dooe not require at your handes again that which I haue ons geuen you so that ye wil not abuse it For I geue you power by the whiche you shall trede serpentes scorpions vnder your foote yea if there bee any other thyng by meane wherof Satan your enemie maie be hable to hurt you Not one of all suche thinges shal haue power to do you hurt And yet is it not expediente for you to glory oâ to vaunt your selfes concernyng any suche thing because spirites are subiecte to you For these thinges shal be dooen also by wicked and euil men but reioyce ye in this thyng that youre names are alreadye written in heauen for thither shall your mekenesse and lowelinesse thither shall your simplicitie bring you from whens Lucifer through his pride and haultenesse of mynde fel yf ye shal still persiste and continue in this your entente and purpose That same houre reioyced Iesus in the holy gost and saied I thanke the O father lord of heauen and earth that thou hast hid these thinges from the wise and prudent and hast opened theÌ vnto babes Euen so father for so pleased if the. Al thinges are geuen me of my father No man knoweth who the soonne is but the father and who the father is but the sonne and he to whom the sonne wil shewe him And he turned to his disciples and saied secretely Happie are the iyes which see the thinges that ye see For I tell you that many Prophetes and kinges haue desired to see those thinges whiche ye see and haue not seen theim and to heare those thinges whiche ye heare and haue not heard them And whan the lorde had saied these woordes byanby he beganne to reâoyce in the holye ghoste and to geue thankes to his father for the prosperous successe of the ghospell teachyng vs euen at thesame tyme by exaumple of hymselfe that in case any thyng come luckilye to passe through our handes whan we go about it we should reioyce not with any humaine affeccion but with spiritual and ghostely reioycing not taking to our selfes any parte of the prayse or glory but euermore reioycyng that the glory of god is so set foorthe and magnified and reioycyng at the profite of our neighbour I rendre thankes saieth he vnto thee o lord and father the maker of heauen and yeârth for that these so hygh thynges thou hast kepte secrete hidden from such as after the worlde are reputed wyse and politique hast opened the same to the litell tendre ones to the inferiour meane sorte to the ignorauntes and to suche as after the iudgemente of the worlde haue no great wytte nor experience And thus veraily is it dooen o father for
as touchyng your rewarde leat your myndes be onely vpon your office and dutie it shal be mine office to prouide for you as touchyng your dignitie If ye shal be true folowers of my humilitie ye shall also be partakers of my glorie if ye shal be felowes with me in takyng suche part of affliccions as I do theÌ shall ye also haue suche part of immortalitie in heauen as I haue And hitherto haue ye persisted continued with me in mine affliccyons by which affliccions it hath pleased my heaueÌly father to haue mine obedieÌce throughly tried and approued Neither lownesse of degree nor pouertie not the trauailles of this life not the obloquie of men not the Phariseis laiyng await for you not the threatenyng of men of power hath disseuered you froÌ coumpaniyng and liuyng with me wheras others haue fallen away froÌ me wheras others haue not had the bold spirit to professe theÌselfes disciples of mine That yf ye shall still persist in thesame mynde that ye haue hitherto had and shall not irke in the meane tyme to folowe my humilitie to the end ye may the better profit all persones I againe on my parte shall bryng to passe that ye shall an other day bee partakers of the glorye of my kyngdome For it hath so pleased my father that this shal bee the waie to the kyngdome of heauen And thesame haue I heretofore opened vnto you will doe again thorough my death By meane of lowenesse my father shall exalte me to the glorye of a kyngdome by temporall affliccions to ioyes euerlasting And like as there is a kyngdome prepared for me of my father because I in the meane whyle accordyng to his will doe behaue and vse my selfe as a minister and not as a Lorde euen so will I after that I am exalted to the dignitie of my kyngdome prepare the feloweshyppe of the same kingdome for you that folowe my steppes in suche wyse that ye whiche haue not sought for honour here in this worlde but haue behaued your selfes as ministers and seruauntes vnto all others diligently dispensing the doctrine of the ghospell shall sitte with me at my table in my kyngdome not now as ministers but as the honourable chyldren of god And where ye are nowe for my sake reputed amoÌg the Iewes for persones moste abiect ye shal at that houre sitte as head men of dignitie vpon twelue thrones iudgyng the twelue tribes of Israell For at that day shall the vasenesse of suche people appere as at this present seme to sitte on high benche in this world so shall your highnes who seme at this daye to be the outcastes of the world Thus muche did the lord Iesus speake vnder a figure qualifiyng and teÌperyng his wordes to the rawnesse of his disciples whiche rawnesse be suffered for these causes to remaine a long season in them partly because he would in vs the more effectually plucke out suche worldly affeccioÌs as the disciples wer at that time subiect vnto partly because we should learne with great pacience fauour to suffre the weakenes frailtie of other folkes vntil they may growe to thinges of more perfeccion And the Lord said Simon ⪠Simon beholde Satan hath desired to lift you as it were wheat But I haue praied for thee that thy faith fail not And whan thou art conuerted strength thy brethren And he said vnto him Lord I am ready to goe with thee into prison to death And he saied I tell thee Peter the cocke shall not crowe this daye till thou hast thrise denied that thou knowest me There was no more remaining but for hym to arme the mindes of his disciples against the tempeste euen than approchyng and to roote out of theyr hertes the puttyng of their trust and confidence in themselfes For the sodain stormes of affliccions dooeth to no persones so ouer geue an ouerthrow then to suche as haue a confidence and boldenesse in their own strength But suche persones as vtterlye mistrustyng theyr owne assurednesse that is to say all worldly aide and mainteinaunce of man do wholly depend of goddes defeÌce and helpe suche none others are hable to stand sure against all the vproares tumultuous businesses of this preseÌt worlde So than tourned he his tale vnto Peter to the entent he might by exaumple of Peter trayne and correcte them all For he knewe Peter to be of a more quicke and prest spirite theÌ the others and to bee one that put very muche confidence in hymself of a tendre good affeccion certes but yet humain and worldly For he had not yet receyued thatsame holy spirite of god being the bounteous geuer of al vertue He therefore saied Simon Simon beholde Satan hath earnestlye desyred to haue you all that he might winow and sifte you as they do wheate of a purpose to blow you in soondre if he might And he would so haue doen in dede in case ye had been or should be leaft to your own frailtie but I haue hartyly prayed my father for thee Peter that although thy faith wil be somwhat waueryng yet it maye not fail clene away The first exaumple hereof it hath pleased hym to shewe vpon thee whiche trustest verye muche on thy selfe to the end that beeyng come to thyselfe again after thy falle thou maiest by exaumple of thy self confirme thy brethreÌ whaÌ thei shal through the same frailtie bee fallen to the end they may euery one of them vnderstande that no man may possibly of his own strength bee an hable matche againste the malyce of Satan onlesse he bee stayed with my aide and mainteinaunce Peter whan he heard these wordes trustyng yet still in his owne strengthe aunswereth Lorde what fallyng a way from thee or what conuersion doest thou tell me of Naie thou shalt perceiue and fynde me a constant man in faith and vnpossible to be ouercomed And like as I haue not hitherto at any tyme forsaken thee so will I not forsake thee at any tyme hereafter neither insomuche that I am ready to put my self in extreme dauÌger of my life with thee whether it be to go into prisoÌ yea or to death either This saiyng of Peter procedyng truely out of a good a plain menyng hert but yet not eueÌ throughly knoweÌ vnto hiÌself the lord immediatly repressed with this auÌswer ⪠what saiest thou Peter Art thou he that wilt go into prison to death with me Naye I tell thee another contrary tale aforehaÌd For it will so cum to passe that thou wylt thrise reneague me wilt sweare thou knowest me not eueÌ this preseÌt night before the cocke crowe twise so great shal the storme of affliccioÌ be vpoÌ thee And he said vnto thâ whan I seÌt you without wallet or scrippe shoes lacked ye any thing And thei said no. Thou said he vnto theÌ but now he that hath a wallet let him take it vp and likewise his scrippe and he
quenche the smokyng flaxe did not repel or refuse the saied Nicodemus that came to salute hym though he were both fearfull and came out of due tyme but doeth curteously receiue hym who was doubtlesse a weake spirited manne but yet without malyce and for that cause worthy to be promoted lytle by lytle to higher thinges Now byanby Nicodemus declaring how much he had profited by seyng Iesus doe his miracles maketh suite to gette his good will with this preface Maister saieth he we doe already euidently perceiue this thy doctrine not to be suche as the Phariâeis is for the thyng it selfe dooeth shewe that thine autoritie of preaching is geuen the not of man but of God For no manne coulde doe these miracles which thou doest except God were present with hym and did helpe hym Nicodemus dyd set forth this opinion concernyng Iesus as an hye and great estimacion howbeit it was farre vnder his dignitie for Nicodemus supposed him to be none other but summe Prophete whom God dyd fauour and was present with in the doing of his miracles as though he had not wrought them by his owne power Iesus answered and sayed vnto him verily verily I saye vnto the except a manne bee borne froÌ aboue he cannot see the kyngdome of God Nicodemus sayeth vnto hym howe can a man be borne when he is olde can he entre into his mothers wombe and be borne againe But Iesus doeth neither reproue Nicodemus vnperfite opinion coÌcerning him neither doeth he forthwith boast of his owne greatnes but with gentle and freÌdly behauiour litle by litle bringeth him that is so apte easy to bee taught vnto further knowledge of more secrete misteries of the euaÌgelicall doctrine The Iewes which had as yet druÌke but only of the water of Moses lawe whiche had knowen nothyng els but the baptisme of Iohn neither had they yet tasted the wyne of the euangelicall doctrine nor had been baptysed by the spirite and fyer The Iewes I say vnderstode all thynges carnally and for that cause were very rude vnfit for the Philosophie of the gospel whiche âs all spiritual Therfore our lorde did not cast him in the teeth with his ignoraunce nor with his halting minde on both sides in that he did partely apply himselfe to the worlde partely to God nor yet spake that thing to him which afterwarde he required of his disciples when they were come to more knowledge saying to them whosoeuer shal be ashamed of me afore men I will be also ashamed of hym before my father Our lorde I say did lay none of these forsaied thynges to his charge but by his darke sayinges he causeth Nicodemus to vtter his ignorauÌce to the entent that litle by litle he may instruct him and bring him from carnal affeccion to spirituall vnderstanding Nicodemus sayth he take this for a very suertie except a man be borne again new as it were chauÌged into a new man he caÌnot see the kingdome of God So very new is this doctrine which thou desirest to learne of me Forasmuche as Nicodemus thought that saying to be to no purpose he aunswereth in dede ignorauntly and grossely but neuerthelesse simply and plainly saying how is it possible that a man beyng already of so many yeres as I am can be borne again Canne it any waye be brought to passe that he should entre into his mothers wombe and come thence again and so be borne a newe Iesus answereth verily verily I saye vnto the except a man be borne of water and of the spirite he cannot entre into the kyngdome of God That whiche is borne of the flesh is flesh and that whiche is borne of the spirite is spirite Iesus beyng not offended euen with this so grosse an aunswere vouchesaueth geÌtelly to enterprete and declare what it is to be borne a new or from aboue Nicodemus sayth he the thing that I haue saied to the is most true He that hath a will and desire to be hable to receiue the euangelical doctrine must be borne again but the maner of byrthe that I speake of is after an other sorte for it is not carnall but spirituall and it doeth not consist in multiplying of bodyes by generacion but in turnyng of sowles into a new forme neither by this byrth be we made again the children of meÌ but the children of God Therfore be wel assured as I toulde you eueÌ now that excepte a man be borne again by water the holy gost of a carnall maÌ become spirituall he cannot entre into the kingdom of God which is altogether spiritual Lyke is borne of the lyke That which is borne of the flesh is none other thyng theÌ flesh but that which is borne of the spirite is spirite And verily as much difference as is betwene the flesh the spirite betwene the body God so much is this generacioÌ wherof I speake more excellent then that which bringeth forth one body out of an other They which be borne after the flesh doe sauer none other thing but the flesh nor beleue any thing to be but that which they fele and perceiue with their senses But those thinges which be not seen be moste excellent and of greatest strength where as the flesh is weake and impotente Meruayle not thou that I sayed to the ye must be borne from aboue The wynde bloweth where it liâteth and thou hearest the sounde therof but canst not tell whence it cummeth or whyther it goeth So is euery one that is borne of the spirite Wherfore seying that there be two sundry wayes how to be borne there is no cause why thou shouldest meruaile that the same veray man which is once borne naturally after the flesh wherby he might be the child of a man should be borne again of the spirite inuisible that thereby he maye be the childe of God who is a spirite also might be made apte for the kyngdom of heauen whiche is spirituall and not carnal But if thou doest not yet vnderstand me take vnto the a similitude of suche thynges as be sumwhat agreable to spirituall thynges and yet may be perceiued with our bodily senses God in very dâde is a moste sincere and pure spirite and very far of from all bodily senses but this ayre wherby we be coÌserued in life wherof we fele so great strength and profit is called a spirite or wynde bycause in coÌparison of our bodies it is right subtile and fyne but this kinde of spirite the wynde is not stayed at mannes wil and pleasure but of his owne violence is caryed whyther soeuer he list spreading it selfe ouer all thynges and putting into corporall thynges a meruailous force and strength Sumtyme it bryngeth lyfe sumtime death it is otherwhyle calme and still and otherwhile more boysteous violent sumtyme it bloweth out of the East sumtime out of the West sumtime out of one part of the world sumtime out of another shewing himselfe by
theffect therof so thou hearest the souÌd of it wheÌ thou seest no body at all nor any thyng whiche thou canst catche or lay hand vpon thou perceyuest that it is present yet doest thou not see it when it cummeth nor to what place it conueyeth it selfe when it goeth from thee This spiritual birth is of lyke sorte The spirite of God doth rauishe transforme the myndes of men by secrete inspiracioÌs Therfore there is felt an vneffable strength efficacie and yet the thyng whiche is doen is not perceyued with our iyes And they whiche be thus borne again be not now led with a worldly carnal spirite but with the spirite of God whiche geueth life to all thinges and gouerneth thesame Nicodemus answered and sayed vnto him How can these thinges be Iesus answered and sayed vnto hym Art thou a maister in Israel and knowest not these thinges Nicodemus being as yet rude and grosse did not repugne against Iesus but not perceyuing the meanyng of his woordes and desirouse also to haue those thynges which he had heard more plainly declared sayeth to Iesus By what meanes can these thinges be brought to passe that a man of bodily substaunce should be turned into a spirite by a newe byrthe and of God bee borne godlyke Nowe Iesus to declare that those thinges which pertaine to the heauenly doctrine are not perceiued with mans reason but rather are coÌprehended with fayth and shewyng lykewyse that the philosophiers of the world being proude of their naturall wytte were vnapte to be taught these thinges yea the Phariseis also whiche stoutly professed the litterall sence of the lawe when in dede they knewe not the spiritual meanyng therof but to declare therfore that this his doctrine is thesame wisedom which the father of heauen would hyde from worldly persones open to them which as touchyng the world are simple witted taken for fooles Iesus I say maketh this answer to Nicodemus saying thou art taken for a maister in Israel and professest thy selfe to be a teacher of the people art thou ignoraunt in these thinges which thou oughtest most chiefly to knowe how farre of then are the common sorte of people from spirituall doctrine if thou being so great a teacher of the people doest not vnderstaÌd these thinges but in the meane while it shal profit thee to beleue that thing which thou canst not vnderstaÌd Faith shall cause the to feele and perceiue these thinges although thou seest theÌ not for if thy witte cannot serue thee to come to the full knowledge of the nature and violence of this worldly ayre when thou felest it with thy sences howe shalt thou attaine to the knowledge of these thinges which are farre hier and further of from al bodily senses For truly in as much as they be godly they doe farre passe and surmounte the capacitie of mennes myndes except theyr myndes be inspired with the holy ghoste Uerily verily we speake as we doe knowe and testifie that we haue seen and ye receyue not our witnes If I haue toulde you yearthly thinges and ye beleue not how shall ye beleue yf I tell you of heauenly thynges But thou mayest surely and safely beleue me whiche doe not onely by inspiracion feele these thynges that be heauenly or haue only heard them after such sorte as the Prophetes did of whose numbre thou takest me to be one but we speake thinges wherof we haue full proufe sure knowledge yea we beare witnes to you in earthe of the thing which we haue seen in heauen But ye which be not yet borne again by the spirite doe not beleue these spirituall thinges Ye beleue a man when he heareth witnes of those thinges which he hath seen with his bodely iyes yet ye doe not credit him who being heauenly himselfe hath seen heauenly thinges with his spirituall iyes As heauenly thinges be of more certaintie then earthly thinges so they be more assuredly perceyued of hym which hath heauenly iyes Uerily our Lord Iesus spake these thynges couertly and darkely signifying that he was naturally God although he caryed about a mortall body and to shewe also that this witnes which Nicodemus did attribute to hym as an hye thing that is to say that he was sent from God was farre vnder Iesus dignitie after his sorte of meanyng whiche he spake it for Nicodemus as yet iudged no higher thing of Iesu but that he was sent from God as we reade other Prophetes haue been and in suche wyse as Iohn also was sent from God But the sonne of God was after an higher sorte sent from God who alwaie had been with God the father before he was sent yea and eueÌ then was with the father as touching his godhead by reason wherof he neuer departed from the father And for because those thinges which hertofore Iesus had spoken coÌcerning how to be borne a new by water spirite might appere to grosse or rude for the highnes of this misterie that is to say how Gods nature mans should be vnited together in one person that thesame person should lyue in earth a very mortall man and be so immortall God still remaynyng with his father in heauen Therfore I say Iesus spake further saying If you by reasoÌ of your carnal and fleshly minde doe not beleue me speakyng to you as yet but of earthly thinges how will ye beleue me if I shal tel you those thinges that be altogether heauenly which neuertheles both I my selfe haue seen knowen more assuredly then ye knowe these thynges which ye see with your bodily iyes And no man ascendeth vp to heauen but he that came downe from heauen euen the sonne of manne whiche is in heauen And as Moses lifted vp the serpente in the wildernes euen so must the sunne of manne be lifte vp that whosoeuer beleueth in hym peryshe not but haue eternall lyfe For who emong eyther menne or angels was euer able to ascende vp to heauen there to beholde celestiall thynges and presently to looke vpon the diuine nature as it is in dede No maÌ at al ascendeth vp into this heauen but the sonne of man who came downe from heauen into the earth and the very same doeth yet still remaine in heauen beyng neuer seperate from the perfite beholding of the godhead albeit in the meane while he semeth here in earth to be base litle regarded But thus it was thought mete to the determinacioÌ of God to declare his glory to the world by worldly reproche lowe estate to thintent that by the very same way men after they haue forsakeÌ false glory should make haste to the true and eternall glory And if any manne aske what necessitie compelled the sonne of God to come downe from heauen to lyue here in earth as a poore abiecte persoÌ truly none other thing was cause therof but the moste hye and excellent loue of God the father toward mankynd for whose
might be amended for he cannot be holpen that loueth his disease The sinner must mâslyke himself that he may please God But he whose workes be good loueth the light of the sunne that he maye be commended for his well doyng So he that hath a good coÌscience or at least he whiche desyreth to be healed and doeth not dissemble or coloure his synnes for this is also a kynde of trueth to knowlege the euill that is in thee and to couet the good thyng which thou lackest he I saye doeth willyngly offre hymselfe to the light of the gospell that his workes maye be made manyfest and those dedes which be good maye be praysed bycause they procede not from the spirite of the worlde but from God and those whiche be euill maye be corrected and amended But they whiche doe presumpteously attribute to themselues perfit righteousnes by the obseruacion of the lawe when inwardly their myndes swimme in vices they also which sette their felicitie in the defenses of worldly wisedome and in the commodities of this worlde eyther they lyue in great darkenes in case they belieue this in their herte or els they liue in greatter darkenes yf they being blinded with their naughtie affeccions doe stifly vphold and mainteine that thyng which they perceyue to be euill and obstinately refuse that thyng which they see to be helthfull Our lorde Iesus dyd as it were lay vp in store certain seedes of suche like misteries in Nicodemus harte And verily this is that Nicodemus which afterwarde did defende and aunswer for Iesu against the false surmises of the Phariseis by meane of his autoritie saying howe no manne ought to be condeÌned but vpoÌ due prose of his actes This is he also which dyd honour his buriall with his seruice when he was dead After these thinges came Iesus and his disciples into the lande of Iewry there he taried with them and baptised and Iohn also baptised in Enon besides Salim because there was muche water there and they came were baptised for Ihon was not yet cast in pryson And there arose a question betwene Iohns disciples and the Iewes about purifying And they came vnto Iohn sayed vnto him Rabbi he that was with the beyonde Iordan to whom thou barest witnes beholde thesame baptiseth and all men come to hym Iesus then after he had laied these foundacions of the glory of the ghospel in Galile and Ierusalem to thintent he might more and more be knowen abrode went into the lande of Iewry which countrey had his proper name of Iudas the autor of that tribe of the which Iesus lineally descended And there he taried a lytle whyle with his disciples beginnyng his euangelicall preaching with thesame principles wherwith Iohn had begun For he dyd allure them to penaunce did baptise them And at that tyme also Iohn dyd stil baptise for Herode had not yet put him in prisoÌ But now he did not baptise in Iordan as he was wounte to doe but in a place lesse notable whiche was called Enon not farre from Salim whiche signifieth in the Syrians tongue guishyng streames of water by the reason wherof there was pleÌtie of water to baptise the people withal Many did come to that place were baptised of Iohn Sum went to Iesus and were baptised of his disciples And by this occasioÌ certain Iohns disciples did enuy Iesu forasmuch as concerning he himselfe was lately baptised of Iohn had behaued himselfe as though he had been his disciple also had been coÌmeÌded set furth to the people by his witnes he would now sodainly make himselfe equall to him yea moreouer preferre himselfe before hym in that his disciples did take vpon them the thyng which hitherto none but Iohn had doen. And first of al they laboured to withdraw the people froÌ the baptisme of Iesus disciples went about to perswade them that Iohns baptisme was of more effecte in washyng awaye of synnes then the baptisme of Iesu. When they coulde not perswade the people to beleue this they wente to Iohn makyng their complaynt to him thinking that he would be miscontented therwith and by sum meanes stay this their griefe grudge But this worldly affeccioÌ of Iohns disciples did the more set furth Christes glory caused Iohn to testifie more manifestly of Christ. And they doe coÌplaine of the matter with these woordes Maister say they he that was lately with you when you did baptise besydes Iordan was baptised of you himselfe yea euen he whom ye did coÌmend with your witnes emonges the multitude when he was vnknoweÌ to al folkes now taketh vpon him to doe as you did that is to say to baptise opeÌly and all menne runne on heapes to him by which thyng it must nedes come to passe that by hym thyne autoritie shall be darkened Iohns disciples spake these thynges of a certaine carnall affeccion desiryng to haue their maisters glory and renoume to be dayly increased and for this cause they dyd enuy Christe whose autoritie semed to hynder Iohns estimacion Iohn aunswered and sayed A man can receyue nothyng excepte it be geuen hym from heauen Ye your selues are witnesses howe that I sayed I am not Christe but am sente before hym He that hath the bryde is the bridegrome but the frende of the bridegrome which standeth and heareth hym reioyseth greatly because of the bridegromes voyce This my ioy therfore is fulfilled he must encrease but I must decrease When Iohn had heard these thinges he did so goe about to remedie the euill desyre of his disciples that he dyd not onely shewe himselfe not to take greuously that the dayly increase of Iesus glory should darken his but also did greatly reioyce therat He shewed that he had fully accomplyshed the office that he was charged withall that now Christes tyme was come who should performe thinges far more excellent Therefore he answereth on this wise Why will ye glory in me of a carnall and worldly affeccion doe ye desyre that I should make my selfe greater then I am Man can haue nothyng except it be geuen hym from aboue For these thinges be not doen by mannes helpe and strength but by the autoritie of God that office which he hath assigned to me according to my habilitie thesame haue I perfourmed faythfully I haue doen the office of a goer before I haue allured and prouoked men to penaunce warnyng them that the kyngdome of heauen was at hande With the baptisme of water I haue prepared many to the baptisme of the spirite and fier I haue shewed you whom ye ought to folowe from hence forth of whom ye must aske perfecte health If ye regard myne autoritie why doe ye not geue credite to my woordes your selfes can beare recorde that I haue diuerse times openly confessed my selfe not to be Christe whom many toke me to be neyther that I was sente for any other purpose but that I going
come whiche by the meanes of the lawe haue the fygures and shadowes of the religion of the gospell Now the tyme is come that the false religion of the Gentiles must geue place and that both the carnall wurshipping must geue glace to the spirituall wurshipping of God and also the shadowes of the lawe to the light of the gospel For now I tell you the tyme is at hande yea it is alreadie presente when true wurshippers shall wurshippe the father not in temples not with beastes nor with bodily thynges but in the spirite not with shadowes but with trueth For God seyng he is a spirite is not delyted with the purenes of the body nor with the walles of the temple neyther yet to haue beastes offered in sacrifices but he loueth spiritual wurshippers of whom he may be wurshipped according to the spirite and trueth For there hath been hitherto enough attributed to the shadowes and figures of Moses lawe Hereafter whersoeuer there shal be a mynde pure from synne through the faith of the ghospel there shal be a worthy teÌple for God Whersoeuer there shal be heauenly desiers pure praiers and holy thoughtes there shal be sacrifices wherwith God is pleased The woman sayeth vnto hym I wote that Messias shall come which is called Christe When he is come he wyll tell vs all thynges Iesus sayeth vnto her I that speake vnto the am he And immediately came his disciples and meruayled that he talked with the woman yet nâ manne sayed what meanest thou Or why talkest thou with her The woman then left her waterpot and went her waye vnto the citie and sayeth vnto the men Come see a man whiche tolde me all thynges that euer I dyd Is not he Christe Then they wente out of the citie and came vnto hym The simple and pacient belefe of this woman of Samaria dyd so muche profite by the forsaid communicacion of Iesu that she nowe supposeth hym whom first she had called a Iewe then a Lorde and after a Prophete to be Messias himselfe For the Samaritanes also by the promyse of Moses dyd loke for that excellent Prophete to aryse come of the Iewes Therfore she aunswered after this sorte I knowe that Messias shall come whom the Iewes doe loke for of whom already there is a rumoure emong the Iewes Therfore when he shall come he shall declare vnto vs all these thynges whiche thou haste spoken concernyng the newe maner of the wurshippyng of God neither shall he suffre vs to be ignoraunte in any thyng Iesus perceyuyng the belefe of the woman apte to be taught and suche feruente desyre to knowe the trueth as he had not founde the like among his countrey men the Iewes he vouchesalueth therfore to opeÌ and declare vnto her who he was Thou lokest sayeth he for Messias to come be thou assured he is come and euen nowe thou seest hym for I that doe talke with the am he in dede And as soone as these thynges were spoken his disciples returnyng from the toune came thyther and before they came at hym perceyued that he talked with a woman of Samaria and dyd meruaile at his so great gentlenes Yet no manne durst aske hym what thyng he required of the woman or for what cause he had talked with her But the woman beyng amased with the saying of the Lorde Iesus did aunswer nothing at all but leauing her waterpotte at the well for nowe the thirsting for that water was clearely gon and forgotten after she had tasted of the water which Christe had promised she maketh haste towardes the citie and of a synful Samaritane sodenly became a messenger as it were an Apostle in that she doeth declare this thing openly to all folkes to thintent that the knowledge of many should coÌfirme her feith Come saieth she and see a manne to be meruailed at one that knoweth all secretes who although he be a straunger and one that I neuer sawe before yet hath he tolde me all the secretes that I haue doen it is possible that thesame is Messias Trust not my woordes proue the thyng your selues and ye shall fynde me no lyar In the meane while his disciples prayed him saying Maister eate He sayed vnto them I haue meate to eate that you knowe not of Therfore sayed the disciples emongest themselues hath any man broughte him oughte to eate Iesus sayeth vnto them my meate is to do the wyll of hym that hath sent me and to finishe his worke Saye not ye there are yet fower monethes and than cummeth haruest Beholde I saye vnto you lifte vp your iyes and looke on the regions for they are all white alredy vnto haâuest and he that reapeth receyueth rewarde and gathereth fruite vnto life eternall that bothe he that soweth and he that reapeth might reioyce together And herein is the saying true that one soweth and another reapeth I sende you to reape that wheron you bestowed no labour Other men laboured and yeare entred into theyr labours Whiles the woman did bruite abrode this rumour emonges the citizens of Sychar in the meane tyme Iesus disciples supposyng hym to bee payned with houngre moued hym to take suche meates as they had brought But Iesus euery where takyng occasion to drawe men vp from the care of bodilye thinges to the desire of spirituall thynges lyke as he had allured and drawen the woman to the knowlage of the fayth of the ghospell by his speakyng of the water so by the occasion of meates he prouoketh his disciples that were as yet but ignoraunt to be diligent in preachyng the ghospel yea and peraduenture at that time he did not so muche thyrste for the water of the well and although he did so yet did he more desyre and thirst for mans saluacion neuertheles the affeccion of the woman whiche came to drawe water gaue him occasion of this godly coÌmunicacion In lyke maner although he was then hungrie in that he was a very man he was muche more hungrie to saue mankynde for which cause he descended from heauen Therfore he sayed vnto his disciples whiche moued hym to take his bodilye refeccion I haue other meate to eate sayeth he and suche meate as I delite more in then in that whiche you bryng me His disciples meruailyng what this saying mente and yet not bolde to aske their maister for reuerence they bare vnto hym leste he shoulde bee any thyng offended therewith talked thus emong themselues what meaneth he by this hath any other body whiles we were absent brought him any meate But Iesus because he would nowe imprint in theyr myndes the thynge whiche he had spoken before darkely sayeth nowe openly I passe very litle sayeth he vpoÌ this bodely meate There is an other kynde of meate which I do specially care for that is to saye to accomplishe that thyng for whiche cause my heauenly father hath sent me hither This is my houngre this is my thirst to go about the thyng which he hath
drinkyng of my bloude bringeth this thyng to passe And therefore my flesh is truelye meate whyche geueth immortalitie and my bloude is truely drynke which doeth procure eternal life not only to the body but to the whole man both bodye and soule And as the lyfe of the bodye whiche is nourished with dayly sustenaunce lest it shoulde perishe before the tyme is common to all the membres of the body by reason of the indiuisible felowshippe that all the partes of the bodye hathe togetherwardes in so muche that though the membres of the bodye be diuerse and sundrye yet there is but one bodye because that one soule geueth lyfe to euerye parte of the bodye so he that eateth my fleshe and drynketh my bloude is in suche sorte coupled and ioyned to me that neither can I be seperate from hym nor he from me For I am in hym by my spirite by whoÌ I wyll geue lyfe to hym And he is in me as a membre in the bodye and as the braunche is in the vyne by suche a participacion as cannot bee dissolued ¶ As the liuing father hath sente me and I true for the father Euen so be that eateth me shal liue by the meanes of me This is the bread which came downe from heauen not as your fathers did eate Manna and are dead He that eateth of this breade shall liue euer These thinges sayed he in the sinagogue as he taught in Capernaum Many therefore of his disciples when they had heard this sayd this is an hard saiyng Who can abide the hearing of it The father that sent me is the principall fountaine of al life Whosoeuer is ioyned to hym is made partaker of life And therefore as the father is in me geueth me life and also power to geue life vnto other euen likewyse to him that eateth me and is so annexed to me by reason of that misticall eatyng and drinkyng that he is made one with with me doe I geue lyfe not to endure for a shorte tyme but eternall life What thyng soeuer is of earthly nature thesame dooeth continue but for a time and is of small efficacie Manna whiche stylled downe from heauen for you then beyng vnder Moses tuicion and conductyng because it was foode pertainyng to the bodye it coulde not geue eternall lyfe to your elders for whereas all men did eat therof they neuertheles dyed neyther did any one of so great a numbre remain vndead yea more part of theÌ died also in soule because they prouoked god manye waies to wrath But certes this bread that vndoubtedly came downe from heauen hath a celestiall vertue in it and geueth eternall lyfe to the eater thereof The Lorde Iesus did instruct the ignorant and grosse multitude with such wordes very desirous to stirre them vp from the loue of vysible and corporal thynges to the loue and desire of heauenly and eternall thynges And he spake these woordes in the Sinagogue amoÌgest a great assembly of people exercising the office of a teacher Howebeit the grosse people was so farre of from the capacitye of these heauenlye mystiries that a great sorte of his disciples also beyng offeÌded herewith wer about to fall from theyr maister murmuryng amongest themselfes and whisperyng this saiyng This is an harde cruell saiyng saye they concernyng the eatyng of a lyuyng mannes fleshe and drinkyng his bloude whose eares can abyde to heare such doctryne Iesus knew in himself that his disciples murmured at it he said vnto them doeth this offend you What if ye shal se the sonne of maÌ asceÌd vp thither where as he was before It is yâ spirit that quickeneth the flesh ârosueth nothing The wordes that I speake vnto you are the spirit life But there are sum of you yâ beleue not For Iesus knew froÌ the beginning which thei wer yâ beleued not who should betraie him And he said Therefore said I vnto you that no man can cum vnto me excepte it wer geueÌ vnto him of my father Iesus vnderstandyng what they murmured at secretly among themselfes labored to remedie the thing that they were offeÌded with geuing knowledge beforehand vnto them that they shoulde see greater thinges with their iyes then that they heard hym at this tyme speake of hymselfe And he shewed them that the wordes whiche he had spoken as touchyng the eatyng of his fleshe and to drinke his blood was no incoÌuenieÌt thing nor to be abhorred but a right pleasaunt graciouse and fruitfull saying in case it were taken and vnderstande not after their course and grosse intelligence but after a spirituall sence Nowe therfore being turned towardes his disciples whom it had behoued to haue further consydered and to haue been wyser then the base sorte of people by reason of the acquaintance and familiaritie whiche they had with Iesus and also for the myracles which they had seen hym worke Iesus I say loking vpon his disciples rebuked theyr dulnes in this wyse saying Doeth it offend your eares to heare me saye that I am the breade which came out of heauen to geue lyfe to the worlde whether is it a greater difficultie after the grosse vnderstandyng of mannes wit to haue descended from heauen or to ascend vp into heauen What then yf hereafter ye do see the sonne of man whom ye nowe see to haue the natural body of a man ascende into heauen where he was before he came downe thence and before he had this mortal bodye This is doen and graunted by reason of your senses not that ye shoulde bee alwaye carnall and vnderstand all thinges fleshly but that ye shoulde leaue the fleshe and go forwarde to the spirite The spirit descended from heauen and was incarnate the fleshe beeyng now made spirituall shal be carryed awaye vp into heauen leste ye should all waye loue the fleshe and be carnall but yet beeing first instructed by the flesh ye ought to profit and go forward toward heauenly thinges For the flesh alone of himselfe profiteth nothing it is the spirite that geueth life For what is bodily substance of men if the spirit lacke euen so my woord carnally vnderstand shall not geue life vnles ye take it as an heauenly thing and vnderstaÌd it spiritually By my fleshe and blood I meane my doctrine and so I tearme it whiche doctrine yf ye do by true faith receiue it desyrously and effectuously and than conueigh it into the bowels of your minde and retaine it there it will quicken and make your mindes liuely and cause you and me to be al one so that ye shal through my spirite liue euerlastingly like as the membres of one bodye lyueth by one common spirite so long as they do adhere and cleaue fast together And I shall leaue vnto you my fleshe and blood as a hid secret mystery and mistical token of this copulacion and felowship which selfe thing although ye do receiue it yet will it not profit you vnles ye receyue it spiritually Therfore do not
saying I am the light of the worlde He that foloweth me doth not walke in darkeneâse but shall haue the light of life The Phariseis therfore sayed vnto hym thou âearest recorde of thy selfe thy recorde is not true Iesus answered and sayed vnto them Though I beare recorde of my self yet my recorde is true for I knowe whence I cam and whither I go But ye can not tell whence I come and whither I go Ye iudge after the fleshe I iudge no man And if I iudge my iudgement is true For I am not alone but I go to the father that sent me It is also written in your lawe that the testimonie of two men is true I am one that beareth wytnesse of my selfe and the father that sent me beareth witnesse of me Then sayed they vnto him where is thy father Iesus aunswered ye neyther knowe me nor yet my father yf ye had knowen me ye shoulde haue knowen my father also These wordes spake Iesus in the treasury as he taught in the temple and no man layed handes on hym for his houre was not yet come Therfore nowe when they whiche complayned of the woman were sente awaie and euery man brought to the knowledge of his owne synne and the synner dismyst Iesus vpon this occasion goeth in hande agayne to make an ende of the sermon whiche he had begun Sinne is darkenes They that bee true and of plaine meaninge studie not to be thoughte other maner of folke then they be go to the light and are deliuered out of darkenes lyke as the synfull woman wente vnto Iesus And because she did not denye but confessed the thynge that she had committed she wente a waye iustifyed Contrary wyse the heade men and the Phariseis because they woulde be thoughte righteous when as in very dede they wer vngraciouse and very wicked dedde from the lyghte leste theyr dysease shoulde be knowen and so they made whole Therfore Iesus doeth exhorte all folke that whosoeuer is be wrapped in synne should come to hym but so that he come penitente and shoulde rather folowe hym then the Phariseis who being blynde were guydes of the blynde And leste any man throughe knowledge of his sinnes shoulde not be bolde to come vnto hym he taught vs in the aduoutresse a litle before howe he reiected no man that desirethe to be healed I am sayethe he that to the whole not to Palestine alone which the sunne in the firmamente is to all the worlde as muche to saye I am the light of the worlde The sunne taken awaye maketh all thinges darke withall It beareth lighte before all bodyes I am light to pure soules It geueth life and likynge to all bodyes I am lighte more presently to soules He that walketh in the lighte of the sunne stumblethe not in the darke whoso folowethe me and beleueth on my doctrine shall abide no longer in darkenes of errour and sinne ⪠but beinge purged froÌ sinne and illumined with the doctrine of the gospell shall haue the true light which geueth lyfe to the soule It belongeth to the dead to be hid in darkenes and the propertie of them that be aliue is to walke and be coÌuersant in the light To haue knowledge of me is the life of the soule Contrary synne and to bee ignoraunt of me is eternall death The Phariseis enuye coulde not broke this magnificence whiche Christe preached of hymselfe specially forasmuche as they thoughte themselues to be touched couertly and whatsoeuer did redound vnto Iesus commendacion and praise thesame to be a derogacion to theirs And furthwith therfore they cried out againste hym in the presence of the multitude fearyng leste the common people would forsake them and folow Christ and to bryng hym out of credence they would make him a lyar and charged hym therwith Thou they saye bearest recorde and speakest stoutly of thy selfe but no mans owne recorde is to be beleued It is no true mans parte but a proude mans fashion to set forth his owne prayse wherfore this thyne owne testemonye is not true To this vengeable checke whiche yet in dede coulde not so muche hurte his glory as it mighte hynder the saluacion of that great nombre of people Iesus made a sharpe aunswere saying Trueth it is amonges men the witnesse of hym whiche bothe maye deceyue and be deceiued is of small importaunce and weyeth litle I alone am not witnesse to my selfe who can bring for me Iohns recorde and the witnesse whiche the prophetes bare of me yea and though there were no mannes recorde of me who stande in no nede of it For if I alone shoulde beare witnesse of my selfe yet could not you in case ye knewe plainly who I am and whence I came reproue mine owne recorde It is expedient that those mennes witnesse be drawen in question and doubted of which being nothing els but verye men and according to mans iudgement make relacion of themselues may be deceiued also lye if they list but these thinges hath that way no place in me For I speake nothing of mine owne head but the thyng that I say cummeth of him from whom I was sent I haue none other preteÌse therein but to set furth his glory He cannot lye and his onely recorde is more holy and vncorrupt then all mennes witnesses Whosoeuer hath proâeded froÌ him and speaketh all thinges according to his minde within a while to returne again vnto thesame person from whence he came hath no nede of mans witnesse when as his owne propre actes are in redines to declare who he is But you being blinded with enuye of purpose will not knowe the thing that ye might knowe and because ye iudge peruerslye of me through thestimacion that ye haue of those thinges which are in me other mortall men indiffereÌtly and coÌmon to both ye do not perceiue froÌ whence I came nor whither I shall go For this is not seen except mennes myndes wicked affeccions set aside do iudge after the spirite and in ready belefe of myndes learne by the thynges whiche I do speake with coÌferryng together the sayinges of the prophetes to see that it is an heauenly thyng and no worldly thyng But you iudge after the fleshe why because ye be corrupted with worldly affeccion condemning wickedly to your owne vtter destruccioÌ that thing which ye ought to imbrace to eternall saluacion Your iudgement therfore is corrupte and false because it cuÌmeth not of God but out of worldly and humaine lustes And in the meane tyme do I iudge no man For the tyme of iudgement is not yet but of saluacion And yet if I should geue iudgement of you my iudgement should be true because it doeth not swarue and dissent from Gods iudgement For I shoulde not geue sentence alone but I and my father who sent me ioyntelye together should pronounce semblably one thyng forasmuche as we bothe throughlye will all one In worldly matters the iudgement of many weyeth
vnto him Lorde come and see And Iesus wept then sayed the Iewes behold how he loued hym And some of them sayde Coulde not he whiche opened the iyes of the blinde haue made also that this man shoulde not haue dyed So than Marie went furth and founde Iesus as yet vnentred within the walles of the towne but abode in that place where as Martha had late before met him For he tarried there for Marie whome he commaunded to be called to hym chosyng a place fitte to weorke the miracle in because the graue was not far from that place as the maner was than to make the dead mens sepulchres nye the hye wayes When Marie was come thither assone as euer she sawe Iesus as in dede she was very woefull she fell downe at his feete spake weping the same thing that hir syster had sayde Lord sayth she if thou haddest bene here in due time my brother had not bene dead and we had bene without this miserable weping and waylyng But Iesus seeing Marie altogether in heuinesse the Iewes lykewise that folowed her wepyng withall he dyd not reason and stande in disputacion with her as he dyd with her sister Martha with whome he talked aparte the people being remoued asyde neyther dooeth he promyse any thyng when as nowe was place and tyme to performe in dede that whiche he had promysed Martha but Iesus I say firste of al groned in the spirite and was troubled in himself euen to shew the truth of his manhoode ready anon after to bryng furth a sygne of hys diuine power and Godhead They were no fayned affeccions that he was of so lothsome a mynde and in himselfe so troubled but there was good skill why he tooke vnto hym those mocyons of mynde whiche came not of the infirmitie of nature but by the consente of reason neyther was it al one cause why other wept and why Iesus was troubled They bewayled the death of the body of a certayn worldely and naturall affeccyon Iesus rather mislyked and lothed mennes sinnes whereby so many soules shoulde peryshe he was dysquyeted throughe the inuincible dyffydence of the Iewes who wepte for theyr frendes bodelye death when as them selues as touchyng the soule were subiecte to eternall deathe and yet dyd they not wepe for themselues Iesus desyred that all men should reuiue from this deathe and had indignacion that hys doctryne miracles and deathe should be loste in many one Therefore after that by horriblenes of spirite and by trouble of mynde in countenaunce iyes and in the whole habite of his bodye he had genen a manifest profe of hys manhoode teachyng also by the waye that it behoueth not to yelde and bee subdued to suche affeccions or to be called away from thynges of vertue the turmoyle of his mind beeyng refrayned and stayed Iesus sayde where haue ye layed hym not that he was ignoraunt therof but to remoue all suspicion of disceyt from the myracle His kinsfolkes aunswereth Lorde come and see That aunswere proued that the graue was not far of And nowe as if at the sight of the graue his sorow had ben renued Iesus wept Groning and trouble went before a token of sorow that with force entred into hys mynde Teares are as it were the bloud of a minde already wounded and ouercome But these teares came not from a mind that was ouercome for they were not bestowed vpon Lazarus that was dead but they were for vs that we should beleue him to be very man and also learne how death of the soule is to bee pitied and lamented whiche yet men doe not in suche sorte abhorte and bewaile But the Iewes supposing that Iesus was in suche moode for nought elles but for the death of hys frende with whome he was acquaynted behold say they how enterely he loued Lazarus for whom being dead he wepeth in such sort and yet were they nothing of kinne And some there were that would haue layed to his charge and rebuke his teares wherwith he testifyed no meane or common loue towardes Lazarus sayng Dyd not thys felowe of late geue sight to the blinde beggar with whoÌ he had no acquaintaunce Why than made he not that his great frende should not die In case he had no wil to doe it why dooeth he nowe signifye with teares loue that cummeth out of season If he could not doe the thing that is more easie to be doeÌ how did that feat which is of more difficultie to be dooen The phisicion manye tymes saueth the sicke mans lyfe There was neuer maÌ before gaue sight to him that was borne blind ¶ Iesus therfore againe groned in himselfe ⪠and came to the graue It was a caue and a stone was layed on it Iesus sayed take ye away the stone Martha the sister of him that was dead said vnto him Lord by this time he ââinketh for he hath bene dead fower daies Iesus sayth vnto her Saied I not vnto thee that if thou didst beleue thou shouldest se the glory of God ⪠then they toke away the stone from the place where he that had bene dead was layed But Iesus nowe being nye to the graue to declare playnly how horrible is the state of a manne that hath alreadye lyen long in synne and with howe great repentaunce howe many teares are nedeful that throughe Gods mercy he may penitentely returne to the lyfe of innocencie dyd grone agayne and fared euill with hymselfe exemplyfying in hymselfe verely the thyng whiche ought to be exhibite in vs if we will eftsones repente vs of the euilles and returne from the same wherin we haue long tyme nusseled our selues Nowe than they were come to the graue It was verely a caue whose mouthe was closed with a stone layed vpon it And that made much to the beliefe of the miracle and to exclude the suspicyon of inchauntment and delusion and because the beliefe therof should be more certayne and sure if the thyng were dooen by the handes of hys frendes and not with Iesus owne handes or hys disciples for those frendes suspect no fraude or illusion Iesus than turned him to theÌ and sayed take awaye the stone The playne meanyng of Martha sister to the dead man did also set furth made a more certentie of the miracle For she now forgetting what Iesus had promised her did through the wepyng and heuinesse that she sawe Iesus in come agayne into her olde mynde and affeccyon and conceiued almost a certayn diffidence Uerely she feared lest the stone beeyng taken awaye the styncke of the deade bodye shoulde offende theyr noses that stode by not considering that he which in the general resurreccion should rayse all mens bodies already many hundreth yeres before turned into duste coulde rayse a dead bodye euen newlye putrifyed She I tell you thus thynking sayd Lord by this tyme he stinketh For he hath bene dead fower dayes Iesus therefore did with a litle rebuke styrre vp the vnconstaunt and wauering womans fayth saying
I dooe teache But nowe these thynges haue I spoken according to youre capacitie as yet a mortall manne beeyng conuersaunte among mortall menne soone hereafter I wyll repayre to see you againe for certayne dayes space and beeyng immortall wyll kepe cumpany with menne mortall to the entente I maye coumforte teache and geue you my counsell Neyther is it vnawares to me that ye shal not fully vnderstande these thinges whiche I nowe speake and shall speake anone after my deathe because ye be yet styll carnall and rude notwithstandyng they are not spoken all in vayne for after that I shall take away this body from you an other comforter shall come to you yf ye aske hym of God in my name a comforter I saye not bodily as ye seme to to be but that holy spirite which doeth sanctify spirites and mindes whome my father shall sende you in my roume yf you require hym in my name Ye shall not after this neede my corporall presence whiche for a season was geuen in consideracion of mens grossenes to the entente that theâ myght by degrees and orderlye go forwarde to more perfeite thynges for that spirite in asmuche as he is myne and my fathers shall putte you in remembraunce of all the thynges whiche I nowe speake vnto you that bee as yet ignoraunte and of small capacitie and besides that obliuious And he also shall make you vnderstande these thynges whiche ye hadde not vnderstande before neyther will he suffre you to forget anye thyng or to lacke knoweledge of anye thing that perteineth to saluacion Of menne obliuious he shall make you of good remembraunce of slowe witted easie to bee taughte of sleapishe sluâgardes vigilante and watchefull of sorowfull men cherefull of yearthly folââ heauenly Onelye perseuer you in charitie hauing in remembraunce my commaundementes There is no cause why that ye should in the meane while feare the troublesumnesse of this worlde whiche ye shall see ryse agaynste me and in tyme to come againste you also let it suffise you that at my departure I shall leaue peace vnto you and geue you my peace No worldelye storme can destroye and vndoe hym that hath my peace The worlde also hath his kynde of peace whiche it bestoweth vpon them whome it loueth but this is a peace not to be trusted on My peace whiche I doe geue you doeth make frendeshyppe betwene God and you and who can hurte hym whiche hath God his protectour and gouernour The peace whiche ⪠I do leaue vnto you ioynyng you together among your selfes by mutuall concord shall make your felowship strong and inuincible agaynst all that the worlde or Satan prince of the world can dooe What meaneth it than that my goyng hence whiche shall bee veray commodious vnto you doth so muche feare you Let not your hertes therefore bee troubled nor strieken in feare ye haue heard me saye alreadye and that ye shoulde the more credite me I eftsones tell you that of trueth I goe hence for a tyme but I wyll anone returne againe vnto you And in the meane tyme I will bryng to effecte that I shall fynde you at my returne safe and in health This blusterous storme of cruell persecucion shall for this one tyme be executed vpon me onelye And soone after I am come againe to my father I wyll bee presente with you agayne throughe the spirite that is the comforter And by hym my father shall also bee with you and we shall neuer bee separate from you vntyll you be fully placed with vs in the kyngdome of heauen Ye are sorowfull because I goe my waye but if ye did rightly loue me forsooth ye woulde reioyce both for your owne sake and mine for I wyll not playe the runagate and gooe euerye where but I will returne agayne to my father to obteyne for you more excellent giftes at his hand for because my father is greatter then I am and from him it cumâeth what thyng soeuer I doe departe with you If ye stande in dread of any harme towardes me and are sorowefull for my cause it were more semyng ye should be ioyfull on my behalfe that am remoued and taken a waye from these euils of the world and goe to my fathers coumpany and yf ye be sory for your selfes my departure shall bring to you muche profite And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter will I not talke many woordes with you for the prince of this worlde âummeth and hath nothing in me But that the world may know that I loue the father ând as the father gaue me commaundemente euen âo doe I ââse leate vs goe hence I knowe that I speake this to them that neyther greatlye take hede nor vnderstande thesame but I do therefore repete and often inculcate and bryng in thesame that after the dede shal effectuously verifie the thing that I haue spoken ye may than therewith beleue all the rest to be true which I haue tolde aforehande shoulde folowe after this I beyng a mortall man shall not speake many thynges with theÌ that he mortall for the time is at hande when I shal be taken away from you in body Uerye Satan the prynce of this worlde is presente by his minysters ready to set vpon me with his full myght force vtterlye to caste awaye and to extinguishe me But at his hande is no ieopardie for he hath no right nor autoritie ouer me and when he moste âeuâteth to haue the ouerhande and victorye than shall he bee vanquished and ouerthrowen he hath no ryghte but vpon theim whiche bee in synne and because the worlde is in bondage to synne he maye playe the tyraunte ouer them that make the worlde theyr God for in dede I am neyther forced to dye nor for any faulte do I dye but I suffre throughe my deathe to redeme those that bee ioyned to me by faythe as membres to the bodye from the tyrannye of sinne and deathe and my father hath commaunded me thus to doe whiche his commaundemente I dooe accordyng to his minde wherefore we haue nowe already sitte here long inough Because I doe my fathers commaundemente willingly it is tyme to goe mete death whiche is at hande Arise therefore and goe we hence Our Lorde Iesus seeyng his disciples many wayes dismayed partely with sorowe because that they sawe that theyr Lordes death was nye whom they loued somewhat worldly but yet moste vehementelye partelye for feare of harmes whiche they thoughte did hang ouer hym beeyng once abrode and he also seeyng them heauye of slepe whiche both the nyght prouoked and also sorowe of mynde augmented and theyr sittyng made theym of more sluggishe mynde he commaundeth theym to ryse that so at the least dulnesse beeyng auoided they myghte bee made more pregnaunte and quicke witted to those thynges whiche he shoulde saye vnto them and therewithall he monished theÌ a farre of and darkely that nowe is the
once haue opened vnto you all the purpose of my minde to thintent there should be no nede hereafter of mennes preceptes contrary to myne Whatsoeuer my father hath willed me to shewe you therof I haue made you partakers as my trust ye frendes Those thinges whiche I haue taught you be out of all doubte for I haue taught you none other saue what I haue hearde of my father My preceptes be his preceptes by kepyng wherof he shall count you his frendes in stede of seruauntes ¶ Ye haue not chosen me but I haue chosen you and ordeined you to goe and bryngt foorth fruite and your fruite shall remayne that whatsoeuer ye aske of the father in my name he mayâ geue it you And because ye maye the better vnderstand how great the honor of this my gentlenes towardes you is consider how that ye haue neyther prouoked me with your seruice doing to my frendship that of duetie I ought to loue you again nor yet haue you willyngly cum to my frendshippe that for geÌtlenes sake I should requite you with lyke loue but when ye wer in bondage of the lawe and farre of from the fauour of God then did I of myne owne voluntarye wil chose you from among al the reste without your desert And for this purpose haue I chosen you that ye should more and more increase in goodnes beeyng grafted in me thorow mutuall loue whiche ye coulde not haue towardes me except I had first loued you As the braunche is alwaye norished by the moysture of the vine and spredeth it self in many braunches so must you lykewise plentifully bring forth fruite of the ghospell throughout the whole world and so do good to other that your self loose no fruite therby For the common vyne bringeth foorth fruite but for other and that suche as soone decayeth wherfore the braunches thereof be fruitefull but for a tyme because they growe in a vine that soone fadeth Contrarywise you because ye cleaue to an immortal stocke shall bryng forth fruite that neuer shall perishe but continue sâunde to your eternall saluacion And ye haue no cause in the meane while to say it is a great payne to trauayle about the worlde to teache the Gentiles to suffer the dispites of wicked people What wages what ayde what rewarde is apointâd for vs passe not vpon these worldely defenses Let this stand you in stede of all rewardes and helpes that whatsoeuer ye shall rightly aske my father in my name he shall geue it you What thinge is more easy then to aske And what is it that he is not able to geue Furthermore what is the thyng that he will not geue for my sake This commaunde I you that ye loue together Yf the world hate you ye knowe that it hated me before it hated you If ye were of the worlde the worlde woulde loue his own Hou beit because ye are not of the world but I haue chosen you out of the worlde therfore the world hateth you Remember the word that I sayed vnto you the seruaunt is not greater then the lord If they haue persecuted me they will also persecute you If they haue kept my saying they will kepe yours also Besides this my commaundementes be not tedious for what is more pleasaunt then one to loue an other Who bee so weake but mutuall loue maye make them strong what thyng is so greuous but mutuall charitie can make it delectable Neither let this trouble you that whiles you and I bee frendes and one of you charitablie doe agree with an other ye shall be at discorde and strife with the worlde but rather the selfe same thyng ought to couÌfort your myndes for so muche as by thys token ye shall well perceiue your selfes to bee my very disciples and frendes that is to saye contrary to the worlde whiche is all sette vpon malice whereas you are apointed for heauen disdayne not to suffer that in the world which I haue suffered before you The worlde hateth me also not for my deserte but because I reproue and disclose the euill dedes therof teachyng thynges whiche do not agree with theyr worldly affeccions The worlde knoweth menne of his secte and them doeth it loue and exalte as lyke louethe lyke and as an euyll itche coueteth an handsume scratcher Therfore be they vnhappy whom this worlde flattereth and fauoreth for that declareth them to bee farre from the fauour of God whiche is that onely thyng that make the man happie in dede Whan the worlde hateth you remember myne exaumple and reioyce in your owne behalfe that ye haue no feloweshyp with the worlde but do cleaue faste vnto me For this shall ye perceiue by the hatred the worlde beareth you howe that ye be myne In case ye were of the world if ye loued wordly thinges and taught according to worldly desyres then the worlde woulde knowe you and loue you as hys owne but because ye folowe not the wayes of the fleshe but of the spirite and couete not worldly goodes but heauenly therefore the worlde hateth you not that ye deserue it but for that ye be vnlyke to thesame whiche is euill wicked In tymes paste when ye thoughte perfitte righteousnes to consiste in the grosse ceremonyes of Moses lawe and setting your mindes on transytorie thinges had no loue to heauenly thinges the worlde did then well lyke you but after that I had once called you from this secte to the euangelicall and heauenly doctrine and graffed you in me as braunches in the stocke the worlde beganne to hate you and that onely because ye bee myne Yet of trueth for no cause elles shall ye bee blessed then for that ye be mine Meruayle nothing at all though your innocence shall not defende you from the hatred of the worlde Remember howe I haue tolde you the seruauntes state is no better then his lordes For neither coulde my innocencie which is greater then yours defende me from the malice of the worlde neyther were they afearde to despise my doctrine nor yet for all my benefites would they waxe gentle and call themselfes backe from theyr cruell purposes That thing whiche they durst enterprise against me who am your Lorde and Maister muche more boldely will they do it to you Seâing they haue deââsed so many snares to bring me euen to the most reprocheful death and haue so often spitefully railed vpon me they wil also persecute you my disciples nay but rather me in you If they will obey my woordes they wil also obey vnto yours but lyke as they haue not well borne my doctrine no more wil they yours because ye shal teache the selfe same thinges that I teache But all these thinges will they doe vnto you for my names sake because they haue not knowen him that sent me If I had not cum and spokeÌ vnto them they should haue had no synne but nowe haue they nothing to clocke theyr sinne withall He that hateth me hateth my father If I had
go to his owne place And they gaue forth their loâtes the lot fell on Matthias and he was rounted with the eleuen Apostles The multitude approuing these saiynges appoynted two chosen out of the numbre of .lxx. disciples Ioseph otherwise named Barsabas whiche also for his vpright liuyng was called Iust and Matthias that of these two whiche wer of lyke godlines he whom the cumpanie liked better of the twain should take vpon him thoffice of an apostle But they mystrusting their owne iudgementes prayed to god with one voyce saying Men that iudge of thynges that they see and heare may be deceiued and fayle in their iudgemente but thou lord which onely lokest on the heart wherby man is in dede either good or bad vouchesafe thou to shewe vs thy seruauntes by sum token whether of these two persons thou hast chosen to make vp the numbre of .xii. apostles and to cum to the exercisyng of such an office whence Iudas fell to go to that place wherunto it was not vnknoweÌ to the who seest al thinges that he shoulde go For neyther was it long of the that he forsoke thy companye whiche dyddest what might be done to call hym to repentaunce neyther were thou deceyued in iudgement when thou diddest admitte hym that shoulde sone after shrinke from the but thy heauenly wysdome sawe that it was expedient so for vs that through his treason thy sonne should be sacrificed for vs and that we should take example by such a traitoure what dauÌger it wer for vs negligently and recheles to execute thoffice whiche we take in hande After this prayer they caste their lottes accordyng to the custome of the Hebrues For so was Ionas by lot caste into the sea so Ionathas was perceyued to haue tasted of the hony so lykewise the priestes did execute their holy misteryes by lottes For the holy ghost was not yet cum downe and thapostles smelled styll of certain Iewish maners Albeit there was no daunger in drawing lottes for whiche soeuer of them were chosen was a good man and mete for the office And yet was not the whole mater commited to lottes For two of the moste approued persones were firste chosen by voyces And because they were in doubte whether of those two they myght take lots decided the doubtefulnesse whiche coulde not bee rashely done forasmuche as it was ruled by prayer Than this lot whiche was nothing els but an opening of the wyll of god chose Matthias whereas Ioseph besides the commendacion he had as appered by his name was also kin vnto Iesus And yet Matthias was preferred because it shoulde be a lesson to vs that in chosing of bishops to whose credite the dispensacion of the gospel must be committed we must so vtterly forbeare to leaue vnto mannes affection that if there bee equalles him we must prefer âhome no carnall propertie doeth set foorthe leste that whiche is doone for fauour bee an ill presidente to sum other There lyeth also in their names a certayne priuy misterye hydden Matthias whiche in Hebrue betokeneth the gift of god was preferred before Iust whiche name the Phariseis did chaleÌge for their good woorkes And yet none more vnmete than they to preache the ghospell But he that recogniseth the free gift of god through fayth of the gospell and preacheth the same he is worthy to succede in place of thapostles Neyther dyd Iuste disdayne that his felow was preferred neyther dyd Matthias stande anye thing the more in his owne conceyte for that he was ioyned to the eleuen apostles for to make vp that same holy noumbre nor for that he being a verye speciall good man should succede in the roume of the naughtiest felowe that euer was The .ii. Chapter Whan the fyftie dayes were come to an ende they were all with one accorde together in one place And sodaynly there came a sounde from heaueÌ as it had been the cumming of a great wynde and it fylled all the house where they sate And there appered vnto them cloueÌ tounges lyke as they had been of fyer it sate vpon eche of them they were filled all with the holy ghost and began to speake with other tounges euen as the same spirite gaue them vtteraunce WHan nyne and fowertie dayes after Christes resurreccion were in this wyse ouerpassed that daie longe loked for of Penthecoste that is to saye Fyftyeth was come whiche the Iewes also kepte holye with myrthe and great solempnitie aswel for a remembraunce of the yere of Iubile whiche came aboute euerye fiftieth yere in course agayne as also because the lawe was deliuered in writing vpon the Mounte Sinay the fiftieth daye after the kyllyng of the Paschall lambe throughe whose bloude they departed safely out of Egipte Upon an high mountayne was the olde lawe geuen beeyng engrauen in tables of stone But the newe lawe the holye ghoste intituled in faythfull beleuyng hertes and in a high parlour it was disclosed In th one and eke in the other was highnesse of place on the one syde and like on the other was fyer But there is nought els for vs to considre but an hyghe mountayne whiche the people beyng veray carnall and worldlye and therefore vnapte to conceyue spirituall thinges were forbidden yea so muche as to touche Here vpon this mounte an house there is whereby maye we marke concorde and vnitee to bee in the churche There the mount was called Sinay a place conuenient for the setting forth of suche a lawe as shoulde for the great nombre of sondry preceptes that it conteyned kepe vnder a stubburne and rebellyous people For of precepte or commaundemente was that hyll called Sinai This mounte here is named Syon whiche worde with the Hebrewes betokeneth an high hill from the toppe wherof al thinges on yearth beneath are despised from whence heauenly thynges are seene far of through faith as though thei were nigh at hand On that mouÌte what is els seene but terrible fier smoke flames lightening and thundring on this mounte a spirite there is of greate vehemencie cherefull to man nothing dredful and fier not to burne the bodye but to lighteÌ the soule and richely to endowe the plaine tounged man with heauenly eloquence There the people beyng at square among themselues murmured against theyr captayne here be they quiete in one secrete chauÌbre making their praier with one assente for an heaueÌly gifte whiche they wayted for This daye was chosen lyke as the place was also for a matter of heauenly comfort wherunto they had been woont often to repayre for nine dayes space before But whaÌ the fyftyeth daye was once come than came they altogether with ful consent into the selfe same parlour ready to receyue the heauenly spirite Where the minde is occupyed with vile and filthy cogitacions there is no conuenient place for the holye ghoste but in the parloure where the company was so godly occupyed it behoued hym to bee And where the mynde is troublous with discord
hatred contencion there is no mansion place for the holy ghost Whan they were come altogether into one place and that on high they continued in one fayth prayer and expectacion And beholde sodaynely came the gift of god on high from aboue For sodaynly from heauen came a sounde as it were of a great puffe of winde that carryed it replenished the whole parlour where they satte quiet and without trouble It was not the northerne winde whiche blustereth coolde out of the cloudes nor the Sowtherne winde that bringeth warmthe with hym oute of the marryshe and fenny places pestylent to all lyuyng bodyes But it was a blast of heauen procedyng thence whither Christ hymselfe wente breathyng lyfe euerlastyng into the soule of man geuing streÌgthe withall to the weake and cherefull courage vnto the litleones This sounde afrayde no manne but stiered vp all their mindes to looke for that holy spirite which was promysed theÌ One token of his cummyng to them serued the eare another was for the eye For these are the twoo principall senses in man Tongues they sawe lyke as they had been all of fyer dealyng themselues to euerychone of the disciples parte to one and parte to another and restyng a whyle vpon euerye mannes heade to the intent that we shoulde playnly vnderstande howe that gift shall endure for euer One spirite enspired all their myndes one fyre kyndled eche mannes herte and toung And incontinent vpon this visible token there folowed in them the efficacie of that heauenly gifte For as many as there were preseÌt like as if they had bene transfourmed sodaynly into heauenly persons and being replenished with the holy ghoste began to speake diuerse laÌguages which thei had neuer learned of mannes communication but such as the spirite from heauen had enprinted in their hertes There is no membre in manne more pestilent than is an euel touÌge none more profitable thaÌ is the good But it was nedefull for suche that shoulde sowe in sundry wise the doctrine of heauen among people of all languages to haue their toungues endowed with heauenly knowelage and more ouer flamyng with that burning charitie which is mete for the gospel This was thaÌ the chiefest tokeÌ of Christes faith euangelicall whiche token the lorde promised them saying they shall speake with new tounges Thei that accuse men vniustly that slaunder their neyghboure such as forsweare themselues those that speake rybauldrye a toung thei haue inflamed not with fyer celestial but with the fyre of helle infernall Al such as contende in disputacion for vile thinges of this world haue not yet receiued this toung celestial The apostles before this time reasoned of loaues of bread which thei had left behynd they reasoned how the temporal kingdom of Israel should be aduaunced who should sit on the vpper hand who should haue of al other the soueraygntie Such was the toung as man had vnmete than to publyshe the gospel But all that now they thynke on and whatsoeuer they speake of al is spiritual all is celestiall and burning al like fier Put away the toung laye asyde the spirite and no woord is spoken But a spirit celestial vttereth a voyce celestial a burning toungue in loue like fier rauisheth the hertes of the hearers and inflameth their mindes The proude pharisees toungue is styffe the Philosopher be he neuer so well learned the Rethorician in his toungue neuer so well spoken no manne he moueth therby vnto trewe gladnesse For this gifte cummeth onely from heauen As for the disciples wer nought els but instrumentes whereby the holy ghoste vttered hys mynde This gifte cannot one gyue an other neyther any delae it to hymselfe but god dealeth to eche man as he shal thinke good He that hath more geuen him hath no cause why he should dispise an other that is not so rewarded but hath cause why he should endeuoure himselfe the more readily to profit many therwith The spirite is a thing of great vehemencie the fyer a veray liuely thing in operacion and neuer at rest The Apostles nowe do slepe no more so soundely as they did before the death of their lorde they hide themselues no more as they did soone after his resurrection but nowe cum they abrode they preache here and there and openly to all men healthe euerlasting frely geuen them through faith in Iesus who was a litle before crucyfyed There wer dwelling at Ierusalem Iewes deuout men out of euery nacion of theÌ that are vnder heauen Whan this was noysed about the multitude came together were astonned because the euery man hearde them speake with his owne language They wondred all and maruailed saying among theÌ selues beholde are not al these which speake of Galile And how heare we eueri maÌ his own toung wherin we wer borne ParthiaÌs and Medes and Elamites and the inhabitours of Mesopotamia of Iewry or Capadocia of Poutus and Asia Phrigia Pamphilia of Egipte of the parties of Libia whiche is besides Syren and strauÌgers of Rome Iewes and proselytes Grekes Arabians we haue heard theÌ speake in our owne tounges the great workes of god Thei wer al amased wondred saying one to an other what meneth this Others mocked saying these men are full of newe wyne And the trueth to say that same Citie Ierusalem was at that tyme as it were a stage where people do assemble to behold playes fitte for the firste begynnyng of this enterlude partely for the famous renoume of the citye and partely for honour of the Paschall feast whiche was paste and finally for the deuocion that the people had to the solemne feast of Penthecoste manye one wer than abiding at Ierusalem not all onelye such as came out of all the parties of Siria but out of all other cuntreyes also whither soeuer the violent rage of warres had dryeueÌ them or any chaunce els had brought them AmoÌg whome many wer deuoute and well disposed people Whan this so strange a matter was than comenly knowen ouer all the citie a confuse multitude of people came together and beyng in a great perplexitie demauÌded what these newes should meane that where as thei wer gathered out of many cuntreys and wer of soundry languages yet for all that euery man so vnderstood them speaking euen as though thei had spoken to them al not in one tounge alone but to euerichon seuerally in his own cuntrey language Yea the Hebrew tonge is not without his diuersite accordingly as cuntreyes are diuided whether it came of diuerse nacions whiche bordre one vpon an other or els of sum other chaunce For the woman of Samaria knewe that Iesus was a Iewe by the propertie of his toung and Peters pronounciacion declared hym to be one of Galilee And the Greke toung likewise is parted into fyue sondry kindes And other nacions also differeth no lesse in their languages More than that many Iewes vnderstoode none other than that cuntrey language wher they themselues
or of any other nacion This theyr couÌsell which was as folyshe as myght be spoken pleased all the whole assembly and euery man with one assent agreed therto For than had they perceiued that the apostles were valiaunt of courage and would not alter or chaunge their myndes Thei perceyued lykewyse that this miracle was not vnknowen to all the people they were not to learne that Iesus name was with them of no small efficacie and for mans health a present remedy Howe could they than for shame commauÌd or what hope had they to haue that name kepte vnder specially seyng they myght thorowe the selfesame name attayne vnto eternall saluacion Suche verely are the counsels of prynces of Byshoppes priestes and of other the chiefe of the comminaltie as ofte as they gather theyr assemblyes together by policie of mannes witte Sometyme there be amonges them whiche canne playnely see what doeth well agree with good reason but yet they perceyue in folowyng of thesame some losse should ensue of their renowme decaye of ryches or some other suche lyke incommoditie ¶ And they called them and comâaunded them that in no wyse they should speake ne teache in the name of Iesu. But Peter and Iohn answered and sayed vnto them whether it be right in the sight of God to herken vnto you more then to god iudge ye For we cannot but speake that whiche we haue sene and heard So threatned they them and let them goe and found nothyng howe to punyshe them because at the people For all men praysed God because of that whiche was doen For the man was aboue fowertie yeare olde on whom this miracle of healyng was shewed Whan eche of them had well allowed this decree they called in the apostles it was declared to them in name of the whole counsell that they shoulde teache no man on lyue Iesus doctrine ne make in any wyse mencion of hys name eyther by stelth vnwares to them ne yet in hearyng of any multitude neyther openly ne priuely at home or els abrode O the folyshe wysdome of the worlde they could not kepe him in his graue whan he was deade nowe goe they about to bury or suppresse the name whiche is wunte alwayes after death to be better knowen Peter and Iohn after the counsels decree was rehearsed them with solempne authoritie made this aunswere thereunto very constauntly but without any woorde spoken to mans rebuke Iudge ye your selues that knowe the lawe whether it be well before God that we shoulde be more obedient to you than to Gods commaundemente God hath heretofore sayed by the mouth of his Prophetes that it should euen thus come to passe Christe the sonne of God thus commaunded vs and so lykewyse that heauenly spirite whom he promysed vs to sende downe from his father infourmeth vs secretly and putteth into our myndes that we should for all mennes saluacion publyshe the name of our lorde Iesus Christe bearyng wytnesse also to that that we haue sene and heard Yf ye mynde to be of an vpright iudgement ye also will submit your selues to the wyll of God If not whatsoeuer ye decree of vs truly we may not otherwise do than speake that we sawe with oure iyes what we heard with our eares and that God who ought to bee aboue all men obeyed would haue preached abrode to all men Whan the counsell had hearde of them this aunswere so wysely made and franckly they wente nought els about but to make them sore afrayed wyth threatnynges Alas a counsell without all hope of recouery they haue no argument to perswade no reasons or causes why they shoulde rebuke neyther testimonies they haue of scripture wherwithall to teache Their whole authoritie is but threatninges O the wicked conscience alwayes fearful Their desyre was to punishe the innocentes a malicious will was ready in them but they beyng as they were prynces yet were afraied of theyr symple poore subiectes meÌ in publike office in dreade of pryuate persones many in numbre in feare of fewe yea men defensed of them that were vnarmed men of learnyng of men vnlearned as for thapostles had neither any retinewe nor garde for their defence nor bandes of noble estate assured to them But lordes they were of that that no yearthly power was hable to geue as to make the lame at the name of Iesus Christe to aryse and walke To do man good thapostles were in power myghtie but as touchyng hurte they were voyde of all strength And so were the apostles for that tyme dimissed of that counsell beyng charged with their sore threatenynges Yet had not the chiefe counsellers cast of theyr caÌkred malice but differred it in mynde to get afterward some other occasion For they could fynde no waye to punishe them and that because of the people whome they feared hauing no regarde in themselfe at all to god For all men highly praised them as touchyng that miracle whiche was done in healyng the lame criple And eche manne noted it the more bycause the persone in whome this miracle was wrought was aboue fowertie yeres of age So was he borne and thus many yeres set foorth this begger to the open sight of the worlde his infirmitie so that no man coulde accuse or finde fault with their doinges as though his impediment had be counterfeite or els some lyght or small deformitie not worthy consideracion Assone as they were let go they came to theyr fellowes and shewed all that the hie priestes and elders had sayed And whan they heard that they lift by their voices to god with one accorde and sayed Lorde thou art God whiche hast made heauen and earth the sea and al that in them is which in the holy ghost by the mouth of thy seruaunt Dauid our father hast sayed why dyd the heatheÌ cage the people imagine vaine thinges The kinges of the earth stode vp and the rulers came together against the Lorde and against his anointed Than Peter and Iohn beyng dispatched of the counsell retourned to their company beyng than in theyr high parlour altogether carefull in mynde what ende should come of that consultacion whiche was in hande and rehearsed to them in ordre all the whole matter what the princes had layed to theyr charge and of the aunswer that they had made thereunto The inward true loue that eche one bare to other replenyshed theyr heartes vpon these tydynges tolde them with excedyng Ioye The disciples were glad that the chiefe and pieres of all thapostles were dimyssed Thapostles on the other parte reioysed in the bountâousnes of their lorde by whome his disciples attained vnto suche ioye God after this maner and sorte tempereth all thynges in his seruauntes so that with sorowe he mingleth ioy to the ende that they may be hable paciently to suffer and endure aduersitie and that they on thother syde may for gladsome thynges rendre hertie thankes and in heauinesse pray vnto the Lorde After the whole company had than heard the
lorde the temple of the lorde the temple of the lorde But this your temple is nought els than a figure of the trewe spirituall temple that is the congregacion of the faythfull whiche is a buildynge by your kyng Iesus of Nazareth whom Salomon figured Howbeit he that is hyghest of all dwelleth not in temples made with handes as saieth the Prophete heauen is my seate and earth is my foote stoole What house wil ye build for me sayeth the Lord which is the place of my rest hath not my hand made al thinges For sence that god is a thing all togyther spirituall he dwelleth not in houses made by mannes hande neyther can he be enclosed within walles who is of suche greatnes that cannot be mesured and contayneth all thynges This is euen it that he hymselfe beareth witnes of speaking by Esay his prophete heauen is my seate and earth is my foote stole What house wyl ye buylde for me sayeth the lorde or what place is for my repose Hath not my hande made them all ThaÌ had god who made all thinges rest in himselfe before he made al. And if he take rest any where he resteth not in houses made by man seynge that heauen is a seate for him the earthe his foote stoole but his delite is to reste in quiet hertes and such as be alwayes readye at commaundement of the holy gost Wherefore then whose conscience is polluted with vicioule lyuyng he defileth goddes temple And who that putteth them to busynes whiche be alreadye at commaundement of his holy spirite he polluteth the temple of the Lorde And lyke as he offendeth not Moyses that preferreth Iesus neyther breaketh he Moyses lawe that placeth it behinde the gospell euen so doethe not he violate this temple that preferreth therto a spirituall temple wherein god is more delyted For it is but reason that shadowes geue the veritie place which putteth now herselfe forth to lyght It is meete that that thyng whiche of it selfe is carnal geue place to that that is spirituall This vndowbtedlye â the very immutable will of God and for this cause sent he downe his owne âânne alone vpon earth he sente also the holy ghoste to thintent the lyght of trueth in his ghospell myght cum abrode to all manner people Ye stiffenecked and of vncircumcised hertes and eares Ye haue alwies resisted the holy ghost as your fathers did so do ye Whiche of the Prophetes haue not your fathers persecuted And they haue slayn theÌ whiche shewed before of the cumming of that iust whome ye haue nowe betrayed and murthered And ye also haue receyued the lawe by the ministracion of aungelles and haue not kept it But ye persisting obstinately in defence of that whiche of it selfe is carnall now rebelle as ye were wonte againste goddes holy spirite who called you now long ago stubburne people And yet thynke ye your selues to be Israelites and the childreÌ of Abraham because ye haue a piece of that skynne which couereth your pryute membre circumcised wheras youre heartes as well as eares are left vncircumcised But they shal be from hencefurth the trewe children of Abraham that be in hearte clensed of all wicked desyres that kepe theyr eares obedient to goddes commaundementes and so pourged of grosnes as touchinge carnall vnderstandyng that they maye perceyue the spirituall meanyng of the lawe For lyke as youre fathers by reason of theyr grosse vnderstanding and dull hearynge resisted alwayes the holy ghoste euen so did ye also not vnlike in condicions to those youre auncestours neuer leaue of your euyll speakyng and doyng againste the holy ghoste as it of late appeared in Iesus of Nazareth whome ye crucifyed and nowe in hys Apostles Howe often hath youre fathers rebelled againste Moyses Why may not I call them your fathers whome ye folowe in condicions whiche of all the Prophetes hath not youre fathers persecuted And those that prophecied to you of the iust to cum by whome alone all shoulde be iustified haue ye not onely punished but murthered also Ye hated them that tolde you of his cumming and whan he was cum perfourmed all that they before had tolde you ye not onely refused to embrace hym but vpon a false impechement ye put him into Pilates handes and brought him by meane of hys sentence vnto a more shamefull and mischeuouse death then yf ye youre selues had had the perfourmaunce of the acte all in your owne handes And all this do ye vpon a pretexte to defende the lawe whereas neyther your elders obserued the lawe whiche was delyuered them by aungels neither you that of late dayes put him to death whome the lawe hath promysed and appoynted and now besydes do persecute hym whome ye haue slain enuying youre selues the gyfte of eternal saluacion whiche is prefored you and procuring your owne vtter destruccion whiche ye without cause laye to our charge and to Iesus of Nazareth ¶ Whan they hearde these thinges theyr heartes claue a sundeâ and they gnasshed on him with their teeth but he beyng âul of the holy ghoste looked vp stedfastlye with his iyes into heauen and saw the glorye of god and Iesus standynge on the right hande of God and sayed Beholde I sâe the heauens open and the sonne of man standyng on the right hand of God Then they gaue a shoute with a loude voice and stopped their eares and ran vpon hym and stoned him And the witnesses layed downe theyr clothes at a young mans feete whose name was Saule And thei stoned Steuen calling on saying Lord Iesu receiue my spirite And he kneled downe and cried Lorde laye not this sinne to their charge And whan he had thus spoken he fell a slepâ This oracion or tale so truly tolde them and so frankely spoken sore chafed al their mindes that wer in councell togyther insomuch that theyr heartes were euen readye to breake in soundre and gnasshed theyr teeth agaynste hym But Steuen as one vndoubtedly replenished with the holy ghost was nothing at all in minde troubled by them but in a redines to suffre death cast vp his iyes accordynge to Iesus Christes example to heauenward from whence all helpe succoure for a christen man is to be loked for and desyred Than was forthwith this valiant champion strengthed againste the conflict whiche was a cummyng Heauen opened and the glorie he sawe of god and Iesus whome he professed standyng on the ryght hande of his father And this vision kepte he not close and secrete from the multitude althoughe they wer wickedly bente For it wer not expedient for mannes malice to suppresse goddes glory Beholde he saieth I see heauens open and the sonne of man staÌding on the right hand of goddes maiestie It wer a profitable thinge here to coÌsider the maner and forme of this his iudgement Faultes wer laied in against him He made answer to theÌ al. And beyng but a young man he alleaged for himselfe both testimonies of the law and of the Prophetes They
wer vanquished in their accion by piththy reasons There was nothing here spoken by him of god but godlye nothing of Moses but honorably of the lawe nothyng but accordyng to the meaning therof of the temple nothynge contumelyously And yet their hartes for anger were a breakyng in sundre and thei grinded their teethe togither lyke woode men and frantyke So loth were they to see their owne glorie dimynished and his glorye published and praysed whose glorye alone god woulde haue openly declared to all men If he hadde praysed Moyses or Abraham they woulde haue forborne hym but now that Iesus should be alyue that he should stande on the ryght hande of god lyke as Dauid prophecied that coulde not they abide But as they had be al stryken than or turned into a fury or madnes thei stopped their eares againste so holsome doctrine and communicacion and ran al at once vpon Steuen violently with outragious cries And as though he had ben thaÌ conuict and condemned for blasphemie they cast hym oute of the citie expressyng in this one poynte alone Moyses lawe and there they stoned hym And the witnesses as though they had gotten the vpperhande of hym whose dewtye was after Moyses lawe to cast the first stone to thintente they myght the redier be to that cruel murther layed downe their garmeÌtes at a young mans feete called Saule who than of ignoraunce and loue towarde hys countrey law fauoured the wicked parte Soone vpoÌ this they began to stone Steuen who neither contended againe neither spake woordes to theÌ of any reproche but made to him whome he had seen his inuocacion and sayde Lorde Iesu take to the my soule Therby mayst thou know him to be Iesus disciple For in lyke maner sayed he vpon the crosse father I commend my spirite into thy handes After this whyle the stones flygh on euery syde and he was kneling vpon the grounde he cried out aloude with an highe voyce and an inwarde great affeccion of mynde and sayed lorde laye not this vnto their charge for they know not what they do how playnly doth the seruaunt expresse his mayster This was the laste woorde before his deathe after the whiche he departed this lyfe as it were with a sounde slepe in the lorde in whome whosoeuer dyeth doth not dye in very dede but falleth into a slepe and shall agayne after he hath taken his pleasaunt test awake to lyfe euerlasting It besemeth as many as be trewe christians to dye in suche a mynde And so Steuen ryghte well agreyng to his name deserued first of all the crowne of martyrdome and offered vp to the Lorde the first fruytes of sacrifice that were seamely for the gospell The .viii. Chapter Saule consented vnto his death And at that tyme there was a great persecucioÌ against the congregacion whiche was at Ierusalem And they wer all scattered abrode throwout the regions of Iewry and Samaria But deuout persons dressed Steuen and made greate lamentacion ouer hym As for Saul he made hauocke of the congregacion entred into euery house drewe out both men and women thrust theim into prison Therfore they that were scattered abrode went euerye where preachyng the woorde of God SOme there were emong that multitude whiche were not than perswaded that Iesus was the sonne of God and so by meane of suche ignoraunce their offence was the lesse thoughe it excused them not of murther forasmuche as they beyng so blinded of their owne inordinate desyres had leauer auenge then learne the trueth Yet of all other none were lesse to be holden excused than the byshoppes scribes and phariseis Sum agayne there were whiche of very ignoraunce not of any malice beleued that it was a pleasant sacrifice to god to dispatche the worlde of them whiche went aboute to subuert the lawe that god had left to man Albeit charitie of the gospell excuseth yea those thinges whiche cannot be with man excused Amongest those that of plaine ignoraunce did amysse and of no maliciouse mynde Saule was accompted one who was borne in the Isle Tarsus a young man fauoryng Moyses lawe excedyngly whiche afterwarde became of a rauenynge woulfe a meke lambe of a cruel persecutor of Christes gospell and egre defender of the lybertye therof But stones verely cast he none that tyme at Steuen but was assentyng to them that had condemned and stoned hym and for this purpose kepte he their garmentes that he myghte be accounted one amongest the rest of them that stoned him And yet were not the malyciouse Iewes quieted in their mindes with the murther of this one person but a wonderful great persecution beguÌne sone after to ryse against the church of Christ whiche than was at Hierusalem in somuche as all they were scatered into sondry coastes of Iudea and Samaria sauyng the twelue apostles whiche were more constante in mynde and stedfast than other were neyther coulde the maliciouse Iewes ought do agaynst them no more coulde they agaynst the other but vpon Iesus the lordes sufferaunce The lorde had permytted them in tyme of persecucion to flye from citie to citie And this theyr fliyng proceded not so muche of anye feare the disciples were in as it came of the wil and ordinaunce of god that of their teachinges as it were of seedes cast in many places abrode a plentifull haruest myght the soner cum forth in Christes religion The twelue apostles and no moo like faithfull shepherdes shranke not awaye for all the great storme but abode styll by it at HierusaleÌ But sum well dysposed persones because they perceiued Steuen vnworthely oppressed by subornate witnesse caused the dead body to be buried Of suche a godly loue or affeccioÌ was Ioseph moued and Nycodemus to prouide dyligently for the lorde Iesus funeralles but Steuens death was celebrate after the Iewishe facion or maner with weapynge and wailynge of good men For Christen people taketh the death of suche that dye for Christes glory to their great Ioye and comforte and as it were for the victorie of goddes enemyes and yf there be any teares shedde it is not for his sake that is dead but eyther for suche manquellers that purchaseth them selues helle either els for Christes flocke beyng destitute of a necessary shepherd In these daies Saul whiche had before declared at the stoning of SteueÌ sum tryal of his zeale began of a great displeasure that he had conceyued against the ChristiaÌs lyke an hungry woulfe that teareth in peces scattereth abrode a flocke of shepe eueÌ so to wast goddes congregacion pursuynge them that fledde searching them oute that lay hid walkynge about to euery house and wher he thought any to be of Christes professioÌ furiously there russhed he in haling men and lykewyse women into prison more cruell the trueth to say then were the priestes Scribes of the which none at al put womeÌ to any trouble or busines This did that yong man of a good zeale but of a noughty iudgemeÌt And
in this matier For they beyng muche desyrous of their maysters auauncement and to wynne moe vnto him feared lesâe that many of the Gentyles myndes woulde be alienated and turned awaye from Christe because they coulde not abyde the lawe And againe they thoughte it not expedient to geue a iuste cause to the Iewes to forsake the ghospell as thoughe it were dysagreeyng from the holye lawe forasmuche as they were so earnestlye rooted in the lawe whyche they had receiued of theyr forefathers and had at that tyme in great reuerence that they mighte not sodainly be plucked from it And when there was muche dâsputing Peter arose vp and saide vnto them ye menne and brethren ye know how that a good while ago God did choose emoÌg vs that the Gentiles by my mouth should heare the word of the gospel and beleue And god which knoweth the hertes bare them witnesse and gaue vnto them the holy ghost euen as he did vnto vs and put no difference betwene vs and them seyng that with faith he purified their hertes Now therfore why tempte ye god to put on the disciples neckes the yoke which neither our fathers nor we are able to beare But we beleue that through the grace of the lorde Iesu Christ we shal be saued as they do Than all the multitude was pleased and gaue audience to Barnabas and Paule whiche tolde what sygnes and wunders God had shewed emong the Gentiles by them Wherfore bothe parties beyng in earnest disputacion and reasonyng and bothe parties allegyng testimonies out of scriptures and groundyng theyr argumentes vpon thesame Peter arose vp and spake vnto them in this wise Brethren wherefore call ye this matter into controuersy or disputacion as though it were doubtfull and as who sayth that it were in mannes arbitrement to allowe or dysailowe that thing that god hath already allowed Your selues do knowe that fewe yeares since it chaunced me to haue the practyse of suche a lyke thing in Iewry as ye finde fault withal emong all the Gentiles nowe For whan ye likewyse grutched that Cornelius his householde were Christened I shewed vnto you all the whole matier howe that I toke my iourney to Cesarea not of myne owne heade but by the commaundemente of God to preache his ghospel to the Gentiles also that they throughe faythe in hym might obteyne saluacion And where as they that hearde me than preache the gospell were vncircumcised and free without bondage of Moses law yet neuerthelesse god who estemeth not man of his apparel or outwarde furniture but of the inwarde affeccion of his herte whiche he alone doeth knowe gaue vs manyfest tokens that he approued theyr faythe forasmuche as he whiles they harkened vnto vs powred on them his holy ghoste yea so plentifully that they spake diuerse languages as well as we and that also before they were christened so that he put no dyfference as concernynge the gracious fauour that cummeth by the gospell betwene them whiche were not circumcised and vs that are Iewes For their hertes be clensed through fayth playnely declaring to vs that thys fauour doeth not consist in the power of the lawe to geue it vnto men but in fayth whiche maketh man acceptable in the syght of God For God geueth not his holy spirite to the vncleane And they had nothing els but eueÌ a playne beliefe whan the holy ghost came downe vpon them Wherefore nowe seeyng that God hath expressed his mynde and will that the Gentiles shoulde bee receyued to the ghospell and shoulde bee partakers therof throughe onely faith without the burden of the lawe why than dooe ye prouoke and tempte God whiles that contrary to his will ye go about to lay vpon the disciples neckes this so heauy a yoke of the lawe whiche they were neuer hitherto vsed vnto and the whiche neyther our forefathers nor yet we oure selues that wer borne vnder the lawe coulde euer bee hable to beare For whyche of vs all euer kepte the lawe as it oughte to bee kepte Wherfore there remayneth no hope for vs to attayne vnto saluacion by kepynge of the lawe but we truste to bee saued by the grace of oure Lorde Iesus Christe beeyng in this behalfe nothynge better then the Gentiles vnto whome he willed thys gyft to bee frely communicate and parted as he freely gaue it vnto vs also By these woordes of Peter the contencious disputacion betwene the Pharisees and those that were of opinion contrarye was ceassed And so afterwarde the multitude quietly harde Barnabas and Paule shewing by howe sondrye myracles and woonders whiche had by theyr handes bene wroughte amonge the Gentiles God had witnessed that his will was that the Gentyles shoulde bee made partakers of the ghospell without kepeynge of the heauy burden of the lawe accordyng as he had declared his mynde beefore to Peter whan he was preachyng Christe in Cornelius house by sendyng downe the holy goste vpon them ¶ And when they helde theyr peace Iames answered saiyng Men and brethren herken vnto me Simeon tolde how god at the beginning did visit the Gentiles to receiue of them a people in his name And to this dooe agree the wordes of the prophetes as it is written After this I wil returne and will buylde vp agayne the Tabernacle of Dauid whiche is fallen downe and that whiche is fallen in decaye of it wil I build again I wil set it vp that the residue of men myght seke after the lorde and also the Gentiles vpon whome my name is uained saith the lord which doeth al these thinges knoweÌ vnto god are al these his workes froÌ the beginning of the world Wherfore my senteÌce is yâ we trouble not them which from among the Gentiles ⪠are turned to God But that we write vnto them that they abstayn themselues from filthynes of ymages and from fornicacion and from strangled and from bloude For Moses of olde tyme hathe in euerye citie them that preache him in the synagoges whan he is read euery Sabboth day Whan they had ended their communicacion Iames whiche otherwyse was called Iames the iust or Iames the good and was commonlye named the brother of our lorde to whom the apostles had than coÌmitted chiefe autoritie arose and approued their sayinges in this wise Brethren for asmuche as ye haue quietly heard the other that spake vnto you I pray you heare me also whiles that I shew you my conceite what I thinke best to bee doen in this matter Symon Peter declared euen now that thinge whiche all we knowe to be very true how that first it pleased god whiche had great pitie vpon mankynde seeyng in what distresse and extremitie of peryll and daunger to be lost the Gentyles were and how they were all gyuen to worshyppinge of idols to chose hym a people euen of those also that semed to bee none of his people a people that shoulde be well accepted with him and call on his name as wel as we And that same thinge whiche
before of Messias dyd agree in him The .xix. Chapter It fortuned that whyle Appollo was at Corinthe Paul passed through the vpper coastes came to Ephesus and founde certayne disciples and saide vnto them haue ye receyued the holy ghost sence ye beleued And they sayed vnto him no we haue not hearde whether ther be any holy gost or no. And he sayd vnto them wherwith wer ye than baptised And they sayed with Iohns baptisme Than sayed Paul Iohn verely Baptised with the baptisme of repentaunce saying vnto the people that they shoulde beleue on hym which should come after him that is on Christ Iesus WheÌ they heard this they wer baptysed in the name of the lorde Iesu. And whan Paule had layed his handes vpon them ⪠the holy gost came on them and they spake with tounges and prophecied and all the men were about twelue BUt euen as Priscilla and Aquila hadde amended Apollos in suche poyntes as he lacked beeyng necessarye for a christen manne to haue so Paule fyndynge others in lyke takyng dyd For whiles that Apollos was at Corinthe whiche is the chiefe citie in Achaia it chaunced that Paule after he had goen ouer the other countreyes of Asia the lesse whyche declyne mooste to the Northe and Easte returned to Ephesus There founde he certayne of the disciples that were no perfecte Christians whiche were in one flocke emong the other brethren Wherfore Paule to the intent that he myght more perfectly instructe theym asked whether that they had receyued the holy ghoste synce the tyme that they were conuerted to the faythe They forasmuche as theyr erroure was of no malyce but of plaine ignoraunce fraÌkely aunswered and freely as it was in dede and sayed No neyther haue we euer hearde yet hytherto whether there be anye holy ghoste that is gyuen to them that beleue Than saied Paule forasmuche as ye are taken for christen men whose baptisme than were ye baptised with They made aunswere with the baptisme of Iohn for we thought that sufficient for vs. Than sayed Paule In that haue ye not doen amisse that in tymes past before the ghospell came to mannes knowleage abrode ye receiued Iohns baptisme But that is not sufficient for your eternal saluacion For lyke as the doctrine of Iohn was not perfect but did onely testifie of Iesus that he was the true gyuer of saluacion who shoulde come after him makyng readye theyr myndes that they should beleue hym whan he came so dyd not Iohns baptisme wholy iustifie but onely exhorted menne that by repentaunce for theyr life mispeÌt they shoulde prepare theyr hertes for the Phisicion that woulde strayghte afterwardes come whiche with his baptisme throughe faith woulde take awaye all maner of synnes and by his spirite should enryche the myndes of the faythfull with heauenly gyftes of grace This tradicion had the Apostles receyued of Iesus the Lorde that they that beleued in the ghospell shoulde be christened in the name of the father of the sonne and of the holy ghoste They that erred onely through simplicitie and for lacke of knowleage onelye deserued thus to be instructed And they beyng once warned hereof obeyed theyr counsellours and immediatly were christened in the name of Iesus the lorde This doen whan Paule had layed his handes on them the holy ghoste came down on them and the thing it selfe that ensued dyd manifestly expresse what the visible token meaned For they did both speake diuerse languages and prophecied also of hidden and secrete thynges that were to come The numbre of those persons that were men amounted euen to a dosen or ther about ¶ And he went into the synagoge and behaued himself boldly for the space of three monethes disputing and geuyng them exhortacions of the kyngdom of God WheÌ diuerse wexed hard harted beleued not but spake euell of the waye and that before the multitude he departed froÌ them separated the disciples And he disputed daily in the schoole of one called Tyrannus Whan Paule had this doen and as a man woulde saye had renewed his authoritie forasmuche as he beyng the preacher of the gentiles had geuen the holy ghost by laying on his hande ouer the faythfull euen as the other Apostles had doen he entryng into the Sinagoge of the Iewes that dwelled there openly and freely spake to all men preachyng that hope of saluacion was to be obteyned by Iesus onely whiche thing he dyd me then fewe dayes for it was the space of whole three monethes disputyng of the kyngdome of God whiche is heauenly and spiritual agaynst them that with tooth and nayle stifly vpheld the carnall kyngdome of the lawe But whan certayne of the Sinagoge gaue no credence to those thynges that were spoken of Paule but stubbernely resisted insomuche that openly before the multitude they blasphemously spake agaynst the doctrine of the ghospell Paule perceyuyng that it was to be feared lest that they that beleued myght bee corrupted by their malice left the synagoge of the Iewes and dyd lykewyse separate the disciples from theym and yet he ceassed not in the meane season to preache the ghospel But he dayly disputed in the schoole of one Tyrannus hauynge euen than in mynd the image of a pure churche that were not corrupted with the leauen of the synagoge whiche churche shoulde receyue none but those that woulde learne and that woulde reiecte suche as were praters and blasphemous persons And this continued by the space of two yeres so that all they that dwelt in Asia hearde the worde of the lord Iesu both Iewes Grekes And god wroughte speciall myracles by the handes of Paul so that froÌ his body were brought vnto the sycke napkyns partlettes and the diseases departed from theÌ and the euyll spirites went out of them Thus dyd he continue by the space of two yeres with suche successe that not onely the Ephesians but also diuers others some Iewes and some Gentiles that resorted thyther from that parte of Asia the lesse whiche properlye is named Asia where as Ephesus is gaue eare vnto the ghospell And myracles did cause them to beleue his preachyng for god wrought both many and also great woonders by the handes of Paule insomuche that he put awaye diseases not with woordes or by touchyng onely but also napkins and partlettes whiche had touched Paules bodye were caried to the sicke that were so faynt that they coulde not come to Paule and with touchyng therof aswell diseases as also euill spirites were put away So great confidence had Paul on Iesus whom he preached ¶ Than certayne of the vagabound Iewes exorcistes toke vpon them to call ouer them which had euil spirites the name of the lord Iesus saying we adiure you by Iesu whoÌ Paule preacheth And there wer seuen sonnes of one Sceua a Iewe and chiefe of the priestes whiche did so And the euyll spirite answered and sayd Iesus I knowe and Paule I know but who are ye And the man in whom the euyll spirite was ranne on
discouraged by the malice of the Iewes who for the settyng foorth and magnifying of the lawe doe withstande the gospell nor yet dryuen from it by the fiercenes of the Gentiles whiche do so stiffelye vpholde and maynteyne the supersticion whiche they haue receyued of theyr forefathers For thatsame affliccion and persecucion in whiche I was here dyd moue me rather because I sawe that the coÌgregacion was in some daungier leste any man beyng offended with mine aduersitie might be alienated and turned awaye from the ghospell then because that I passed for the shame that I was put to or for the sorowes or woe whyche I suffred and endured And in case I did at any tyme eschewe perill or daungier I dyd it rather for your pleasure to satisfye your appetites hauyng respecte to your profit then because I cared or passed any thyng for the losse of myne owne lyfe ¶ And now beholde I go bound in the spirit vnto HierusaleÌ not knowyng the thynges that shall come on me there but that the holy gost witnesseth in euerye citie saying that bondes and trouble abyde me But none of these thynges do moue me neyther is my life deare vnto my selfe that I might fulfyl my course with ioye the ministracioÌ of the word whiche I haue receiued of the lorde Iesu to testifye the ghospell of the grace of god And I am very glad that I haue so done Yea and nowe thoughe I bee free in bodye and not in any bandes yet beyng in spirite or mynde as it were in holde I take my iourney towardes Hierusalem where I am not verye certeyne what wyll become of me but onely because that the holy ghost in euerye citie partely by mouthes of the prophetes and partely in myne owne mynde doeth sygnifie vnto me that it shall come to passe that I shal be bothe fettered and tormented Whiche thing though I bothe beleue and knowe certaynelye shall chaunce vnto me yet none of al these thinges make me afrayed to execute the dutie of an apostle whiche I am called vnto though I shoulde be assured to abyde the paynes of death for my labour For it is not this lyfe that I so muche regarde whiche cannot perishe beyng vnder the tuicion of Christe but more do I esteme my maysters commaundemente then my lyfe and that I may ende this my course in preachyng the ghospel as cherefully as I haue hitherto ioyfully abyden it Nothing is there that more deliteth me then that the ghospell maye be furthered by my affliccions I haue delite in nothyng els but styll to runne forwardes in the race of the gospell wherein the lorde hath set me vntyll that I come to the marke beyng well assured that I shall accordyngly be rewarded at his handes whyche is mayster of the game whan he shall see tyme at his owne pleasure who is without deceite I auaunced not my selfe vnto this office but the lorde Iesus set me in this roume for to preach aswell to the Iewes as also to the Gentiles these mooste gladsome tydynges whiche is that it hath pleased god frely to saue euery man by beleuyng in the ghospell Wherfore willyngly and with all my herte wyll I nowe fulfyl this my vocacion not regardyng whether I lyue or dye And now behold I am sure that henceforth ye all thorow whom I haue goen preaching the kyngdoÌe of god shal se my face no more Wherefore I take you to recorde this daye that I am pure froÌ the bloud of all men For I haue spared no labour but haue shewed you al the counsel of god Take hede therfore vnto your selues to all the flocke among whoÌ the holy gost hath made you ouersears to rule the congregacion of god whiche he hath purchased with his bloud As long as I conueniently myght I was present with you and holpe towardes your saluacion teachyng admonishyng exhortyng comfortynge rebukyng as I sawe occasion with ofte recourse to see you But nowe am I certayne by inspiration of the holye ghoste that ye shall neuer more see me in this worlde agayne neither ye Ephesians nor yet any others that are inhabitours of the lesse Asia vnto whom I haue already preached the kyngdome of God I haue done my duetie with all diligence and vprightly Wherfore seyng that I muste departe from you without any hope of returne this do I proteste before you all that yf any man peryshe eyther by hys owne or els by others defaulte I am not gylty of theyr death I haue shewed euery man the true way to euerlastyng lyfe I haue opened vnto you the wyll of God howe he is mynded to saue mankynde and what they muste do that continue in stedfast belefe towarde oure lorde Iesus in suche wise that no man can saye for excuse of himselfe that he knewe it not I my selfe haue gyuen you ensaumple both doyng and also sufferyng al that I myght to haue you continue in puritie of the gospell No mannes death can be imputed to me And nowe it ariseth not of my free wyll that I muste hence departe frome you nor yet do I for feare of anye persecucion conuey my selfe awaye but wittingly and willyngly goe I to vndoubted daungier of my lyfe beeyng so wylled by the spirite of Christ. Wherfore what ye cannot come by through my presence that muste ye supplye wyth youre owne dylygence See that your owne hertes fayle you not or els that your foote slyde not backe from those thynges that ye haue well entred into but ye that are the elders and vnto whom I haue coÌmytted cure of this flocke watche partely for your own behalfes lest ye be seduced by false apostles and partely for the flockes sake whyche ye haue taken in hande to feede I haue vprightly executed myne office that was assygned and deputed to me of oure lorde Take ye lyke care and thought and with semblable good wyll and vprightnes of behauiour for the flocke that the holy ghost hath made you bisshoppes of that is to saye ouerseers to take diligent hede that Christes shepe lacke no holsome foode and not to playe the partes of woulues but of faithfull shepeherdes towarde goddes owne congregacion whiche ye muste not neglygently looke vpon forasmuche as god did set so muche store by it that he purchased it by the bloud sheddyng of his onely begotten sonne Ye must therfore beware that in no wyse the ware whiche god hath so derely boughte maye perishe or miscary through your negligence ¶ For I am sure of this that after my departyng shal greuous woulues enter in among you not sparing the flocke Moreouer of your own selues shall meÌ arise speaking peruerse thynges to drawe disciples after theÌ Therfore awake and remeÌbre that by the space of iii. yeares I ceased not to warne euery one of you both night and day with teares I do not warne you of these thynges aforehande so earnestly for nothyng For tight certaynly assured I am that you shall not still haue Paules wyth you
whan we had gotten a shyp that would sayle vnto Phenyces we wente aborde into it and set furthe But whan Cyprus began to appere vnto vs we lefte it on the left hande and sayled vnto Siria and came to Tyre For there the shyp vnladed her burden AND after we had sette vp sayle wer goen out of syght of them that stoode on the banke lokinge after vs we sayled streight furth arryued at the Ylande called Chous and nexte day after at Rhodes thence furth tyll we touched at Patara whiche is a citie of Licia nere to the sea syde There founde we a shyppe that was redye to sayle towarde Phenice we toke shyppyng there sayled therein But whan the Ylande of Cypres appeared vnto vs we leauyng it on the lefte hande sayled towarde Syria arriued at Tyre whiche is a citie situate on the sea banke of Phenice as Sydon is lykewyse We desired rather to sayle streyght foorth to Palestyne but because Tyre was a marte toune the master of the shyppe woulde nedes set his marchaundyse on lande there ¶ And when we had founde brethren we taryed theâe seuen dayes And they told Paule through the spirite that he should not go vp to Hierusalem And when the dayes wer ended we departed and they all brought vs on our waye with wyues and children til we were come out of the citie And we kneled downe in the shore and prayed And whan we had taken our leaue one of an other we tooke shyp and they returned home againe But whan as we founde some dysciples there also we taried with them seuen dayes Emong them were some whiche beynge enspired with the spirite of prophecye counselled Paule that he should in no wyse go to Hierusalem But yet for all that when the seuen dayes were expired we departed from Tyre all the disciples with their children and wyues accompanying and bringyng vs out of the citie to the sea banke Where after we had kneled downe and made our prayers with one consent and had taken our leaue one of an other we tooke shyppyng and they returned home againe ¶ When we had full ended the course froÌ Tyre we went downe vnto Ptolomaida saluted the brethren and abode with them one day The next day we that were of Paules cumpany departed came vnto Cesarea And we entred into the house of Philip the Euangeliste whiche was one of yâ seuen and abode with him The same had fower doughters virgins whiche dyd Prophecie From Tyre we sayled to Ptolomaida whiche is a citie on the sea nere to the hyll named Carmelus Here we saluted our brethren and remayned one daye with them Nexte daye after Paule and we wente furth on our iourney and came to Cesarea a citye of Palestine and entred into the house of Philip whiche firste of all had preached the ghospell to the chaumberlayne and to the Samaritanes and was one of the seuen deacons that the apostles had instituted and ordeyned at Hierusalem With him we abode This man had fower daughters all vnmaried whiche had aboundantly the spirite of prophecye accordyng to the prophecye of Iohel And as we tarried there a good many of dayes there came a certaine Prophete from Iewry named Agabus Whan he was come vnto vs he tooke Paules girdle and bounde his feete and handes and sayed Thus sayeth the holy ghoste so shall the Iewes at Hierusalem bynde the man that oweth this girdle and shall delyuer him into the handes of the gentiles And whan we had continued soiourning in his house certaine daies there came a Prophete from Iewry whose name was Agabus He takinge his lodgeing emong vs and bayting there tooke Paules gyrdle whiche after he had knotted about his owne legges accordynge to the custome of the olde prophetes whiche had wount to expresse before by some visible token that thing that they prophecied of thorough the inspiracion of the holy ghoste sayed Thus sayeth the holy ghoste He that oweth this gyrdle shall so be bounde of the Iewes at Hierusalem they shall delyuer him into the handes of the Gentiles When we heard this both we and other which were of the same place besought him that he would not go vp to Hierusalem Then Paul answered and sayed What do ye weping and vering myne herte ⪠I am ready not to be bound onely but also to dye at Ierusalem for the name of the Lorde Iesu. When we could not turne his mynde we cealed saying the wyll of the Lorde bee fulfilled We beeyng muche feared with ⪠these woordes and the dysciples also that dwelled there with many wepyng teres desyred him that he shoulde not committe ne put himselfe into the handes of the Iewes at Hierusalem This was the godly affeccion and zele of them that were lothe to haue so excellente a pastour to peryshe But Paule whiche had a more certaine aunswere of the holy ghost in his mynde and knewe that he should fyrste goe to Hierusalem and shoulde after that see Rome sayed vnto them wherefore do ye make my herte sory with your vayne teares For the daungier that the Prophetes warne me of doeth nothyng moue me but youre douloure and sorowe maketh me to be sory and pensyfe I am fully mynded to further that thyng whiche the holy ghost wylleth me namely the ghospell I nothinge feare bondes whiche I haue been well enured with For god forbyd that I for feare of enprisoÌment should leaue of from furthering of the ghospell seeing that I am ready yea yf it were to dye at Hierusalem for my Lord Iesus sake Let Paule lye in chaynes so that the gospell maye haue free lybertie to passe Let Paul lese his lyfe so that the glory of Iesus name maye lyuely spryng and flouryshe emong all men I am desirous of lyfe for none other ende but that I maye profite the ghospell But otherwyse I woulde recken it great aduauntage gotten to be shortly ryd out of this lyfe for Christes sake Wherefore do not ye mourne for that thing that I my selfe am desyrous of yf it shall so please God and cease ye therefore to make my mynde pensyfe with your wepyng and waylyng for I cannot chose but be sad seynge my frendes sad To these his woordes whaÌ we had nothinge to aunswere and sawe him fully bent to go to Hierusalem we suffred hym to departe saying the wyll of the Lorde be fulfylled For these ought to be the woordes of true Christians and though they haue not the same woordes styll in their mouthes yet must they continually thinke them in their hertes so that in aduersitie as well as prosperitie styll muste they saye The wyll of the lorde be fulfylled After those dayes we toke vp our burthens and went vp to Hierusalem There went with vs also certayne of the disciples of Cesarea and brought with them one Muason of Cyprus an olde disciple with whome we should lodge And whan we were come to Hierusalem the brethren receyued vs gladly And on the morowe Paul
of the ghospell a famouse name is requisite not for that suche an one ought to seke glory emong men but for that an honest opinion of the teacher doeth purchase vnto the same bothe credite and authoritie But the sayed honest opinion as it is not to be desired so is it not by all maner waies to be acquired and gotten Let a teacher of the ghospell accordyng to the exaumple of Iesus so lyue that whereas he maketh no vauntâe voste of hymselfe he may yet neuerthelesse be aduaunced by the testimonie of the heauenly father by the power and vertue of the holy ghoste and by the voyce of Ihon that is to saye of euery honest and good man in whom the grace of God resteth let hym so lyue that he maye through the perfeccion of his liuyng and behaue our turne the iyes of all folkes vpon hym And to bee short let hym be of suche feith and constaunt affiaunce in God that yf the case should so require he may glorifie God euen with shewyng myracles too howbeit as the worlde nowe is it is a miracle great great enough if suche an one neyther with richesse neyther with sensual pleasures nor with worldly promocion ne with dreadfull offering of tormentes ne with the feare of death it selfe will not any whit at all be turned from the purenesse of the veritie euaÌgelicall Nowe emong the Iewes it was a custome that often seasons but moste specially on the Sabooth daies the people assembled together into the temple or into theyr Synagoges to th entent that the tyme of restyng which the lawe enioyned them from all filthie secular workes should not be spenâe on dycing and cardyng on harlottes on banquettyng and reuelyng on chydyng and brallyng and other veray naughtie vices but to be bestowed about thynges perteynyng to the soule And in the saied temple or Synagoges there was talking of one with an other not concernyng triflyng matters of the worlde but about the lawe of the Lorde about Messias to come who was with moste ardent prayers looked for of all good and godly folkes And what euery man could he conferred and declared amonges all the presence of what state or degree soeuer he were And whosoeuer made any countenaunce that he had what to teache vnto the people there was deliuered vnto hym a booke of the lawe of God wherhence it is the parte duetie of a teacher of the ghospell to fette out wherwith to fede the soules of the people and not out of the dreames of men And whatsoeuer thyng was in this place and audience done coulde not be priuie or hidden because there stocked thither a great multitude of all sortes and degrees of people Iesus therfore willyng his doctryne to be knowen vnto all creatures as he walked throughout the cities of Galile he vsed accordyng to the lawdable custome of the Iewes to come into their Synagoges shewyng furth euery where thesame wonderfull and piththie doctryne of the kyngdome of heauen beyng of so muche more power and force then the doctryne of the Phariseis who preached naught but the vtter rynde of the lawe and the constitucioÌs of menne as wyne is stronger of herre and operacion then water Neyther dyd there lacke emong the people of Galile some mindes apt desirous to learne whiche marueiled at this newe kynde of doctryne and whiche dyd reuerence the wonderfull teacher therof highly praysyng and manifying hym And he came to Nazareth where he was nourced and as his custome was he went in to the Synagoge on the Sabboth daye and stode vp for to reade And there was deliuered vnto him the booke of the Prophete Esai And whâ he had opened the booke he found the place where it was written The spirite of the Lord vpon me because he hath enointed me to preache the ghospell to the people he hath sent me to heale the broken herted to preache deliueraunce to the captyue and sight to the blynde freely to sette at libertie them that are bruised and to preache the acceptable yere of the Lorde And he closed the booke and gaue it agayne to the minister and sate downe And hitherto verayly the ghospelles cause dyd sufficiently well procede vntyll he came to his kynsfolke and to the knowelage of his familiar frendes and acquaintaunce becauââ we should vnderstande that he whiche teacheth heauenly thynges ought as muche as he maye to estraunge hymselfe from the fleashe and from the blond of his kinred For whan he had passed through certaine litle townes and cities of Galile at the last he came to Nazareth in whiche place by reason that he had been there brought vp of a young nourcechylde and had long tyme liued there with his parentes and kynsfolkes he was supposed of many to had been borne and for thesame cause was also comonly called a Nazarean And to th entent the Nazareans should not fynde themselues grieued that he had thought skorne of his kinsfolkes and aliauÌce as one that had more mynde and desyre to go hunting about for glory emong people of straunge parties where none of his kynne dwelt he came thither also to Nazareth beeyng nowe a manne of great fame and muche spoken of whereas he had tofore had no suche fame in those quarters And because he would declare that he had nowe renounced and geuen vp all priuate busynesse and affayrs of the worlde he came accordyng to his accustomed maner into the common Synagoge For no where ought suche a man to be more conuersaunt then in the temple whoso is consecrated to the profityng of all folkes in generall And when he heard others treatyng and reasonyng of Moses lawe he also arose vp signifying by that gesture as others vsed to doe that he also beeyng inspired with the holy ghoste had some thyng in his mynde that he was willyng to speake before the multitude beeyng there assembled Whiche custome euen at this daye endureth in the churches by the ordinaunce of S. Paul that menne shall speake and heare by course And in case any man haue any thyng opened vnto him by reuelacion woorthy or mete to bee knowen he that spake afore shall leaue of and shall geue place to the partie that succedeth hym because that no troubleous noyse and confusion of speakyng so as one maye not bee heard for an other shall aryse in the holy congregacion in whiche it is decent that all thynges bee doen with peace and tranquillitie The booke was deliuered vnto Iesus and that accordyng to the custome and vsage for vs to be enstructed and taught therby from wheÌce the doctrine of saluacion ought to procede that is to weâe not out of the inuencions of men not out of the posicions of Philosophiers but out of the booke of holye scripture whiche hath been reueled vnto vs by the secrete instincte and operacion of the spirite of God Iesus in whom all the treasoures of knowlage and wysedome were hidden had no nede of any booke but yet
he tooke the booke because he woulde commende vnto vs the earâest settyng of our myndes on the readyng of holy scripture The minister of the Synagoge reacheth furth the booke vnto hym but he tooke it hym shutte Iesus who alone hath the key and openeth that is layed vp hidden in the olde lawe whan he had taken the booke openeth it and turneth it For Iesus himselfe laye secretely hidden and diepely hiddeÌ in the lawe And truly mete it was that the Iewes selfes should geue the thyng wherwith they should anon after be conuinced And the booke that was deliuered vnto Iesus was not at all auentures as though it forced nothing what booke it were but it was the booke of the Prophete Esay then whom neuer did there any man eyther more clerely or els more euidently prophecie of Christe and of the doctryne of the ghospel Neither did the thyng by a blynde chaunce so happen but it was so conueighed by goddes prouidence that the booke beyng opened abrode and a leafe turned that same veray place came chiefly fyrsâe to hande the whiche dyd moste âerely and plainly talke of Christe and in the whiche Christe by the mouth of the Prophete speaketh of himselfe in this maner The spirite of the Lord is on me because he hath enointed me to bryng glad tydinges to the poore by preaching of the ghospell hath he sent me to heale the contrite that is to saye throughly broken in herte to preache remission and free deliueraunce to suche as are in captiuitie and syght vnto the blinde to set freely at libertie suche as are all bruysed to preache the yere of the Lorde both acceptable and muche to be wished for and to preache the daie of retribucion Whan the Lord Iesus had with his owne voyce pronounced these woordes standing vpon his feete he redelieuered the booke shut together againe as he had receyued it vnto the minister signifying by his so doing the obstinate vnbeliefe of some of the Iewes who sittyng still beatyng on the letter of the lawe dyd neyther vnderstande ne woulde acknowleage Christe beyng the soule and the lyfe of the lawe Nowe immediatly after this taketh he on hym the parte and office of a teacher and sate hym downe quietly about to expoune the sentence that he had read As touchyng that he read the texte of the Prophete standyng on his feete it was a thing doen for the authoritie of the scripture of God wherunto it is mete that all dignitie of manne do reuerently humble it selfe As touchyng that he taught sittyng downe it is for a declaracion that an expouner and preacher of Goddes holy scripture ought to bee voyde and altogether clere from the troubleous vnquietnesse of all carnall and worldely desyres ¶ And the iyes of all them that were in the Synagoge were fastened on him And he began to saye vnto them This day is this scripture fulfilled in your eares And all bare hym witnesse and wondred at the gracious woordes whiche proceded out of his mouthe And they sayed Is not this Iosephes sonne And he sayed vnto them ye will vtterly say vnto me this prouerbe Phisician heale thy selfe Whatsoeuer we haue heard doen in Lapernaum do the same here lykewyse in thyne owne countrey And he sayed Uerayly I saye vnto you no Prophete is accepted in his owne countrey But partely the newe fame whiche had nowe already begon to be spred abrode of Iesus partely the authoritie of a teacher which he now first of all toke vpon him finally a certayne heauenly grace shyning in his veray countenaunce dyd cause that the iyes of all the people whiche were then present in that congregacion were earnestly fixed on him for suche an audience doeth the Lord Iesus loue as kepe their Sabboth resting from all troubleous desires and affeccions of this worlde suche as with mutuall concorde one with an other are gathered together into one place such as haue the iyes of theyr minde loking none other way but streight vpon Iesus but streight towardes euerlastyng saluacion For he dayly speaketh vnto vs in the misticall scripture of God he speaketh by euangelicall Prophetes that is to saye by the enterpretours expouners of the holy bookes of scripture But happy and blissed are they to whom the Lord Iesus speaketh they geuyng suche earnest iye eare vnto hym For to suche doeth he vouchesaue to open the mysterie of the depe hidden sence For as soone as he sawe the iyes of all the presence caste full and whole and fixed on hym alone he begonne to saye vnto them Ye haue nowe heard the Prophete Esay by the inspiracion of the holy ghost promising vnto you a certaine excellent and mightie teacher who should not out of a worldly spirite teache constitucions of meÌ or vaine fables seruing to no good purpose but being aboundauÌtly enoynted replenished with the spirite of God should bee senâe from thesame to bryng the glad and wishable tidinges of saluacion to suche as are meke and poore in spirite and by reason therof are apte to receyue the holsome doctrine of heauen and whiche teacher should be of power and habilitie to perfourme the thyng whiche he should bryng tydynges of as one endewed with heauenly vertue and power whiche teacher also shoulde freely bryng saluacion vnto all creatures as many as acknowlagyng theyr owne naughtinesse and offences dyd wyshe for saluacion whiche teacher moreouer all manier sinnes beeyng frely pardoned should helpe all suche as had theyr hertes corrupted with many sondrye diseases of vices and of naughty lustes whiche teacher ferthermore should preache deliueraunce and setting at libertye vnto all persones that either beyng geuen to Idolatrie were kepte fast of the deuill as captiues and prisoners or els beyng as thrall to the supersticion of the lawe mighte not reache ne atteigne to the libertie of the spirite whiche teacher besides all this should through faith open the iyes vnto suche as were blynde in soule abode in a moste diepe myste of manyfâlde errours in suche wise as with theyr sayde iyes they should be hable to behold and looke vpon the light of the eternall vecitie accordyng to the prophecie whiche thesame Prophete wrote in another place where he sayth the people that satte in darkenesse hath seen a great light Which teacher ouer and aboue the premisses shoulde restore vnto theyr first state of fredome all suche persones as semed to bee all crushed and bruised to pieces by Satan with all kyndes of euilles and which teacher finally should declare in open preachyng that the true Iubilee of the Lorde was now come a tyme lyke as to bee hertely wished for of al creatures euen so with moste ardent myndes to bee accepted and enbraced of all people without excepcion Moses gaue a tradicion of a sabboth of dayes in whiche he commaunded that euery seuenth daye they should all rest from sloumbreyng or vnclenly occupacions he gaue also a tradicion of a sabboth of yeares in whiche he
in came one the troubled more their myndes with heauy tydynges saying beholde the men that ye emprysoned yesterday nowe stand in the temple teachyng no smalle noumber of people Than the templerewlers bycause it perteyned peculiarlye to theyr office to see that nothynge shoulde be other wise doen in the temple then ought to be toke theyr waye according to the priestes commaundement vnto the temple with a company of seruing men for theyr garde agaynste all assaultes or violence of the people They founde them lyke as it was reported standyng in the temple and preachyng Iesus to a great sorte of people Albeit they laide no handes on them lyke as they had doen before For they sawe there present a great numbre of people were afrayed themselues lest they yf any commocion should haue rysen among the people should be stoned But neyther was that companye of suche a sorte that would make busines neither thapostles those persons that desyred ayde of any temporall powre They were in themselues very stedfaste and sobre in theyr doinges without any fearsenes at all They behelde thofficers which led them the day before to pryson And yet for al that they neyther feared themselues neyther fled away nor brake once of their preaching of the ghospel vntyll the offycer of the temple entreated them gently to goe vnto the counsell The Apostles obeyed lest they shoulde in any wise seme to despise the publike authoritie For theyr maister had not taught them that they shoulde whan they were called refuse to goe but that they should boldly speake nothyng at all afrayed In came these two fyshers to the counsell house presented they were before a company of hygh and great officers with no small trayne folowing them Than began Annas the high prieste with highe authoritie and no lesse statelines of mynde hys oracion in this maner did not we streightly commaund you at our last assembly by authority of the hygh powers that ye should nomore teache the people nor make mencion priuely nor appartly to any maÌ straungier or Iewe of this name Iesus whiche we wyll shal be abolyshed And nowe wyll ye see howe contemptuously agaynst the authoritie of the whole counsell ⪠ye haue not alonely kepte no sylence herein at all but the more vehemently haue ye also preached insomuche that ye haue fylled all Heirusalem wyth your doctryne and the rumoures of youre doynges are the meane whyle publyshed abrode yea to the cities that border about vs. Well ye goe about maliciously to bryng vs in hatred for the death of this man For openly ye do preache that we slewe him which thing cannot we deny Ye publyshe also that the selfesame persone was good and holy well with God approued and in his name ye worke miracles whiche is as it were to dishonour condemne vs before the multitude of crueltie that haue procured suche a mans death This was the hgyhe Byshoppes oracion whyche contayned no honest matters to defende it selfe only it made some afrayed with woordes of hyghe authoritie that the trueth in dede whiche ought to be for mans health publisshed to all men should be kepte in silence for the wicked mennes glory ¶ Peter and the other apostles aunswered and sayed we ought more to obey God then men The God of our fathers raysed vp Iesus whome ye slewe and hanged on tree him hath God lyfte vp with his ryght hand to be a ruler and salueour for to geue repentauÌce to Israell and forgeuenes of synnes And we are recordes of these thynges whiche we saye and so is also the holy ghost whom God hath geuen to them that obey hym Whan they hearde this they claue a sundre and sought meanes to slay them Nowe let vs on the other parte heare a fisher the very Archebysshop of Christes ghospell howe boldly and soberly also maketh he an aunswere for all the apostles High and bountifull Bushop he sayeth and ye that are rewlers of great authoritie with other also the elders very wurshipfull men that sit here in counsell together we despyse not youre authoritie but we preferre the authoritie of God to mannes authoritie and so promysed we to do in that aunswere we made you whan ye forbode vs to speake any woorde at all of Iesus name And as I suppose there is not one in this assembly that thinketh it mete that we shoulde for mannes prohibicion take lyghte regarde to goddes commaundementes and whyles we feare youre wrathe renne into Goddes dyspleasure If your commaundementes stoode with the wyll of god we woulde with all our hertes satisfyâ both you and hym Nowe sence youre prohibicions doe vtterly square wyth hys commaundementes and that we cannot satisfye both the one and âke the other we had lieffer obey God than manne And it is not our desyre to bryng any in hatred by preachyng of Iesus name but to procure saluation to euery manne And more it were for you expedient rather to submitte your authoritie to the will of God then to bryng vs hither refusyng vtterly to saye ought or els to doe contrary to goddes wil. The waye is open for eche manne to come by remyssion of his synnes yf he a mende his lyfe and louyngly doe embrace the trueth of the ghospel Euen thus shall ye fynde it as we haue shewed you heretofore the God of oure fathers whome ye and we and we with you doe wurshyppe hath reysed vp from death his sonne Iesus whome ye faste naylyng hym on a crosse haue sâayne And veryly so was it decreed by the diuine counsell so it was heretofore spoken by the Prophetes that one shoulde dye to saue the worlde This selfe same persone euen lyke as he was but feble in bodye manne hath put to death but almyghtie God hath called him to lyfe agayne and of hys infinite power hath him exalted to suche renowne and glorye as to bee a guide for all menne and the chiefest worker of mannes saluacion but pryncipally for the children of Israell and that all maye redily come thorowe hym to remission of synne whiche bee contente to forsake theyr euell lyuyng and to professe his holy name And to these thynges that we rehearse to you beare we recorde that kepte in house wyth hym familiar companie before he died and after he was from death reuiued oftentymes heard hym sawe hym and handled hym vntill he ascended vp all vs beholdyng hym to heauen But if ye esteme our wytnes to be of small importaunce the holy ghoste beareth wytnes of the same whome he powreth vpon all that receyue his ghospell as ye see it in vs a ready You heare straunge languages you see woondrefull thynges wrought excedyng common reason There is nought here of our owne doynges it is Iesus holy spirite that putteth forth his power and vertue abrode by his ministers This oracion of Peters well besemyng for an apostle to make which ought eyther for dreade of punishment to feare them or els for the hope of saluacion
that was euen at hande to allure theym chafed theyr myndes and made them the more incensed against them insomuch that theyr hertes would haue braste for anger laying theyr heades together howe they myght slea them Than had the priestes for their parte of a long tyme customably vsed murther and to cutte lyke buchers shepe goates in the temple wherby they had gotten themselues nought els but a slayght to kyl men also the more easely In all this their communication not a worde was heard of diuyne scripture nothing godly spoken for mans erudicion no reason at all Onely this commaund we this is our wil pleasure eyther obey thesame or els shalte thou suffre death ¶ Then stode there vp one in the councell a Pharisey named Gamaliel a doctoure of lawe had in reputacion among al the people and commaunded the apostles to goe aside a litle space sayed vnto them ye men of Israell take hede to your selues what ye entende to do as touching these menne For before these daies rose vp one Theâdas boasting himselfe to whome resorted a noumbre of men aboute fower hundred which was slayne and they al whiche beleued hym wer scattered abrode brought to nought And after this man was one Iudas of Galile in the dayes of the tribute and drewe awaye muche people after hym and he also perished and al euen as many as harkened to him were scattered abrode And now I say vnto you refraine your selues from these men and let them alone For yf this counsell or this worke be of men it wil cum to nought But yf it be of God ye cannot destroye it lest ye be haplye founde to stryue against God In that councell sat one Gamaliell a Pharisey at whose fete Paule the apostle learned the lawe a man in high estimacion with the whole people of Israel both for his excellente knowleage in the lawe for his singuler wysdome This Gamaliel whan he sawe them so bent to vnthriftie councell stood vp and desyred that the apostles might for a while departe out of the councel That doen this sayed he to them that were there sittyng ye my brethren of Israel procede not headlyng in your councell neyther determine any thinge vnaduisedly whiche afterwarde may turne remediles vnto your shame but take good hede what ordinaunce ye make or iudgemente ye geue of these persones Take counsayle of thinges past what shal be expediente for you to determyne for the tyme to cum I wyll reherse no auncient examples of old tyme. That as I shall reherse to you was done sence al ye may well remembre There was of late dayes one Theudas an enchauÌter and a false deceauer who by boastyng hymselfe to the people and promysing of prodigiouse thinges drue to his factiouse opinion a great number of men nigh vnto the poinct of fower hundred But hys busie enterpryse because it proceaded of a maliciouse stomake had an vnthriftye ende For both he hymselfe suffered paynes of death and as many as had taken his parte were sum slaine sum taken prysoners Whan all wer thus scattered abrode the secte was brought to nought After hym was Iudas of Galile a countreyman to these persons that ye now consulte vpon the same tyme that the whole worlde was taxed by commaundement of Augustus Cesar. And this same Iudas for as muche as he taught thynges pleasaunt to the people that they bryng dedycate to god ought to pay no tribute to Emperours whiche were woorshyppers of false goddes drew to his faccion a greate parte of the comens And afterwarde both he the capitaine of this faccion was slaine as many as toke his parte were scattered abrode Wherfore this is myne aduise that more wisely shall ye do yf ye forbeare these persones and let theim goe seyng that no man hytherto is hurte by them For yf this that they haue enterprysed or that that they goe about to bryng to passe procede of mans witte it shall of it selfe cum to nought But yf god be the worker of this so woonderfull a matter it were both an vngodly poynte in you to mynde the destruccion of that thing which God is the principall doer of for what were that els but to resiste god and besydes that lacke of foresight to goe aboute that that ye cannot bring to passe For who shal be able to withstand the wil of god And to hym agreed the other and when they had called the apostles they bet them and commaunded that thei should nor speake in the name of Iesus and so let theÌ go And thei departed from the counsell reioysing that they were counted worthie to suffâe rebuke for his name And dayly in the temple and in euery house they ceased not to teache and preache Iesus Christ. This his councell was so estemed with the whole assemblye that the sentence of death which they would haue pronounced on them was differred vntill an other tyme. And as for this tyme they agreed to Gamalyels councell not that they would vtterly holde their handes of thapostles but that after they wer al twelue called together and beaten they should be charged agayne vpon a strayte commaundemente not to speake from that daye forwardes so muche as one woorde of the name of Iesus And so were they contented vpon this punishement to dimitte them thinkyng that though they had made lyght at their thundryng woordes and threatninges yet would thei be better aduised what they did or said beyng once punyshed for a warning esteminge thapostles whiche wer to loke vpon abiect persons and of the base coÌminaltie to be like in condicion to the rude and barbarouse people that are amended with strokes But the liuely spirite in a preacher of the woorde of god is wont after suche iniurious afficcions to gather his strength together Thapostles because they wer well assured that the woordes the Iesus spake wer trewe that they should be called before iudges and that they shoulde be scourged in their Synagoges and congregacions for no euil dede but for professing his holsum name departed from the councell lufty in courage and ioyous takyng their reprocheful beatinges whiche to other wer thought intollerable to their prayse and glory for as muche that god would recognyse them his apostles worthy such honour that they might for his owne sonnes sake spitefully be entreated They had in remembraunce what Iesus had saied to them before reioyce ye be glad for great is your reward in heauen So litle this punishment and menacing auayled the princes to holde them abacke froÌ preachyng Iesus name that thapostles toke therof the more courage to preache continuallye what thei had heard of their maister Iesus both openly in the temple and in euery mannes house priuily and to bryng to eche man gladsum tydynges that this was very Messias by whome all shoulde be saued The .vi. Chapiter In those daies whan the numbre of the disciples grewe there arose a grudge among the Grekes against the Hebrues