father had better hope and comforte then he had before and declaring the great desyre of his minde with teares and weping sayed I beleue lorde and yf my belefe be vnperfite healpe thou my weakenesse ¶ When Iesus sawe that the people came â—unnyng together vnto him he rebuked the soule spirite saying vnto hym Thou dumme and deafe spirite I charge the cum oute of him and enter no more into hym And the spirite when he had cryed and rent hym soore came out of hym and he was as one that had beeâ— deade in somuche that many saied he is deade But Iesus caught his hande and lift him vp and he rose And when he was cum in to the house his disciples asked him secretly why could not we caste him out And he saied vnto them this kynde can cum forth by nothyng but by prayer and fastyng In the meane season the people came runnyng together on euery syde to see this sight When Iesus sawe they were come for his wyll was to haue them all to bee witnesses of the miracle then putte he furthe that almyghtie voyce wherwith he calletth to life again when it pleaseth him euen the dead He threatned the foule spirite to handle hym accordyngly vnlesse he would incontinente departe saying Thou deafe and dumme spirite I charge the to gette the out of the man and that thou neuer from henceforthe enter into him again Iesus is in a fume with the spirite because he may shewe mercye vpon the man geuyng vs a lesson what we ought to doe in healyng of sinners A man must so rebuke vice that he may seme to loue the soule health of the person And because we should knowe that man laboureth speaketh in vayne vnlesse Iesus speake with hym by his secrete vertue and power the disciples commaunded the spirite to go out but all was in vayne because Iesus was awaye He is awaye so oft as our fayth is colde and wauering by the which fayth his wyll is that we obtayne all thynges What was doen at the emperious voyce of Iesu By and by the spirite went out But to the entent it should appeare that he wente out agaynste his wyll he cryed and vexed the sely wretche very sore at his departure For nowe laye he vpon the grounde for dead in somuche that many sayed he was dead in dede Thou seest here a figure of a peniteÌ„t person and him who turneth from great and accustomed synnes to amendemente Nowe hathe the hatred of synne delyuered hym from synne howbeit he is at the next doore to desperaâ—ion whoso both knowleageth his owne filthinesse also hath gods iustice in remembraunce But yet lyeth he happily deade that is deade to synne For then remaineth there nothyng elles but that he begyn to lyue agayne to righteousenesse And this benefyte geueth also our most bounteous sauioure Iesus without whome there is no safetie He caught the felowe by the hande and lifted hym vp as he laye in this traunce and furthwith the same who before seemed deade recouered hys former strengthe and throughe the benefite of Christe rose vp stronge and lustie But vnlesse Iesu had nowe geuen hym newe grace to leade a godlye lyfe it had been to no purpose that he was deliuered from the dyuell at the contemplacion of his fathers fayth Nowe heareth this deafe manne whiche before had his eares stopped with worldely lustes agaynst the doctryne and woorde of the gospell Nowe speaketh this dumme felowe who before was tongue tyed speachelesse by reasoÌ„ of the passions and wilfull pangues of the fleshe Nowe is the same at rest and quiet who before styred with the furious rages sumtime of sensualitie and pleasure of the body sumtime of ambicion â–ª desire of worldly aduauÌ„cemeÌ„t others whiles of wrath nowe of enuy nowe then of couetousnesse was as it had been rauished and caryed by the constraynte of sum vncleane and violente spiriâ—e All these thinges saw the Apostles and saied nere a worde for that they durst not interupt the lorde The Scribes also helde their peace being now assured by the thing selfe howe it was not by reason the name of Iesu was vneffectuall and vertulesse that this felowe was no sooner ryd of the spirite but for the weakenes of fayth And as it chaunced vnto this yonge manne bodely so chaunced it to the Pharise is spiritually They were not healed of their sinnes bicause they beleued not the woorde by the onelye vâ—rtue wherof they mighte haue been healed But when Iesus was cum into the house the disciples now beyng with him alone asked him what was the cause why they could not cast out the deuyl syth they had afore cast out so many in his name For they were disquieted in mynde with a certayne humayne carefulnes leste they had vnwares offended the Lorde and by that meanes loste the power whiche he once gaue them to worke miracles Iesus who is not wont to take awaye agayne what he hath once geuen but to encreace the same yet wyll not he haue his gyftes negligently kepte and after a rechelesse sorâ—e and nowe hath he sufficiently declared in the father of hym that was healed how weaknesse of fayth was the only impediment why the deuyl wente not forthe the whiche faythe was not as yet so strong in the disciples as it ought of congruence to haue been Iesus I saye aunswered that there was a certayne speciall kinde of dyuels which coulde not otherwyse be expelled then by praier and fastyng For these be the two engynes which are of moste force agaynst wicked spirites For by prayer the strength of fayth is renued and quickned as it chaunced vnto the yonge mannes father who sayed Lorde helpe my vnbeliefe And by fasting bycause it contayneth a certaine forbeatyng of all carnall pleasures the rebellion of the fleshe is subdued He muste haue a cleane spirite himselfe whoso goeth about to caste out vncleane spirites of other Iesus and the thre disciples were newly retourned from prayer The reste of them kepte compaynie with the multitude and dyd neyther faste ne praye and for that cause were not able ynoughe to caste out a dyuell whiche had so faste holde and was so familiar The more the trust of our selues encreaseth in vs the more the power to worke miracles decreaseth The more the power of the fleshe is mortified in vs the stronger is the holy goste by whose onely power soule spirites are expelled We muste therfore ofte tymes praye that the strength of fayth may in vs be encreased we muste also mortifie our fleshe continually to th entent that the spirite of Iesu Christe may liue in vs. To be shorte Christe doethe nowe prepare his disciples againste that houre when they shall be commaunded to watche and praye leste they fal into temptacion But because they toke a nappe after supper the weake fleshe had the vpper hande ¶ And they departed thence toke their iourney thorow Galile and he would not that any man should know
death He sought for comfort euery where found none at all But yet is it a certaine kynde of solace and comforte to complayne vnto our freÌ„des of our calamitie though they will not helpe vs. Therfore he commaunded also these three to tarry here and watche That done he went forth a litle and as one cleane destitute of all worldly comforte and vtterly forlorne and paste helpe as touchyng mans helpe fled vnto the father for socoure of whom yet he should not byanby be eased of his griefe Wherfore he fell down flatte on the grounde and lying grouelyng prayed the father that if it were possible the tyme of this battaile might passe awaye The nature of his body feared the tourment death that was nye hand Abba father sayd he Thou canste do all thinges take awaye this cup from me that I drinke not therof Neuertheles let that be doen that thy will hath decreed whiche wylleth nothing but what is moste expedient and best and not as the weakenesse of this body desyreth ¶ And he came and founde them sleping saith to Peter Symon â–ª slepest thou Couldest not thou watche one houre watche ye and praie lest ye enter into temptacion The spirite truly is ready But the fleshe is weake And agayne he went asyde and prayed and spake thesame wordes And he returned and found theÌ„ aslepe agayn For their â—yes were heauy Neyther wyst they what to answere him And he came the thyrde tyme sayde vnto them slepe hence forth take your ease it is enough The houre is cum beholde the sonne of man is betrayed into the handes of sinners ryse ye vp let vs go Loe he that betrayeth me is at hand And iâ—mediatly whyle he yet spake climeth Iudas which was one of the twelue and with him a greate numbre of people with swerdes and staues from the hye priestes scribes and elders And he that betrayed him had geuen theÌ„ a general token saying Whosoeuer I do kisse that same is he take him and leade hym away warely And as sone as he was cum he goeth streightway to hym and saieth vnto hym Maister maister and kyssed hym And they layed theyr handes on him and toke hym And one of them that stoode by drue out a swerde and smote a seruaunt of the hie priest and cut of his eare When he had thus prayed he returned vnto his three disciples whome he left behinde him and found them nowe sleping And then called he Peter who a litle before had made so stout a promyse saying SimoÌ„ slepest thou Couldest thou not watche as much as one houre with me This tyme admitteth no sluggishenesse For he slepeth not that goeth about to destroye vs. Watche and praye lest ye entre into temptacion because ye shall bee in ieopardy to bee ouercomen therwith if it cum vpon you when ye are nothyng prepared The perill is like commune vnto vs all I watche and praye for your health safetie doe you like wyse watche and praye as I do that you maye ouercome with me The spirite is ready and wyllyng but the fleshe is weake The spirite must be stayed and stablyshed with watchyng and prayer leste the fleshe haue the vpper hande When Iesus had thus spoken he went eftsones to the place froÌ„ wheÌ„ce he came made his prayers vnto the father with like tenour of wordes as he dyd before desyring hym that he might not drinke of the cup which was at hand and anon he returned to his disciples and founde them agayne slepyng They napped in the beholdyng of his maiestie insomuch that Peter wiste not what he sayde In like manour do they here slepe in the beholdyng of his infirmitie and weakenesse and knowe not well what answere to make hym rebukynge them Iesus returned the third tyme from prayer vnto his sayed disciples and the thirde time he founde them a slepe Bothe they and we had perished vnles Iesus had watched and prayed for vs al. Therfore after they were wakened he rebuked them because he would by them styrre vp and awaken all slewthfull persons Slepe ye sayde he from henceforth and take your reast You haue slepte ynoughe The thing selfe will now waken you whether you will or no. The very point and momente of the tyme is already cumme Lo the sonne of manne shall anon be betrayed and delyuered into theyr handes that are all set on mischiefe Ryse vp and let vs go mete them For now the lord Iesus had by prayer made himself strong in mynde against the storme of affliccions that was at hand Neither shewed he any time afterward any token of feare or werines but gaue vs an ensaÌ„ple of moste coÌ„staunt and stedfast pacience vnto the last houre He had no sooner spoken these wordes but Iudas Iscarioth one of the numbre of the twelue chosen disciples amonges them taken for the chiefe was cum and with hym a great bende of souldiers fensed with sweardes and staues against Iesus being without armour and weaponlesse Neither lacked there here authoritie The hie priestes scribes and head men of the people sent this power Here marke me good reader the notable conflicte of the euangelike and christian godlynesse againste fayned and counterfayte holynesse Thus is the truthe of the ghospell daylye assaulted thus doeth it alwayes ouercum and get the victorie There is none meter to betraye it then he who professing hymselfe to be a preacher teacher of thesame teacheth those thinges that are of the fleshe There is muche more ieopardie of false doctrine then of the swerdes and staues of souldiours that are notorious and open misdoers Yet dyd not Iudas well trust to his owne strength and policie when he should betraye the lorde He ioyned vnto hym a great bende of souldiers wel weaponed besydes them the authoritie of both the states that is to saye both of the spiritualitie and teÌ„poralitie And all these thynges dyd they in the night hauing awayted as well oportunitie of place as of tyme. There muste nedes be moste horrible darkenesse where Iesus is bound and taken This was the power of darkenesse Satan was suffered a whyle to seme to haue vanquished and ouercum Christ. What greater blindnesse could there be then to go about by mannes policie to betraye hym vnto whom nothyng is vnknowen then with swerdes and staues to assault him who with a becke can do what hym luste Iudas dyd not openly shewe hymselfe to be the captaine of this vngracious compaignie but gaue them firste a token saying whomsoeuer I kysse the same is Iesus Laye ye handes vpon hym and leade hym charely lest he scape froÌ„ you The priestes were well ware of this that the money should not be disbursed vnlesse Iesus were in their handes and custodie Then began Iudas to go a prety waye before the souldiers as though he had goen about sumwhat els but yet he went so before theÌ„ that he was euer in their sight And anon as he was cuÌ„ vnto
woordes of praiyng is this here folowyng Our heauenly father we beyng here set on earth whoÌ„ thy goodnesse hath vouchesalued to call by the name of childreÌ„ we pray the that through our doctrine and liuing thy power thy wisdom and thy goodnesse may still more and more cum to the knowlage of men and that thei may haue vnderstanding that all glorie is due vnto thy name from whom procedeth all thyng whatsoeuer is goodlye and honorable eyther in heauen orels in earth to the ende that though beeyng basse and slendre on our owne parties yet in thee we maye glory and tryumphe hytherto hath Satan reigned all the worlde ouer through sinne wherunto men haue been as bondseruauntes beyng therto allured trayned with wicked lustes Make thou o father that sinnes clene taken away and thy holy spirite poured out vpon them all creatures may be obedient to thy wyl and that thou euery day bounteously geuyng vnto vs the heauenly foode of thy grace we may from tyme to tyme growe foorth to better and better vntyll we maye cum to the full perfeccion of euangelical godlynes Furthermore for as muche as men we are made of frayle metall in case through beeyng in a wrong way by ignoraunce or thorough weakenesse and frailtie we shall any thyng trespasse against thee o father ceasse not thou to bee fauourable to thy chyldren but accordyng to thy mercifulnesse forgeue vs for as muche as we do forgeue one an other if the brother thorough thesame frailtie do offende against the brother to the end that peace may bee firmely established amongest our selfes and that we may haue peace with thee And for because we knowe the malice of thatsame euill tiranne from whence thy fatherly goodnesse hath redemed vs suffre vs not to be eftsones ouercummed of hym but and if thou suffre vs for a probacion of our pacience to be afflicted either by him or by his souldiers wicked men leat vs through thy sure safegard haue the ouerhand of hym and leat all his assaultes turne to our benefite in the ende ¶ And he said vnto them If any of you shall haue a frende and shall goe to hym at midnyght and say vnto him â–ª Frende lend me thre loaues for a frende of mine is cum out of the way to me and I haue nothing to set before him and he within auÌ„swer and say Trouble me not the dore is now shut and my children ate with me in the chaumber I cannot ryse and geue thee I saye vnto you though he will not arise and geue him because he is his frende yet because of his importunitie he wyll rise and geue hym as many as he nedeth And I say vnto you aske it shall be geuen you Seke and ye shall fynd knocke and it shal be opened vnto you For euery one that asketh receiueth and he that seketh findâ—th and to him that knocketh shal be opened But the better to stirre his seruauntes vnto the instauntnesse of prayinge and besidesfoorth to putte in them an assured trust to obteine he added to the premisses a parable of suche sort as foloweth how ientle saith he and how easie to be entreated god is beyng of nature beneficiall and full of lyberalytie towardes his children coÌ„iecture ye of your own selfes If any one of you be destitute of necessaries and haue a frende he wil be bolde to goe vnto him in the middes of the night and familiarly knockyng at his dores he wyll bee bolde to saie Frende lend me thre loaues of bread For so it is that a certain frende of myne takyng my house in his waye hath soodaynly cum vpon me vnawares euen late in the euenyng to lodge with me all nighâ—e and I haue nothyng at home in myne owne howse to sette afore hym to eate And peraduenture that same frende wyll not even byanby at the fyrst woorde geue the thyng that thou doest aske but beyng yll willyng to open his dores he wyll aunswer within his house Trouble me not cummyng to craue thynges after this sorte in the nyghte tyme my doores are now shut in for al nyght and my children are with me in bedde I caÌ„not arise geue that thou requirest That if the partie whiche lacketh the loaues goe not his wayes byanby at this excuse makyng but shall continue there still knockyng at his frendes doore as one that wil haue no nay of the thing that he cuÌ„meth for this I affyrme vnto you although the respect of frendship do not moue him yet beyng ouercomed with the importunitie of the partie that maketh suche praiyng vnto him he wil arise out of his bed and will geue him not only thre loaues according to the tenour of his peticion and askyng but he will geue him howe many soeuer he shall haue nede of If importunitie of praiyng bee of suche force and effect at one mortall mannes hande to the behoufe of an other man howe muche more than shall it take place and effecte with God who is muche delited with such maner importunitie and not offended And in case he at any tyme make delaye to geue that is asked niggardeshippe is not the cause therof nor yet his hardenesse that he wyll not be entreated but therein he enkiendleth our desyre that he maye the more plenteously geue that we aske and we on our parties maye the more derely esteme and loue the thyng that hath been obteyned by importune prayers Thesame therfore that a frende beeyng in nede would dooe with his frende beeyng a mortall man thesame leat euerie one of you muche more be bolde to do towarde God beyng a bounteous and liberall father whome suche importunitie doeth well contente and who can neuer be vndoen or made poore by geuyng Of hym therfore aske ye with hertie prayers from the botome of the herte in case ye nede any thyng and it shall be geuen you If yee bee ignoraunt in any thyng make ye due inquisicion for it and through the secrete workyng of your fathers spirite in you ye shall fynde out the thyng whiche by mannes witte coulde not possibly haue been perceyued Knockeye with prayer ioynyng therunto almesdedes towardes the neighbours and it shall bee opened vnto you This is the importunitie wherewithall god is as ye might saye ouercoÌ„med and euen by playn force wonne to your peticions that he cannot saye you naye euen as a castell or fortresse is woonne by force of armes Praying is with man oftentymes made all in vayne either because he can not perfourme that is asked or els because he will not But at goddes hande whosoeuer asketh doeth receiue whosoeuer seketh doeth fynde and whosoeuer knocketh to him it is opened And your father best knoweth what thynges are auaillable towardes eternall saluacion and thesame thynges doeth he with glad will frely geue if he bee prayed insomuche that if through your beeyng in a wrong opinion or in an errour of iudgement he were asked thynges hurtefull he would rekon it as a benefite
came And whan they had song the hymne they went out vnto the mount Oliuete Than sayd Iesus to them All ye shall be offended because of me this nyght For it is written I wyll smite the shepeherde and the shepe of the flocke â—alâ—e scatered But after I am rysen againe I wil go before you into Galile Peter answered and saâ—ed vnto him Though al meÌ„ be offended because of the yet I wyl not be offended Iesus sayd vnto hym Uerely I saye vnto thee that in this nyght before the cocke crowe thou shalt deny me thryse Peter sayed vnto hym Yea though I should dye with the I wyll not deny the. Likewise also saied al the disciples And after that they hadde song an hymne in the prayse of god they arose and went into the mounte of Oliues whiche place he knewe to bee well knowen vnto the traytoure lest he should seme to desyre to be hyd as fearyng deathe but purposelye he withdrawed hymselfe into a solitarye place that he myghte bee taken without tumulte of the people which thyng they went about and loked after There he telleth his disciples agayne how it should cum to passe that byanby they should be sore troubled seing the punishemeÌ„t of their lord but lest they should be vtterly discouraged he doethe coumfort them with a prophecie and with the resurreccion that shoulde folowe furthwith poyntyng also the time and the place nere at hande where they should see hym agayne all ye ê™ he shall be troubled thys nyghte for my cause For so God the father prophecied by the mouth of hys Prophete zacharye I wyll strike the sheperde and the shepe of the flocke shal be scatered abrode But ye nede not to despayre Deathe shall trouble your myndes but byanby the resurreccion shal comforte you For I will rise agayne the thirde daye and after that I am rysen I wyll goe before you into Galile There I will offer my selfe to bee sene of you Iesus suffered al his disciples to be thus troubled to thintent he myght teache theÌ„ by the very dedes howe great the weakenes of mans nature was and how folish a thing it is for a man to trust to himselfe that hauing experience of themselues they myght learne to helpe other mennes weakenes Peter therefore not well knowyng hymselfe with a certayne manly and worldly boldnes denieth that it shall cumme to passe which Christe by the Prophecie sayed shoulde cumme to passe and whiche was a poyncte of more rashenesse he preferreth hymselfe before all other If all bee troubled ê™ he in thy cause yet I wyll not bee troubled To whome Iesus aunswered what sayeste thou Peter wylt thou alone not be troubled Nay this I tell the of a suerty before that the cocke crowe twyse this nyght thou shalt denye me thryse Yet Peter not knowleagyng hys weakenes for all thys aunswered stoutly yea yf I shoulde dye with the I wyl not denye the. And the other of the Apostles folowed the rashenes of Peter who would haue denied Christ also yf they had bene brought to a lyke streight as Peter was ¶ Then came Iesus with them vnto a village whiche is called Gethsemany and sayed vnto the disciples Sit ye here whyle I go and praye yonder and he toke with hym Peâ—er and the two sonnes of zebedee and began to were sorowfull and â—euy Than sayde Iesus vnto them My soule is heuy euen vnto the death â—arry ye â—ere watche with me And he wente a litâ—e farther and fâ—ll downe on hâ—s face and prayed saiyng â—y faâ—her yf it bee possible let thys cuppe passe from me Neuerthelesse not as I wyl â—ut as thou wilt Than Iesus knowyng that the tyme drewe nere that the laste storme shoulde cum he led aparte his eleuen disciples for Iudas was gone oute from supper into a village called Gethsemany Here he commaunded eight of them to tary whiche yet were loth to departe from theyr maister whom they loued hartelye but as yet with a worldly affeccion Tary ê™ he in this place whiles I goe into my accustomed place and praye there For he durst not make them priuye of his conflicte sith they were yet but weake lâ—ste they shoulde be discouraged and taketh with hym but only thre Peter and the two sonnes of zebedee that he myght haue them to be witnesses of hys extreme manly weakenesse whome he tooke with hym into the mounte to beholde hys maiestie and to teache with all that as often as any greater storme of suche troubles than mans strength can abyde is at hande that we vtterly distrustyng our selues commit vs wholy to the helpe of God And the feare of deathe whan it cummeth vpon a man is more bitter than deathe it selfe Therfore this horryblenes beganne than to cum vpon Iesus and he felte great sorow and heuines of mynde For he would not that hys chosen frendes should be ignoraunt of the griefe of his mind that they myght playnly see that he was very man troubled with affeccions bothe of body and mynde my soule ê™ he is heuy euen vnto deathe Taâ—ry here and watche with me For this time requireth not slepe but wakyng and earneste prayer Therfore Iesus goyng forwarde a litle from hys three disciples hangyng downe his heade bowed his face to the yearth and so prostrate prayed vnto his father saiyng My father if it be possible take away this cup of death from me for I feele the affeccion of the body much abhorring from death Notwithstanding let it be not as I wyl after the weakenes of the body but as thou wilt to the health and saluacion of mankynde And he came vnto hys disciples and founde them slepyng and sayed vnto Peter could ye not watche with me one houre Watche and praye that ye enter not into temptacion The spirite is ready but the fleshe is weake When he had thus prayed he returned vnto his disciples and found them slepyng and sayeth vnto Peter Thou that diddest crake a litle before that thou wouldest dye with me couldest thou not wake with me one houre I wake and praye for you Wake you with me and praye to the father that ye fall not into temptacion and be ouercum The victorye chaunceth not but vnto them that wake Therfore we must wake leste the fleshe ouercum the spirite and the spirite mâ—ste be susteyned with the helpe of God Againe he went the second tyme and prayed saiyng My father if this cup can not passe awaye from me but that I drinke it thy wyl bee done And he came and found them again slepyng For theyr iyes were heuy And he left them and went agayn â–ª and praied the third time saiyng the same woordes Than cummeth he to hys disciples and sayeth vnto them Slepe now take your rest Behold the houre is at hande the sonne of man is betrayed into the haÌ„des of sinners Arise let vs be going Behold he is at hand that doeth betray me So hys disciples beyng raysed Iesus went agayne and
measure and proporcion of their faithe as it is presently expedient But in Iesus was the continuall fountaine of al heauenly grace For the doue brought hym not then any new grace whiche he had not before but euidently declared howe he was full of grace and showed moreouer from whence all grace and goodnes issueth and cummeth vnto vs. Iohn beyng stablyshed in mynde with this so euident a signe receiued of the father of heauen doubted not to pronounce Iesus to be the very sonne of God The witnes that he gaue vnto Christ was of great waight and authoritie amoÌ„g the Iewes but much greater was the testimonie of the father himselfe whose voyce sounded doune from the heaueÌ„s saying Thou art that my derely beloued sonne in whome my minde delighteth For a wyse childe is the fathers ioy and comforte That heauenly spirit of God is not ydle weake faynt or feble but of nature all fiery and by and by wurketh and putteth furth his vertue as soone as it is once entred into the soule of man The spirite of man is slacke and slowe and thinketh vpon nothing but that whiche is lowe vile and worldly But they that haue the spirite of the fleash mortified and are led with the spirite of God do furthwith goe in hande with high thinges and of manly enterprise that is to say doe fight against the vncleane spirite their ghostly enemy the deuil whoÌ„ they are not afrayed euen to prouoke to battayle as men puttyng theyr whole confidence in the ayde and succour of the heauenly spirite whiche is of muche more vertue and puissauÌ„ce than all that withstande the gospell ¶ And immediatly the spirite droue him into wildernes and he was there in the wildernes fowerty dayes and was tempted of Sathan and was with wild beastes and the aungels ministred vnto hym After that Iohn was taken Iesus came into Galile preachyng the gospell of the kyngdome of God and saying The tyme is cum and the kyngdome of God is at hande Repent and beleue the gospell Wherfore Iesus plainly expressing in himselfe what he woulde haue vs to doe incontinent after we haue receyued baptisme was brought by force of the holy goste into wildernesse There he made his abode fowertie dayes and as many nyghtes styll continuyng in prayer and fastyng and in the meane season he was tempted of the deuyll whom after he had discoumfited and ouerthrowen hym he delyuered vnto vs to ouercum shewyng vs also the verye waye and meane howe to gette the victorye He is ouerthrowen by the spirite of Christe by continuall prayer and sobernesse of lyfe and by the weapon of holy Scripture The whyle that Christe continued thus in wyldernesse he lyued among saluage beastes vtterly abstayning from all comfort and solace taken of the company of man There had been no daunger for hym yf he had bene conuersaunt with the multitude of people but he shewed hereby howe expedient it is for a Christian souldiour to exchewe the compainye of the conmon sorte vntill he haue sufficiently tamed the fleshe and ouercome the deuyl and by continuall recordyng of Goddes lawe and deuout prayers made him selfe strong ynough in spirite For many be in more safetie when they lyue among beastes as Christ dyd then when they be conuersaunt with suche meÌ„ne as are more noysome then any brute beastes The Lorde and sauiour Iesus Christe kept company with beastes but whiles he lacked the ministery of meÌ„ Angels were alwayes present and serued hym They that vtterly despyse alâ— the pastimes and pleasures of this worlde neuer wante heauenlye pleasures and solaces For vs and our profite Christ was baptised For vs he prayed for vs he was notably described by the testimony of the father and the holye ghost for vs he went into wyldernesse for vs he fasted for vs he was tempted for vs he gatte the victorye ouer the deuil Here consyder thou Christian souldiour the very true and right order of thy perfeccion The first instruccion and teaching by mouth of Christes religion causeth hatred of the former lyfe and hope of clensyng or remission of synnes With these capitaines thou runnest to Iordane and there throughe fayth in Christe washest awaye the fylthynesse of all thy synnes And anon after at thine owne praier and at the petiâ—ion and praier of the churche thou hast a newe spirite geuen the from heauen and by it arte admitted to be of the number of the children of God and emplaÌ„ted into the body of Iesu Christ as a member of hym who is the very heade of the churche In the meane whyle it behoueth not the souldiour of Christe to be carelesse Thou hast promysed thy seruice to Christe thyne Emperour Thou hast renounced the deuill Thou haste receyued the holy ghoste as it were gifte money a bond and an earnest penye of thy salarye Thou must enforce thyselfe with thy vtter endeuour to get victory But that neuer chauÌ„ceth to the negligente and recheleâ—â—e person Thou must take to thee armoure and weapon leste thyne ennemie whiche euerywhere lyeth in wayte for the cum vpon the vnwaâ—es and when thou arte vnarmed Thou shalte incontinent be assaulted with the world the deuil and the fleshe Thou muste alwaies fight to th entent thou mayest alwayes gette victory For this battaile shal not â—nde before thou make an ende of thy lyfe But yet the oftener thou chaunce to vanquishe thine ennemye the weaker shall he departe from battayle and thou the stronger When thou haste here behaued thyselfe valiantly and played the manne a while then at the lengthe addresse thy selfe to the ministracion of the ghospell specially yf thou feele that the spirite of God driue the therunto The Lorde Iesus was meete to preache the ghospell then whiche ministerie there is none of greater perfeccion euen when he was a verye lytle â—hylde But he ordeyned a patarne or an example in hymselfe for vs to counterfayte and folowe wherby we are taught that we ought not by and by after our profession rashely to hasten ourselues to this so high and holy a ministracion The lawe of Moyses had her tyme. There was also a tyme when it behoued that as the lyght of the euangelyke veritie beganne by litle and litle to shine furth vnto the worlde euen so shoulde the shadowes of the olde lawe vanishe awaye and the carnall lawe gyue place vnto the spirituall puttyng furth her vertue Lyke as in transformacions and naturall chaungynges of thynges there is a certaine meane whiche hath some affinitie with both the extremes to the intent that thinges of muche contrarietie maye easely be traÌ„sformed and to â—rned one into another Euâ—n so Iohn came as a meane betwene the carnall law of Moyses and the spirituall law of the ghospell to this ende that men might the soner be transformed and brought from the fleshe or litterall sence of the lawe to the spirite and true meanyng of the same For ayre is not sodainly and immediatly made of yearth but in this transformacion
for syghyng pleasaunt raymente for an heauy mynde Ye haue heard what maner one the prophecie promised that he shoulde be nowe rekon in your myndes whether he came not euen suche an one as he was promised What sexe what age what state high or lowe did he remoue or putte of from his beneficiall goodnesse not children not wemen not Publicanes not synners not harlottes What kinde of disease did he cry fie vpon or turne his face from not lepres not men possessed with deiuils not persones possessed with bloudie flixes not folkes diseased with the palsie What coulde bee more meke or ientyll then this saying whiche ye haue heard spoken of his owne mouth Come vnto me all ye that laboure and are loden and I shall refreshe you for my yoke is swete and my burden is light learne ye of me that I am meke and lowe in herte and ye shall fynde reaste vnto your soules What mother hath euer so loued so suffred and so cherished hir childreÌ„ as he did his disciples Besydes all this the lawe of Moses neyther was geuen to all peoples nor to al ages Christes lawe like as it is geueÌ„ vnto al nacioÌ„s so that it in no age ne time be chauÌ„ged vntill th ende of the world And coÌ„sidre ye in this behalfe also howe all poyntes doe iustely agree one with an other Firste and formoste howe clerely plainly Hieremy did prophecie vnto you afore that the circumcision of the body shall ceasse together with the sleaghyng of beastes in sacrifice the solemnisyng of Sabbothes the obseruacion of dayes the difference of meates the fastes the vowes and the residue of ceremonies whiche were for a season for this purpose geuen that they might be vnto the Iewes as figures of thynges spirituall Plough your lande sayth he and sowe not emong the thornes Be ye circumcised in the Lorde and take ye awaie the foreskynne of your hertes all ye of Iuda and all the enhabitauÌ„tes of Hierusalem Again in a certain other place thesame Prophete sayeth Beholde the dayes shall come sayeth the Lord and I shall make a newe league and couenaunte to the house of Israel to the house of Iuda not after the tenour of the couenaunte whiche I couenaunted with your fathers forthwith he added a manifest difference betwene thatsame lawe beeyng rough and vnpossible for any man to beare whiche was not without good cause written in stones whiche stones did by their hardnesse represente the hardnesse of the Iewes hertes and betwene the lawe euangelicall by meane wherof innocencie is freely offred through fayth This shall be the couenauÌ„t sayeth he whiche I will make with the house of Israel after those dayes sayeth the lorde I shall plante my lawe in the inward partes of them and in theyr hertes will I wryte thesame And forthwith teacheth he that the shadowes also of the lawe shall cease as soone as the lyght of the trueth is shewed forth And from thensforth shall no man teache his neighbour nor his brother saying Knowe thou the Lorde For all people shall know me from the leaste of theÌ„ to the moste sayth the Lorde for I shall haue mercy on theyr iniquitie and I shall neuer remembre theyr sinnes any more And doe not ye remembre how Christe spake and did all thinges agreable herunto whaÌ„ he was yet liuyng Did he not manifestly denounce and geue warnyng of an ende of the lawe whan he sayed The lawe the Prophetes reigned vntill Iohn The Iewes wurshipped God prayed vnto him in the citie of Hierusalem But what sayed Iesus to the Samaritane woman The houre shall come and it is nowe already present whan ye shall neither in this mountaine nor yet at Hierusalem wurship the father but in spirite shall they wurship hym Did he not secretely without making any woordes beginne to abrogate the lawe whan he healed on the Sabbothes the Phariseis in vain roaring against hym Whan he spake in the defence and maintenaunce of his disciples against the slaundreous querelyng of the saied Phariseis at what tyme hys disciples plucked the eares of wheate in the corne field on the Sabboth day whan he plaied the aduocate for thesame his disciples in a seÌ„bleable querele pieked against them by thesame Phariseis for that they dyd not kepe theyr soleÌ„ne faste But a great dele more at what time he healed the lepre without any ceremonies and which thing the lawe forbiddeth touched one with his handes after he was coÌ„demned of the lepry by the priestes and at what time he did without any remedy of the lawe forgeue sinnes vnto the maÌ„ possessed with the paulsey to the woman sinner that rushed into the Phariseis house vnbidden while they were at diner to many moe besides these For the law had commauÌ„ded burnt offreynges to be sacrificed for their synnes and that any offence committed should be pourged and cleÌ„sed with certain sacrifices and oblacions appoynted by name But Christe beeyng a newe reforger of the old law in stede of burnt offreing did substitute charitie There be saith he many synnes forgeuen hir because she hath loued muche He substituted feith in stede of sacrifice at an other tyme also whan he sayed O sonne haue thou a sure feith and trust thy synnes are forgeuen thee Yea yet more manifestly also at a certain other seasoÌ„ did he shew vnto you a diuersitie of both lawes the new the olde forbidding diuorce which the lawe of Moses had by permission graunted also whan he forbidde swearing which the former lawe of Moses had not forbidden also whan he coÌ„maunded to loue the enemies wheras the olde lawe did permitte both to hate the enemie and also to be aueÌ„ged on him for any trespace Did he not once for altogether abrogate take awaie al autoritie from the priestes the Scribes and the Phariseis in that they did yet still hold the grosse letter of the lawe fast in their teeth Let them alone saied he they are blind and guydes of the blind And had not the Prophetes foreshewed this thing also that thynges carnall should in tyme cummyng geue place to thynges spirituall Doe ye not remembre what Daniell the Prophete doeth wryte That preuaricacion sayeth he may be at the vttermoste and that synne may haue an ende and iniquitie may be wyped cleane awaye and euerlasting righteousnesse may be brought in and that the vision and the prophecie may be fulfilled and the holy of holyes may be enoynâ—ted Whan ye heare that the prophecies are consummate and brought to theyr perfeite effect verayly ye doe nowe vnderstande that suche thynges as are alreadie past and doen ought not any longer to be looked for as if they were still to come and wheÌ„ ye heare eternall righteousnesse ye vnderstande that the righteousnesse of the lawe whiche was to endure but for a whyle is nowe abolished Whan ye heare that Messias is to be enoynted who is the holy of all holyes and he
But the houre cummeth and nowe it is when the true wurshippers shall wurshyppe the father in spirite and in the trueth For suche the father also requireth to wurship hym God is a spirite and they that wurship him must wurship hym in spirite and in the trueth The woman when she perceyued the rebukeful synnes of her life committed at home not to be hidden from Iesu beyng a straungier and also a Iewe who could not know by the reporte of menne that thing whiche he did disclose she shrynketh not awaye from hym as one confounded with shame neither is she with anger moued to answer him agayn spitefully but so muche the more she is inflamed to haue hym in great admiracion wheras if Iesus had spoken any suche thyng vnto the Phariseis they would haue cried out saied he is an enchaunter possessed with a deuill But what aunswere made this godly sinner the Samaritane Sir saieth she as I perceiue thou arte a prophete The feith of the woman was come to this poynte At the firste she calleth him but a Iewe and meruaileth that he did no more earnestly obserue the Iewes religion because that contrarie to the custome of other Iewes he did aske drynke of a Samaritane Anon after she calleth him Lorde Here nowe she attributeth vnto him the name of a Prophete because euen of himself he knew the secretes of other And at last she desyryng to learne certayne higher thynges of this prophete ceassed to speake of lowe and meane matters and propoundeth to him a question as a thyng to her thynkyng impossible to be assoyled concernyng the waie and maner how to wurship God because in this poynt the Iewes and the Samaritanes did very muche disagree For albeit bothe those kyndes of people did wurship one god yet the Iewes had an opinion that God should be wurshipped in no place but onely at Ierusalem in the temple as though God did no where els heare the desires of them that did praye Cōtrariwyse the Samaritanes with like supersticion but after another sorte denyed that God should be wurshipped in any place but in the mounte Garizim because that place was appoynted by Moses where the Patriarkes should blesse the people that kepte the commaundementes of God And forasmuche as both these nacions beyng wel pleased with their owne seuerall rites and customes did the one of them contemne the religion of the other the woman desyred to learne of Iesus as of a Prophete not ignoraunt in suche thynges whiche of those two nacions had the holyest waye in seruyng of God as one that would folow that waye whiche she should knowe to be best Therfore she sayeth Our elders wer wont to wurship God in this mount and they thinke it not lawfull to wurship hym in any other place where as you Iewes contrariewyse accoumpt it abhominable to do sacrifices in high places groues that it is not lawfull to wurship God any other where then at Hierusalem in the temple wherof they do glorie as though God were shut vp in a house builded with mans hand Because this question of the womā did apperteine to the learnyng of true godlynes Iesus openeth declareth to her howe that after the true and spirituall wurshippyng of god should be sette foorth by the doctrine of the ghospel the supersticious religion of the goddes and deuils of the Gentiles should be vtterly extinguished yea and also that the maner of the Samaritanes wurshyppyng of God should be abolyshed whiche had no suche iudgement of god as they ought to haue but toke hym to be as a certain special deuell and did mixe the wurshippyng of hym with the wurshippyng of deuils mingling and confounding together the wicked supersticion of the Gētiles with the wurshyppyng of God as a man should put fyer to water and folowing the saied Gentiles exaumple did their sacrifices in hye groues and mountaines And furthermore he shewed her that the Iewes religion which as the time required had been hitherto grosse and carnal and did rather represent certain shadowes of true godlines thē very godlines it selfe should encreace vnto more perfeccion that God being afterward more fully knowen through the sonne and the holy gost should be wurshipped not onely in Iurie but through the whole worlde yea that in more holy temples then the temple of Hierusalē was that is to say in the pure myndes of mē which God had dedicate vnto himselfe with his spirite and is not nowe to be pacified with the sauoure of burt offreynges of beastes but with holy prayers godly desires and chaste affeccions But before Iesus would open this misterie of the godlines of the gospel he speaketh first of feith without which none is mete to be a hearer of the euangelicall doctryne neyther fitte to be a wurshipper of Christes religion for faith only doeth purifie the hertes and maketh them apt to be put in trust with the secretes of heauenly wysedome Woman sayth he beleue me if thou take me for a Prophete in dede the time is come now when both the vnpure wurshippyng of the Samaritanes shal be abolyshed and also the carnall religion of the Iewes shall be turned into better neither shal ye herafter wurship the father in this mountayne who is not only the God of this mountayne but also of the whole worlde ne yet at Ierusalem but wheresoeuer shal be the congregacion of good godly people there shall hereafter be Ierusalem In the meane whyle we Iewes doe excell you in this behalfe that we wurship God whom we know by the lawe whom we doe confesse to be the Lord of all thinges all people nor we doe not defile the wurshipping of him who is only to be honoured with the wurshipping of other Gods You wurship you cannot tell what supposing God to be no bodies God but the Iewes your owne yea and ye take hym to be suche a one as would suffer hymselfe to be matched with deuyls wheras all godly honoure is due to hym alone The lawe hath taught the Iewes these thynges And by Gods commaundement there was a temple builded at Ierusalem to wurship one God therin which should be a fygure of the spirituall temple There were priestes ordayned also rytes and ceremonies of sacrifices as it were with certain shadowes betokening the holynes of the gospell Therfore the Iewes doe excell you herin that both we haue a better iudgement of God then you haue also that we doe not pollute or defile the wurshipping of him with any prophane wurshippinges of other Gods And moreouer we doe excell you in that we doe wurshippe hym in a place appointed of God himselfe with rytes ceremonies of his own teaching Howbeit in the meane while this our religion although it be not perfit yet it is as it were a step or furtheraūce toward perfit honouryng of God Therfore eternall health came firste of the Iewes to whom the Prophetes haue promised Messias to
come whiche by the meanes of the lawe haue the fygures and shadowes of the religion of the gospell Now the tyme is come that the false religion of the Gentiles must geue place and that both the carnall wurshipping must geue glace to the spirituall wurshipping of God and also the shadowes of the lawe to the light of the gospel For now I tell you the tyme is at hande yea it is alreadie presente when true wurshippers shall wurshippe the father not in temples not with beastes nor with bodily 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 teÌ„ple 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 coÌ„firme 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 haâ—uest 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 coÌ„municacion 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
firmely sticke thesame shoulde bee without feare of death Thomas sayeth he howe happeneth this that thou deniest the to knowe the waye vnlesse thou as yet percase knoweste me not at all For verely I am the way the trueth life I sayed euen nowe that I doe goe agayne to my father and onely do open for all tolke the way vnto hym and because he is come to by dedes fit and semyng for god ye haue the proufe of good life in me and also because no man without me cummeth to the father ye haue learned of me the trueth And yf the feare of death do in the meane tyme trouble youre myndes knowe well that ye bee sure of immortalitye forasmuche as I am lyfe dooe ye onelye folowe thyther as I goe beefore beeleue and kepe in minde that whiche I haue taughte you hope assuredly for the thyng which I promise If ye aske whither I goe I goe to my father yf ye desyre to knowe the waye whereby ye maye come thither I say to you no man cummeth to the father but by me â–ª wherefore you knowe bothe aswell whyther I dooe goe as what waÌ„ye the iourneye lyeth excepte paraduenture ye bee vtterlye ignoraunte who I am verely yf ye hadde knowen me ye hadde also knowen my father yea to say trueth ye haue already some waye knowen my father whome ye thynke to bee vnknowen vnto you nor ye haue not onelye knowen hym by the determinacion of the lawe but ye haue also seen hym doubtlesse Our Lord Iesus dyd with this obscure saiyng sumdeale aduertise his disciples that hys father of trueth was inuisible and not onely inuisible to the bodilye iyes but also that the mynde of it owne propre nature coulde not see and perceiue what he is yet notwithstanding but that he had beene seene after a sorte in his sonne as whyle they see hym in his soonne rewlyng the wyndes and the sea forcyng deuils to obeye putting awaie with a woorde sickenesses and diseases were they neuer so incurable and with a woorde raysing the deade to life But the vnlearned Apostles didde not as yet vnderstande these hye misteries and yet for all that euen as though they had in very dede vnderstand that which the Lorde spake vnto them they euen leap and skip of greate affeccion to see the father Imaginyng that the father mighte bee seene in suche sorte as they sawe his sonne such was there simplicitie as yet albeit neyther sawe they the sonne throughly whiche beholde hym with bodily iyes alone ¶ Philip saieth vnto him lord shewe vs the father and it suffiseth vs. Iesus saieth vnto him haue I been so long time with you and yet hast thou not knowen me Philip he that hath sene me hath seen my father And howe saieste thou than shewe vs the father beleuest thou not that I am in the father and the father in me The wordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me is he that dooeth the workes beleue me that I am in the father and the father in me Or els beleue me for the workes sake Philip therfore beyng more desirous to learne then the reste speaketh thus lorde ê™ he thou tellest vs that the father is seene of vs but woulde God thou wouldest graunte that it myghte bee lawfull for vs to see and looke vpon thy father then were oure desyres satisfyed and we woulde wishe no more nor desire ought els In deede we haue hearde muche speakyng of him we lacke onely the sight of hym Our lorde doth controull and correct Philips request that was so very rude and foolishe saiyng Philip haue I been so long tyme wyth the and yet thou knowest me not It is not the syght of my face that thou knowest me by but the ryght vnderstandyng of my power vertue and trueth maketh the to knowe me This my mighty trueth and true power is not seen with bodilye iyes but the minde and soule seeth it Therefore when as I am the verye Image of my father in all thynges lyke vnto hym and that by my deedes and woordes thou oughtest already to haue knowen me and verelye to haue knowen is to haue seen howe dareste thou bee so bolde with what countenaunce sayeste thou to me shewe vs the father as though he that hath seene me hath not seene my father I meane not that my father is none other than I but that betwene vs two is no vnlikenes or any thyng vncommon as touchyng the higher and our diuyne nature In case thou canste not vnderstande what I saye by naturall reason he seeth also I tel you that beleueth Thou hast heard me speake thou hast seen me do myracles â–ª and therein surely thou haste seen and heard of my father doest thou not yet beleue that by an inseparable copulacion of nature wil and power my father is in me and I in my father What thing soeuer I speake I speake it of his mynde what â— thyng soeuer I dooe I dooe it after his mynde I am therefore alwaye in hym by reason of suche a coniunccion of nature and wyll as cannot be vnioyned and disseuered and he alwaye in me speakyng by me and by me declaryng with miracles his power Neyther doe I speake any thing of my selfe whiche same thing he speaketh not by me neither dooe I any thing of my selfe whiche he by me ioyntelye doeth not worke howe therefore doest thou separate them that be inseparable and with seueral sight desireste to see them seuerally beleueste thou that the one being knowen the other can be vnknowen doth the reste of you also yet not beleue that al thynges cummeth of my father which are spoken and doen by me and that there is no separacion betwixt vs two It had behoued you to haue credited me so oft teachyng this thing and if ye mistrusted my woordes yet truely the diuine woorkes and deedes surmounting mannes power oughte to haue caused you to beleue that what thing soeuer procedeth froÌ„ me is of my father yf my father himselfe should speake vnto you he would speake none other thing than I doe or if he would worke by himself he would worke none other thing than I do worke we haue one minde one will one power and nature ¶ Uerely verely I saie vnto you he that beleueth on me the wâ—orke that I doe thesame shall he do also and greater workes then these shall he do because I goe vnto my father And whatsoeuer ye aske in my name that will I dooe that the father maie bee glorified by the sonne If ye shall aske any thing in my name I wil dooe it If ye loue me kepe my commaundementes And I wil pray the father and he shal geue you an other coumforter that he maye hide with you for euer euen the spirite of trueth whom the world cannot receiue because the world seeth him not neyther knoweth him but you knowe him for he dwelleth with you and shal be in
townes of Galile And whan thei could not fynde c. And whan he sawe 〈…〉 c. Esai xlii d and .xliiii. â— What felow is this that speaketh blasphemy c. But th ye may knowe c. Praising God And wer filled with feare And sawe a Publicane called Leuy And Leuy made a great feast They that are wholenede not the phisiciaÌ„ c. And they sayde vnto hym why do the disciples of IhoÌ„ faste c. The dayes will come whan the bridegrome also shall be takeÌ„ away c. No maÌ„ putteth a piece of a newe garmente into an old â–ª He went through the corne fielde Why dooe ye that whiche is not leful to doe on the sabboth daies The sonne of maÌ„ is lorde also of the sabboth daye whether is it lawfull on the sabboth daies to do good or eiuil c. Whiche came to heare hym c. Blissed bee ye poore For so did theyr fathers to the false prophetes And him that taketh awaye thy goun c. For so did theyr fathers to the false prophetes And him that taketh awaye thy goun c. Geue to euerye man that asketh of thee And if ye doe good for them whiche doe good for you c. And if ye lende to them of whome ye hope to receiue c. And ye shall bee like vnto the highest Geue and it shal be geueÌ„ vnto you For with the same measure c Why seest thou a more in thy brothers iye c Thou hypocrite cast out the beame that is in thyne owne iye first c And an eiuill man out of the il treasure of his herte bringeth c. Whosoâ—â—â—â— cometh â—â—ne and â—eareth my sayinges and dooeth thesame c. But he that heareth and dooeth not is like c Beholde there was â— dead 〈◊〉 caried ouâ—â— â–ª Whan the Lorde sawe her â–ª he had compassion on her And he that was deade sate vp and beganne to speake And there came a feare on them all A great prophete is ariseÌ„ vp emong vs. Go your wais briÌ„g word again to Iohn what ye haue seen And happy is he that is not offeÌ„ded in me What weÌ„t ye oute into the wildernes for to se A rede And all the people publicans that heard hym iustified god We haue piped to you and ye haue not â—aunced The soonne of manne is come and eateth and drynketh Wysedome is iustyfyed of all hir chyldren A womaÌ„ in the citie which was a sinner c. she brought an Alablaâ—â—re bore of oyntmente And did wipe them with the heare of her head c. Whan the pharise which had biddeÌ„ him c There was a certayne leÌ„der which had twoo debtours And said vnto Symon dooest thou see this woman I entred in to thy house c. And he sayed vnto her thy sinnes are forgeuen thee And he said to the woman thy feyth hath saued thee He himself wente thoroughoute the cities preachyng The sower went out to sow his â—ede Sum fel by the high way syde c. And sum fel emoÌ„g thornes The sede is the word of God And that whiche fell emong thornes c. No man wheÌ„ he lighteth a candle couereth it with a vessel c Take hede therfore howe yâ— heare Than came to hym hys mother and his brethreÌ„ My mother and brethreÌ„ are these which hear the word of God and do it There met with hym a certayne man which had a deuill long tyme. He fell downe before him c There was an heard of swyne c. And they found the maÌ„ sitting at the feete of Iesus And shewe what thiâ—â—ges soeuer god hath doen for 〈◊〉 I perceyue that vertue is gone out of me The â—eiâ—â— hath saued the. Beleuâ— only and she shal be made whole Wepe not c. And hâ— commauÌ„dâ—d to gâ—uâ— hâ—r mâ—ate The 〈◊〉 And gaue theÌ„ power and autoritie ouer all deuils Take nothiÌ„g to your iourney nether staâ— nor scrip And what soeuer house ye entre intoâ— And they departed IhoÌ„ haue I beheaded And he receiued theÌ„ And spake vnto theÌ„ of the kingdoÌ„e of god We haue no mo but fiue loaues and two fyshes And they were about fiue thousand men And hâ— toke the fiue loaues and blissed them Who saye yâ— people that I am Simon Peter aunswered and saied thou art the Christe of God c And spake of his deparâ—yng c. There came a cloude ouer shadowed them c. Iesus was found alone And they kept it close c. I besought thy disciples to caste him out and they coulde not And they were all amased at yâ— myghtye power of God For it wyll come to pas that the soÌ„n of man And they feared to aske hym of that saiyng Whosoeuer receiueth this chylde in my name We sawe ne castyng out deuils in thy name For he that is not agist vs is with vs. Leat the dead buirye their dead No man that putteth hys handes to the plough and loketh backe The haruest is great but the labourers are fewe And heale the sickâ— And say vnto them the kyngdome of God is come It shal bee easier in yâ— daye for zodome And yâ— Capernaum whych are exalted to heauen c. And he that despiseth you despiseth me And he said vnto them I sawe Satan as it had beene lighteâ—yng fall downe from heauen c. Reioyce ye not that spirites are subdued vnto you câ— Euen so father For so pleased it thee What is written in yâ— lawe c. Who is my neighbour A certayne man fell emoÌ„g theues c. As thei weÌ„t And a certaine womaÌ„ called Martha receiued him into her house Lorde doest yâ— not care that my sistur hath left me Uerely one is nedefull Mari hath chosen the good parte which shall not be takeÌ„ away from her Lord teach vs to praye Our father whiche art in heaueÌ„ c And lede vs not into reptacion Seke and ye shall fynde c. He casteth out deiuils through Beelzebub Euerie kyngdome deuided agaynst it selfe c. WheÌ„ the vnclene spirite is gone oute of a man c Whan the iye is single all the body also shal bee full of light Did not he that made that which is withoâ—â— c. geue almes and behold all thynges are clene vnto you Wo vnto youâ—e lawiers for ye lade menne with burdens Ye beare witnesse yâ— ye allow the dedes of youre fathers Gene. iiii ii Paralip xxiiii Ye entre not in your selues and theym that came in ye forbad The veraye beares of your heade are all nuÌ„bred Whosoeuer confesseth me before men c. Unto him that blasphemeth the holye goste it shall not be forgeueÌ„ Take ye ne thought how or what ye shall aunswere Take hede beware of coueâ—ousnesse No mans life staÌ„deth in the aboundaunce of the thinges that he hath Soule â–ª c take thine caâ—e eate drinke and be mery Considre the rauens for thei â—â—ither sowe nor reape c. Whiche of you c. can adde to his stature
whiche ye cannot but of my gyfte obteyne that is to wete a Prynce and wyth him al worldely coumforte ioye and secuâ—itie that ye maye wel perceiue both that nothyng is vnpossible to God also that if ye abyde in me and my woordes abyde in you aske what ye wyll and it shal bee dooen for you Whan I saye the woorde of God the law the preceptes or the coÌ„maundemeÌ„tes of God I mene not fantastical dreames of maÌ„nes inuencioÌ„ for these thinges are nothing lesse theÌ„ the worde of God but I mene the true liuely worde of God conteyned in holy scriptures I mene his holy gospel testament purely sincâ—rely taken without the venomous corrupcion of the fylthie dregges or of the soure leauen of any the aboue rehersed pestilencies accordyng as your moste noble father our late soueraigne lorde kyng Henry the eight with vnestimable care studye and trauayll mynded and laboured to haue it sette foorth to be daily preached and taught to hys people without any declynyng eyther to the ryght hande or to the left Whiche thyng if he could not so throughly accomplishe as his moste earneste hertes desyre was I truste the almyghtâ—e god who hath prouided and sent vs your highnesse a moste woorthye soonne to succede suche a woorthye father wyl by his especial grace illumine your herte to procede in the way of trueth whiche your father hath opened vnto you wyl geue you grace al thinges to perfeâ—cte whiche your father moste godly begaÌ„ne to your handes And although to maynteine vpholde conserue that kyng Henry prepayred and hath nowe lefte to your gouernaunce is of it self so muche matter of immortall honour renoume that it wer enough for any kyng to dooâ— yet hath God prouided that ye shall not haue cause to â—aie as AlexaÌ„der the great conqueâ—our whan he considered the great manyfold actes of his father Phylip kyng of Macedonie said My father wil leaue nothing for me to doe For god of a veraie pietye that he had on kyng Henries vncomparable the same vnceaâ—â—auÌ„t trauaylles for the publique behouf welth of Englande long yeres susteined tooke hym awaie from this troubleous worlde as soone as he had prepaired your Grace in a readinesse by due successioÌ„ of inheritauÌ„ce to receyue at his haÌ„des the sceptre croune of his royalmes dominions God by a special dispeÌ„sacioÌ„ breake of the course of his life ere al thinges wer brought to a ful perfeccioÌ„ because he would declare hymselfe to haue appoynted your Maiestie not to lyue altogether in a carelesse supmitie but in a perpetual exercise of al princely vertues that ye might consuÌ„mate finishe suche regall enterpryses as he begoonne partely in other worldly affaires especially coÌ„cernyng the redresse of abuses in matters of religioÌ„ Kyng HeÌ„ry was the Moses whoÌ„ God elected stoutly to deliuer vs out of the haÌ„des of the Romishe Pharao to conueigh vs through the read sea of the waueryng iudgemeÌ„tes of meÌ„ the troubleous sourges of the popishe generacioÌ„ swelling rageyng agaynst him and through the wildrenesse of beyng lefte alone destitute of the assisteÌ„ce or coumforte of other ChristeÌ„ princes whiche in this so noble and so godly an enterprise might laudably haue sette in foote with him through this wildrenes to coÌ„ducte vs as ferre as the laÌ„de of Moab but ye are the Iosue whom god hath appoynted to bryng vs into the lande of promissioÌ„ flowyng and reÌ„nyng wyth milke and honey to sette vs Englishe men in the lande of Canaan which is the sincere knoweleage the free exercise of Goddes moste holy woorde He was the Moses who by goddes ordeinaunce dispensacion wrote the booke of Deuteronomie whaÌ„ he caused the holy Byble to bee turned into Englishe laied it in the tabernacle whaÌ„ he coÌ„mauÌ„ded thesame to bee â—aied in al singular the churches throughout his Royalmes dominioÌ„s chargeyng the Leuites that is the Byshops Pastours Curates in the time of the free yere that is at al due conuenient seasons to read and declare it vnto al the people gathered together both meÌ„ women chyldren yea the straungiers that were in any his cities that they might heare learne and feare their lorde God But where some of the priestes yâ— soÌ„nes of Leui had now in these last yeres through their iugleyng theyr false packyng and their playn sorcerie bewitched kyng Henry with a wrong persuasion had so craftily couÌ„paced and conueighed the matier that vnder the pretence coulour of religion they kept the worde of God froÌ„ the iyes and eares of the people beatyng his moste faythfull louyng subiectes froÌ„ the knowleage therof wyth a mortal whyppe made of sixe deadly knotted chordes in the meane tyme kept the booke of the lawe hiddeÌ„ vntyll they had so ferre obscured derkened oppressed the worde that all thynges were â—eplete with errour and insinceritie it now euidently appereth your Maiestie to be the faythfull Iosias in whose tyme the booke of the law is found out in the house of the Lorde by your moste godly iniunccions read in the hearyng of all your people and a couenaunt made with the Lord that they shal walke after the Lord shal kepe his commauÌ„dementes with al their hertes al their soules wherunto all your people moste willyngly dooeth consent by glad receyuyng of all suche good ordre reformacion as by your Maiesties moste godly direccion is mynistred vnto them Your most noble father was the Dauid who of a good hert zele entended yea made mocioÌ„ to build an house for the Lordes name but we all trust yâ—ur highnes to be the Salomon whoÌ„ god hath appointed and by special dispensacion elected to build finishe an house for him for euer by restoryng establishyng the true Christian religion Which thyng that your Maiestie maye haue the grace spirite to doe ye lacke not the perpetual wyshinges and prayers of al your most louyng and obedient subiectes The world seyng these your moste princely begynnynges in this your tendre yeres of chyldehood is confirmed in a sure hopâ— and expectacion that your Maiestie wil in proces of time growe to bee in this behalfe a veray Phenix emong Christian princes a mirrour and spectacle vnto them all And certes your Maiestie is in muche other case theÌ„ other kinges of England before your tyme haue been For where the frowardnes oâ— fortune beyng suche that moste parte of thynges lyke as they are through her aide and fauoure easie to bee achiued so the same through her malignaunt wiâ—kedenes are more easie to be lost again it deserueth no lesse but rather more glorie wel to kepe and maintein thynges wel gotteÌ„ theÌ„ to acquyre more to it some of your moste woorthie progenitours haue had a â—eadye path-way to renoume and haue had but an easie trauail to succede folow the prince nexte afore goyng in the laudable exauÌ„ple of politique regimente
that Christ beginneth to dwel emōg vs. For as Christ groweth so shal vice weare away And by egual degrees shal the loue of vertue and the hatered of vice grow in our hertes A great mayny that haue hated matrimony and yet haue not hated fornicacion inceste and aduoutry begin now to abhorre and manifestly to flee these and other like pestilences and to exercise the contraries Which thing if some persones shal percase deny and affirme to be otherwise truely in mine opinion it is not so but because it is in so great a numbre emended looke where suche corrupcion stil remayneth there doeth it better and more notably appere as straunge thinges are commonly more wondred at For al good and godly folke doe now wondre that Gods worde being spred abrode being now almoste in euery bodies hand and mouth so common there should be any creature in whome any of the enormities afore mencioned shoulde reigne But by Goddes grace and your Maiesties most holsome prouision it is to be hoped that through this salue of Goddes woorde and other deuoute weorkes for declaracion of the same sette foorthe to the people if any shepe eyther be scabby or els doe yet ren astraygh the same shall by the right ledyng of the head belle weather theire Prince and by the whystle and voyce of their good Pastours be reduced to suche a concorde vniformitie that they wil full and whole goe the streight pathway of Christes doctrine vntil according to his promisse there shal of vs al be but one folde and one shepeheard as your most excellent Maiestie by setting forth suche bookes as may edify your people of all states and degrees in the knowlage of goddes woorde in innocencie of life doth labour to haue it Whiche your godly purpose and desire if I may with your gracious pardone saye myne opinyon I verayly suppose that no creature is of suche wicked herte to hindre except if any such there be whiche thing God of his great mercy and grace forbid that would not with his good wil haue your highnesse so wel to prosper flourish and growe as to the honoure and glory of God to the coumfort and reioysing of all your wel willers to the terrour and drede of all your foes and to the welth and honoure of all your Royalmes and dominions God be thanked ye nowe dooe And doubt you not moste excellent Soueraygne but that so long as your Maiestie by the aduise and assistence of your sayde most dere vncle and the other your moste honourable Counsailours shall tendrely seke and setforth Gods glory framing and trayning your people to walke in his preceptes so long wil God prosper you in all affaires who can no more be false of his promisse then he can ceasse to bee God If ye reade the fifth chapitur of Iosue and the fifth chapitur of Iudith besydes many places moe aswell in the bookes of the kinges as also in other bookes of the Scriptures ye shal plainly finde how merueilously God protected saued prospered and preserued the people of Israel so long as they walked in his preceptes truely sincerely wurshipping him and keping his lawes againste all the force and vyolence of all their enemies were they neuer so innumerable neuer so puissaunt neuer so well appoynted for battayl nor neuer so fierce In the fifth chapitur of Iudith emong other notable testimonies of Gods tendrenes ouer Israel and by their example ouer al such as truely serue him it is conteined that whan worde came to Holofernes Prince and Captain general of the warre of the Assirians vnder the king Nabugodonozor how the children of Israel prepared themselfes to make resistence against him and his armie Royal and he demaunded many questions of the Princes of Moab of the Captaines of Ammon concerning the power of the Israelites Achior the Captaine of all the Ammonites whan he had in a long processe declared vnto Holofernes how wōdrefully Israel whan they truly serued god had euermore from tyme to tyme been preserued and had preuayled againste all their enemies and contrarie wyse howe God had alwayes plagued them whansoeuer they fell from hym to wurshippe false Goddes thus doeth he conclude and knitte vp his oracion Therefore my lorde sayth he make diligent inquisicion If this people haue doen wiekednes in the sight of their God than lette vs goe vppe against them For doubtlesse their God will deliuer them into thy handes and subdue them vnto thy power But yf this people haue not displeased their God we shall not be hable to withstand them For their God will defend them and so shal we be a shame to al the worlde c. I therfore with all tendrenes of herte beseche almighty God that this your godly purpose of setting forth the worde glory of god wherunto his moste holy spirite first moued your most noble father and hath now more strongly and effectually wrought thesame in your Maiestie may neuer slacke And than I nothing doubt but that according to the most earnest and the same vnceassaunt prayers not onely of all vs your most feithful louing subiectes but also of all other good and godly people he shal in al thinges most prosperously continue your most noble and most gracious Reigne ouer vs pouring and heaping into you as into a vessel of singular prerogatiue peculiarely chosen the right true administracion of his lawes and of your common weale which by hys special grace he gaue vnto Moses and vnto Iosue the like testimony of feithfulnes and of being a manne chosen after his owne hert which he gaue vnto king Dauid the singular gift of wisedome richesse magnificence and renoume wherwith he notably aboue al others endewed king Salomon the fortunate and prosperous successe in battayl if necessitie of war must come vnto you that he sente vnto Abia no lesse integritie and purenes of liuing ioyned with effectual taking a way of supersticion then the scripture reporteth of good king Asa the same grace to set your people in good ordre and to constytute echewhere within youre Royalmes and dominions prudent vpright and discrete Magistrates to minister iustice and to haue God with you in al affaires therfore as we reade of noble king Iosophat the like prosperitie and continuaunce of most victorious reigning that God sent vnto Ioathan king of Israel the like addicion of yeres to your natural tyme that Ezechias had and finally the luckie and prosperous olde age which God gaue vnto Abraham with semblable happe for propagacion of sede for your succession by suche a noble Sara as may be a condigne spouse to be coupled with so noble a King Wherunto al true Englishe heartes that shall fortune to reade or heare these presentes I doubte not wil with one voyce saye Amen To the Ientle christian reader Nicolas Udal wisheth health grace and peace in God the father and in hys sonne Iesus Christ our salueour THou hast here good Christiā reader the
his haÌ„des 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 soÌ„ne 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 expouÌ„der 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 cuÌ„ming 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 heaueÌ„ly 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 â—emptoure 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 coÌ„pany 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 couÌ„sell 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 vehemeÌ„cy and rauishing of the spirite he goeth into deserte folowyng the exauÌ„ple 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 couÌ„sayle but shewed playne signes that he felte the tediousnes of hungre For after the common nature of mannes bodye the lacke of humour greued and payned the stomacke Whiche thyng whan the crafty temptoure perceyued â–ª 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
men he chose not Philosophers not Phariseis not Priestes not ryche men For he woulde not that the glorie of the gospel should be defiled ' with any worldlye ayde and succour But as he walked neere the water whiche as we sayed before was in the border of bothe Galilees he espied twoo brothers germaine the name of the one was Symon and he was called also Peter the other was named Andrewe whose fathers name was Iohn These before that tyme heard Iohn through whose prouocacion they began to folowe Iesus But they lefte them both and turned agayn to theyr facultie and crafte whereby they were wont to get theyr lyuyng And nowe they were bustlye occupied castyng theyr nettes into the sea It was a sygne of good lucke Fyrste youth more ready to receyue the newe doctryne further the agreablenes of brethren one readye to helpe another Agayn a craft and facultie in whiche was no hurt wherby they got a poore liuyng out of the common mere or poole Fynally the fishyng put them in remembraunce of the newe fisshyng whiche serued not to take fishes with nettes to feade the belly but wyth the nette of the gospell to catche men drouned wyth worldly cares vnto desyre of the heauenly lyfe Therfore as they were occupied about necessaries for theyr bodye Christ speaketh vnto them saiyng Folowe me ye shall learne a science of me better than euer ye learned of your father And yet ye shall not leaue your science but ye shall chaunge it to a better fashyon For I will make you hereafter fysshers of men that ye whiche wayte for fishes to destroye them maye catche and take men into euerlasting saluacion They knewe the voyce of hym whome before they did beleue and whose gentilnes they hadde proued before wyth familiar communicacion But through the strength and efficacie of his voyce he brought to passe that foorthwith at the word of the caller thei forgat not onely theyr fishe but also theyr nettes as they were they lefte them there and not byddyng theyr acquayntaunce once fare well they folowed Iesus euen as he walked They sawe no greate thyng yet in Iesus notwithstandyng they stayed not nor lingered nothyng nor were not careful howe they should gette theyr liuing hereafter but ioyned themselues to hym callyng them with hys onelye woorde and folowed him and would not awaie to dye therfore And whan he was gone foorth from thence he saw other two brethren Iames the sonne of Zebede and Iohn hys brother in the shyp with theyr father Zebede mending theyr â—ettes and he called them and they furthwyth lefte the shyp and their father and folowed hym Iesus going a litell further espyed other two brothers Iames and Iohn the sonnes of zebedeus he was the better pleaseâ— for that the brethren and the father agreed so well together They wer al in one botâ— endeuoryng one thing euen the fame that Peter and Andrewe were aboute But these went not spedely forwarde with theyr businesse because theyr nettes were broken with longe wearyng whiche was a token of pouertye Iesus therfore passing by as they were earnestly occupyed in mendyng of theyr nettes spake vnto them and bad them folowe hym The young men of a playne confidence and truste without any tariyng furthwith leauyng theyr nettes and forgetting theyr father also bend themselues to folowe Iesus so the preaching of Iohn hadde framed and fashioned them so deserued the towardenesse and redinesse of theyr hartes so had the inspiracion of Christe drawen them who wholly breathed and sauoured of the heauenly spirite wherwith he was replenished And Iesus wente about al Galile teachyng in theyr Sinagoges and preachyng the ghospel of the kyngdome and healyng al maner of sickenes and al manier of diseases emong the people And his fame spred abrode throughoute all Siria And they brought vnto hym all sycke people that were taken with diuerse diseases and grypynges and them that were possessed wyth deuils and those that were lunatike and those that had the palsey and he healed them And there folowed hym great multitudes of people from Galile and from Decapolis and Ierusalem and Iewry and froÌ„ the countreyes that lye beyond Iordane Ye see the entrynges of our Philosophye whereby it was thoughte good vnto god to saue all mankynde Ye se the pompe and ruffling of the euangelycall schole Poore Iesus beyng accumpanyed with these few fishers vnlerned of the common sorte and poore men walked ouer all Galile not nowe in corners nor in deserte but in theyr Synagoges where was moste resorte preachyng and shewyng that the kyngdome of heauen whiche had heretofore been promysed was nowe at hande not puttyng them in feare of helle fyer lyke as Iohn dyd but inuiting and allurynge all men with free benefites For wheresoeuer he wente he healed all mennes diseases indifferently and freely refusing no man were he neuer so vile and of the meanest sorte and with lyke easynesse he chased a waye all diseases were they neuer so incurable to thintent bothe to set furth and declare by miracles his power to be greater than mannes and also through free benefites to purchase and winne the loue of all menne For hym we gladly truste and beleue whome we loue Yea euen the wylde beastes also bee wunne with benefits Surelye there is no benefite more godly than freelye to restore health By these meanes it came to passe that the fame of hym spredde abrode throughout all Syria and manye brought from a farre theyr diseased folke incumbred with diuerse dyseases and griefes and besydes these suche as were possessed with diuels and Lunatikes and diseased with the palsey whome Phisicyons commonly eyther take not vpon them to cure or els be wonte to cure in vayne because the dysease passeth theyr arte and cunnyng But Iesus healed all easily not with mannes medicynes but wyth heauenly vertue wherwyth he was hable also to rayse the dead It was a small matter to hym to take awaye the diseases of the bodyes whiche toke awaye the diseases of the myndes It was a smalle matter for hym to prolong the lyfe of the bodye whiche came to geue euerlastyng lyfe vnto all men There came therfore from thys parte and that parte a wonderfull numbre of people not onely from Galile of the Gentiles where he was but also out of the other Galile whiche was beyonde the water and oute of the countrey that was called Decapolis because of the tenne cities whiche were in it also out of Hierusalem and the residew of Iewry and out of the places whyche were beyonde Iordane All men as they haue nede runne to a benefit Many be moued wyth nouelties Sum came for malice with a mynde to wayte displeasure Iesus for his parte draweth all vnto hym but fewe bee mete for the heauâ—nly Philosophye for the teachyng and deliuery of the which he chiefly came into the worlde The people is moued wyth care of the bodye and is desyrouse and deliteth muche in newe syghtes and gasinges But
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 couÌ„te 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 â—aye 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 seruauÌ„tes 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 â–ª 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
those thynges whiche appeare before the iyes bee hearde wyth cares and touched wyth handes not bearyng so greate frowardnes but in maner turning from them and taking it angrely as it were wyth hymselfe made answere saiyng O naughtye and counterfeit nacion whiche doethe glorye that they haue god to theyr father whiche doeth crake of her progenitoure Abraham where as it foloweth rather them whiche forsakynge God wurshypped the golden calfe whyche styrred sedicion agaynste Moyses whyche murmured in the deserte whyche kylled the Prophetes whereas it declareth that it hathe Beelzebub to her father with whose spirite beyng replenyshed it doeth rebell agaynste the spirite of God But it shall haue no synge geuen from heauen whiche it maye calumniate and reproue and whiche it is vnworthye to haue for as muche as it is wholly sette and geuen to the yearthe but once there shal be a sygne geuen to it out of the yearth whereby it maye be ouercum and vtterly peryshe yf it wyll not conuerte This nacion meruayled at the miracle of the Prophete Ionas whyche swallowed vp of a beaste in the sea was restored againe aliue after thre dayes Thys shal be a sufficient sygne for them yf they maye see hym reuyue agayne by the deuine power whome by theyr malice they haue slayne Thys myracle shortly shal be shewed vnto them whiche they wyll falsly slaunder For lyke as Ionas wyllyngly deliuered hymselfe to deathe and was receyued of the beast of the sea and was in her belly three dayes and three nyghtes and beyng paste hope of all menne by and by through the healpe of God was restored alyue so the sonne of manne shall bee deade in the harte of the yearthe three dayes and three nyghtes By thys fygure and darke exaumple Iesus syginfieth hys deathe and buriall and furthwith hys rysyng from death And he added As Ionas was to the Niniuites so am I to you He tolde them that the vengeaunce of god and the destruccion of theyr citye was at hande vnlesse they would repent I declare the same vnto you all But the Niniuites whome ye despyse as heathen and idolaters in comparison of you shall ryse in the iudgemente of God and shall declare you worthelye to be damned in comparison of them For they although they were synfull yet beyng a fearde at the threatenynges of the Prophete humbled themselues vnto penaunce And beholde here is one greatter than Ionas whyche preacheth to you in vayne The Niniuites were people farre from the wurshyppynge of God Ionas vnknowen and symple and meke came vnto them No man commended hym or tolde before of hys cummyng he shewed no miracles he allured vnto hym no bodye with benefite he promysed no great thyng Onely he threatned vndoyng and destruccion and he preached no lenger than three dayes I being promysed by thoracles of the Prophetes so often commended by the testimonye of Iohn by the testimonie of the father beyng your countreman beyng cumme also of the same parentes of whome ye glorye and crake haue taught you nowe so long tyme testifyng by so manye miracles that my doctryne is not vayne haue holpe so manye wyth my free benefites and doe not thunder sore threatenynges but of myne owne accorde promyse forgeuenes of all synnes I offer euerlastyng felicitie of the heauenly kyngdome yet it is sayed that I haue the spirite of Beelzebub I am layed at with deadlye deceytes so farre ye bee from bendyng and bowyng to true penaunce Furthermore the quene of Saba shall ryse in the iudgement to the reproche and condemnacion of this generacion because that she by the reason of tidynges brought far of leuing her kingdome and her countreye toke a longe iourneye vnto Salomon not moued by any feare but only for the desyre of wisedome And she did not only cum to Salomon but also she brought with her great gyftes And beholde there is one in thys place greater than Salomon For what lyke thyng dyd Salomon to the thynges whiche ye see me do or what lyke thyng taught Salomon And yet ye put me to al kynde of rebukes whyche of myne owne accorde bryng vnto you the doctryne of the gospell wherby ye maye be saued furthermore also ye go about to do me more grieuouse displeasures whych am beneficiall vnto you But the greatter the wonders and benifites be whereby ye bee prouoked vnto penaunce the greuouser shall your punyshemente bee vnlesse ye repent in tyme. ¶ Whan the vncleane spiryte is gone out of a man he walketh through dry places seking tâ—st and findeth none Than he saieth I wyl returne into my house from whence I came And whan he is cum he fyndeth it empty and swept and garnyshed Than â—e goeth and taketh vnto hym seuen other spirites worse than hymselfe and so entereth in and dwelleth there â–ª â—nd the ende of that man is worse than the begynnyng So shall it bee also vnto this frowarde generacion Further what thyng shoulde chaunce vnto them and into what blyndnesse the people of Israell shoulde cum and howe miserably it should be handled of the prynces of Rome and how it should be banished throughout the worlde reiected and despised of all nacions Iesus had rather to signifie by a certayne darcke exaumple than to declare it manifestlye And he taketh a similitude of a man whyche was possessed of a deuyll who whereas he was once deliuered and restored to hys ryght mynde afterwardes by his owne defaulte receyuyng the deuill agayne was more grieuously vexed than he was before Whan an vncleane spirite ê™ he goeth out from a man beyng banyshed from his olde hospitall he walketh in dry and baren places seking rest and fyndeth none Than sayeth he wyth himselfe I will returne into the houâ—e from whence I wente where when he cummeth he fyndethe it decked and clensed but withoute anye geast Than he sâ—yng that there is a place and not occupied of anye other not beyng contente to returne thyther hymselfe alone he taketh vnto hym seuen other spirites worse than hymselfe whych entryng into the house together make theyr dwellyng there And it cummeth to passe that the man is more greuously vexed than he was before So shall it happen to this vngracious nacion By thys similitude Iesus noted the obstinate and wylfull malice of the pople of Israell falling backe oftentimes to theyr olde maners In tymes paste they serued and folowed the deuilish vices and desyres It was sumwhat deliuered by the lawe and the Prophetes but returned often agayne to her own manner and disposicion It retourned to Idolles it did sacrifice in the woodes it kylled the Prophetes It was redressed and amended through affliccions by Pharao in Egypte by Nabuchodonoser in Babilon and by diuerse other calamities and miseries Finally prouoked of the sonne of god so many waies hathe not onely renewed but also farre exceded al the wickednesse of her forefathers not only araiyng the harmelesse and the well doer wyth al kynde of spitefulnes but also driuyng
the ground sumtime he is dryuen into the fier sumtime into the water he fometh he gnasheth with his teeth coÌ„sumeth awaye And because I could not haue you I desired your disciples to cast out the deuil they could not But Iesus to heale the vnbelefe of all men crieth out in maner angerly O nacion vnbeleuing and without faythe how long shall I be among you in vayne howe long shall I suffre your vntractable and froward maners I haue doen so many miracles and profitte nothyng and therwith coÌ„maunded the chylde to be brought because the miracle might be the more euident and â—otable 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 caÌ„st 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 waÌ„t 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 soÌ„ne 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 violeÌ„ce 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 coÌ„municacion 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 soÌ„ne 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 â–ª they that vse to receiue tribute money called a didraÌ„me came to Peter and said Doth your maister pay a didraÌ„me 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
blynde Myne opinion is that battaile for the moste part springeth of vayne wordes or titles as it were inuented to nourishe maÌ„s pryde vayne glory as who saie there were not ambicion ynoughe in the worlde vnlesse we fed maintened this naughtie vice with newly inuented titles the whiche vice of it owne propre nature groweth to fast in vs. These and suche other lyke rootes and chief causes of battaile beyng once cut awaye then should it be easie to coÌ„clude and establishe a peace among christian princes with such lawes and condicions that woulde neuer suffre suche ruffling businesse and hurly burly to begyn agayne By this meanes should the princes encrease in richesse now beeing common bytwene them by reasâ—n of amitie and frendship and the christian people should lyue in louely peace and tranquilitie vnder their moste wealthye princes So would the lorde Iesus that true king of the whole worlde be fauorable vnto vs and cause all thinges to prosper goe forwarde with vs. So should we be feared of the enemies of Christes religioÌ„ againste whom we haue much a do at this daye to defend our owne much lesse than are we able to discoumfite them and chase them away far from vs Albeit I had rather haue them refourmed of their misbeliefe then by force of armes chased away and put to flyght But howe is it possible for vs to reforme other yf our selues be I had almoste sayed worse and more vicious in our conuersacion then they are For I dooe not here esteme christian menne by the articles of the fayth whiche we professe with mouthe but by theyr maners and lyning Wheresoeuer ambicion couetousnes pryde wrathe reuengemente and a desyre to hurte reigneth there say I lacketh the faythe of the ghospell Nowe albeit this pestilence haue infected euen those vnto whose office it chiefly apperteined to see a remedy for the decay of christen religion yet haue I some good hope of reformacion because I see the bookes of holy scripture but specially of the newe testament so taken in hande and laboured of all men yea euen as much as of the ignoraunt and vnlettered sorte that many tymes suche as professe the perfyte knowledge of Goddes woorde are not able to matche them in reasonyng And that there be very many readers of the bookes of the newe testament this one thyng maketh me to beleue because notwithstanding the printers do yerely publishe and put forth so many thousande volumes yet all the bookesellers shoppes that be are not hable to suffice the gredâ—â—es of the byers For nowe a dayes is it well solde ware whatsoeuer a man attempteth vpon the ghospell This so strong a medicine once receiued and dronken canne not but worke and put forth his strength Wherfore me thynketh the worlde is in case lyke to a maÌ„nes body vexed with greuous diseases after it hath receyued an herbe called Ellebore or some other strong purgacion For then is it all together distempered and out of quyet and fareth as though it woulde yelde vp the ghoste And God sende grace that this euangelike Ellebore after it haue once searched and entred into all the veynes of our soule maye so come vp agayne that the sedes of vices beyng therby cast out and auoyded it maye restore vs made whole and purged of all our synnes vnto Iesu Christe and maye also after this greate rufflyng and almoste vncurable diseases of the worlde bryng agayne vnto all menne that ioyefull and muche desyred tranquilitie And verily I would hope better that the common prayers of all good men to that ende and purpose shoulde not be made in vaine if the chiefe estates of the worlde woulde lyke trustie and faythfull physycians do theyr endeuour to helpe the worlde in this euill case that is to saye yf the princes in whome it chiefly lyeth to rule the worlde as they wyll would call vnto theyr remembraunce that they shall shortlye for what thing is there in this present lyfe of any long continuaunce gyue an accoumpt vnto that moste soueraigne and high prince how they haue gouerned their dominions Agayne yf the bishoppes diuines and all ecclesiasticall persones woulde likewyse remember howe they haue not succeded in the places of Annas Caiphas or of the Scribes and Phariseis who whyles they wickedly defended theyr owne kyngdome wente about to oppresse the kyngdome of the ghospell whyles they vphelde and defended theyr owne glorye dyd theyr endeuour to bury and ouer whelme Christes glorye and finally whiles they laboured to approue theyr owne righteousnesse made God vnrighteous but rather in the place of the Apostles who had a pleasure euen with the leesyng of theyr owne bloude and liues to defende Christes kyngdome Christes glory and Christes righteousnes Christe hath once suffered once arysen agayne from death to lyfe and neuer wyll dye agayne But he suffereth thesame passion afreshe so oft as the truethe of the ghospell is condemned beaten spytte vpon crucified and buried To be short he reckeneth done vnto hymselfe whatsoeuer euell or displeasure is done vnto his membres Peraduenture moste Christian kyng I haue spokeÌ„ here more frankely and more at large then it became me to do howbeit the great loue I beare towarde your grace hath made me both lauishe of my woordes and also more bolde to vtter my minde vnto your highnesse I beyng a Christian man do wishe well vnto all Christian menne generally but yet haue I a certaine speciall loue and affeccion to the moste noble and florishyng realme of Fraunce I beseche Iesu thimmortall kyng of the whole worlde vnto whome the heauenly father hath geuen all power in heauen and in yearth to geue his holy spirite both to the people and also to the princes and rulers to the princes that they may haue grace happely to passe ouer theyr lyues in mutuall amytie and concorde vnder theyr common kyng and prince Iesu vnto the other that they maye lyue in reste and peace vnder their moste godly and wealthy princes and the ende of all to be this that christian vertue and godlinesse beyng well planted among vs maye be enlarged and spred abrode as muche as is possible to be not by inuadyng or wasting of others dominions or countreys for so our enemies become the porer but neuer the better and more godly but by preaching euery where the doctrine of the gospell syncerely and truely by theyr ministery that haue in them the spirite of the ghospell and by ordering our liues after suche sorte that verye many may be allured to professe our religion euen by the swete smell or sauour of our good lyuing So be ganne the christian empire so encreaced it so was it greatly enlarged so was it established and by the contrary we see how it is now almost at a point and come to nothing if we considre the greatnesse of the whole worlde Wherfore loke by what aydes it first beganne by what meanes it was encreaced and established by the same must we repaire it beyng decaied
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 venimous◠swetnes of such vices as thei haue of long time accustomed vnto holdeth them fast and withdraweth them from theyr godly purpose But yet no manner of deuill taketh so faste holde but he wyll at the commaundement of Iesu flye awaye It is a muche greater myracle to make of an ambicious man a temperate of a fyerce felowe a pacient of the lecherous persone a chast liuer of the extorcioner or one that liueth by pollyng and pyllyng a lyberall man than to delyuer a mannes body from a wycked spirite But yet men wonder more at this then at the other not because it is more wonderfull and meruailous in dede but for that it is seene with bodely iyes Therfore when he had thus chased awaye the vncleane spirite by commaundement onely then the Iewes greatly wondered at it insomuche that they demaūded one of another saying What new thing is this we haue not read that euer the Prophetes dyd the lyke castyng out deuyls by bare worde of mouth onely Or what new kynde of doctrine is this that hath so great vertue and power folowing it He preacheth the kyngdome of god and putteth furthe Gods power in that he treadeth vnder foote and subdueth the power of the deuill Neyther is it by sorcery or inchauntment or by makyng of long prayers vnto god nor yet by any other laborious meane that he thus putteth to flyght the wycked fendes But he commaundeth them with worde onely as theyr lorde and conquerour and they incontinēt whether they wyll or no obey hym Of this wonderful facte a great fame of Iesu was spred abrode throughout all the countrey of Galile And because it shoulde appeare that in him is the well spring of godly power whiche can neuer be consumed one miracle dyd streyght wayes succede and folowe another ¶ And furthwith when they were cumme out of the synagoge they entred into the house of Symon and Andrew with Iames and Iohn But Symōs 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 Symō and Andrew whither also Iames and Iohn folowed Now Symons mother in lawe as it thē fortuned laye sycke was sore vexed with an ague Assone as Iesus was by them aduertised therof he went to the bedside toke the woman by the hande lyfted her vp forthwith the feuer forsoke her euē as she was sodainly so was she perfectly made whole For she was sodaynly made as lusty and strong as she was before insomuche that she did her accustomed office in the house ministring vnto Iesu and his disciples 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 mēbres of the churche desyre his mercyfull goodnes with most humble praiers that he wyll vouchesafe to put out his holy ryght hand and therwith to lifte vp also those timerous persons whiche clening only to the letter of scripture and wholy geuen to the supersticious obseruacion of ceremonyes dooe of a certaine vnright iudgement greatly desyre those thynges that are hurtfull noysome and contrarily hate and abhorre suche thinges as are onely to be desyred to lyfte them vp I saye to the fredome of the ghospell whiche serueth not for this purpose that we should with more libertie committe sinne at pleasure but to the intent we should gladly and with right good will dooe the workes of Euangelike or christian charitie and cherishe Iesus in his membres The Lorde is alwayes ready to heale the soule yf he be desyred and called vpon He loueth those that call vpō hym call they neuer so importunatly and out of season It was nowe late in the euening and the sunne was set so that it might be thought a great point of importunitee to cal vpon the physycian at that time But the great desyre of healthe had the vpper hande of shame They brought vnto him a very great numbre of suche as wer diseased with all kyndes of infirmities and among them also some whiche were vexed with vncleane spirites The whole citie of Capernaum came thicke and threfolde to the gate of the house to see this syght Iesus without excuse healed very many of them of sundry diseases and cast out many deuils He was a quicke and a readye physycian who with worde cured diseases Moreouer he put to silence the deuils who cryed with a loude voyce that he was Christ vtterly despysyng the testimonie of his enemyes and of them with whome he woulde that his shoulde in no wyse haue to do He suffered the
chyldren of the Hebrewes and fyshers to descry hym But he admitted no recorde of the deuils though it were true The noughtines of the person that telleth the trueth doth hurte thesame And he doeth more harme with his lies whiche hath gotten himselfe credence afore by some true tale tellyng This was then done accordyng to the hystorie But to open the secrete sence and meaning hereof We se very many euen nowe adayes that cum flockyng vnto Simon Peters house whiche as I sayde before bare the fygure of the Churche For the citie of Capernaum representeth the whole world the setting of the sunne fygureth the deathe of Christe The gate of the house signifieth baptisme whiche is beset with repentaunce of the former lyfe truste to obtayne soule healthe of Iesus The sycke people sitte aboute the gates that is to saye the Publicans and sinners desyre to be receiued into the felowship of the churche They should not deserue to behealed except they surely beleued that Iesus bothe could and would geue them helth The churche of Christ conteyned in it but a very small numbre so long as he y◠lanterne lyght of the world liued in yearth But after his death a great multitude of people began thither to resorte out of al the countreis of the world ¶ And in the morning very early Iesus when he was rysen vp departed and wēte 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 cū 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 mā 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 whē Iesus had taught the people in a certaine moūtayne 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
returned to Iesus the heade of the whole busynesse All thynges procede from him and to hym all thynges must be referred From hym after they had receyued their commission they departed al of one mynde and accorde to th enteÌ„t that whatsoeuer it should fortune them to doe they should likewise do it in his name and to hym they returned with semblable concord of myndes desyrous to haue all that they had done by him approued And so at their retourning they recouÌ„ted vnto him the whole historye and processe of theyr legacion seuerally rehearsyng euery thyng that they hadde taught and done with greate ioye and gladnes and shewing also howe the matter had successe euen as themselfes desyred The Lorde after he had alowed theyr syncere faythe but yet restrayned them from glorying or reioycing in their actes toke them awaye with hym into a solitary place which was the wildernesse of the towne of Bethsaida to th entent that after theyr great trauaile and laboure they should there reste a whyle and sumwhat refresh themselfes This goyng aparte into wyldernes was not for recreacion and pastyme but because they should quicken and renewe the strength of the spirite by secrete contemplacion and prayer that they myghte bee the more able to sustayne suche trauayles and paynes as they should soone after be put vnto afreshe For the teacher of the gospell must very little care for the body Moreouer for as muche as he that exerciseth the office of an apostle or preacher of goddes worde is compelled to haue to do both with weake strong with learned and vnlearned with good and bad it can not be chosen but he muste other whiles be greatly wrasted from that perfite quietnesse and tranquillitie of mynde And whensoeuer it so chaunceth then must he seuer his mynde from worldly matters and wholly geue hymselfe to secrete and most deuout prayers and to purest contemplacion of heauenly thynges that beyng made stronger in spirite therby he maye soone after returne from this his godlye meditacion to the helpe and comforte of his euen Christen For vnto the place where as at that season they found the lorde Iesu there resorted an vnnumerable multitude of people so that it semed as it had bene an ebbing and flowyng of cummers and goers the whiche would suffer the Apostles being then weary by reason of theyr iourney to take no reste no not so muche as to eate their meat Wherfore after the people were sent away they toke shippe and sayled to the syde nighe to Bethsaida from thence went with the Lorde into a solitary place But neyther chaunced it them here long to kepe themselfes close and secrete For the light of the â—angelike veritie can in no wyse be hydde This going aparte did nothing els but make the people more gredy to folowe them Some there were who diligently marked whyther they weÌ„t that is howe they toke their gate to the wyldernesse marchyng on the citie of Bethsaida and byanby as it was noysed abrode that Christe woulde make hys abode there a great multitude of all sortes of people resorted thyther a foote out of all the tounes there aboutes who made so good spede in their iourney that many of them came thyther soner a foote then Christ and his disciples whiche had the vauntage of the water A manne would haue sayde that the tyme had bene alredy present when the people woulde goe about forcibly to enter into the kyngdome of heauen When Iesu perceyued howe an vnnumerable multitude of people was assembled together whiche had with very muche payne and difficultie trauayled thyther a foote so true is it that he gate him not out of the waye nor commaunded them to departe for theyr importunacie that he came out of the secrete place where he was in manoure to meete them goyng about to teache his disciples by sundrye wayes and meanes howe they should at all tymes be willing ready to set forth the gospell And so when the moste gracious Lorde Iesus came forth sawe a very great but a confuse rablement of all sortes of people for there were men wemen children he was moned with compassion and shewed with iyes countenaunce as we commonly say euen with the verye forehead an vnfayned sorowe of mynde fashionyng thaffeccion that ought to be in him who is a teacher of the gospell The people thirsted after holsome doctrine And that was plainlye declared both by the quicke spede they made and also by the paynes they toke in their iourney Loue made theim swifte of foote But they were as it had been a sort of shepe wandring hither and thither for lacke of a good shepheard For the Priestes Phariseis and Scribes nothing regarding theyr flocke fed their owne belyes Therfore Iesus takyng compassion on these simple and disordered people began to exercise thoffice of a faythfull shepheard Firste of al he refreshed theyr myndes with great aboundaunce of the meate of holye doctrine and then immediatly healed the sycke folkes whom they brought with them ¶ And when the day was nowe far spente his disciples came vnto him saying this is a deserte place and now the tyme is farre passed let them departe that they maye goe into the countreye round about and into the townes and bye them bread for they haue nothing to eate he answered and sayd vnto them gâ—ue ye them to â—ate And they sayd vnto hym shall we go and bye two hundreth peny worth of bread and geue them to eate He saied vnto theÌ„ howe manye loaues haue ye â–ª go and loke And wheÌ„ they had searched they sayd fiue and two fyshes And he commauÌ„ded them to make them all sitte doune by companies vpoÌ„ the greue grasse And they saâ—e doune here a rowe and there a rowe by hundredes and by fiftyes And when he had taken the fiue loaues and the two fishes and loked vp to heauen he blessed and brake the loaues and gaue them to his disciples to set before them and the two fishes deuided he among them all And they all dyd eate and were satisfyed and they toake vp twelue baskettes full therof and of the fyshes And they that dyd eate were about fyue thousand men After that muche tyme was spent herein and now the thing it selfe gaue a watche worde that the multitude had lykewise nede to be fedde with corporall foode the disciples folowing the mercy and pitiefulnesse of their Maister aduertised him therof saying Lorde thou seest how a very great number of people is cum thus far without any vitayles and purueyance And this is a deserte place and meale tyme is past They desyrous to heare thy doctrine forget themselues and can in no wise be seuered from the. Wherfore let them depart to th entent they maye repayre into the countrey and villages nexte here about to by them eates to eate Then Iesus teachyng his disciples how a multitude should be fedde made answere yea do ye rather who shal be shepheardes in tyme
and moued all menne to be repentaunt for theyr former lyfe And yet this notwithstanding they whiche boaste and crake vpon the perfite knowledge of the prophecy knewe him not And they whiche loued better theyr owne kyngdome then the kyngdome of God delte by him not as he deserued but as them lyked For he camme accordyng to the prophecies of Esaye and Malachy crying in wildernesse how the great and terrible daye of the Lorde was present howe the axe was alredy put to the rote of the tree and that euery manne shoulde spedely endeuour him selfe to auoyde the vengeaunce of God cumming But this Hely who openly without regarde of person rebuked euery mannes vices they despised and put to deathe Neyther wyll they more gently entreate Messias then they haue done his forecurroure Hereby Iesus declared howe Iohn was Hely not after the body but after the similitude of spirite who whyles he neyther spared kynges ne phariseis was caste into prison and beheaded As they dyd by the forewalker so wyll they doe by his Lorde The same thyng wyll they lykewyse doe by those Apostles that shall folowe hym For whosoeuer hath sincerely preached that goddes kyngdome should cumme thesame hath suffred many affliccions of the vngodly And whoso syncerely preacheth yâ— it is already come must nedes suffre the lyke With these wordes Iesus called backe his disciples froÌ„ the dreame of glorye to the remembrauÌ„ce of the storme that was to cum and hanged ouer theyr heades that is to saye from pleasaunt thynges to necessarye ¶ And when he came to â—is disciples he sawe much people about them and the Scrybes disputyng with them And sâ—â—ayghtwaye all the people when they beheld hym were amased and ranâ—e to him and saluted hym And he asked the Scryâ—es what dispute ye among them And one of the company aunswered and sayed Mayster I haue brought vnto the my sonne which hath a dumme spirite and whensoeuer he taketh hym he teareth hym and â—e someth and gnasheth with his teethe and pyneth awaye And I spake to thy disciples that they should caste hym out and they could not In the meane whyle that they had thus commoned together they were come into the sight of the people at what seasoÌ„ a great multitude were gathered about the disciples whome Iesus left beneath in the playne He sawe also the scribes reasonyng the mattier I wot not wherupon with his disciples Now when the people had espyed Iesus vnloked for on theyr behalfe forasmuch as he had preuely conueyed himselfe awaye with a fewe of his disciples they were astonyed and met him cummyng full and whole and saluted hym Iesus was not ignoraunt what the scribes disputed on but yet he asked what the mattier was where vpon they reasoned to th entent that euery body might knowe what was done And when both the disciples the scribes helde their peace for very shame the disciples for that they assayed to cast oute a diuell and coulde not bryng it to passe and the other because that in the presence of the disciples they depraued the name of Iesu as a thyng vertulesse and of no efficacie one of that multitude who ministred the occasion of the â—â—asoning shewed the whole matier euen as it was vnto Iesu. Mayster sayeth he I brought hither my sonne vnto thee who is vexed with a dumme spirite of whome he is pitifully tourmented For whensoeuer the spirite teketh hym he dasheth hym agaynste the grounde and then the childe fometh at the mouth gnasheth with his teeth and cryeth out and all this whyle he pyneth and consumeth awaye by reason he is thus vexed Because thou wast not here I desyred thy disciples that they would chase awaye this spirite and deliuer my sonne They assayed to doe it and coulde not ¶ He answereth him and sayeth O faythles naâ—ion howe longe shal I be with you howe long shal I suffer you Bryng him vnto me And they brought him vnto him And assone as the spirite sawe him be taâ—e him and fell downe on the grounde walowinge and fominge And he askethe his father howe longe it is ago sence this happened him And he sayeâ— of a childe and oftetymes it hath caste him into the fier into the water to destroye him But yf thou canst do any thing haue mercy vpon vs and helpe vs. Iesus sayed vnto him yf thou couldest beleue all thinges are possible to him that beleueth And strayght waye the father of the childe cryed with teares saying lorde I beleue helpe thou my vnbelefe When the lorde heard this to shewe that feblenes of fayth was the verye cause why the yonge man was not delyuered of the spirite he makynge as thoughe he had been wrothe and in a fume sayed O faythlesse nacion whiche yet canst not by so many miracles as I haue done be brought to belefe Howe longe shall I lyuynge here in earth striue with your vnfaythfull obstaclenesse howe long shall I beare with you when wyll you come forwarde in those thynges that be of the spirite when wyll you beleue those thynges that you see not syth you beleue not the thynges whiche you see with your corporall â—yes bryng hym hyther to me And they brought hym vnto hym That sinne cleaueth fast wherunto the synner hath from his chyldehood accustomed But after he was brought vnto Iesus he was wurse vexed then he was before by reason of the conflicte which arose betwene the spirite desirous to amende and sensualitie tollyng and alluryng hym agayne to his accustomed synfull lyuyng For anon as the fiende sawe Iesus he feelyng a contrarye power to his tooke the younge manne and soore vexed hym insomuche that beeyng dashed agaynste the grounde and rolled to and fro he fomed at the mouth This was a pitifull syght to all the people But it is a muche more pitifull syght when the sinner possessed with greuous suâ—â—es and of long continuaunce is lykewyse vexed in soule Howbeit there is no synne vncurable vnto Iesu. The Lorde because the other shoulde also knowe in howe euyll case he was asked his father howe long it was since his sonne fyrste beganne to bee thus vexed he answered againe of an infante And the spirite doth not onely sayeth he thus vexe hym as thou seest but also casteth hym oftetymes headlong into the fyre and many tymes into the water because to destroy hym Here thou hearest a very sore and cruel malady tourned into nature and therfore the father feared leste it had been vncurable For he sayed moreouer But yf â—ou bee able to doe any thyng haue mercye on vs and helpe vs. He dyd well to desyre the mercy of Iesu who could alleage no merites howbeit thou hearest a waueryng faythe when he sayeth But yf thou bee able to doe any thyng c. That faythe Iesus refourmeth saying doubte thou not what I am able to doe For yf thou couldest beleue there is nothyng but strong and stedfast fayth may obteyne it Assone as Iesu had sayed so the
tempt hym lest they should haue departed with greater shame if they had been styll reproued in the presence of the people They counted Iesus for an ignoraunt person and anaunted and set out themselues among the simple vnlearned people what with their magnifike and hye titles and what with theyr tragical and maskyng apparell as thoughe they had been almost god almighties peeres Howbeit the euangelike and godly wysdom staÌ„deth not in the multitude of sciences but in purenesse of spirite As Iesus was reputed among the scribes Phariseis priestes and head meÌ„ of the people so afterwarde were the apostles taken for rude and ignoraunt persons among the Phylosophers rulers and princes ¶ And Iesus answered and sayde teachyng in the temple Howe saye the Scribes that Christ is the sonne of Dauid For Dauid himselfe inspired with the holy ghost sayed The lorde sayde to my lorde syt on my right hande tyll I make thyne enemyes thy foote stoole Dauid himselfe calleth hym lorde and howe is he then his sonne and muche people hearde hym gladly But although the Scribes and Phariseis ceased to tempte Iesus yet ceased not to teache them For when he had propouned vnto them being assembled altogether a question and asked whole sonne was Messias whome they wayted for and they had answered againe out of the Prophetes the soÌ„ne of Dauid he moued a doubte that none of them all could assoyle saying how standeth it that Messias is the sonne of Dauid since Dauid himselfe inspired with the holy ghost speaketh in the Psalme as foloweth The lord sayde vnto my lorde sitte on my right hand till I make thyne enemyes thy footestole â–ª Sith thauctoritie of the progenitoures is greater then is thauctoritie of the of spring and neuewes by what reason then dothe Dauid call hym who shal be borne of his seede his lord It is a lyke thing as thoughe the father would call the sonne Lorde The Scribes and the Phareseis who had in them the spirite of the fleshe as yet vnderstode not this misterie Dauid inspired with the holy ghost sawe in Christ whoe was not then borne a thing farre aboue the nature of manne where as himselfe was nothing els but a man Nowe when the Scribes and Phariseis helde theyr peace and coulde make no aunswere hereunto the moste parte of the people fauoured Iesu and had a great delite to heare him dispute and reason the matter ¶ And he sayed vnto them in his doctrine beware of the Scribes whiche loue to goe in long clothing and loue salutacions in the market place and the chiefe seates in the congregacions and the vppermoste towmes at feastes whiche deuouâ— wydowes houses and vnder a pretence make long prayers These shall receyue greater damnacion Wherefore Iesus perceiuing them to be curable and knowing also how the priestes Scribes and Phariseis of a purpensed malyce â–ª perseuered in their vngracious purpose began openly to disclose theyr naughtynes in thaudyence of the people not because to backbyte and slaunder them but he toke from theÌ„ the visure of counterfaite vertue and holynes lest they shoulde froÌ„ thenceforth any more deceyue the people For nowe the tyme required that he should so do Therfore putting forthe and preaching vnto them his owne doctrine that is to say a francke doctrine and suche a one as flattereth and coureth fauour with no manne he saied beware leste the royall shew of the Scribes Phariseis deceiue you They studye not your soule healthe but theyr owne glorye For they couet to go in long roabes doune to the ancle to th entent they maye appeare to be men of geat perfeccion and they seke after salutacions in the market place and the preferment of the chiefe seate in assemblies and in all feastes and bankets the first place or vppermost roume of the table They vse also long prayers bycause they maye seeme holyer then other And by reason of souche coloured holynesse they crepe into the fauoure of blessed and godlye wydowes but symple withall whiche for diuers causes are apte to be deceyued eyther bycause of the weakenes of theyr sexe and kynde or for that they be wydowes and lacke husbandes to defende them or els bycause they be ryche and wealthy To theÌ„ cum they of their owne swinge vnder preteÌ„ce to be their patrones and defendours and with theyr counterfayte holynesse deuour vp their houses But so litle shall this their Hipocrisy profite theim that they shall be more greuouslier damned of god for so muche as they couered their naughtynes with a coloure of holy and vertuous lyuing Therfore take ye good hede of those leste ye be deceyued And when Iesus sate ouer againâ—â—â— the treasury he behelde howe the people put money into the treasury and many that were riche caste in muche And there came a certaine poore wydowe and she threwe in two mites whiche make a fartâ—yng And he called vnto him his disciples and saieth vnto them Verilye I say vnto you that this poore wydowe hath caste more in â–ª then all they whiche haue caste in to the treasurye for they all dyd caste â—â— of their superâ—â—uitie but she of her pouertie dyd caste in all â—hat euer she hadde euen all her lyuyng These thinges done Iesus went into that parte of the teÌ„ple where the treasury was wherin the offered gyftes were kepte and sytting directly against it behelde those that made their oblacion and caste in giftes And many riche folkes caste in great giftes whom the priestes woulde therefore shoulde bee counted as it were more holier then other measuring their godlynes after the rate and measure of the gifte that they offered In the meane season there came also a certaine poore wydowe and threwe in two little pieces of coyne whiche made a ferthing There was none among them all that preferred not those ryche folkes before this poore woman But Iesus iudgement farre differeth from the iudgemeÌ„t of the Scribes and Phariseis the whiche thyng he woulde not haue his disciples ignoraunt of I tell you sayeth he for a certaintie this widowe be she neuer so poore hathe geuen more to the treasury then all the other whiche seeme to haue geuen mooste lauishely For the other gaue of their abundaunt superfluitie They gaue muche howbeit they reserued more to themselfes But this woman of her lyttle poore substance hath geuen all together reseruing nothing vnto her selfe For God doeth not esteme the gifte after the measure and value of the thyng that is geuen but after thaffeccion minde of the geuer Iesus is pleased with suche a wydowe and dayneth to bee her spouse and conforter The Synagoge like a proude housewyfe boasteth and craketh vpon the riches of her righteousnes she boasteth vpoÌ„ her ryche ornameÌ„tes of good workes She glorieth in her housebaÌ„de Moyses vnto whom she was neuer obedient She auaunteth herselfe because the prophetes were her sonnes whome she eyther slewe with wicked murther or at the least wyse persecuted She hath euer
length proued and right wel knowen of you by sure argumentes and profes go your waye into all the world and preache this gospel to all the nacions therof For I dyed for all men and lykewyse for all men haue I risen agayne It is not nowe nedefull to kepe the ceremonies of the olde lawe It is not nedefull to vse any mo sacrifices and burnt offeringes to pourge synnes Whoso beleueth the gospell whiche thorowe my death offreth to all that beleue in me free remission of all synnes and beyng washed with water receyueth a signe or token of this grace thesame shal be saued Who so beleueth not the gospel there is not why he should truste to the obseruacion of Moses lawe or heathen learning and philosophie the same shal be damned This waye is open for euery manne to go to saluacion by but it is but one waye onely And these tokens shall folow them that beleue In my name they shall caste out diuels they shal speake with newe toungues they shall dryue awaye serpentes and if they drinke any deadly thing it shall not hurt them They shall laye theyr handes vpon the sicke and they shall recouer And leste your preaching shoulde not be beleued there shal be ioyned therunto a power to worke myracles so that there lacke not in you an Euangelike faith and so that the thing selfe do require myracles The chiefe power and vertue of the Euangelyke grace lyeth hyd in mennes soules but yet when for the aduauncyng of the gospell there shall nede any miracles thesame shall not lacke for the weakes sake They that will beleue in me shal cast out diuels not in their owne name but in mine they shall further speake with newe tongues and dryue awaye serpentes and yf they drynke any deadly thyng or poyson it shall not anoye them They shall laye theyr handes vpon the sicke and they shall be whole When these thinges are wrought and done in mennes soules then is there a muche greater miracle wrought but thesame is hid and not sene Couetousnesse pleasure of the body ambicion hatred wrath and enuy be very poysons and deadly diseases of the soule These diseases shall they cure and put awaye in my name and that continually But for the weakes sake suche as are harde of belief the other miracles shall also be oft times wrought to th entent the grosse sorte of people maye perceyue that in my disciples is a spirite more puissaunte then all mannes strength and power So then when the lorde had spoken vnto them he was receyued into heauen and is on the right hande of god And they went foorth and preached euery where the lorde workyng with them and confyrmyng the worde with myracles folowyng When the Lorde Iesus had spoken these and other mo wordes to his disciples he ascended vp into heauen where he sitteth on the righte hande of god the father The disciples after they had receyued the holy ghost preached as they were commaunded not only in Iewry but also in all other regions and countreys and the matier went forwarde notwithstanding the world resisted and was bent against them the Lorde Iesus puttyng furthe his mightye power by his holy spirite and theyr ministery and euerywhere confirmyng with ready miracles whatsoeuer they promysed to do with wordes FINIS To the most vertuous Ladie and most gracious Quene Katerine wife vnto the most victorious and moste noble prince Henry the .viii. Kyng of Englande Fraunce and Irelande c. Nicolas Udall wisheth prosperous health and long continuaunce with grace peace and all ghostely coumforte in our Lord Iesus Christ. LYke as our maister Christ in the ghospell moste gracious Quene Katerine whan the woman that had liued wickedly beyng now by his grace called froÌ„ hir sinnefull life to perfite repentauÌ„ce and amendmeÌ„t came vnto him sittyng at his repastein the house of Simon the lepre and washed his feete with the teares of hir iyes wyped thesame with that heare of hir head poured forth vpon his head a precious swete oyntment and also anointed his feete therewith did so well allowe hir deuocion hir earnest zele and hir tendre coÌ„passion whiche she had to â—oumforâ— him that he did not onely among all the cumpany declare hir preseÌ„t â—â—mfort in forgeuyng hir euen there all hir offences wickednes afore paste but also promised that she should not lese the condigne reward of renoume for hir teÌ„dre gentilnes to him shewed in so muche that afore all the preseÌ„ce he openly protested that wheresoeuer throughout al the world the gospel wer afterward preached there should she in suche wise at al occasioÌ„s he had in mind that the remeÌ„braunce of hir good hart thankefulnes towardes him should neuer dye nor be forgotten So Luke the euangelist Paule with the otheâ— apostles of Christ did in their holy writinges not onely make meÌ„cioÌ„ of sucâ— men preachers as were faithfull workers or ministers in Christes vyneyard but also by whatsoeuer good matrones and deuout wemen they sawe and fouÌ„d eyther that god was glorified his honour adâ—auÌ„ced or the ghospell preferred the word of god furthered â–ª the preachers of the same mainteined the yonglinges in the faith cherished the true chriâ—â—iaÌ„s in their pouertie refreshed the nede of the faithfull releued or the vnfâ—â—â—ed beleuers in aduersities coÌ„forted succoured to suche godly wemen they did not forget ne let passe to geue loude praise and coÌ„mendation aswel for the due reward of the parties selues as also for the good ensauÌ„â—le and encouragyng of others to doe the lyke For this cause doeth Luke in his gospel more theÌ„ once make meÌ„cion of Marie Magdalene of IohaÌ„na the wife of Chusa of SusaÌ„na Marie the mother of Iames. And in the actes he neyther forgetteth ne omitteth to coÌ„mend Priscilla Tabitha Lydia Damaris For this consideracion Paul coÌ„meÌ„deth vnto the Romains Phoebe Marie Eryphena Tryphosa Persis others For this respect did Hierome waite a whole treatise entytled of noble famous wemeÌ„ whose nobilitie also renoume he estemeth measureth by none other thyng but by their godlines deuocioÌ„ zele and endeuour to setforth Christes holy ghospell and by theyr godly conuersacion ioyned with moste studious diligence in readyng the scriptures Wherfore most gracious ladie although here nowe to renewe the memory and prayse of the manifold most excellent vertues and ardent zele of your highnesse towardes the promotyng of the knowelage of gods holy word and ghospell bee a thyng more due to your moste worthy deâ—erâ—es than easy for my rude penne to expresse them and more apperteineth to my duetie then it standeth with myne habilitie and power accordingly to sette them forth yet so to do at this present I haue thought partely a thyng nedelesse because your excellencie doeth so ferre sâ—â—â—ounte and passe all praises whiche my slendre vtteraunce is hable to geue you that I shoulde therein seeme to do a much lyke thyng as if I would bring forth a smouldring smokie
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 coÌ„pleted 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 redeÌ„pcion 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 â–ª 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 whoâ—e prouideÌ„ce 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
Lorde Iesus dooeth afterward call him foxe For this is the wily craftines of euill prynces of this worlde vnto whome if it shall at any tyme fortune right professours of the ghospel to be called to seruice either the gospellers muste eschewe the coumpany and conuersacion of suche maysters in whose houses they shall sooner be marred and broughte to naughtinesse on their own parties then they shal turne the others to better waies orels thei muste prepare their mindes aforehande to the like rewarde for shewyng the trueth without dissimulacion that Iohn fortuned to get for his labour For whan Herode nothyng growyng out of kynde from the maners and facions of his father and others his auncestours plaied many wieked and tiraÌ„nous partes pillyng pollyng the people pulling away all libertie by oppressioÌ„ punishyng in others the same thynges in whiche he was a common offender hymself vsing all offices of magistrates vnder him as sale ware for money vsyng also to sell the ministracions of priestehood kepiÌ„g within his house openly in the face of all the world one Herodias the wife of Phylyp beyng his brother and had by force of strong hand taken her away from his sayed brother yet beyng aliue together with a doughter of the same Philippes this holy man because he coulde not abide suche incest and vnnaturalnesse of mariage in a kynges house from whens especially aboue al other places it was conuenient that example of keping the lawes should procede aduertised him to refrain himself from suche a wicked misdede But with a deiulish king the deiulishe request of a gierle beyng a minion dauncer together with the suggestion of a deiulish woman weighed more then the holsome aduertisement of so vncorrupt a man with the whiche good aduertisemeÌ„t he was nothing the better but remained stil so ferre out of the way from being ameÌ„ded that vnto his hainous enormities afore past he added one dede of myschief more the most vngracious that euer was that is to wete casting Iohn into pryson and procedyng so ferre at laste in outragious woodnes that he caused the heade of the moste innocent man to bee chopt of and so gaue it to the wenche for a reward of her vicious wanton dauncyng ¶ And it fortuned that whan all the people receiued baptysme and whan Iesus was baptysed and dyd praye the heauen was opened and the holye ghoste came downe in a bodely shape lyke a doue vpon hym And a voyce came from heauen whiche â—ayde Thou art my beloued sonne in thee do I delite But now to returne to the discourse of the storie before that the lord Iesus would entre into the buisie office of preachyng which he entended with in the coumpasse of a short tyme to accoÌ„plishe and bryng to a perfite ende to the entent that he would leaue no one poynt of humilitie or of righteousnes vnfulfilled thought no disdain to cum with the residue of folkes vnto baptisme not to be purified himself whiche he neded not but to consecrate and halow the lauacre or fount of eternall saluacion to our behofe through his baptisme He huÌ„bled himself but that notwithstanding he was aswel by the voice of Iohn as also by the most clere testimonie of his eternal father opeÌ„ly coÌ„mended in the face of all the people to the entent that they might knowe him eueÌ„ by the face to by sight of whoÌ„ the prophetes had aforetymes spoken muche by prophecie and of whoÌ„ Iohn had openly witnessed So than at that time a great numbre of the common people wer in baptising and in the same cumpany Iesus Christ cuÌ„ming as one emong the mo had instantly desired of Iohn to haue baptisme as though he had been like other meÌ„ subiect to sin Iohn would haue refused to baptise him acknowlagyng him as the autour geuer of puritie of whom he ought rather to had been baptised hymself And thissame testimony was geueÌ„ first of Iohn to the dignitie of Iesus being there personally in place eueÌ„ before al the multitude of the people but the heaueÌ„ly father did by a more euident marke disseuer his sonne Iesê° from the residue of the cuÌ„pany that wer baptised For vnto al the rest whaÌ„ they were in baptising there appered no signe ne token at al. But immediatly after that the lord Iesê° was baptised as he was now makingÌ„g his deuout praiers to god teaching vs thereby that whan the state of innocencie is perfitely renewed through baptisme we ought immediatly to coÌ„uert and bestow our selues to such studies exercises as are of the spirit emoÌ„g which deuout praier hath the first place heauen opened which his baptisme set wide opeÌ„ to vs where as vntil that day it had been shut vp froÌ„ vs. And froÌ„ thens came doun the holy ghost bâ—ing of hiÌ„self in dede inuisible but for that time enuested clad with a figure or likenesse visible because he should be seene with the iyes of men And as for the likenesse it was of a doue because that this bird beyng as a sygne to represent innocencie or simplicitie had many hundred yeres afore brought a braunche of an oliue tree into the arke of Noe for a tokeÌ„ that the wrathe of God was pacified and also a caucion or pledge of warraÌ„tise that the floudde was at an end And in dede the said floudde of Noe by whiche the worlde was at that time scoured and pourged of all naughty creatures did conteine a misticall figure of our baptisme wherby all our sinnes are drowned vp our bodies and soules bothe beyng preserued in perfyte safetie In this lykenesse than dyd the holy ghoste descende downe reste vpon the holy toppe of the lorde Iesus head openly betokenyng that he it was whom God the father had plenteously anoynted with all heauenly giftes of grace whiche gyftes he woulde afterwarde poure out vpon al persons as many as by puttyng their affiaunce and truste in him wer or should afterward bee graffed in the brotherhoode of his bodye thoroughe baptisme There came also vnto him besides this likenes of a doue an euident testimonie of his fathers voice not now declared by the prophetes not by Moses not by angels but publyshed by the father selfe not that theÌ„ father may in his verye owne lykenesse as he is bee either heard or seen or by any sence of the body coÌ„prehended or perceyued but lyke as the holy ghoste beeyng inuisible did openly shewe hymself to the iyes of men in a visible signe euen so the heaueÌ„ly father sending doune a voice through the elementes aboue did seÌ„sibly pearce the eares of meÌ„ And the voice that souned from on high was in these wordes Thou arte mine owne onely dere beloued sonne in whom I am throughly pleased satisâ—ied To none of al the holy meÌ„ that euer were in olde time was there euer any testimonye of suche lyke sorte as this geuen A doue cumming before pointed out certainly to whome this voyce did apperteine to th entent that
of his father was contente to be made as a foole for our sakes to the ende that we might be made wise in him Through pryde came our fall and through humilitie came our settyng vp agayne Adam being through the serpent made bare of all the good qualities of the mynde couered hymselfe with leaues plucked from the tree Christe being riche in giftes celestiall desired no maner thing at all of this worldes The figures also of the olde Testament do veray well accorde with the storie of the ghospell Moses guided and led the Israelites out of Egypte and Christe hath deliuered them from the derkenesse of ignorauÌ„ce and from the boÌ„dage of vice They had their passage there through the water and we here through baptisme haue a ready waye to saluacion and freedome There was a pilour of a cloude and of fyer and here the father sendeth a voyce downe through a cloude and our spirite is baptised with fyer Through the first lawe is occasion of death through the lawe of the ghospell we are called agayne to lyfe But the olde lawe dyd with throundreynges and lyghtenynges make them sore afeard and the lawe of the ghospell doeth with ientilnesse and benefites call vs forth to saluacion Moses was terrible to be seen but in such wyse that constreyned he was to couer his face Christe is mylde and full of courteous humanitie and puttyng hymselfe in companie emong the thickeste of the people Moses went vp to the hill to talke with God and Christe came downe to vs to the intent that God should speake to vs by hym The fyrste Adam while he coueteth to be equal with God is compared to brute beastes voyde of vnderstandyng The seconde Adam whan he humbled himselfe from his godly maiestie downe to the bassenesse of our humaine nature wheras we were more abiecte and vile then euen the brute beastes are helyfâ—ed vs vp to the participacion and brotherhood of his godhed Nowe to conclude through Iesus the sonne of Naue was their returnyng into the lande flowyng wyth mylke and honey and through Iesus the sonne of a virgin is our returnyng agayne into paradyse Let vs therfore goe awaye from the disposicion of our first parentes and duely folowyng the lyfe of our Lorde Iesus let vs wyth pure myndes enbrace his benefite and let vs with al godly zele and endeuour folowe his exaumple to the best of our powers hymselfe will ayde vs therto with his helpe the whiche of his goodnesse hath geuen the example let vs enbrace the merciable and vnwrathfull maker of the lawe euangelicall Lette vs folowe our guide who only and none but he is hable to bryng all nacions of the whole worlde home vnto that same lande whiche continually without ende doeth moste plenteously flowe with all kynde of ioyes ¶ The .iiii. Chapiter ¶ Iesus beeyng full of the holy ghoste returned from Iordan and was ledde by the spirite into wildernesse and was fowerty daies tempted of the deuill And in those daies did he eate nothyng And whan they were ended he afterwarde houngred And the deuill sayed vnto hym If thou be the sonne of God commaunde this stone that it bee breade And Iesus aunswered him saying It is wrytten Man shall not lyue by bread only but by euery woorde of God ANd Iesus vpon whose head the doue had lighted before at his baptisme beeyng not a voyde signe but the holy ghoste hymselfe in that lykenesse although he were nowe full of the holy ghoste yet before he would enterpryse the office of preachyng the ghospell because he would be in all thinges approued and tryed euen to the vttermoste ere he woulde take suche an office in hande he departed from Iordan geuyng therby a lesson that after baptisme menne shoulde endeuoure themselfes to the more higher exercises of godly lyuyng he withdrewe himselfe from the coumpanie of people with whom to be familiar and muche conuersaunte doeth many tymes corrupte a manne and also doeth cause the autoritie of a teacher to be the lesse estemed and regarded And by the spirite of God wherwith he was wholy rauished and possessed he was moued and led furthe into wildernesse from whence Iohn had to fore come furthe emong the people And this did Iesus euen as one that mynded to bidde the enemie of mankynde quickely to come of and make readie all hys craftes and ingiens verayly of purpose both to shewe and declare vnto vs that the deuyll who had hitherto been as a conquerour ouer mankind had holden them captiue maye bee vanquyshed and subdued and also as it were with his fynger to poynte vnto vs the waye howe to wynne the victory ouer hym A place was sought and found apte mete for the temptours purpose and that was wildernesse and occasion was ministred by the meanes of hounger For Iesus to doe the parte that Moses did in this behalfe nowe that he went about to geue vnto the worlde a newe lawe that is to were a doctrine of grace which is the ghospell he fasted as Moses had doen fowertie dayes and in all this tyme of the sayed fowertie daies he touched no maner of meate but passed ouer all this tyme with holy prayers vnto God geuyng laude and glorye to thesame and with geuyng continuall thankes vnto his heauenly father And this was a paterne and a saumple or president of a certayne rare and vnwoonte vertue in manne Neyther was he ignoraunt of the craftes and subtilties of Satan who by all meanes possible neuer more earnestely pitcheth and setteth his snares and grinnes then whan he perceyueth the mynde and soule of man with notable endeuour to encline and drawe towardes heauenly lyuyng And Satan had heard that one there shoulde come whiche shoulde discoumfeight and destruie his puissaunce and whether that mightie conquerour were now alreadie come or no he stoode in doubte and what manne Iesus should be he could not tell For Satan who had beguiled mankynde to fore by his subtile craftes and wyles was nowe contrarywyse to bee beguiled by the politique wysedome of God He had heard Iohn openly confesse and saye I am not Christe Wherfore seeyng and perceyuyng many thynges in Christe whiche ferre surmounted the compace of mans power and on the other syde agayne seeyng hym to bee an houngred and to be in great affliccion through defaulte of takyng bodily susteinaunce wheras it is not read that Moses and Helias after the fastyng and absteinyng from meate by the space of lyke noumbre of dayes were an hungred he supposed Iesus to be nothyng els but a manne yea and suche a manne as by his craftie conueighaunce myght be corrupted Nowe the wilie and subtill deuyse of the temptour was this that is to wete eyther to ouercome and wynne hym in dede or at the leaste wyse to hunte out whether he were that Sonne of God or no whiche had been promysed by the Prophetes Whiche thyng yf he myght haue perceyued so to bee than would he bende all his
vntyll the Lorde Iesus expulsed and droue out from them that euill spirite of Satan that helde them in his possession Wherefore the sayed partie so possessed with Satan beeyng not hable to abide the newe vertue of Iesu whiche priuely vttered it selfe began to crye out horribly roryng Oh out out what haste thou to do with vs thou Iesus of Nazareth Art thou come to destroye vs before the tyme we knowe what tormentes abydeth vs at the last daye But nowe thy presence tourmenteth and vexeth vs before that daye We require no saluacion of thee we aske no release of peyne but onelye praye thee to delaye or deferre it vntill than We neuer felte the lyke of these tormentes by the presence of any other prophete Wherupon it is not vnknowen to vs who thou art For doubtlesse thou arte thatsame onely holy of God that shall conquier all vngodlynesse and drieue out of the worlde all vnclenesse The lawe hath his holinesse the lawe hath his clenesse but thou arte he onely whom god had sanctifyed and declared holy with heauenly holynesse The lorde Iesus would not suffre hymselfe to bee praysed or spoken of by that wicked spirite but would all the glory of his prayse to bee referred to his father onely and to come from hym knowyng right well that this confession of the deiuill came not foorth of a syncere fayth but of a malicious will and purpose For he professeth Christe to bee Iesus and to be the sonne of God only to geat hym to confesse thesame of hymself and playnly to vtter what he was to his harmes dooyng the selfesame thing by the mouth of this man that Satan the temptour of hym had to fore gonne about to dooe and had laboured in his owne persone he professeth Christe of a subtile and craftie mynde not that hymselfe might atteyne saluacion but that he myght lette and hyndre the saluacion of others Neyther was it loue that caused hym to vtter that voyce but feare of punishemente Wherfore as an eiuill and malicious vile slaue of a desperate mynde vnpossible to bee recouered to grace he deserued to heare these thankes for his confession Holde thy peace thou vnclene spirite and departe from that man whom by tyrannie thou doest possesse I am come to saue men And whan the deiuil had throwen hym in the myddes he came out of hym and hurt hym not At this emperiall and almightie voyce of Iesus commaundyng hym to departe the vnclene spirite whan he had throwen down the man vpoÌ„ the yearth and vexed hym he departed from hym so that no harme appered dooen vnto the man beyng now safe and clene delyuered That he threwe hym down it was an euident signe of his peruerse wyll and a token that sore agaynste his mynde he forsoke thatsame his dwellyng place That he hurt hym not it proueth playnly that the wieked spirites can hurt none of them whiche dooe wholly commit themselues vnto the salueour For the goodnesse of this one Iesus onely is of more strength to saue man then the malice of innumerable deiuils to destroye or hurt thesame Other men whan they labour to deliuer mennes bodies from noysome spirites are woont to take for the purpose to vse all possible kindes of remedies and thynges of vertue and strength to putte awaye that eiuill as are for exaumple certayne prayers speciallye prescribed and appoynted therefore and made with certayn woordes apte for that purpose burnyng of frankincense sprincling of holy water or other thinges accustomed certayn herbes hauing a vertue and propertie to expell them with many other kyndes of ceremonyes not vnlyke the feacte of sorcerie and witchecrafte And yet right seldome is it seen that those thynges expell an eiuill spirite That if at any tyme he dooe departe out of him he leaueth behinde him some tokens and markes of his manyfest malice either tearyng awaye some membre and lymme of his bodye as a legge or an arme or els leuyng behynde him some disease sickenesse vncurable But whan the people sawe that at the mere worde and sharpe commaundement of Iesus the eiuill spirite sodaynly departed from the manne so that he was perfectly healed and not so muche as the leste marke or signe that could be of his eiuill remayned they all that sawe this doen were astouned and began to wondre And thus they talked emong themselues of Iesus What a straunge case is this that we see now suche a thyng doen as the lyke hath not been reade ne herde For he hath the vnclene spirites vnder his rewle and obeysaunce and commaundeth them And his commaundementes are of suche mightie power and autoritie that they byandby acknowleagyng hym more of power then themselues dooe forsake a man in suche wyse that after they bee goen out of hym perfect health returneth in place of sickenesse Thus the sight of this so woondrefull a miracle caused that the name and fame of Iesus bruited and spred abrode this acte not onely in the citee of Eapernaum but also throughoute all that region euen into the Synagogue of the Iewes whiche lackyng the spirite of Christe made an vprore and a stiere through the spirite of Satan against the trueth of the ghospell throughe the inspiracion of whiche Satan the Nazareans attempted to murdre the saluaour as is aforesayde ¶ And whan he was arysen vp and come out of the synagogue he entred into Symons house And Symons mother in lawe was taken with a great feure and they made intercessioÌ„ to hym for her And he stoode ouer her and rebuked the feure and the feute lefte her And immediately she arose and ministred vnto them Than departed he from the Synagogue and entred into the house of Symon to whom the name of Peter was afterward geuen whose mother in lawe was holden with a veray sharpe feure This womans kinsfolke and alliaunce besought Iesus that as he vndesired had expulâ—ed and drieuen out the deiuill from the man as is aforesayed in the Synagogue he woulde bee so good at the desire of a great manye frendes as to heale this woman of her feure and the rather forasmuche as she was of the allyaunce and affinitie of Peter a disciple of his owne whome he entierly fauoured Than Iesus to shewe and declare hymselfe readye to dooe good bothe priuatelye and openlye aswell to his acquaintaunce as to those that were straungiers vnto hym yea and vnto all ages young or olde to all sexes men or women and to all states and degrees ryche or poore he came nighe and standyng harde by the woman he threafued the feure commaundyng it to departe And foorthwith at the Lordes comaundemente the sickenesse wente quite awaye and the strength and lustinesse of her bodye returned agayne not by littell and littell as it commonly dooeth in those whiche are cured at the handes of phisicians but the sickenesse beeyng soodainelye drieuen awaye the whole strength and lustinesse of perfect health with a cherefulnesse of moode was
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 â—olkes whiche woulde offer themselfes throughe feyth to bee healed as hymselfe was not stayned by the infeccion of any creature and the whiche moreouer dyd freely helpe all folkes whereas the priestes dyd not without a rewarde of a certayne offreing somuche as pronounce theyr sentence concernyng purity or clenesse of the bodye restored to anye persone For the priestes of Moses institucion neyther dydde sende the leprye into any bodye nor toke it awaye from any bodye but of the leprye eyther breded in a bodye orels taken awaye they dyd iudge onlye but onely Iesus taketh awaye all kynde of diseases from all creatures exactyng or requiryng none other sacrifice of them but a playne and a pure truste in hym that we acknoweleage in him the vertue and power of the godhed by whiche he is hable to dooe whatsoeuer his will is and that we wurshyp in hym his goodnes not possible to bee expressed in woordes and also hys mercye by whiche he woulde fayne haue all sinners to bee saued paying of his owne bodye all that euer was to bee offred in sacrifice for the synnes of theym all And that the Lorde Iesus gaue a great charge to the partye that was made clene that he should make no woordes nor no talkyng to any bodye what had happened whereas he knewe 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 â—enneth awaye from it sekyng to auoyde it and much more also to a maÌ„nes 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 â—ayly more and more renoumed and bruited abrode whyle some reporte vnto others the thyng that they had seen and hearde and these agayne muche lyke as whan men deliuer thynges by hand from one to an other doe by talkyng sprede ferther and ferther abrode thesame that they hadde receiued of them whiche reported it fyrste to others Therefore there came flockyng thyther on euery syde greate coumpaignies of people multipliyng daylye more and more partely to here that same piththye doctryne 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
towardes you to denie vnto you that was naughtly sued for but in stede of the thyng ye wyshed he would geue that might bee for your welth If the sonne shall aske breade of any of you that is a father wyll he geue hym a stone Or if he aske fishe wyll he for fyshe geue hym a serpent or yf he aske an egge wyll he offre him a Scorpion yf ye then beyng euill can geue good giftes vnto your children how muche more shall your father of heauen geue the holy spirite to them that desire it of hym The naturall affeccion of carnall parentes towardes their children doeth so worke that they cannot saye naye vnto them whome they haue begotten yf thesame shoulde make peticion for a thyng perteynyng to the health of the bodye Makeye a coniecture by comparison of your owne selues For who is it of you all that in case he should aske a piece of breade of his father can suppose that thesame would geue his sonne a stone in stede of a piece of bread or in case he shoulde aske fishe can thynke that the father would offre his sonne a serpent in stede of a fishe or in case he should desire to haue an egge can rekon that the father in stede of an egge would geue hym a Scorpion hidden in an egshell That if the tendre loue and affeccion of nature be of so great force and strength emong men beyng many other wayes naughtie persones that towardes theyr chyldren askyng thynges profitable they are frendly geuers how much more your heauenly father who is the father of spirites and who of nature is good will geue vnto you from heauen his spirite beyng good whiche shall aboundauntely geue you all goodnesse yf ye shall make peticion to him for it And he was casting out a deuill and thesame was dumme And whan he had cast out the deâ—â—ill the dumme spake and the people woondred But some of them sayed he casteth out deuilles through Beelzebub the chiefest of the deuils And other tempted hym and required of hym a signe from heauen But he knowyng their thoughtes sayed vnto them Euery kyngdome deuided agaynst it selfe is desolate and one house doeth fall vpon another If Satan also bee deuided agaynst hymselfe how shall his kyngdome endure Because ye saye that I cast out deuils through Beelzebub If I by the helpe of Beelzebub caste out deuils by whose helpe doe your children caste them out Therfore shall they bee your iudges But if I with the fyâ—ger of God caste out deiuils no doubte the kyngdome of God is come vpon you Whan a strong man armed watcheth his house the thynges that he possesseth are in peace But whan a stronger then he commeth vpon hym and ouercommeth hym he taketh from hym al his harnesse wherin he trusted and diuideth his goodes He that is not with me is agaynst me And hâ— that gathereth not with me scattereth abrode Satan also hath a spirite of his owne whome he enspireth to all his seruauntes to be a prouoker and a mouer of them to all naughtinesse Yea and the worlde too hath a spirite belongyng to it whiche allureth men to the loue of thynges transitory But with this spirite your heauenly fathers spirite hath no manier entremedlyng at all If therfore the spirite of your heauenly father shall dwell in you the spirite of Satan must bee expoulsed and the one spirite must nedes auoyd out for to make roume that the other maie come and inhabite in your brestes And behold a chaunce that might laye manifestlye before their iyes what thyng the euill spirite wrought in the hertes of the Iewes beyng euermore wrastlers agaynst the holy spirite of God There was broughte vnto Iesus a certayne man possessed with a mischieuous deuill and it was a deuill not of one sorte onely but both a dumme deiuill and also a blynde so that he could neither loke vp vpon Iesus nor yet speake vnto him ThaÌ„ Iesus of his owne accorde takyng pietie on the man beeyng in suche affliccion commaunded the deuill to voyde out of him and he voyded And beholde there wer certain Iewes present standing by whose soules the spirite of Satan did more daungierfully possesse then that same vnclene spirite had possessed the body of this man For some of them slaunderously saied that the miracle had been doen of the deiuill allegyng that Iesus did suche thinges not by the power of God but by the helpe of Beelzebub the prince of deiuils Some others agayne after seeyng so many miracles yet stil remayning in vnbelefe required of hym some notable token from heauen whereby it might euidently appere that he had familiaritie with God who dwelleth in heauen and not with vnclene spirites whose blindyng of mennes iyes doeth commonly spryng from the yearth And this did they speake temptyng the lorde neuer a whitte the more myndyng to beleue on hym although he had doen the thyng that they requyred but whether he had doen it or not doen it they had surmised a matier or slaundre one or other readie to obiecte agaynst hym But Iesus as soone as he sawe theyr vngodly thoughtes made aunswer to their wiâ—ked surmises in suche sorte as foloweth How dooeth your slaundreous reprouyng of me stande together We see that no kyngdome is hable to stande if it bee at strife within it selfe by ciuill discorde of one of the same realme agaynst another Whiche thyng yf it so bee it cannot be chosen but that it muste come to desolacion and one house to fall downe vpon another by an vniuersall ruine That if the thyng bee true whiche ye thynke that throughe the maintenaunce and ayde of Beelzebub prince of deiuils I dooe cast out hurtefull spirites who veraily bee his felowes and souldiers than it foloweth as a true conclusion that eiuill spirites beeyng at variaunce within theymselfes dooe fyght together and one of theim to bee chaced awaye by an other Nowe if Satan fighte against Satan how shall his kyngdome stande Ye see deuils to be cast oute and ye graunt that euill they be whom I dooe cast out on what grounde than dooe ye coniecture these thynges to bee dooen by the supportacion of Beelzebub rather then of god Is Beelzebub woont to doe for the health and safegarde of men and to chace his souldiers out of their possessions by whom he exerciseth his tirannie And yet if this bee dooen it argueth and proueth that the kyngdome of Satan shall shortely bee destroyed and the kyngdome of God to bee nowe at hande I caste out deuils with a mere worde I cast them oute freely I vse thereunto no charmyng woordes of witchecraft ne of iugleyng or blyndyng mennes iyes The acte ye cannot disproue why than haue ye more mynde to referre the glorye of a good worke to Beelzebub theÌ„ to god Than yf the hatered whiche ye beare vnto me dooeth perswade you that I cast out deuils by the ayde of Beelzebub these young men beeyng your own sonnes whome ye haue seen doyng the
ientyll yoke of his father And whan the saied elder sonne drewe nere vnto his fathers house he heard the straunge noyse of them that songe and daunced for ioye For stickyng wholy to the vnsauourye lettre of the lawe he did not knowe kowe great ioye it is that the spirite of the ghospell hath Whyle the Iewes neglecteth all the premisses dooyng nothyng but digge and beare burdens in the fielde of the lawe in the meane tyme is the people of the Gentiles with great ioye receyued and taken into the house of the father who nothyng els desireth but the saluacion of his Than the folower of the olde lawe meruaylyng muche at the straungenesse of this newe matier and woondreyng what should bee the cause of suche vnwoont mirth would not vouchesalue to entre in where he might bee partaker of the common gladnesse emong all the rest whiche thyng his father dyd earnestelie wishe For the Gentiles were not so receyued in that the Israelites should bee excluded and shutte out But euen yet styll they stande without the doores fumyng and freating for that the churche reioyceth for the Gentiles receiued to the saluacion of the ghospell The elder sonne therfore called out one of his fathers seruauntes and demaunded of hym what newe ioye and gladnesse all thissame was He made aūswer your brother is come whome whan your father had gotten agayne he was veraye glad and kylled thatsame principall best calfe which he had so lōg fatted because he had him safe and sound again whom he thought to had been vttrely loste for euer Here beholde a Iudaicall herte stomake which wheras it ought to haue reioyced for the receyuing of his brother which ought to haue praysed the mercifulnesse of his father yet had rather to enuie his brother and to take indignacion agaynst his father He caried still therfore without the doores murmouryng and full of chafyng And whan his moste louyng father had perceyued hym who desyred the ioye to bee in common to all that were of his house he went vnto hym and begon courteously to praye him that casting all enuie and grutche out of his stomake he woulde come in and make one at the feast emong all the reste and woulde bee partaker of his fathers ioye Yet would not the elder sonne any thyng bough or relente with this his fathers courteous entreatyng but proudely quereled and reasoned the mattier with his father and vnnaturally accuseth his brother Beholde sayeth he so many yeres am I as a bondeseruaunte to you within your house nor neuer brake or transgressed any commaundement of yours and yet this my godly obedience hath neuer been regarded For ye neuer gaue me so muche as a young kidde wherwith I might make merie emong my frendes But now that thissame sonne of yours who hath wasted and spent your substaunce on whoores and harlottes is come home again ye haue killed for hym thatsame your principall best and fattest calfe Doest thou not Theophilus thinke thy selfe to see this elder sonne to entre in fumyng and chafyng and thus murmouring against his father whan thou readest of the Phariseis backebityng Christe because he did eate with Publicanes and synners whan thou readest of the Iewes repinyng agaynste the Grekes for that thesame Grekes were admitted to the ministerie and office of Apostles whan thou readest thesame Iewes scoldyng and raylyng without ende that the gentyles leauyng theyr ydolatry without the burden of the law by fayth only should bee admitted to the grace of the ghospell and shoulde bee baptysed and so confyrmed with the holy ghoste whan thou readest of them hauing enuie that they absteynyng from the feast the congregacion churche of the Gentiles with an vnspeakeable ioye of the spirite dooeth eate thatsame speciall goodly calfe whom the father commaunded to be slayne for the redēpcion of the whole worlde And yet this man also beyng a murmourer as he is the gracious goodnesse of his moste good father goeth aboute to appeace Sonne saieth he thou shalt fare neuer a whit the wurse for that though I vse ientilnesse and mercie towardes thy brother For thou art continually with me and all that is myne is thyne For continuall felicitie neuer interrupted or broken of hath not so muche pleasure or delectacion in it But lyke as a disease or sickenesse afore goyng doeth commende health vnto vs and make it seme the sweter vnto vs after we bee restored to it agayne euen so the misfortune which I haue had afore for my sonne maketh our mirth now the more for that he is gotten agayne And thou oughtest to reioyce in thy brothers behalfe and not to be awaye from the mirth of this feaste for because thissame thy brother was once dead is returned to lyfe againe he was once loste and is now founde againe Therefore dooe not thou thynke that he is returned home to thee thesame man that he was but thynke hym of an vnthrifte to bee newe borne an honeste and well disposed manne Thou must not remembre what he hath been but bee glad that he is nowe become suche an one as we wishe and desire to haue him With these three parables the Lorde dyd exhorte all his disciples to mercie and ientilnesse in receiuing of synners For the glorie of God is neuer more shewed or better sette foorth then whan he whiche was veray notoriously eiuil is sodaynly by the grace of God made a newe manne of an ydolatre made the seruaunt of Iesus Christe of a rauiner and extorcioner made a defendour and helper of the poore of an vnchaste liuer made chaste of an ambicious persone brought to humilitie of a reuenger chaunged into a bearer and long sufferer Furthermore the younger sonne found his fathers mynde so muche the more redier to forgeue hym for that the Gentiles whiche did not knowe God faulted agaynst hym more through ignoraunce then of any stubberne or indurate pretensed malice For ignoraunce and lacke of thynkyng and castyng afore what wil come after is alwayes for the moste parte ioyned and coupled with youth And therfore so muche the more willingly we dooe forgeue youth and beare the more with this age whan it doeth offende But the Iewe whiche to hymselfe semeth iust and standeth muche in his owne conceypte for fulfillyng of the lawe dooeth trespace more grieuously with enuying against his brother then the other had synned by sweruyng and strayghyng out of the right waye The .xvi. Chapter ¶ And he sayed also vnto his disciples There was also a certayne ryche man which had a steward and thesame was accused vnto hym that he had wasted his gooddes And he called hym and sayed vnto hym how is it that I heare this of thee Geue accoumptes of thy stewardshyp For thou maiest bee no longer stewarde The stewarde sayed within hymselfe what shall I dooe For my maister taketh awaye from me the stewardshyp I cannot digge and to begge I am ashamed I wote what to dooe that whan I am put out of
pure affeccions and howe clere from the desire of all worldly thynges euangelicall bishops ought to haue In the meane tyme the souldiers that crucified hym as though he should not haue rysen agayne castyng lottes did parte and deuide the lordes clothes emongst themselues For this was in manier of a rewarde for theyr wicked seruice It was Iesus will and pleasure that this beyng as a spoyle taken from hym should remayne with the souldiers but with vs beyng professours of his name he would no poynte of any carnalitie of his to remayne to th entent we should now loue him in spirite So euen at this present daye also his clothes be with vs lyke as he dooeth dayelye hang vpon the crosse to vs and for our behoufe For all thynges of his are ours but thesame must be according to the spirite In this wise therfore the priestes the Scribes the Phariseis and the chiefe of the people together with the souldiers whiche had doen the execucion of crucifying Iesus dooe skorne hym hanging on the crosse as one beyng brought to confusion and as a man destitute of all hope castyng hym in the teeth that wheras the reporte had goen that he had holpen many an one with his miracles he was now not hable to saue himself He hath saued others say they now leat him be a salueour to himselfe at leaste wise in case he be thatsame Christe that he hath bosted hymselfe to be and in case he be thatsame derely beloued and chosen sonne of God whome he hath in his talke auouched that he is Suche woordes as these did the chiefe rewlers caste out against him in hearing of the people that was wont to wondre at the myracles of Christe to th entent they might turne the myndes of the sayed people awaye from hym Yea and ferthermore they do by theyr woordes drowne and vtterly wype away from hym all his autoritie euery whit of it prouing and as it wer cōuincing by the matier self and case as it stoode that he was neyther the Messias neyther the sonne of God whom he had openly taken vpon himselfe to be excepte he would come downe from the crosse But the healthe and safegarde of the worlde did not consiste in cummyng downe but in his continuyng and throughly enduryng to the ende And thesame enduryng to the ende was of more weight and force with Iesus then the opprobrious and reuilyng wordes of the chiefe headmen ¶ The souldiers also mocked hym and came and offred hym vineagre and sayed yf thou be the kyng of the Iewes saue thy selfe And a superscripcion was written ouer hym with letters of Greke and Latine and Hebrue this is the kynge of the Iewes And one of the ciuill dooers whiche were hanged rayled on hym saying If thou bee Christe saue thy selfe and vs. But the other answered and rebuked him saying Fearest thou not God seeyng thou art in the same damnacion We are righteouslye punished for we receyue accordynge to our dedes but thys man hath dooen nothynge amysse And he sayede vnto Iesus Lorde remembre me whan thou comest into thy kyndome And Iesus sayed vnto hym Uerayly I saye vnto thee to daye shalt thou bee with me in paradyse But the souldiers a grosse kynde of men and partly ignoraunt of the Iewishe religion and partly despisers of it skorned Iesus because it was reported that he had chalenged to be kyng ouer the Iewes moued therto doubtelesse by the exaumple of the chiefe of the Iewes nacion And thesame souldiers reachyng vp vineagre vnto hym in the waye of mockage sayed If thou be that same kyng of the Iewes shewe thy power quickely and deliuer thy selfe from this daungier But Iesus in all the premisses shewed a moste perfecte exaumple of myldnesse and paciēce holding his peace at al their opprobrious wordes There was also a superscripcion or poisee written on the top of the crosse directly ouer his head in Greke in Latine and Hebrewe letters that it mighte the better be reade of all nacions This is the kyng of the Iewes And this also was veraily thought and belieued to haue been doen for a mocke And yet was not all this enough neyther The one of the malefactours that hanged hard by Iesus side rayled against hym from the crosse that he hanged on saying If thou be thatsame Christe the salueour of the worlde nowe saue thy selfe and vs also But the other these hangyng likewyse on his crosse consyderyng the meruaylous great mekenesse of Iesus blamed and rebuked his felow whiche suffred the same peynes of hangyng that hymselfe dyd because they had both cōmitted one offence saying Thou if thou haue in thee no reuerence towardes men ne no shame of the world at leastwyse thou oughtest to feare god for speakyng suche opprobrious woordes vpon one that muste here dye especially seeyng that thyselfe doest suffre thesame punishement Euen thatsame one thyng alone ought to haue staighed and bridled thee from raylyng although he were an eguall offender with vs. Nowe a great diuersitie there is betwene his case and ours We suffre punishement for our offences he dyeth an innocente and double inhumanitie it is to rayle both vpon one that must dye and also vpon an innocent This testimonie did the these on the crosse geue vnto Iesus that his innocencie might on euery syde be testified And thesame these immediately turnyng hymselfe to Iesus sayed Lord remembre me whan thou comest to thy kyngdome A meruailous fayth of this thefe which whan he sawe Iesus hangyng on the crosse and at the poynte of dying himselfe also assured to dye on thesame place yet asked health of Iesus as of a kyng Nowe Iesus who was both dumme and deafe at all reuilyng woordes is not deafe nor dumme to a manne askyng helpe with assured fayth and trust in hym I make thee sure of this sayeth Christe this present daye shalt thou be with me in paradise boubtlesse promising hym to haue rest and refreashyng immediately as soone as this punishement that he was than suffreyng were ouer past Howe happie a thyng it is to be euermore ioyned with Christe who in al places and times saueth mē yf euangelicall fayth bee present ¶ And it was about the sixth houre And there was darkenesse ouer all the yearth vntyll the ninth houre and the soonne was darkened And the vaile of the temple did rente euen through the middes And whan Iesus had cried with a loude voice ▪ he sayed Father into thy handes I commende my spirite And whan he thus had sayed he gaue vp the ghoste Whan the Centurion sawe what had happened he glorified God saying Uerayly this was a righteous man And all the people that came together to that sighte and sawe the thynges whiche had happened smote theyr brestes and returned And all his acquayntaunce and the women that folowed him from Galile stood a ferre of beholdyng these thynges And nowe it was well nigh the sixte houre of the daye that is to saye
euen muche aboute noonetyde for so doe the Iewes rekon from this houre of noonetyde at whiche tyme of the daye the sunne is woonte to bee moste hotte and to shyne moste brightest of all there came soodaynly a great derkenesse ouer all thatsame countrey aboute Hierusalem and so continued till the nynth houre that is to saye till three of the clocke afternoone For the sunne detesting and abhorryng suche great iniquitie of men did hyde his face at suche time as he should be put to death who was the light of the worlde The yearth also dyd quake stones brake a soondre and euery parte of nature trembled at so horrible a dede of crueltie Ferthermore the vaile of the temple whiche parted the inner holy place whiche they called Sanctum sanctorum from the other parte of the temple rented quite a soondre in twoe partes no manne stieryng it shewyng openly that the shadowes and ceremonies of the Iewes should nowe ceasse after that this sacrifice was once accomplished whiche alone was sufficient to pourge and clense the sinnes of all tymes both past and to come But Iesus whan he had with a loude crye sayed Father I commende my spirite into thy handes yelded vppe the ghoste So that it myght bee euidente to all men that he dyd not fainte as others are wonte to doe the strength of theyr bodies by litle litle consuming awaye but that byanby after a strong stretche or crye and after woordes distinctely pronounced he willingly as ye woulde saye and of his owne accorde gaue vp the ghoste This thyng dyd the Centurion well apperceiue and marke who purposely stode hard by the crosse that no man should take them downe alyue from the tree And of this man also had Iesus a testimonie of his innocencie for he glorified God that he had shewed so great power in him and sayed Uerayly this man was righteous openly condemning the vnrighteousnesse of the Iewes For whosoeuer pronounceth hym an innocent that is condemned maketh hym an offendour that hath condemned thesame All the other coumpanie of them who as the common guise is had come to see the execucion in dede a great many moe then would els haue come partely the fauour and partely the hatred of Iesus had drawen thither whan they had seen the thynges whiche had fortuned returned home knockyng theyr brestes partely for sorowe that a man so innocente and a doer of suche good dedes had been so vngodly intreated and partely for feare of the stroke and vengeaunce of God whiche they knowing themselfes culpable in theyr owne conscience did of the straunge tokens that they had seen mistrust and deme to hang ouer them For thesame manne whome in his lyfe tyme they had seen of lowe and poore degree and a maÌ„ none other lyke but to be contemned thesame doe they see euen at his dying houre a manne of great power insomuche that all the elementes of this worlde were shaken and disordred â—ut of theyr course Here eftsones o Theophilus marke thou one other poâ—â—â—â— that there was at all tymes more grace founde in the Gentiles then in the Iewes who tooke vnto them the laude of deuocion towardes God and of holy conuersacion aboue all others The Centurion glorifieth God the Iewes doe no more but feare his stroke being made afearde with thynges of woondre whereas with so many benefites they could not possibly be wonne Ferthermore they that were of Iesus kynred or familiare with him in his life time stode a ferre of beholding what was doen and durst not for feare come nerer Emongst these were also the wemen which for desire and good will to minister thynges necessarie to him to his disciples had folowed him from Galile as witnesses and beholders of those thynges which were doen. And thesame beyng nowe destitute of all hope dyd nothyng els but mourne and make lamentacion for hym And beholde there was a man named Ioseph a counsaylour And he was a good man and a iust thesame had not consented to the counsayle and dede of them which was of Aramathia a citie of the Iewes whiche same also waited for the kingdome of God He went vnto Pilate and begged the body of Iesus and tooke it downe and wrapped it in a linnen cloth and laied it in a sepulchre that was hewen in stone wherein neuer manne before had been laied It beeyng therfore by many euident tokens assuredly well to be seen and knowen that the lorde was vndoubtedly dead leste any man myght fynde some poynte of cauillacion eyther that he was not a veray naturall manne in dede orels that he was not veraily dead behold there cometh in a man of his owne free offre by whom the lordes buriall myght be executed and accomplished which buriall Iesus pleasure was should be clenly and honourable His life had been milde and lowe without bearing any part his death had been a thyng of muche effecte his buriall was magnificent and his resurreccion glorious So than euen at the veray houre euen as God would cometh in willingly of his owne free offre a certain maÌ„ named Ioseph borne in Aramathia a citie of Iewry a good man and a iust and one of the noumbre of them that loked for the kingdom of God This maÌ„ although he were one of the chiefe men of that nacion for he was a noble senatour a rewler yet had he neuer consented to the couÌ„sayle and dedes of the priestes the scribes and the head meÌ„ of the people although for feare of their power which hated Iesus he durst not openly professe or acknowlage the good will and zele of his herte towardes Iesus For as yet they had not geuen vnto them boldenesse by the holy ghost that all thynges despised they might haue the power openly to professe the name of Iesus The other disciples therfore being drieuen away for feare only Ioseph together with Nicodemus dareth take in hande the office of burying the Lorde whether it were because the fauour of menne towardes them that be good doeth after the death of thesame encreace more more orels because the saied Ioseph iudged the enuy of the Iewes against Iesus to be now saciate with his death Wherfore he cometh vnto Pilate to whom he was a man well knoweÌ„ by reasoÌ„ of his nobilitie asked of him the body of Iesus But Pilate would not geue it him before he had perfect knowlage by the CenturioÌ„ that he was throughly dead Than Ioseph tokeÌ„ the body and after it was taken downe from the crosse â–ª and enbaumed all ouer with swete odoriferous sauours he wounde it vp in a fyne shete hauing in the meane time no hope at all of his resurreccion of the whiche Iesus had briefly in fewe woordes geuen knowlage but a litle afore vnto his disciples but in suche wyse had he doen it that they thesame disciples better remembred it then beleued it And because they had an opinion that Iesus was a good man and putte to
it strong in iudgemēt and righteousnesse Whan ye heare a kyngdome and princely power set vpon his shoulder doe ye not manifestly heare the kyngdom of the crosse which crosse Christ did beare to vanquishe the powers of the aier whan ye heare the prince of peace forsoth ye vnderstande a kyng alluryng with benefites and not cōpelling with violence ne with feare whan ye heare the father of the worlde to come ye see one much vnlyke to the princes of this worlde Neither doeth he describe hym a man of any other sorte where he speaketh of hym in a certaine other place And he shal strike with the rodde of his mouth and with the spirite of his lippes shall he sleagh the wicked righteousnesse shal be the girdle of his loignes feith the belt of his reines The woulfe shal dwell with the lambe the leoparde shall lie downe hard by with the goate all the reste that foloweth much dessonaunt and contrarious from the armour and battayles of worldely princes Nowe herken ye what himselfe saieth of himselfe in the misticall psalme of Dauid As for I am constituted of him a king vpō Sion his holy hill preachyng the precepte of him did he not in these woordes manifestely expresse the kyngdome of the woorde euangelicall Certes this is the sweorde wherof an other psalme maketh mencion Bee thou girt with thy sweorde vpon thy thigh o thou moste mightiest with thy beatutie fairnesse entēde thou prosperously procede reigne thou for thy veritie mekenesse and righteousnesse And who hath heard that a king hath in the beautie of his body prosperously gon foreward or els to haue gotten himselfe a kingdome with mekenesse But this was the grace of the woorde of God by which ye haue seen Iesus allure and draw vnto him great multitudes of people this was the trueth against which the Phariseis did so many times in vaine attēpt to wrastle and striue This maner a sweorde it was whiche he at the tyme whan he should die aduertised his Apostles to gette them of whiche he had afore also spoken allegeing that he was not come into the yearth to send peace but the sweorde Suche lyke ones also are the arrowes of the mighty beyng sharp with which he goreth the inordinate lustes desires of men with the which he killeth the couetous mā and reiseth the beneficiall bounteous man with the which he sleagheth the idolatre reiseth vp the professour of euāgelicall godlinesse with which he killeth the fierce man and the man of vengeaunce and reiseth vp the meke and the merciful with which he ouerthroweth the proude man setteth vp the humble Will ye vnderstand the kyngdome what sorte and nature it is of See ye what maner ministers and enlargers of his dominion and iurisdicciō he chose out for the nons Poore felowes mē of lowe degree mē of no learnyng ne knowlage but euen of the bare mother witte and toungue ne with any treasour ne weapon nor victayles ne with any strength or maintenaunce of this worlde furnished or armed against the capcious malice of the Phariseis against the power of princes against the pryde of the Philosophiers that is to say of the great schole mē And by these captaines shall he outwarre and subdue all the vniuersall kyngdomes of the worlde with none other cōplete harnesse then with the helmes of saluacion which is the right vnderstanding of holy scripture with the buckler of feith by vertue wherof God beyng their protectour they shal be in perfeite safegard against al assaultes of the wicked people with the Iacke or haberion made of the righteousnesse of al the vertues euāgelicall with the belt of chastitie with shooes of the ghospels making which is an herte pure from all yearthly affeccions but moste specially aboue al thinges with the sweorde of the spirite which is the woorde of God So was it thought good vnto God that by meane of his sonnes weakenesse he would shewe his power by preaching which should be accoūpted worldly folishenes he would declare his wisedom through the worldly shame of the crosse he would renoume his glory In these thinges consisteth the kingdome euāgelicall in the meane whyle vntill the maiestie of Christ shall in the ende of the world shewe forth it selfe his low degree laied away the blissefull state of the godly sort shal also shewe it selfe not stained or defoiled with any affliccions And yet this outward bassenesse conteineth a ghostly strength of the spirite both effectuall apt to cast downe al buildinges that lift vp themselfes to stand against the glory of God Haue ye euer seen any thing more ientill or pacient then Christ was haue ye seen any thing more lowe or basse in worldly acceptacion any thing more poorer more meke more felowlike with the people more ferther remoued from all lykenesse of a kyngdome And yet what thyng coulde there be more regall or kinglike then with a worde to cast out wicked spirites with a woorde speaking to caulme the wyndes the sourges of the seas with touching to heale folkes that were infecte with lepry with mere bidding to put away al kindes of diseases How many times escaped he harmelesse through the thickest of the Iewes working death vnto him He suffred himselfe to be taken but at the voice of him the armed soldiers fell down flat on the ground He dyed on the crosse but what thing could be of more power then this death which made all the elementes of the worlde to shake whiche caused the sunne to lese his light and to be full of derkenesse which cutte stones in soondre which opened graues which reysed the dead bodyes out of thesame There could be nothing more lowe or basse to the worldeward thē was his natiuitie but yet euen in his natiuitie also there did streight way at the first houre appere tokens moe thē one of his high maiestie which he than did would not be acknowē of He is borne of a tendre young virgin but it is by the operaciō of Gods holy spirite He was laied downe in an oxe maūger but the Aungels syng glory to God in the highest He lieth crying being an infaunte in the cradle place but Herode being a kyng trembleth for feare and the Magians wurship him on their knees These thynges being as yet knowen not to veray many shall in time to come be preached throughout all the vniuersall worlde And with suche lyke sure fenses shall he appoynte and furnishe his Apostles also That if ye shal here after reade the scriptures and marke them well shall conferre them with the thynges which ye haue seen and heard ye cannot doubt but that he is thesame Christ which was promised the priest the king and the salueour of all the worlde after whom there is none other to be looked for Rekon I pray you and consider in your mindes all his whole age which ye haue partely with your owne iyes
the middes of the day time from the sixt houre vntill the nynth Christ himselfe saied and affirmed himselfe to be the light of the worlde and gaue knowlage that the night drewe nere at what tyme he should be doen to death out of this worlde And dyd not Amos clerely prophecie this matter And it shal be in that day saieth the Lord the sunne shall goe downe in the noontide and I will make the yearth to be all ouercast with derkenesse in the daye of light Neyther did Zacharie hold his peace concernyng this matter whan he sayed And it shall be in that daie there shal be no light but colde and froste and it shal be one daie whiche is knowen to the Lorde Not daie nor night in their due time in the euentyde shall the light be It was a day knowen to the Lorde which day the Iewes knewe not by the markes therof Daye was it not because that aboute the houre of noontyde arose derkenesse night was it not because that after the nynth houre light came again Than colde and froste there was in the hertes of the disciples whan they fled euery manne his waye and despaired in the noumbre of whom was Petur who ferthermore abiured the Lord that is to saye swore that he knewe hym not nor had naught to doe with hym nor naught would he medle with hym while being throughly taken with colde he taketh warmth and heate by the coles of wicked Iewes Cōferre ye now the thynges that were doen whyle Christe was hangyng on the crosse Whan he thirsted there was raught vp vnto hym wyne mixed with myrrhe and vyneagre withall euen like as whan he should bee hoighced vpon the crosse they offered hym wyne mixed with myrrhe And did not the prophecie of the Psalme tell plainly herof afore where it sayeth They gaue me gaule for my meate and in my thirst they gaue me drinke of vineagre Ye heard the Phariseis and the rewlers lyke conquerours speakyng proudely agaynste him as he hāged on the crosse and emong other reuiling woordes laying this also against him He sayed he was the sonne of God he putteth his wholle trust and confidence in the Lorde let him nowe deliuer him yf he will haue hym See ye nowe how lustely the prophecie of the Psalme did not onely foreshewe the veray thyng but also did speake euen the verai woordes of those wicked persones where it sayeth But as for me I am a wourme and no manne a veray skorne of men and the outcast of the people All they that see me laugh me to skorne ▪ they shoote out their lippes and shake theyr head saying he trusted in God that he would deliuer him leat him deliuer him if he wil haue him Ye sawe the lambe of whiche Esai prophecied not once openyng his lippes but holdyng his peace at al opprobrious woordes yea and moreouer praying hertely for the causers and workers of his death whan he cried Father forgeue them for they knowe not what they doe Nowe loke ye whether the psalme did not fore tell this thing too They spake agaynst me with guilefull roungues they coumpaced me round about with wordes of hatred and assailed me without cause In stede of that they should haue loued me they railled againste me and as for me I did praye Ye sawe hym fastened to the crosse with nailles and hang naked his bodye stretched euerie waye to the vttermoste Heare ye nowe a clere and plain prophecie of thesame They perced my handes and my feete and they tolde all my bones Ye sawe the souldiers partyng emongst them the garmentes of Iesus whan he was crucified And this poyncte also foloweth the prophecie of thesame Psalme in this manier They parted my garmentes emong them and cast lottes vpon my vesture his other garmentes they parted emongst them for his coate that was a whole piece in it selfe because it had no seames that it might bee vnriept they drewe lottes Whan he was euen at the poynte to yelde vp the ghost ye heard hym saye with a strong voyce Father I commende my spirite into thy handes declaryng the prophecie of the psalme to had spoken afore of his death Ye sawe the twoo theues legges broken in sodre and that Iesus legges were not broken because he woulde by this signe also declare hymselfe to bee the true Paschall Lambe whose bloude hath made free and hath deliuered from euerlasting death al persones that belieue in him of whome there was a commaundemente geuen in the booke entitled Exodus Ye shall not breake any bone of hym Ye might also haue marked this poynte that he ouercame the strengthe of the worlde and Satan with the contrarie with simplicitee he maistered craftinesse with mekenesse he ouercame fiercenesse with humilitee he hadde the ouerhande of pompe and glorie with courteous behaueour he subdued pryde and in lyke manier with the weakenesse of body he conquered the power of Satan For what thyng is more weake or feble then a man dying and yet what great strength this weakenesse had ye sawe Ye beheld and sawe the sunne ouercaste with derkenesse the yearth to be cast in a quakyng stones to brast one piece frō another graues to open the vail of the temple to be cutte in soondre These thynges veraily declared that his special great strength wherwith he throughly subdued the deiuill and the world was preastly and readily shewed foorth at the houre of his death And this thyng also had the mysticall Psalme foreshewed where it sayed Tell ye in the nacions God hath reigned from the tree And this thyng did not the Prophete Abacuc leaue vnspoken His brightnesse sayeth he shal be as the lyght hornes in his handes there is his strength hidden death shall go before his face and the deiuill shall go out before his feete Ye heare the hornes or peakes of the crosse the feblenesse wherof beguyled the prynce of this worlde For the lord Iesus had there priuely hidden his heauenly vertue and strength to th ende that he might oppresse the deiuill he led death in a triumphe he made Satan to be openly knowen what he was and made hym an open shewe and his verai self before he should dye foretold that this thing should so be in that he sayed Whan I shal be exalted vp from the yearth I wyll drawe all thynges vnto my selfe And the selfsame thyng did Moses signifie beyng nere the tyme of his death although by derker woordes of a misticall sense For whan he blissed the tribes euerie one by it selfe and it was come to Ioseph who bare the figure of Christe he saied As of a firste borne oxe is the beautie of hym and his hornes as the hornes of the beaste Rhinoceros with them shal he fanne the nacions euen vnto the endes of the earth So hath it ben thought good to the wisdom of God that Christ should subdue the vniuersal world through the hornes or
skille to lye as the selfe spirite of God by whole instincte they haue been wrytten By death and by open shame of the crosse the waie did lye vnto glory it was necessarie that I shoulde arise again to lyfe on the thyrd daye to the ende ye might know your selfes to haue a Lorde and an aduocate beyng a liuesman and one that from hensfoorth shall dye nomore And thesame your aduocate beeyng admitted into heauen shall from thence send vnto you the spirite of god Than muste ye in the name of Iesus Christe preache repentaunce of the lyfe past and the remission of all synnes without the kepyng of Moses lawe Thesame remission of synnes shall bee geuen to all people through euangelicall feith onely I haue suffred the peines in the behalfe of all creatures leat them no more but beleue and they shall atteigne the state of innocencie And these thynges muste be preached not onely to the Iewes but also to all nacyons of the worlde but yet prouyded alwayes that ye begynne firste with Hierusalem In Iewrye was I borne there haue I wroughte miracles at Hierusalem haue I taught and suffered death Emōg this people shall ye fynde hertes by meanes and wayes nowe already prepaired vnto feith Unto these people shal ye renewe the memorie of the thynges whiche ye haue seen an heard My doctrine whiche I firste receiued of my father and than taught vnto you ye shall poure out again into them The world will gainsaye and withstand your testimonie lyke as it did vnceassauntly crye out against me But I as I haue heretofore saied will from my father sende vnto you the spirite whiche he long agone promysed by the prophetes that he woulde sende whan he spake by the mouth of Iohell And it shall bee I shall hereafter poure out my spirite vpon all fleashe and your soonnes and your daughters shall prophecie whiche spirite holy Dauid also did wishe for whā he saied Sende thou furth thy spirite and they shal be created and thou shalt renewe the face of the yearth Thatsame spirite shall make you strong inuincible against all terrours to bee shewed of this world Thesame spirite shall morouer geue you eloquence whiche no creature shall bee hable to gaynesaye he shall also geue you power to worke miracles in sorte that your testimonie concernyng me shall bee a thyng of condigne pith and efficacie Ye in the meane tyme vntil than bee ye in perfecte quiete and rest with yourselues and beeyng congregated together in one coumpainie remayne ye in this citie of Hierusalem begynnyng there the concorde and vnitie of the churche that shall spryng vp and exhorte ye one another with holy communicacions deuoutly praying and geuyng thankes vnto God vntill thatsame spirite come from aboue who shall enstructe and arme you with power and strength celestial ¶ And he led them out into Bethanie and lift vp his handes and blissed them And it came to passe as he blissed them he departed from them and was caryed vp into heauen And they wurshypped him and returned to Hierusalem with great ioye and were continuallye in the temple praysyng and laudyng God Herupon after that Iesus had by soondry euidente prouffes confirmed the veritie of his resurreccion he led his disciples into Bethanie and beeyng euen now readie to departe from hence into heauen he lift vp his hādes and blissed them representyng euen in this veraye poynte also thexāple of the patriarkes and of Moses And in thesame instaunte while he wisheth well vnto his disciples he was lifted vp from the yearth and in sighte of them al was carryed vp into heauen Than the disciples fallyng prostrate on the grounde wurshipped the Lord lookyng after him with theyr iyes as long as they might But muche more did thei looke after hym with their hertes after that his bodye was taken awaye from their iyes The premisses thus executed and dooen they returned to Hierusalem accordyng as the Lorde had enioyned them and returne thei did with great ioye For nowe had feith shaken of from theim all sorow and heauinesse and assured hope of the promises did geue thē cherefulnesse In the meane season thei wer muche and oftē in the temple as men euen thā alreadie offreing euangelicall sacrifices praysing and magnifying the bounteous goodnesse of god towardes mankynde and rendryng thankes vnto hym for that he had decreed freely to geue suche high benefites vnto mortall men through his sonne FINIS To the moste vertuous Ladie and moste gracious Quene Katherine late wife to the moste noble kyng Henry the eight of moste famous memorie deceassed Nicolas Udall your highnesse moste humble seruaūt wisheth health and all prosperitee in Christ. WHen I cōsider most gracious Quene Katerine the greate noumbre of noble weomen in this our time and countreye of Englande not onelye geuen to the studie of humaine sciences and of straunge tongues but also so throughlye experte in holy scriptures that they are hable to compare wyth the beste wryters aswell in endictynge and pennynge of godlye and fruitfull treatises to the enstruccion and edifiynge of whole realmes in the knowleage of god as also in translating good bokes out of Latine or Greke into Englishe for the vse and commoditie of suche as are rude and ignoraunte of the sayd tounges I cannot but thynke and esteme the famous learned Antiquitee so ferre behynde these tymes that there cannot iustelye bee made any comparison betwene them Cornelia a noble matrone of Rome throughe longe conuersacion and continuance with her learned housebande was in the processe of tyme so wel learned so eloquent that hirself was the chiefe principall instructrice and brynger vp of hir two sonnes Caius Gracchus and Tyberius Gracchus in all their learning and made thesame at lengthe so fyne that they yet to this daye remayne registred in the noumbre of the absolute and perfecte Oratours of olde tyme. We reade of one Amesia in Rome a woman so well spoken so fine of toungue that beynge on a time indicted and arrained of a grieuous offēce she so wittily so piththily and wich suche grace made answer for hirself that all the whole benche Courte than presente iudged her for the mere respecte of her eloquence and witte in that present perill and ieoperdie there shewed worthy by theyr whole cōsentes sentences to be quit and discharged of the law for that crime Hortensia the daughter of Quintus Hortensius brought vp continually frō hir cradle and tendre infancye in the house and companye of suche a noble Oratour came at lengthe so nere to the perfect eloquēce of her father that she was hable in publique hearing to make oracions and thesame of so piththye a sorte that where the noble weomen of Rome were on a time sore taxed to departe with their golde iewels toward certayne necessarie charges of that cōmon weale Hortensia came before the cōmissioners to speake in the behalfe of the matrones with her exquisite
law had promised Therfore by their malice it came to passe that the light whiche brought eternall lyfe to the beleuers therof was to them occasion of greater blyndnes But their frowardnes could not hinder the health of theym that beleued in it but rather the blindnes of the Iewes made open way for the Gentiles to the lyght of the ghospel They which vnto that time were taken for the people of God which onely did boaste theimselues in the wurshipping of the true God in the religion of the lawe in the kynred of the fathers and in the promises of Gods testament turned theimselues from the sonne of god when he came to theim And therefore the Iewes being righteously caste out as rebels to the ghospell the grace of the ghospell remoued thence to the Gentiles that the course of thinges being altered they whiche before swelled in pride thorowe the false colour of religion shoulde openly declare their wickednes reiecting the sonne of him whom they wurshipped for God And on the other parte thei which before were vtterly contrary to true religion and dyd wurship beastes and stockes for their goddes shoulde enbrace the holynes of the ghospell by faith howebeit vpon this occasion the Gentyles were so admitted to bee saued by the ghospell that neyther the Iewes nor any other nacions at all shoulde be excluded from hauing entry therunto so they woulde put away their stubbernes and shewe theymselues obedience to faith which is the principall and onely gate to eternall saluacion But as many as receyued hym to theim gaue he power to be the sonnes of God euen them that beleued on his name And albeit many both of the Iewes and the Gentiles whiche loued the worlde more then God withdrewe themselfes from this lighte yet the cumming thereof was not in vayne Firste of all it did manifeste their infelicitie whiche thorowe their owne faulte did depriue themselues of so greate goodnes frely offered vnto them Neyther coulde any man doubte but that by the iuste iudge mente of God they shoulde be reserued to eternall deathe Furthermore it caused that of the contrary parte it shoulde more euidently appeare howe notable the liberalitie of God was to them which with a simple redy faith would receiue the woord of the gospel And for that cause he that was bothe the sonne of God and God did humble himselfe to our lowe estate to thintente that thorowe faith he might exalte vs to his highnes Therfore he toke vpon him the rebukefull misery of our mortalitie to make vs partakers of his godly glory Therefore also he woulde be borne a corporal man of the virgin to thintente we should be borne again spiritual of God and for that purpose he came downe into the earth to carry vs vp into heauen The stately scribes and pharisees the proud kinges and powers of the worlde the stoute and hau◠philosophers were reiected because they woulde not beleue But to this high dignitie were admitted men of lowe degre of litle estimacion without renoume vnlearned persons bondemen barbarous men and sinners whom the worlde hath in no estimacion at all of whom nothing is required but pure faithe neither cunninge nor noblenes of bloode nor yet the professyon of Moses lawe but all that did receyue this worde of what nacion or condicion so euer they were of his behalfe he gaue to theim this dignitie that they beinge graffed in Christ thorow faith and baptisme and hauing professed his name should be made euen the children of God that they mighte bee made by adopcion the same thinge whiche Christe was by nature And what can bee higher then this honour that they whiche before were the children of the deuill inheritours of hell shoulde thorowe faithe onely be made the children of God the brethren of Iesu Christe and coinheritours of the kingdome of heauen As touching the flesh we were all borne the children of wrath of our firste father Adam but by the worde of God we be released from that sinfull kinred touching the spirite we be happily borne again of God by Iesu Christ. Which wer borne not of blood nor of the will of the fleshe nor yet of the will of man but of God For finally God takethe for his children not suche as bee borne the children of Abraham by mans sede or actuall luste in generacion but those that be borne of God by faith Our first father Adam had begotten vs after an vnfortunate and miserable sorte for he begate vs to deathe and hell Moreouer they whiche are borne touchinge the carnal birthe bee not all borne to one estate for some he borne to a kingdome some to bondage But Christe Iesus the auctor of our newe generacion doth regenerate al men without difference to like dignitie that the bondage of sinne and the misery of mortalitie put awaye thorow faith and grace they may be made children of the lyuyng God And the same woorde became fleshe and dwell emong 〈◊〉 Neyther is it any meruail though man be transformed after a sorte into the felowship of the godly nature seyng the woord of God did submit it selfe for this cause to take our fleshe that is to say a mortall body of the virgine ioyning together in himselfe two thynges moste vnlyke God and manne what thing is more frayle or more vile then mans fleash and what thing is more mighty or more excellente then God Neuer meruaill that these thinges were knit to gither It was God that did it Neither mistrust that men may be made the children of God seynge he loued vs so that for our sake he himselfe would be made the sonne of man doubtles he toke vpon him no fantasticall body for who coulde loue a vain vision or a disceitful illusion but truely he toke vpon him the body of a manne that is to say the full and perfect nature of man abhorring not so muche as that parte wherby we be subiect to death and dooe very litel diffre from the kinde of brute beastes And he bacame not man for a small time redy by and by to put awaye that thinge whiche he had taken but to proue assuredly that he toke his manhed not deceitfully or vnder a colour he was long conuersaunt in earth he was hungrie thirstie diuers waies punished suffred death was seen with iyes hearde with eares and touched with handes And to thintent this dignitie should alwaye remaine with mankinde the godhed hauing the manhed with it and in it being glorified sittinge on the righte hande of the father allmighty dooeth stil dwell in vs. And we sawe the glory of it as the glory of the onely begotten sonne of the father full of grace and trueth Neuertheles he lacked not his godly maiestie when he in his manhed walked here in earth for we whiche liued familiarlye with him are witnes that he was both God and man we haue seen him hungry athirst slepinge wepinge vexed and dyinge We haue hearde him speake with the voice of a
theffect therof so thou hearest the soūd of it whē thou seest no body at all nor any thyng whiche thou canst catche or lay hand vpon thou perceyuest 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 inspiraciōs Therfore there is felt an vneffable strength efficacie and yet the thyng whiche is doen is not perceyued with our iyes And they whiche be thus borne again be not now led with a worldly carnal spirite but with the spirite of God whiche geueth life to all thinges and gouerneth thesame Nicodemus 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 cōprehended 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 vnderstād these thinges but in the meane while it shal profit thee to beleue that thing which thou canst not vnderstād Faith shall cause the to feele and perceiue these thinges although thou seest thē not for if thy witte cannot serue thee to come to the full knowledge of the nature and violence of this worldly ayre when thou felest it with thy sences howe shalt thou attaine to the knowledge of these thinges which are farre hier and further of from al bodily senses For truly in as much as they be godly they doe farre passe and surmounte the capacitie of mennes myndes except theyr myndes be inspired with the holy ghoste 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 euē then was with the father as touching his godhead by reason wherof he neuer departed from the father And for because those thinges which hertofore Iesus had spoken cōcerning how to be borne a new by water spirite might appere to grosse or rude for the highnes of this misterie that is to say how Gods nature mans should be vnited together in one person that thesame person should lyue in earth a very mortall man and be so immortall God still remaynyng with his father in heauen Therfore I say Iesus spake further saying If you by reasō of your carnal and fleshly minde doe not beleue me speakyng to you as yet but of earthly thinges how will ye beleue me if I shal tel you those thinges that be altogether heauenly which neuertheles both I my selfe haue seen knowen more assuredly then ye knowe these thynges which ye see with your bodily iyes 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 mā at al ascendeth vp into this heauen but the sonne of man who came downe from heauen into the earth and the very same doeth yet still remaine in heauen beyng neuer seperate from the perfite beholding of the godhead albeit in the meane while he semeth here in earth to be base litle regarded But thus it was thought mete to the determinaciō 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 forsakē false glory should make haste to the true and eternall glory And if any manne aske what necessitie compelled the sonne of God to come downe from heauen to lyue here in earth as a poore abiecte persō truly none other thing was cause therof but the moste hye and excellent loue of God the father toward mankynd for whose
before should make redy the waye for him against he came I am his seruaunt he is Lord of all thynges But if he now begin to be knowen to the worlde that his fame and renoume doeth derken myne I reioyce that my witnes was true For I did only wish desire that my seruice myght growe to that ende and effecte For as the bryde is his by right whiche is the very bridegrome in dede and yet he whiche is not the bridegrome but onely his frende doeth not enuy the bridegromes felicitie nor taketh his spouse from him but reioyseth on his behalfe whom he loueth in his herte and holdyng his peace standeth by him also with great ioy of mynde heareth the voice of the bridegrome whiles he talketh with his spouse so I who haue wished for nothing more then that he should knowen to be so great a man as of trueth he is that I should be no more taken for a greater man than I am in dede doe greatly reioyce in that I perceiue this matter to haue so good successe Of right he must encrease which hitherto hath been reputed to be much lesse then he is in dede And it is mere that I should decrease who haue alwaye be taken to be greater then I was Thus it is expedient for mans saluacion both that myne estimacion should be darkened and his glory should dayly growe greater and that my disciples should leaue me goe to him in comparison of whose power myne is but weake and of none effecte And my baptisme is as farre vnderneth his as fire is of more might then water He that cummeth from on hye is aboue all He that is of the yearth is yearthly and speaketh of the yearth He that cummeth from heauen is aboue al and what he hath seen heard that he testifieth no mā receiueth his testimonie He that hath receiued his testimonie hath set to his scale that God is true for he whom God hath sent speaketh the woordes of God It is mete that yearthly thinges should geue place to heauenly worldely to Godly vnperfite to thynges perfite He that cummeth from the earth is earthly and speaketh thinges that be earthly and base For what other thing can man speake but thynges pertayning to man but he whiche is come from heauē excelleth al men be they neuer so great We haue receyued but a small knowledge of heauenly thinges as we are able so we testifie but he doeth beare witnes moste faithfully emong men of that thyng whiche he hath seen and heard in heauen with his father And men haue me in admiracion who am muche his inferiour but no man almoste receiueth his witnes they doe require me that am but a seruaunt to beare recorde of hym And they refuse the witnes that he beareth of his father And in dede yf any bodie doe not trust me he doeth but mistrust a man yf any doe not beleue hym whiche is the only sonne as the father hath witnessed with his owne voice that person maketh God a lier The Iewes doe wurship the father and they contemne and dishonor his sonne whom he sent howbeit euery reproche iniury doen to the sonne redoūdeth to the father Therfore whosoeuer receiueth the witnes of the sonne he geuing credit to the sonne doeth certainly affirme God to be true whiche speaketh in the sonne For the sonne which is sent from the father speaketh not the woordes of a mā but the woordes of God God hath spoken bothe by the Prophetes and also hath made euery man partaker of his spirite accordyng as they haue been able to receyue it But God hath geuen his spirite to this his onely sonne not after any certaine measure but he hath powred vpō him the whole fulnes of his spirite so that the father hath nothyng but the sonne hath thesame The father loueth the sonne and hath geuen all thynges into his hande He that beleueth on the sonne hath euerlastyng lyfe He that beleueth not the sonne shall not see lyfe but the wrath of God abideth on hym And whatsoeuer the incredulitie of men would take from the sonne the father imputeth it to be taken from himselfe for the father loueth his only sōne most intierly and hath put in his hande the whole summe of all thynges not depriuing himselfe of his owne power but maketh that vertue and power which he hath common to both And what thing soeuer God hath willed to geue and bestowe vpon mankynde his pleasure was to geue it by his sonne And verily he offreth to all men no small or meane thyng for he offreth euerlastyng lyfe but by hym whiche is the only fountayne of eternall lyfe howbeit that person maketh hymselfe vnapte to receyue this so excellent a gyfte whiche refuseth to take it And surely he refuseth it whiche doeth not beleue that the sonne can geue and perfourme that whiche he promiseth Moreouer he doeth charge the father with vntrueth as who sayeth he should promise by his sonne vaine vntrue thinges Therfore the rewarde of belefe is great and the punishment of vnbelefe is fierce and terrible For of trueth whosoeuer putteth his hope and trust in the sonne hath already the sonne and whoso hath the sonne hath eternall lyfe Contrariwyse he that trusteth not in the sonne forasmuch as he hath as it were closed vp his owne iyes that he cannot behold the light he shall not see lyfe because this lyght is the lyfe of men but he continewyng in his sinnes remaineth bounde and gyltie of the vengeaunce and wrath of God that is to say euerlastyng death The .iiii. Chapter As soone as the Lorde knewe howe the Phariseis had heard that Iesus made and baptysed moe disciples then Iohn though that Iesus himselfe baptised not but his disciples he leaft Iewry and departed againe into Galile ANd so Iohn with these woordes corrected the vnmesurable loue and affecion of his disciples toward hymselfe and their euill and wicked opinion concernyng Iesus secretely prouokyng them that they should leaue him and now folowe Iesus of whom all men ought to aske al thynges Therfore when Iesus frō whom nothyng at all was hid dyd perceiue the like thing to haue chaunced to him which is wonte to happen emongest men that is to saye that enuy foloweth prayse and renoume and also that now already the Phariseis took in euyll parte that he should allure and drawe to hym many disciples and that more people had recourse to his baptisme thē to Iohns although in dede not Iesus himselfe but his disciples did baptise Euen thē declaring that to preache the gospel was a more excellent office then to baptise And the Phariseis were so muche the more greued displeased because his disciples dyd take so muche vpon them as they scantly would haue suffred Iohn to haue doen to whom they dyd attribute very muche Iesus I saye partly because he would not prouoke sharpen and stiere vp theyr enuy in case
beleue his witnes yet haue I a more certaine testimonye of my selfe that is to saye my fathers testimonie and witnes who is greater than Iohn and whose witnes cannot be reproued There is no recorde more sure than the very dedes that a man doeth yf ye do perceyue those workes to be worthy for God whiche ye haue seen me dooâ— they beare sufficient witnesse of me that I doe nothyng of my selfe but by hym whiche for your saluacion hath sente me into the worlde wherfore ye haue no cause whereby to excuse your infidelitie and diminishe my credence as who sayeth I alonely were myne owne witnesse and did declare great thynges of my selfe Ye haue Iohns witnes whiche among you is muche regarded and taken to be very weightie howbeit in dede he rather nedeth my witnesse lesâ—e he seme to haue borne false witnes Ye haue the testimonie of my workes so that nowe ye nede not to beleue any mannes sayinges when ye looke vpon the dedes themselfe And if all this dooe not satisfie your vnbeliefe yet haue ye hearde at Iordane the voice of my father from aboue bearing witnes of me But yet my father forasmuche as he is a spirite neither hathe voice whiche maye be perceyued with mannes eares nor fourme or shape that maye bee seen with bodely iyes For Moses did neyther heare him nor see hym in the veraye fourme of his owne mere nature as you suppose he did Onely his sonne hath seen hym and heard him after that sorte â–ª yet neuertheles he hath made himselfe knowen to your senses by some kynde of voyce and thorowe some manner of fourme He spake to the Prophetes and by the Prophetes hath spoken to you He hath spoken to Iohn and by Iohn to you but vnto me he hath spoken as he is of his owne very nature and by me he speaketh vnto you If ye can make no excuse but that Iohn did beare playne manifest witnesse why do ye not beleue hym If ye thinke that God in very dede did speake and was seen of Moses and the Prophetes wherfore do ye not credite those thynges which he hath spoken by them ¶ Searche the scriptures for in them ye thinke ye haue eternall lyfe And they are they whiche testifie of me and yet will ye not come to me that ye mighte haue lyfe I receyue not prayse of men but I knowe you that ye haue nor the loue of God in you I am come in my fathers name and ye receyue me not if an other come in his owne name him will ye receiue Howe can ye beleue whiche receiue honour one of another and seke not the honour that cummeth of God Do not thinke that I will accuse you to my father There is one that accuseth you euen Moses in whome ye truste For had ye beleued Moses ye would haue beleued me for he wrote of me but yf ye beleue not his wrytynges howe shall ye beleue my woordes Uerely ye beleue that the scriptures are come from God and albeit you do diligentely occupie your selues in searchyng of them and put the â—ope and felicitie of your lyfe in them yet euen as ye would not beleue Iohn to whom in other thynges ye gaue very great credite when he bare witnes of me so you beleue not the very scriptures in that whiche is the chiefe poynte of all for they promyse life but through me The father doeth there beare witnesses of me and promiseth that he wil send his sonne by whom men shall be saued But as ye haue heard Iohn and not beleued hym and also the voice of the father and not geuen credite vnto it so neither the witnesse of the lawe nor of the Prophetes sticketh in your myndes And although ye haue theyr bookes euer in your handes and their woordes alwaye in your mouthes yet doe ye reiecte hym whome those scâ—iptures dooe promyse and doe not beleue hym whome the father hath sent accordyng to the promyses of the Prophetes and wheras there is none other entrie into life but by me who hathe been approued to you by so manye testimonies yet ye wyll not forsake all thing and come to me wherby ye maie obtain life withoute difficultie For the gate and entrie of saluacion is to haue beleued the sonne whoÌ„ the father sent There is no cause why I should seke for worldlye glory amonges you by the testimonie of Iohn or the Prophetes but I am sory for youre destruccion whiche through your incredulitie dooe in maner enuye your owne saluacion And besides that I leaue you no maner of excuse to make for your selfe if you will not beleue for I haue brought foorth thus manye witnesses whiche in other thynges be of veray great auctoritie among you and onelye in matters concernyng me for whose cause all thynges wer written and spokeÌ„ ye doe not alowe them ye pretende to wurship and loue God ye haue the prophetes in reuerence by whom he spake and yet you do despise him which was promised of God and doeth declare himselfe by his workes what he is This is a playne argument that ye wurship God with counterfaicte holynes and that ye loue not God in dede whom the lawe commaundeth you to loue with all the power of your soule and your streÌ„gth inasmuche as ye contemne and regarde not his sonne Therfore your infidelitie is not for wante of witnesses but for lacke of true loue towardes God You loue worldly glory you loue money â–ª you loue pleasures and to get these thynges you misuse your selues with false pretence of religion But ye persecute the sonne of God because he teacheth those thynges whiche be contrary to these your wicked desyres albeit his reachyng agreeth with the will of the father These thynges declare that ye loue not god with your herte For he whiche loueth doeth also beleue and obeye and whoso loueth the father cannot hate his moste entierly beloued sonne In lyke maner he that loueth the sender cannot mislyke and contemne the messanger specially consideryng I couet neither glory kyngdome nor richesse among meÌ„ but onely the glory of my father And also I couet that to th entent you maye be saued You see workes wurthy for God and yet I doe not ascribe the worldlye prayse to my selfe but to my father who worketh by me Therfore although ye would â—eme religiously to wurship my father yet ye do not receyue me who am come in his name and doe none other thyng but that whiche he hath prescribed vnto me And looke howe peruersely you do discredite me who cummyng in my fathers name do freely offer lyfe and saluacion euen so fondely shall ye beleue whosoeuer cummeth in his owne name presumpteously takyng vpon hym the glory of God and therewith attendeth his owne busines and not Gods bringyng suche thyngâ—s vnto you as maye leade you into eternal death If ye loue God why do ye murmure and crie out agaynst him that seketh his glory If ye loue euerlastyng lyfe why
of man remain still aliue And to thintente also that the whole man shoulde like throughe me my father wylâ—eth thys thyng too that in the last day I shal restore the dead body also to lyfe For this is my fathers wyll that sente me euen by his soonne to geue â—ternall lyfe vnto all men and that not through Moses lawe but by faythe of the ghospell The father dooeth nothyng but by his sonne And therfore he that dooeth not acknowlage the soonne dooeth not acknowlage the father and whoso resisteth the sonne he also resisteth the father The father is inuisible but yet he is seen in his sonne Therfore whoso seeth the sonne acknoweledgeth hym and beleueth his woordes the saide soonne will not suffre hym to perishe but althoughe he bee deade in bodye he wyll rayse hym agayne in the laste daye accordyng to his fathers wylle that he so maye liue wholly both in bodie and soule in the presence of the soonne whome he gaue credite vnto The father hath geuen this power vnto the soonne that he maye restore euen the dead vnto life The Iewes then murmured at hym because he said I am the bread of life which came downe from heauen And they said Is not this Iesus the sonne of Iosephe whose father and mother we â—news How is it then that he saieth I came down from heaâ—â— â–ª Iesus aunswered and saied vnto them Murmure not among youre selfes No man can cumme to me excepte the father whiche sente me drawe hym And I wil rayse hym vp at the laste daie When Iesus had spoken these thinges the people whiche hytherto thorough hope of meate coulde metely wel away with his communicacion now seyng that they sawe their hope of bodilye sustenaunce was taken awaye they fell to quarellyng with hym to maligne against him And also whome they beeing sufficed with eatyng woulde haue made king him doe they no we contemne as a vyle persone â–ª and laie arrogancie to his charge not openlye as yet but murmuring emong theimselues chieflye at that saiyng whiche of all others they oughte to embrace that is to weâ—e I am the liuelye breade whiche descended from heauen They moste coueted and gaped for bodilye foode and with this saiyng they thoughte theimselues deluded and mocked where as in dede a thyng farre more excellent was offred them then they loked for Certes the infirmitie of his manâ—ed offended theim whiche they onely looâ—â—â— vpon with bodily iyes when as they myght bothe of his dooynges and sayinges haue seene the power of god in hym yf they had had iyes of faythe Is not this man saye they Ioseph the carpenters sonne whose father and mother we knowe well enough by sight and to be but poore folkes and of a very meane estate Furthermore how can he for shame say that he came doun out of heauen when as but of late time he was borne here in earth emongest vs a very man of men as we bee Or what meaneth he by tellyng vs of an other father And whyles they wer talkyng secretly one to an other of these thynges Iesus declaring forthwith that meÌ„s very thoughtes wer not hid froÌ„ his knowlage did make more plain and also confirme that which he had spokeÌ„ before saiyng there is no cause why ye shoulde murmure among your selfes at these thynges which I haue spoken vnto you Your infidelitie is the cause why my woordes sticke not in your myndes Ye se and se not you heare and heare not and whyles ye be present yet are ye absent Of trueth whosoeuer cuÌ„meth to me shal obteine eternall life but by fayth muste men cum to me And faithe cummeth not at all auentures but it is hadde by the inspiracion of god the father who like as he draweth vnto him mens myndes by his sonne so by breathyng in fayth secretly into mens soules he draweth them to his sonne in suche wyse that through the operacion of both ioyntly together men cum to them both The father doth not geue this so great a gift but to them that be willing and desirouse to haue it And truely whoso doeth with a redy will and godly diligence deserue to bee drawen of my father he shall obteine euerlastyng life by me For I as I tolde you shall call to lyfe again euen him that is dead when the day shall cum wherin the felicitie of the godly and the destruccion of the wicked shal be finished and fully concluded He that beleueth me receiueth an excellent greate thyng but he ought to thanke the father for it without whom no maÌ„ can beleue and yet for al that they that in the meane season doe not beleue can not excuse theyr faute by saying that they were not drawen For the father so muche as lieth in hym coueteth to drawe all men He that is not drawen is in faute himselfe because he wythdraweth hymselfe from him that els would drawe hym ¶ It is written in the prophetes and they shal be al taught of god Euery man therefore that hath heard and hath learned of the father cummeth vnto me not that any man hath seen the father saue he whiche is of god the same hath seen the father Uerilye verilye I saie vnto you He that putteth his truste in me hath euerlasting life Thynges of thys worlde are learned by mannes endeuour and studye This celestiall philosophye is not vnderstande vnles the secrete inspiracion of the father make mannes hatte apte to bee taught Undoubtedlye thys is that whiche the prophetes long ago dyd saye shoulde be thus Propheciyng before haÌ„d And they shall be al taught of god But the lustes of this world maketh many one vntowardes to be taughte whiche worldelye desyres whyles they euen droune men in these earthlye thynges they suffre theym not to lifte vp theyr myndes to heauenlye thynges The gyfte is goddes but the endeuour is yours I man heareth my wordes with bodily eares in vayne excepte he heare before the secrete voyce of the father whiche must inspire the mynde with an insensyble grace of faythe Therefore whosoeuer fashyon theymselfes to bee apte to receiue this inspiracion the father dooeth thus drawe theym And he onely that is so drawen cummeth finally to me For god is a spirite and is neyther hearde nor seen but to them that bee spirituall And so to haue seene and haue hearde hym is saluacion Many shall see and heare the sonne to theyr peryl and daunger notwithstandyng that ye do glorye in that god was seene and heard to Moses and to the prophetes There was neuer mortall manne that sawe and hard god as he is in his own nature and substaunce that thing is geuen to the sonne of god alone whiche onely came from God with whom he was euermore before he came into this worlde Therfore put clearely out of your myndes the vyle cares of this corporall lyfe labouryng al that ye can that through earnest desyre of thynges that be spiritually good ye may attaine life euerlastyng I would ye should forget
last day of that feast was cum whiche was moste solemnely kept with moste great resorte of people with great religion for when this day was past euery mā was glad to repayre home againe Iesus stode vp in the temple as though he also would leaue the coūtrey of Iurye doth halow that moste solemne day of that great feast with a notable sermō and therwith purueyed vitailes of euangelicall faith of the ghospell for theim that should iourney Nor he did not onely speake openly but also cryed with a firme and a stayed voyce therby declaryng that the matier was mete to be heard of all folke The Phariseis had babished the simple people with fained and colde religion and had tangled theyr consciences with mannes ordinaunces And surely the multitude had nothing els almost in admiracion that Iesus sayd or did but his miracles But for somuche as they had not drounke of the spirite of the gospell they toke the lesse spirituall profite at his handes Therfore Iesus called and allured all menne openly from the barren and colde doctrine of the Phariseis vnto himselfe promisyng them the spirite whiche once being receiued not only they by his grace themselues shall attaine to the true euangelicall doctrine but shall also by theyr preachyng issue foorth vpō other great aboundaunce and efficacie of wysedome I am sayth he the fountaine of helthfull wysedome whoso thirsteth let him aske nothing of Moses the Phariseis the Scribes or of the priestes Let him cum to me and drinke of this well And whosoeuer beleueth my wordes thesame drinketh Therfore whosoeuer beleueth on me desyrously drinketh vp my wordes as the scripture biddeth bearing witnesse of me he shal not weaxe dry throwe infidelitie but the draught that he dronke of the spirite of God shall bring foorth in his heart a well that shall runne euermore and plentifully in suche wyse that out of his heart shall flowe not onely small litle streames but also great plēteous fluddes wherwith the drynesse of the Gentiles shal be watered therof shall spring muche fruite of the ghospell By this parable far of speakyng Iesus did meane that fertile and plēteous spirite whiche afterwarde they should receiue that woulde beleue on him whiche spirite after that the Apostles had receiued foorthwith they begon with great confidence to preache in diuers toungues to the whole worlde the philosophie of the gospel to distil into the soules of all that beleued on Christ thesame spirite that they receyued from heauen For albeit that many at that time had sum smattering and were sumwhat entered into knowlage of the faith for all that the verye effectuall and plentifull spirite was not yet cum to any of them for because Iesus was not by his death and resurreccion glorified nor had not ascended vp to heauen to sitte on the fathers right hande from whence he should sende that spirite to his Apostles But the misterie of the crosse was to be perfourmed before whiche thing could not be doen and accomplished except his glorious maiestie had been kept secret and as it were dissembled for a season and they also could not be made able to receyue that diuine spirite vnlesse they had first been framed and fashioned therunto by many miracles sayinges and doinges Therfore the Lorde Iesus doeth call and byd all folke to this well of the water of lyfe yet he compelleth no man againste his wyll nor he excludeth no man so that he cum athirst Many of the people therfore when they heard this saying sayed of a trueth this is a prophte but other sayd this is Christ but sum sayd shall Christe cum out of Galile Sayeth not the scripture that Christe shall cum of the sede of Dauid and out of the toune of Bethleem where Dauid was So there was discencion amōg the people because of him And sum of them woulde haue taken hym but no man layed handes on hym When the Lorde Iesus had spoken this and many mo lyke thynges though they were not fullye vnderstande yet they dyd woorke sundrie myndes and affeccions in the multitude of the people for sum vpon sight of so many miracles and the great auctoritie of his wordes sayed truly this is a very prophete Again other that thought more hyghly of him sayed yea this is that very Messias whom the prophetes haue promised in their prophecies On the contrary syde other being corrupted with pharisaicall leuen went about to reproue and confute these mens opinion by the very woordes of the prophetes whiche tolde before that he shoulde ryse out of the tribe of Iuda and out of the towne of Bethleem Christe was thought with moste part of men to be borne in Nazareth because he was nursed there and broughte vp with his parentes whiche dwelte there and also because he beganne his preaching in Galile and for the moste part had his abode there But the people of Ierusalē and the Iewes that were of the tribes of Iurie toke the people of Galile as men nigh neighbours vnto the heathen and were myxte together but for halfe their countreymen because they neyther excelled in knowledge of the lawe nor euer had any prophete in whome they might worthily reioyce They knewe verily that Messias was promysed to the tribe of Iuda not to men of Galile and that he shoulde cum of the seede of Dauid who had his princely palace at Ierusalem And thus therfore they dyd chalenge vnto them honour of Christ to cum whom they themselfes being with malice corrupted nowe at his very cumming did persecute They say therfore it is not lyke to be true that this man should be Messias if you do ponder and straitly examine the prophecies When Christe shall cum shall he cum to vs oute of Galile doth not the prophecies manifestly saye that Messias shall come of the sede of Dauid who was certainly of the trybe of Iuda And further more it also expresseth the tounes name where he shoulde bee borne that is to say Bethleem whiche is the citie of Dauid that was geuen to Iudas for his parte or tribe Therefore forasmuche as the prophecie dooeth plainlye shewe that he shoulde cum of a kynges stocke of the moste holye tribe of all Iuda out of a princely toune howe can it stande and accorde that this man shoulde be Messias whose parentes be poore and of no estimacion and cummeth to vs out of a vile toune of no name whiche standeth in Galile a countrey of no renowme After this sorte the people disputed of Iesus with diuers iudgementes and there was dissencion among theim for his sake Yet did not Iesus accumpany himselfe with theim in this disputacion because they did not dispute with suche simple purenesse of mynde that they dyd deserue to bee taught and it was not yet tyme to declare hymselfe howe great and excellent a man he was For yf they had vprightly and truely desyred to knowe who he was they themselues might haue learned of Iesus kinsfolkes
whiche neuerthelesse no man can be pure vnlesse he study to washe awaye many tymes through the mercy of Christe the infeccion that he hath taken by the cumpanie of men Therfore sayeth he I will not washe againe the reste of your body but onely your feete for ye be cleaâ—e but not euery one of you In this excepcion our Lord Iesus did touche the conscience of Iudas Iscarioth for he knewe well inough who should betray him to the Iewes The gentlenesse of Iesus was so great that although he knewe him yet would he not bewray him to other nor reiecte him from hauyng his feete washed neyther would he put him backe from his holy Supper nor yet from the communion of his body and bloud he doeth only touche his conscience who knewe himselfe wel-ynough that he might repent emende himselfe after he should perceiue that he was not vnknowen to the Lorde whom he was determined to betray Therfore was he the cause why Iesus sayd verily ye are cleane but not all So after he had washed their feete and receyued his clothes and was set downe he saied vnto them againe Wote ye what I haue doen to you ye call me maister and Lorde and ye saye well for so am I. If I then your Lorde maister haue washed your feete ye also ought to wash one an others feete For I haue geueÌ„ you an exaumple that you should doe as I haue doen to you Uerily verily I saye vnto youâ— the seruaunt is not greater then his maister neyther the messenger greater then he that sent him Yf ye vnderstand these thinges happy are ye if ye doe them I speake not of you al I knowe whom I haue choseÌ„ but that the scripture may be fulfilled he that cateth bread with me hath lifte vp his hole against me Nowe tell I you before it come that when it is come to passe ye might beleue that I am he When Iesus had finished this kinde of seruice towardes his twelue Apostles he put on againe his garmentes sate downe to sup with them but in the meane while he doeth once againe put into their myndes the exaumple of lowelines which he had shewed theÌ„ leste they should forget the thing which was necessary for theÌ„ for he sayth doe ye not vnderstaÌ„d what is meÌ„t by that I haue washed all your feete ye call me maister Lorde and there is good cause why ye should so doe for doubtlesse I am thesame that ye call me and seyng I haue washed your feete that am in very dede your maister Lorde you that are brethren and seruauntes together shall muche lesse grudge eche one to serue an other continually For I that am so farre aboue you haue therfore geueÌ„ you this example that you should not be lothe to doe the lyke among you that be felowes whiche I haue doen to my disciples seruauntes and that one brother should be ashamed to take vpon him the pryde of a tyraunt ouer his brother and likewise a seruaunt ouer his companion seyng I that maye worthyly take vpon me the preeminence of this dignitie haue humbled my selfe to washe your fete Neyther is there cause why any manne should say the thyng that I doe is to vyle abiecte and seruile The greater a man is the more it behoueth him to humble himselfe The pestilence of ambicion doeth crepe in euen emong euangelicall vertues When ye shall doe myracles through my name when ye shal prophecie than ought ye chiefly to remember that thing whiche I haue doen this day vnto you ye may not defend the autoritie of the gospel with high lookes with pryde nor with violence by other meanes shall that be attayned That thing verily cannot be denied which is certainly knoweÌ„ by naturall reason that is to say howe there is no seruaunte greater then his maister nor the messenger that is sent to doe any other mans businesse is greater then he that sendeth him ye knowe me to be your maister and hereafter ye shall knowe it better ye are my messengers and I am the authour of your Message Therfore it were a shame for you to be puft vp with pryde or to be fierce and cruel against the flocke that is committed vnto you or also among your selfes considering ye haue found me so meke and curteous a Lord and maister Because nowe ye vnderstande this if ye doe it hereafter ye shal be blessed after my doctrine which I so often repeate vnto you leste it should any waye be forgotten But all you shall not obtayne this blessing In dede I haue chosen you all to the honourable roumth and office of an apostle But all you shall not aunswere to the worthynesse of this office Blessed shall they be which shall vse the Apostles office after myne example But there is among you that shall so lytle folowe this myne example towarde his brethren and companions with whom he hathe heretofore been felowe like that he shall lift vp his head against me whiche am so great a Lord and suche a maister But it was long agon prophecied in the Psalme that this thing should be where as it is thus sayed he that shal eate my bread shall lyfte vp his hele against me I doe nowe shewe you before it come to passe that this thyng shall be because when ye shall see that doen whiche scripture hath spoken of before ye maye beleue that I am he of whom it hath prophecied and that nothing is doen against me by chaunce or aduenture but all this matter is moderate according to Gods determinacion And like as he that followeth mine example is happy so shal he be vnhappy whosoeuer he be that had rather folowe that trayters doing that myne For he shall haue in time to come many folowers of his naughtinesse which shall set more by money then by the glory of myne name and pretendyng the honour of the Apostles name shall traiterously misuse the office of an Apostle and shall deface thapostles office Uerily verily I saye vnto you He that receyueth whomsoeuer I sende receyueth me and he that receyueth me receyueth him that sent me But the greater the dignitie of this office is so muche the greuouser is the faulte to abuse the honour of that profession thorowe playing the traytour for this I tell you assuredly whosoeuer receiueth him that I send receiueth me and whosoeuer receiueth me receiueth hym that sente me for as I being my fathers messenger do nothyng but accordyng to his wil so you that be my messengers and Apostles yf you faythfullye put in execucion the thyng that I haue commaunded you shall bee so receiued of godlye folkes as thoughe I spake in you lyke as my father speaketh in me who teache none other thyng but that whiche he hath limyted ¶ Whan Iesus had thus saied he was troubled in the spirite and testified and saied Uerely verely I saie vnto you that one of you shall betraye me Then the disciples loked one on
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 thē 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 frō the syght of worldly folkes Neuerthelesse I wyll see you again and
presente my selfe vnto you aliue for this kynde of deathe shall not alienate vs in sundre nor kepe me out of youre syghte for I shall liue agayne yea after that I bee deade and I shall not onelye liue but there withall bryng to you lyfe euerlastyng and notwithstandyng the tyme of myne absence I beeyng alyue shall fynde you aliue and I will so spende my life for you that you shall be in health and safegarde Then shall you vnderstande more fully that as nothyng can pull my father from me nor me from my father so am I bothe to you and you agayne to me ioyned by mutuall charitie together that death can not disioyne vs let your onely care be that by youre owne faulte ye bee not vncoupled and let lewse The obseruyng of my commaundementes shal try true charytie nor he loueth not in herte that neglecteth the preceptes of his Lorde It is not sufficiente to haue accepted my commaundementes vnlesse a manne retayne them in mynde Nor it is not inoughe to remembre theym excepte they bee kept he that doth accomplishe and kepe these is he that truelye loueth me For to bee tormented in mynde for my departure is no proufe of veraye trewe loue I that truely do loue my father do kepe all his commaundementes and will kepe theym vnto death of the crosse And there is no cause why my commaundementes of sufferyng iniurye pacientelye of beatyng the crosse quietely shoulde muche putte you in feare as seuere and grieuous commaundementes and why for charitie shall sweten and make them all easie and there shall not 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 â—haâ—â— 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
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 sluâ—gardes vigilante and watchefull of sorowfull men cherefull of yearthly folâ—â— 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 â–ª 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 cumâ—eth what thyng soeuer I doe departe with you If ye stande in dread of any harme towardes me and are sorowefull for my cause it were more semyng ye should be ioyfull on my behalfe that am remoued and taken a waye from these euils of the world and goe to my fathers coumpany and yf ye be sory for your selfes my departure shall bring to you muche profite 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 â—ummeth and hath nothing in me But that the world may know that I loue the father â—nd as the father gaue me commaundemente euen â—o doe I â—â—se 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 â—euâ—teth to haue the ouerhande and victorye than shall he bee vanquished and ouerthrowen he hath no ryghte but vpon theim whiche bee in synne and because the worlde is in bondage to synne he maye playe the tyraunte ouer them that make the worlde theyr God for in dede I am neyther forced to dye nor for any faulte do I dye but I suffre throughe my deathe to redeme those that bee ioyned to me by faythe as 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
tyme to eleuate theyr myndes from yearthly affeccions to heauenly thynges from bodily thynges to spirituall thynges from mortall thynges to immortall from thynges transitorye to eternall thynges he woulde haâ—â— that also imprinted in theyr myndes that he knewe before and was willyng to suffre what thyng soeuer he shoulde suffre his father also willyng thesame from whose wyll his did neuer varye His will was that his Apostles so farrâ— as mannes weakenesse coulde beare should be witnesses and seers of his passion and therefore in this sermon he maketh oftentymes mencion of his departure litle by litle thereby to inure them to sufferaunce but mixyng withal many coumfortes to mitigate the bitter payne of sorowe saiyng that in very dede he muste departe but so that within a while he shoulde come to them agayne that he should go to his father that thence he should sende him an other coumforter whiche should finishe that he had begoonne and also that he and his father ioyntly together should come and dwell with them He sayed furthermore that this persecucion shoulde not vtterlye deuour and consume them and after all this he had them thence to an other place because the place where they weâ— than was open in syght and for because that they had hearde that the prynce of the world was euen than presente they stoode in a generall feare of themself and therfore he brought them to an other place wheras they wer more in safetie to thyntente they myght with more bolde hertes geue eare to other thynges In conclusion he telleth them aforehande that at the length they shoulde folowe hym thyther whether he nowe goeth before them well nowe he hath recourse agayne to that saiyng whiche algates muste sitte inwardely and a byde in theyr heartes in whiche saiyng he counsaileth them to perseuer in charitye and obseruyng his commaundementes leste throughe theyr owne faulte they shoulde disseuer theymselfes from the felowshippe of the father the sonne and the holy ghoste from whiche Iudas had already forceably dissociate himselfe But he aduiseth theym to sticke to theyr couenaunte by obeying the saiynges of theyr Lorde and to thuttermoste of theyr power to folowe his doynges And trueth it is that this coulde not be doâ—n vnlesse they dyd perseuer in the spirituall felowshippe of the soonne and yet in the meane tyme not to truste to theimselfes or any thyng at all to presume vpon theyr owne propre strength for they shoulde neuer bee able to dooe oughte at anye tyme but by the benefite and free gyfte of Godde from whome floweth and issueth oute to all folke what thyng soeuer setteth forwarde true health and maketh to saluacion and that they myght the better vnderstande this and retaine it in memory he declareth the matter by a similitude taken and brought in of a plaine knowen thing that is the vyne and the braunches thereof ¶ The .xv. Chapter I am the true vine and my father is the husbande man Euery braunche that beareth no fruite in me he will take awaye And euery braunche that beareth fruite he wyll pourge that it maie bring foorth more fruite TO thintent saieth he that ye maie vtterly vnderstand how cleane voyde of all perill ye be yf ye wyll continue stil to be of my felowship and what great daunger it is for you yf ye fallyng from the couenaunte that I haue made with you bee disseuered from me remembre this that I am the true vyne ye bee the braunches and my father is the housbandman I am the roote or stocke of the vyne ye are my membres as braunches sprong out of the stocke My father hath planted me that is to saye he hath begotten me The stocke came foorth from hym and ye out of the stocke The thanke of the whole benefite redoundeth to my father as the fountaine therof whiche doth geue vnto you by me and his spirite whatsoeuer he geueth you And the sappe of the stocke whiche geueth vnto the braunches both lyfe and strength to bring forth fruite is the spirite that is common bothe to my father and to me Lyke as the spirite knitteth me to my father so doth it also ioyne you to me Therefore what braunche soeuer cleaueth to me and liuyng by my spirite bringeth forth fruite woorthy for the stocke thesame shall my father purge cuttyng awaye the superfluous desyres thereof that it maye bring forth more plenteous and kindly fruite But whoso cleaueth to me by the profession of faith and bringgeth foorth no fruite of euangelicall charitie my father shall cutte him of from the vyne as a cumberous and vnprofitable membre For that braunche which hath no fruite but onely leaues serueth to no purpose in the vyne Nowe are ye cleane through the woordes whiche I haue spoken vnto you byde in me and I in you As the braunche cannot beare fruite of it selfe excepte it bide in the vine no more can ye excepte ye bide in me I am the vine ye are the braunches he that abydeth in me and I in him the same bringeth forth muche fruite For without me can ye do nothing if a man bide not in me he is cast foorthe as a braunche and is withered and men gather them and caste them into the fier and they burne If ye byde in me and my wordes abide in you aske what ye will and it shal be doen for you Herin is my father glorified that ye beare muche fruite and becum my disciples Now already ye be braunches somewhat purged and made cleane through beleuyng my woorde but yet ye muste hereafter bee more purged that ye maye bring forth more plentye of fruit At this tyme it is inough for you to bee grafted in the stocke from whence through fayth ye maye receyue life laboure dilygently to abyde in me I will in lyke manner dwelle in you so long as you depende vpon me For as the braunche if it be pulled of froÌ„ his vine cannot it selfe bring foorth the fruite because it taketh all his sap of the stocke no more can ye bryng forth the fruite of any good worke excepte ye cleaue to me by faythe and charitie from whence muste come to you whatsoeuer furthereth to trewe and eternall saluacion Wherefore neyther Moses nor any of the Prophetes is the vyne but I am the onelye vyne to the whiche all they muste cleaue that wyll bryng foorth the fruite of saluacion Ye be the braunches of this vyne wherein ye are frely graffed freely pourged but ye maye fall from thence through your owne faute Wherefore ye muste earnestely take hede that ye maye bee alwaies ioyned to me For whosoeuer continueth stil ioyned to me hauyng me likewyse ioyned to hym and liuyng by my spirite that persone throughe my fathers inspiracion bringeth forth fruite plenteously gayning for himselfe eternall saluacion and causing God for whose sake al thinges bee dooen to bee glorified amonges men And his glorie is my glorie by whome it hathe pleased him liberally to geue al that he geueth
not doen among them the workes which none other man did they should haue had no sinne But now haue they bothe seen and heard not onely me but also my father But this happeneth that the saying might be fulfilled that is written in theyr lawe They hated me without a cause And whatsoeuer despite they shall doe against you I will thinke it doen to me for all thynges that they shall do agaynste you they shall doe it for the hatred they beare to me when they curse you they shal curse me when thei reiecte you they shal reiecte me when they beate you they shall beate me For whatsoeuer displeasure is doen to the membres thesame redoundeth to the head And they would doe the lyke to me if they had me present with them Now because they cannot shewe their crueltie to me they wil shewe it to you But as all the iniurie that is dooen to you toucheth me In lyke maner whatsoeuer is committed against my name tourneth to my fathers dishonour also whom if they did rightlye knowe as they thynke they doe they woulde neuer so shamfully haue handled his sonne They arrogantlye pretende loue towardes God and yet they bee wickedly minded againste his sonne They aske saluacion of God and goe aboute to destroye his sonne They boaste themselues to be kepers of Gods commaundementes and doe reiecte the preceptes whiche his sonne geueth by the auctoritie of his father They glorie in their knowledge of the lawe and doe not receiue the knowledge of hym whom the lawe setteth forth They wurship the sender and persecute hym whome he hath sente Therefore they knowe not God whome they boaste themselfes to knowe And yet thys ignoraunce shall not excuse them in the daye of punishemente They be ignoraunte in dede but why because they woulde not learne And therfore woulde they not learne because they loued more theyr owne glorye then the glorye of god They did set more by their owne aduauntage then to winne saluacion by the gospell Wherefore that thynge whiche my father hath ordeyned for theyr saluacion haue they through their owne stubberâ—esse heaped vp to theyr eternall damnacion For verily I am come and was sente for this purpose if it mighte be to saue all men If I the sonne of God and greatest persone that could be sent had not come my selfe and declared vnto them all suche thinges as might haue brought them to a better minde If I had not also doen these thinges whiche had been inough to haue forced euen stouye hertes to faythe and belefe surely theyr destruccion shoulde haue been the more easie as giltlesse of this infidelitie the addicion wherof shall make the burden of theyr eternall damnacion the heauyer But nowe sith I haue leafte nothing vndoen wherby they might be saued and they againe with obstinate malice haue resisted him whiche frely offereth saluacion they can alledge no excuse for theyr incredulitie If one hate a straunger it maie bee thought sumwhat woorthie of pardon because he hateth him whom he neuer sawe but me they haue bothe seene and hearde They haue seene me doe good to all folkes and haue hearde me speake thinges woorthy for God Neuerthelesse they hate me for those thinges for whiche they ought to loue me But whoso hateth me must nedes hate my father by whose auctoritie I speake that I speake by whose power I do all that I do And I haue not onelye spoken by wordes but also by my dedes yet were they so blinded that they did neither beleue my woordes not dedes And this selfe thing shall make their damnacion more greuouse in that they haue so stubbernely abused the goodnesse of God being alwaye so ready for them If I had not doen suche miracles among them as neuer any of the Prophetes afore me did whether a man consider the noumber or greatnesse of them and that not to make them afeard or astonished therewith but to helpe them that were afflicted If I had not doen al this I say they should not haue been giltie of this moste greuouse sinne but nowe they haue both heard and seene and so muche the more haue hated not only me that haue both spoken and doen but also my father whiche hath spoken by me and set furth his power by me They neuer sawe Moses and yet hym they doe exteme hylye they beleue the Prophetes whom they neuer hearde but they turne cleane awaye from me whom they haue presentely seene before theyr iyes whom they haue hearde speake of whose benefites they haue so manye wayes had the profe And not herewith satisfyed they take my lyfe from me In the meane while they pretende a reuerente loue to God the father whereas whoso truely loueth the father cannot hate his sonne Howbeit these thinges happen not by chaunce for the very same thing that these men doe the Psalmes whiche they haue and reade did long agon prophecie should cum to passe that is to saye that in stede of thankes they shoulde recompence good turnes with euill will For thus spake I there by the mouthe of the Prophete let them not reioyce and triumphe ouer me whiche vniustely are myne enemies hate me without cause If a man being prouoked hate an other it maye bee suffered if one hate a straunger it maye sumwhat be pardoned but who can forgiue him that hateth one whom he bothe knoweth and hath found beneficiall But when the comforter is cum whom I will sende vnto you from the father euen the spirite of trueth whiche procedeth of the father he shall testifie of me And ye shall beare witnesse also because ye haue been with me from the begynning Neuerthelesse the incredulitie of these persones shall not make their fruite vneffectuall whiche will cleane to me For when I shall haue accomplished al that my father hath geuen me in commaundement and after that the comforter is come whom proceding from my father I wil sende you according to my promisse whiche is the holy goste beyng the inspirer and teacher of all trueth he shall declare all that euer I haue sayd and doen wherby bothe my goodnesse and their obstinate blindnesse shall euideÌ„tly appeare He shall shewe how there hath been nothing doen against me but the same hath been prophecied before in their owne bookes whiche they reade and yet vnderstande not Ye also whiche are now but weake then being made strong through the inspiracion of my spirite shall testifie of me before all menne for so muche as ye haue seene in ordre what I haue doen and hearde what I haue sayed Lyke as I haue tolde you thinges certaine euen the very whiche I haue seene and heard of my father neyther shall the holye goste put any thing but trueth in youre mindes for so muche as he procedeth from my father so shall ye beare witnesse of thinges not doubtefull but suche as be throughly tryed by all your senses And there will be sum whiche will not beleue you but yet muste not the saluacion
the continuall â—â—alcion of this my conuersacion among you but I had leauer speake to you of thinges that do profite then which doth delyte you would leauer haue you vpoÌ„ knowelage of the trueth to be in heauinesse for a time than not to procede to the sure constancie that shoulde be fitte for the storme to cum And for this cause I do open vnto you what shall chaunce hereafter Uerily thus I must leue you and after that I be taken away from you ye shall suffer many thinges that ye may be the more apte to beare the same more paciently it is expedient for you that I be had out of your â—ight For vnlesse by takyng from you the sight of the fleshe ye ware spirituall that comforter the spirite which shall make you strong and not to be vanquished shal not cum vnto you And because I haue prepared you for him he shall perfourme finish that which I haue begonne in you Finally through that spirite I shall alwaye continue with you yea and that more presently after I be gone than I am nowe in this kynde of presence For the purpose of my cumming was not to dwell still with you in the worlde but the cause why I did abase my selfe to your state and infirâ—â—tie was to enhaunce you to heauen It hath so semed good to my fathers wysedome as processe of tyme shoulde serue to aduaunce you litle by litle and by certaine degrees to thinges of perfeccion and it is but reason that ye on your behalfes do accommodate your mindes and good willes to my fathers order and disposicioÌ„ of thinges ye shall haue al thing of our gifte but your parte is to endeuoure your selfe to be mete to receiue our benefite for if ye should alway coÌ„tinue thus affect as ye be now that heaueÌ„ly comforter wil not cum to you as yet vnable to receiue his giftes But if I goe my waye and that you not regarding this corporall presence will frame your mindes to hier giftes whiche that spirite shall geue you then shall my father sende hym vnto you neuer to forsake you nor to leue you succourlesse whether you lyue or dye Nor he shall be no frutelesse spirite but when he cummeth he shall worke more by you than I nowe doe not that but our power is all â—ne but becauâ—e to appointe to euery busynes his tyme is a thing expedient for maâ—nes saluacion I haue reproued the worlde the same thing shall he doe more fully and more plainly for he shall sore charge the world that excepte it do for thinke and amende it selfe geuyng faithe to the ghospell it shall be without all excuse for in dede lyke as the infirmitie of our fleshe offendeth the worlde euen so doeth it seme to minister matter why the sayed world maie pretende an excuse of his infidelitie They haue seen this outward man very hungrie and a thurst they haue seen me poore and had in contempt within a while they shall se me sore afflicted taken of mine enemies al to beate and curryed and in conclusion die But when all thinges be finished that the flesh hath here to do that they shall se this body after it be dead liue againe and ascend vp into heauen and shall se the holye ghoste sent and make you so dainly vnfearefull preachers of my name and shall also perceiue wonderfull power vertue and strength shewed by calling vpon my name as deuils to go so dainly out of men the halte lame to be restored to their lymmes the sycke to be healed the dead to lyue againe and moreouer euery thing to cuÌ„ to passe whiche the Prophetes had prophecied shoulde folowe and be than I say no manner of excuse shal be left to the wicked and misâ—reantes for than the worlde shall be adiudged and condeÌ„ned of thre pointes and can not be excused firste of synne after of rightuousnesse and thirdly of IudgemeÌ„t he shal rebuke the worlde of the greatest and suche a synne as doeth include in it all other sinnes a synne inexcusable and whye because seing they perceiued the prophecies of Gods owne Prophetes take effect many thousandes professe my name they that beleued in me after they had receiued the holy goste speake straunge languages much noted for their miracles forsake the supersticion of Moses lawe imbrace the holy gospel deteste theyr forefathers Idolatrie and yet wurshippe the father of heauen in true godlynesse of life nothing regarding worldly commodities but haue their mindes wholye sette vpon heauenlye thinges the worlde 〈◊〉 saye perceiuing this what excuse shall it make for his lacke of belefe If there shal be no lacke on my fathers behalfe that hath sent me nor of myne whiche was sent to haue had all men saued and yf the holy ghoste shall omit nothing whome both we shall sende neyther ye whome that heauenly spirite shall vse as his instrumentes what resteth but that al may vnderstand howe that they perishe in the synne of vnbelefe And whan they shall see the prophane Gentiles to haue the sinnes of their olde former lyfe washed away and themselues endued with innoceÌ„cie thorowe baptisme and profession of my name it shal be manifeste that wittingly and willingly they abyde still in their filthines and adde sinne vpon synne And the worlde also shall bee reproued of falsely vsurped righteousnes for nowe they sum waie pretende the kepyng of the lawe they sumwhat glory in obseruing the ordinaunces of their progenitors they pretende religion whiche their forefathers gaue them the feastes the sabboth dayes the prayers the woorkes of mercie their wayes of honouring God and suche other lyke whiche hath the pretence of righteousnesse but after that they shall see the wonderfull power of that spirite not to bee geuen but to those that haue professed my name and that it shall bee their chaunce whiche were Idolatres to haue it without kepyng of the lawe what than shall they say thereby whiche challenge to themselfes righteousnes by kepyng of the lawe All in vaine do they glorye before menne in a false righteousnes whiche haue refused hym by whome onely true righteousnesse cummeth And all this to bee true shall then be more open to the worlde whan that spirite shall declare me not to bee dead whom they had fastened to the crosse and had burâ—ed but that I dyd returne agayne to my father from whom I came to lyâ—â— with hym and than being inuisyble withdrawen out of mens syght to do greater thinges by you being inspired with my spirite than I dyd beâ—ng with you lyâ—yng in the worlde Thus it shall cum to passe that through these thinges the vnrighteousnes of them shall be rebuked which haue put their hope of righteousnesse other where than in me and the iustice of God made more notable whiche faithfully hath perfourmed the thing which many yeares agoe he promised to mankynde by his Apostles and Prophetes â–ª and within a while the thing shal be put in vâ—e and take
effect for I shall not long be conuersaunt among you in this visible bodie but shall dye and goe to my father And yet ye shall perceyue me to be one that liueth and hath power and that shall accomplishe all that I haue promised Moreouer the worlde also shal be rebuked and reproueâ— of iudgement because that by seing men euery where through penaunce coâ—â—erte 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 〈◊〉 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 â–ª 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
to iudge the quicke and the dead all this I saye notwithstanding yet did not the disciples perceiue the thing that was spoken but sayde mutteryng among themselues what meaneth this saying after a litle while and ye shall not see me and again there shal be a litle time that ye shal se me for I go to the father How shall we se hym that hath himselfe awaye to go to his father â–ª Or what meaneth this litle while wherein he shall restraine vs from seing of hym and againe after a litle while when as he shall permit vs to see him This is a darke saying and we vnderstande not what he speaketh Than Iesus perceiuing that their mindes was to aske him what he ment by his saying preuented their demaunde and question to declare as his custome was that he knewe the moste secret thoughtes of meÌ„ and againe he saith this that I sayde after a litle whyle the sight of me shal be taken froÌ„ you and againe after a litle while it shal be restored newly vnto you because it is not expedient that I shoulde alwaye tarry among you in suche sorte as I now do but it is more for your profit that I depart hence and go to my father doeth trouble you The thing that I haue sayd is moste true The tyme is nyghe when as hauing this our familiar cumpanie disceuered and broken ye shall with wayling sorowe and weping be in manner consumed and werye of your lyues as men destitute of all succoure Contrarie the worlde shal ioye praunce and triumphe as a conquerour but within a litle tyme the course of thinges shall be chaunged for the worldes ioye shall be turned into sorowe your sorow into ioye and gladnesse The cause is that as my death shall greue and make you pensife but it shall make the Iewes gladde so my resurreccion shall make you ioyouse and contrarie it shall vexe and trouble the Iewes Wherfore beare you well and boldly this shorte sorowe thorowe hope of the ioye that shall folowe soone after ¶ A woman when she trauayleth hath sorowe because her houre is come but assone as she is deliuered of the childe she remembreth no more the anguishe for ioye that a man is borne into the worlde And ye now therfore haue sorow but I will see you againe and your hertes shall reioyes and your ioye shall no man take from you And in that daye shal ye aske me no question In lyke manner as a woman greate with childe suffereth sore greâ—ous paynes in the tyme of her trauayle but yet she beareth oute those painefull throwes with a stout good herte because she knoweth they shall not long endure and soone after there foloweth vpoÌ„ the byrth of the childe ioyous pleasure for as sone as she hath brought foorthe the childe that she laboured of in trauayle her pleasure in beyng a mother of a newe childe is so great that she forgetteth the dolourouse payne whiche she sustained in her trauailes yea to saye sothe she ioyeth muche that she hath boughte long comforte with a shorte dolour In thesame wyse shall you also for a litle time that draweth fast on be sore vexed in minde yea and ye be nowe already in great sorowe yet so that within a fewe dayes hereafter when I being a conquerour of death shal present my selfe alyne againe vnto you your hertes shal be replenished with great ioye because him whome ye did bewayle and mourne for being dead ye shall than se aliue and made immortall neuer after to dye The sorowfull mourning shall be shorte but the ioyeful mirth shall be perpetuall for death ouerpasseth but immortalitie remayneth for euer ¶ Uerily verily I saye vnto you whatsoeuer ye shal aske the father in my name he wyll geue it you Hitherto haue ye asked nothyng in my name Aske and ye shall receyue that your ioye maye bee full These thinges haue I spoken vnto you by prouerbes The tyme wyll cum when I shall no more speake vnto you by prouerbes but I shall shewe you plainly from my father And that daye shall ye aske in my name And I saye not vnto you that I wyll speake vnto my father for you for the father hymselfe loueth you because ye haue loued me and haue beleued that I came ouâ— from God I went out from the father and came into the worlde agayne I leaue the worlde and go to the father There be nowe many thinges whiche your herte lepeth for desyre to question with me of Than shall your mindes and also your iyes bee so fully content and satisfied that ye shall wene no mo questions are to bee demaunded for great excelling ioye shall shake of and vtterly put awaye all griefe of minde neyther shall you wyshe or require any thing els considering ye shall se and perceiue more giuen you than you loked for or durst be bolde to desyre I assure you after I be taken from you vp into heauen ye shall wante nothing for what can bee more easie than to aske of a father whatsoeuer verely ye shall aske of him in my name it shall be geuen you What nede you any other ayde The father alone maye do all thinges and he will deny my frendes and them that aske in my name nothing hitherto my bodely presence hath letted you to aske any thing in my name worthie the same for as yet ye do not wholy depende of heauenly ayde but as being led by worldly affeccion ye do depende vpon this bodie hereafter lyfting vp your hertes to heauen make your peticion where ye knowe me to be a present aduocate and ye shall obtaine whatsoeuer ye aske that your ioye which shall after this heuines where in you be now come vnto you by reason that ye shall se me againe maye than be full and perpetuall for than shall be no chaunge of sorowe and ioye by hauing or not hauing of me after the infirmitie of the body but trusting to heauenly succour that is alwaye ready for you hauing alwaye the spirite a present coumforter and counceler ye maye enioye a continuall gladnes of conscience thankyng and praysyng God bothe in prosperitie and also in aduersitie This nowe by the waye haue I sumwhat obscurely and prouerbially spoken vnto you as yet not fully vnderstanding what I doe saye for it behoued so to geue place and beare with your infirmitie that you also maye learne to coÌ„descend and agree to the imbecillitie and weakenesse of other but the time shall come whan hauing this mortall body remoued hence I shall coÌ„mon with you than being more stablished and stronger and also sorowe set a syde more attent of my father manifestly without closynge vp the matter in parables for now by reason that your minde is vnsteadie weake and carefull the thing which is plainly and openly spoken is to you as it were a parable At length I shal euen by my spirite declare and open vnto you the very certaintie of my fathers wyll for it
Iesus therfore beyng delited in the great desyre of the woman doeth now with a knowen familier voyce speake vnto her and calleth her Marie At this knowen voyce the woman sodainly turnyng herselfe for euen at this very presente she had bowed downe herselfe agayne towardes the angels so muche was she by sodayne mocions of mynde stiered to loke this waye and that waye the woman I saie knewe Iesus and rauished with a sodayne ioye she a disciple speaketh to the master and calleth hym Rabboni whiche worde in the Syrians tonge signifieth Master And withal she falleth flatte downe to the grounde and would haue kissed his feete hauyng yet in remembraunce theyr olde familiaritie But Iesus knowyng that as yet she thought no great excellente thyng of hym although she loued him sincerely and ardently did prohibite her to touche his bodye For Marie sawe well that he was aliue agayne but she thought that he was reuiued for none other cause but as he did before to liue familiarlye with his frendes beyng now a man aliue where as before he was dead and ignoraunt she was that he now caryed about with hym an immortall body which was to be handled with muche greater reuerence whiche bodye the Lorde did neuer exhibite or present to the wicked nor suffered it to be handled of euerye man to th entent he might litle by litle altogether withdrawe them from the loue of the bodye Touche me not sayeth he it is thesame bodye whiche hong vpon the crosse but it is nowe beautified and adourned with the glory of immortalitie But truely thine affeccion is yet somedeale carnall because I haue not yet ascended vp to my father whiche thyng once doen I shall sende vnto you the spirite that is the comforter and he shall make you perfite and wurthy to haue the spirituall felowship of me In the meane time content thy selfe with that thou hast seen me and heard me speake and specially now go thou to my brethren whiche are throughe my death comforteles and foorth with make them partakers with thee of the ioye and comforte whiche thou haste receyued by the sight of me and vpon these my wordes shewe them that to this ende I am rysen from death to lyfe euen that after I haue taried a certayne dayes among them I maye leaue the worlde and ascende vp to my father who is also your father and thesame is both your god and mine common to bothe Let them therfore put away earthly affeccions and rectifie their mindes applying thesame to spiritual and heauenly thinges Mary Magdalene came and tolde the disciples that she had seue the lorde and that he had spoken suche thynges vnto her Thesaâ—e daye at night whiche was the firste daye of the â—abbothes when the dores were shâ—t where thâ— disciples were assembled together for feare of the Iewes came Iesus and stoode in the middes and sayeth vnto them Peace bee vnto you And whâ—n he had so sayed he sheweth vnto them his handes and his syde Then were the disciples glad when they sawe the lorde Now than Mary did as he bad her and returnyng againe to the disciples shewed them that she had seen the lorde and tolde them the thynges whiche he had commaunded to be made relacion of in his name and this was doen that they should take right great comforte of that he nowe called them his brethren and prepare also theyr myndes to the loue and desyre of eternall and heauenly thynges for as muche as the preseÌ„t vse of his body should not endure long with them After that with these and certayne other apparicions the lord Iesus had litle by litle lift vp theyr myndes to quicknesse of spirite and to the hope of the resurreccion already past the selfe same daye that was the morowe after the sabboth daye whiche next to folowed the sabboth of Easter when it was nighte and the disciples secretelye gathered together whiche for feare of the Iewes durste not assemble together in the daye tyme. Iesus went in to them when the doores were shut and standyng in the middes in the sight of them all to take awaye al feare from them he saluted them amiably and full gentlye saying with a voyce well knowen vnto them Peace with you And lest they shoulde suspect it to be a ghost or another bodye he sheweth vnto them the printe of the nayles in his handes and the scarre of the wounde whiche the souldier hadde made in his side with a speare With this salutacion and sight the fayth of his disciples was confirmed the sorowe takeÌ„ awaye and theyr myndes muche recreate and made ioyouse For Iesus had promised them before that thus it shoulde be that within a shorte tyme he woulde see them agayne and after they hadde seen hym and theyr sorowe put awaye that he would make their hertes gladde and merye And therewithal he tolde them this also should folow that in the world they should haue sorow and heuinesse but in hym they shoulde haue peace and quietnesse Then sayed Iesus to them agayne Peace be vnto you As my father sent me euen so sende I you also â–ª And when he had sayed these woordes he brethed on them and sayeth vnto them Whosoeuers sinnes ye remit they are remitted vnto theÌ„ and whosoeuers synnes ye retayne they are retayned But Thomas one of the twelue which is called Didimus was not with them when Iesus came The other disciples therfore sayed vnto hym We haue seen the lord But he sayed vnto them Excepte I see in his handes the printe of the uayles and thruste my hande into his syde I wyll not beleue Therfore to confirme the Apostles in theyr ioye and coumforte the more he once agayne saluteth them with good lucke of peace saying Peace with you And at the same tyme withal he hiely auctoriseth them and commaundeth theÌ„ to preache the thinges whiche they had seen and sayeth As my father sent me so do I sende you I haue truely and faithfully glorifyed my fathers name and you agreyng amoÌ„g your selues shal with lyke trueth and faithfulnesse preache my fathers name and mine Prepare your mindes to this fuÌ„ccion and office for asmuche as I nowe that I haue doen diligently the thyng that I had in commission to do go agayne to my father and from thence I shall sende vnto you more plentie and more power of the holy ghost In the meane while shall I also make you partakers of the holy ghost accordyng to your capacitie and euen as he was thus speakyng he brethed on them and gaue them the spirite with auctoritie to forgeue all men theyr sinnes that woulde be ioyned to hym by profession of the ghospel and by baptisme and that woulde forthinke their former life and be eftsones amended where they haue erred Whosoeuers synnes ye remit sayeth he they are remitted vnto them and whosoeuers ye retayne they shall abide subiecte to theyr synnes When these thinges were doen the residue of the disciples were assembled together Thomas onely
doen hitherto but ghostely thynges and greate trouble shal ye haue for preachyng of my ghospell Wherefore it is necessarye that ye bee strēgthed with power from heauē that ye may be hable to susteyne so chargefull an entrepryse that shall not be brought to passe by mannes policie but by helpe of the holy ghoste For those thynges that haue been hitherto done are but as rules instruccions princyples for young begynners in respecte of setting forward the gospell As that Iohn Baptyzed with water but the holy ghoste gaue he not for it passeth mannes power to geue hym and nothing els preached he but the man should repent and that the kyngdome of heauen was at hand Nowe muste ye haue stronger mayntenaunce to sette forthe the lyuelye doctryne of the ghospell and to beare of the assaultes of the worlde whiche shall stryue agaynste it To bryng that about it is not sufficient that y◠be voyde of synne but ye haue nede of a newe spirite to the settyng forth of this newe kinde of lerning a plenteous spirite that shal aboūdantly assist you an heuenly spirite a spirit lyke fier in whō ye shal be christened within fewe daies This is the baptisme that Iohn could not geue but prophecied that I should geue it For thus sayde he in bearyng wytnesse of me he shall christen you sayed he with the holy ghoste and fyer In tymes past also god endewed hys Prophetes and other holy men with his spirite And I haue brethed my holy spirite on you It is euen the veray same spirite but nowe shall he most plenteously be powred ouerall the whole worlde and shall renewe all thynges Agaynst his cummyng make your selues ready with fastyng and prayer but specially with full truste and confydence that ye maye be fytte instrumentes for hym to spreade abrode his heauenly power Whan they therefore were cum together they asked of him saying Lorde wilte thou at this time testore agayne the kyngdome of Israell And he sayed vnto them It is not for you to knowe the tymes or the seasons which the father hath put in his own power but ye shall receyue power after that the holy ghost is cum vpon you And ye shal be witnesses vnto me not onely in Hierusalē but also in all Iewrye in Samaria euen vnto the worldes ende After Iesus had spoken these wordes vnto his disciples beyng assembled into one place because he woulde haue no variaunce lefte emong theim at hys departyng for euen to that houre they had not yet put oute of theyr heades theyr phantasticall dreame of the kyngdome of Israell to be aduaunced and enlarged by hym they enquyred of the Lorde as he was euen readye streight wayes to departe whether that as soone as he had sente downe the holy ghost he woulde restore his people of Israell to theyr worldelye kyngdome agayne and whether he woulde immediatlye appere before the face of the woorlde in his maiestie For they had not yet conceyued what manner a thyng thys ghostely kyngdome shoulde bee Peter woulde haue had hym establyshe a kyngdome whan he was on the hille The reste also of thapostles what tyme mencion was made of rysyng from deathe to lyfe enquired of hys kyngdome and nowe eftsones vpon that communicacion whiche they had hearde of sending down the holy ghoste they came to remembraunce of a temporall kyngdome For they trusted that it shoulde cum to passe that the Iewes shoulde bee rewlers ouer all the world And in veray dede sure it was to cum that Israell shoulde reigne not that fleashly Israell but he that truelye had deserued this name that is to saye he that in dede were strong in God For Iacob deserued well to haue that name whan he wrastled with thaungell As longe as the worldly manne trusted to his owne desertes he was not hable to satisfye the Iustice of god For all the world for sinne was reproued and subdued vnto punishment But after that manne began to mystruste his owne workes and to sticke vnto the promyses of the gospell he dyd as a man woulde saye ouercum the iustice of god and by force obtayned mercye This kingdome beeyng decayed in euerye place but speciallye emong the Iewes Christe restored through hys gospell The disciples not vnderstandyng thys phansied with them selfes that sum good chaunce woulde cum whiche shoulde delyuer them from all persecucion of the wycked But as for that was not to be loked for before the ende of the worlde Whiche tyme the lorde woulde not haue theim to knowe because it was not expediente for them to knowe it And therfore whan they curyouslye demaunded it he put them to silence with this answer Enquire not of those thynges whyche are not expediente for you to knowe Onely beleue stedfastly dooe that ye are commaunded Ye shal be but ministers in this matier Leaue the procedynges herin the ende of the same to my heauenly father It is not therfore your parte to knowe what yeare what moneth or what houre that kingdome of Israel shal cum which thinges the folysh Calkers curiously seke for As much as my fathers pleasure was that you should knowe I haue tolde you but that time haue I not vttered vnto you because my father reteineth to hymselfe the knowleage therof to this ende that ye be diligent in doing your duties The kingdome of god shal cum finally wheras both the good the bad shal bee rewarded accordyng to their desertes againste whose cummyng must ye bee alwayes ready Albeit this spirituall kyngdome shall in the meane season also appeare in setting forthe whereof god shall vse your helpe but as for rewardyng you therfore let him alone with that Wherfore settyng aparte your desyre to knowe those matters whiche ye oughte not to know make redy youre selues to that that is at hand To the whiche thyng because ye of your own habilitie are not sufficient the holy ghoste accordyng to my promyse shal be powred on you from heauen to augment your strength of mynde and to bryng into youre remembraunce agayne whatsoeuer I haue heretofore taughte you and farther to put in your myndes whatsoeuer thing els it shal behoue you to know And so shal ye being taught by his instructiō and strengthed wyth hys ayde beare wytnesse of me fyrste at Hierusalem accordyng to the saying of the prophete out of Syon shall the lawe procede and the word of the lord out of Hierusalem and sone after throughout all Iewry nexte throughout Samaria which is nygh adioyning to Iewry and fynally through al cuntreys in the world where euer any dwelling of man is For I came indifferently for all mens sakes I died for euery man and eche man hath the gracious fauour of my gospel profered him Hitherto the law hath reigned onely among the Iewes but my father wyl haue his gospel to reigne as farre abrode as the worlde is open or wyde And when he had spoken these wordes while they behelde he was taken
knew perfectly what should happen of these thinges which ye se now perfourmed in Iesus of Nazareth who doubtlesse was borne as touching his humanitie of Dauids kinred family Ferthermore sins that it is euidently knowen that Iesus in his lyfe tyme dyd affect no worldly kingdome and neuer sate vpon Dauids regal seate but was most spitefully dealed with al it appereth plainly that there was some other kingdome promised which as the prophetes say hath none end He could not sit vpon Dauids seate if that he being once slayne had neuer arisen to lyfe againe He therfore is arisen from deathe to lyfe agayne and sytteth nowe vpon Dauids seate that is to saye vpon the seate of hys eternall father the Lorde of all thinges that are in heauen and eke in yearth This was it vndoubtedly that Dauid beyng inspyred with the spiryte of prophecie spoke of before and what he before hath spoken that is come to passe And although Iesus soule went downe to hell yet there it was not withholden but rather deliuered the soules whiche were from libertye restreigned Yea although his body was layde in graue voyde of all lyfe yet there it did not rotte or putrifye but god who in all hys promises can not lye hath called his soule from hell againe and hath restored the same to his owne former body Of this thing we all beare witnes whom here ye see standing whiche haue traded our liues familiarly with him whiche haue heard him oftimes say that he shoulde bee both crucifyed accordyng to the prophetes sayinges and afterwarde aryse the thirde day to lyfe agayne We were those persons that both sawe him a dooyng and hearde him and nowe bee witnesses of his resurreccion to whome he hath oftetymes appered not alonely as one seen of vs and heard but felt also with our handes we knewe his voyce we knew his face we knew felt the printed dentes of his woundes finally he eate togither in coÌ„pany with vs to thintent that we might be wel assured to se the very same body there with vs that lay in his sepulchre ¶ Seâ—s nowe that he by the right hande of God is exalted and hath receyued of the father the promise of the holy goste he hath shed forth this gifte which ye now see heare For Dauid is not ascended into heauen but he sayeth The Lord saied vnto my Lord syt thou on my ryght hande vntill I make thy fooes thy foote stole So therfore let all the house of Israel know for a suerty that God hath made that same Iesus whom ye haue crucified lorde and Christe Wherfore than the selfe same person whome man ouerthrew and brought to extreme vilany and reproche god hath now aduaunced to the heigth of eternall glory whiche glory he shall once set open manifestly to all men at the ende of the world and now doeth he in the meane season put forth with you the power of his godhead by secrete operacion of the holy gost whiche he whiles he liued vpon earth promised to send vs from his father Now hath he beyng returned agayne to heauen powred from thence the same spirite vpon vs bounteously accordyng to Iohels prophecie aboue mencioned And of him cummeth this straunge miracle that ye see and heare vs speake in languages whiche you beyng gathered here together out of sondrye nacions do semblably vnderstand And like as the prophecy of the resurreccion can not be vnderstand of Dauid as we haue to you declared euen so that thing which was prophecied of his ascending vp to heauen and of the sitting on the right hande of god his father and of his euerlasting kingdome can not perteyne to Dauid like as the Pharisees theymselues reasoning with out maister confessed For Dauid neuer ascended vp to heauen as he that had before retourned to his lyfe agayne and yet for all that in the misticall psalme thus sayeth he beyng enspired with the spirite of prophecye the lorde sayd to my lorde sit on my right hande vntill I make thyne enemies thy footestole Wherefore than the matier is playne that this prophecye was spoken of god the father who hath exalted to heauen Iesus the sonne of Dauid as touching his humanitie but as concerninge the spirite the lorde of Dauid and would that he should sit by him as copartener of his kingdome Therfore let al the whole people of Israell be wel assured that the selfe same Iesus of Nazareth whome ye once crucifyed god hath now aduaunced to the kingdome of heauen and hath made him lorde ouer all and Messyas that is to say the annoyncted whome ye loke for as your Messias whiche was promised of all the prophetes nowe many hundred yeres agoe ¶ When they heard this they were pricked in their hertes and saied vnto Peter and vnto the other apostles Ye men and brethren what shall we doe Peter sayed vnto them repent of your synnes and be baptised euery one of you in the name of Iesus Christe for the remission of synnes and ye shall receyue the gifte of the holy ghoâ—t For the promyse was made to you and to your children and to all that are a farre of euen as many as the Lorde our God shall call And with many other woordes bare he witnesse and exhorted them saying Saue your selues from this vntoward generacion Then they that gladly receyued his preaching were baptized and the same daye there were added vnto theÌ„ about three thousande soules This tale of Peters made the hearers thereof sore afrayed For they wer prime to their owne doynges howe they had cryed out vpon Pilate crucifye hym crucifye hym crucifye hym and perceyued by reason of the prophecie howe he was made on the righte hande of hys father copartener of hys kingdom vntyll all his enemies were broughte vnder his fotestoole Whom they had put to deathe beyng as he was vnto them beneficiall of the same nowe sence he is cum vnto his reigne were they afrayed leste he woulde take vengeaunce vpon them This is a beginning to a mannes saluacion to knowleage his faulte and to feare the payne deserued for the same Therfore they beyng than pricked in conscience sayde to Peter and to the reste of the apostles what must we do welbeloued brethren It is wel whan a man feling hymselfe of a giltie conscience dispaireth not but ensearcheth for remedye Nowe what doeth Peter in this case who represented a sobre and a meke shepeherde he exerciseth no tyranny amongest them with reprocheful checkes he heapeth not together theyr faultes he putteth not them abacke with a delay he willeth them not to kyll beastes for sacrifice but declareth to the sorowfull hertes a remedy euen at hande putting no difference bitwixt them that had crucifyed Iesus and those whiche had not consented to that wicked acte For none of them all was cleane without sinne And therfore sayeth he doe ye repent your lyfe that is past and let euerychone of you be baptysed in water in the
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 thā conuict and condemned for blasphemie they cast hym oute of the citie expressyng in this one poynte alone Moyses lawe and there they stoned hym And the witnesses as though they had gotten the vpperhande of hym whose dewtye was after Moyses lawe to cast the first stone to thintente they myght the redier be to that cruel murther layed downe their garmētes at a young mans feete called Saule who than of ignoraunce and loue towarde hys countrey law fauoured the wicked parte Soone vpō this they began to stone Steuen who neither contended againe neither spake woordes to thē of any reproche but made to him whome he had seen his inuocacion and sayde Lorde Iesu take to the my soule Therby mayst thou know him to be Iesus disciple For in lyke maner sayed he vpon the crosse father I commend my spirite into thy handes After this whyle the stones flygh on euery syde and he was kneling vpon the grounde he cried out aloude with an highe voyce and an inwarde great affeccion of mynde and sayed lorde laye not this vnto their charge for they know not what they do how playnly doth the seruaunt expresse his mayster This was the laste woorde before his deathe after the whiche he departed this lyfe as it were with a sounde slepe in the lorde in whome whosoeuer dyeth doth not dye in very dede but falleth into a slepe and shall agayne after he hath taken his pleasaunt test awake to lyfe euerlasting It besemeth as many as be trewe christians to dye in suche a mynde And so Steuen ryghte well agreyng to his name deserued first of all the crowne of martyrdome 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 persecuciō 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 begūne 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 Hierusalē But sum well dysposed persones because they perceiued Steuen vnworthely oppressed by subornate witnesse caused the dead body to be buried Of suche a godly loue or affecciō was Ioseph moued and Nycodemus to prouide dyligently for the lorde Iesus funeralles but Steuens death was celebrate after the Iewishe facion or maner with weapynge and wailynge of good men 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 Steuē sum tryal of his zeale began of a great displeasure that he had conceyued against the Christiās lyke an hungry woulfe that teareth in peces scattereth abrode a flocke of shepe euē so to wast goddes congregacion pursuynge them that fledde searching them oute that lay hid walkynge about to euery house and wher he thought any to be of Christes professiō furiously there russhed he in haling men and lykewyse women into prison more cruell the trueth to say then were the priestes Scribes of the which none at al put womē to any trouble or busines This did that yong man of a good zeale but of a noughty iudgemēt And
furth of enterludes appointeth time for his players to come and goe euen so doeth here the angell moderate the settyng out of these two persons and their meting For at the same tyme as god would haue it a certaine gelded man being a Chamberlayne toke his iourney a person halfe maymed in that he lacked his stones by reason wherof he was not a perfecte man of body but right wyse for all that and of a manâ—y stomacke an Ethiopian borne blacke skynned but one that shoulde sone after be clothed with a garment of a laÌ„bes flece immaculate as white as snowe and chaunge his naturall complexion in the fonte of baptisme a head officer to Candace quene of Ethiope whom she had made her high treasurer Here speake we of a sorte of people delicatly brought vp by reason of theyr excesse and superfluitie which are well worthy to be in subiection to a woman Riches is the norisher of all superfluitie This man of a deuout mynde had taken his iourney towardes Ierusalem For the temple there was of so great renowme that diuers nacions yea oute of far countreyes came and brought with them sundry gyftes In consideracion whereof the priestes had muche dysdaine and hatred at them that sayd this temple should be once distroyed This chamberlayne meaned well and godly but fowle was he deceyued to seke in the Iewes temple for religion whence it was euen than all ready to depart vnto the heathen And as he was in his repayre homewarde sitting in his chariot he mispent not the tyme in fables or elles in slepe but for the loue that he had to religion was in readyng Esaye the prophete declaring to vs where we ought to seke for Christe For in temples is not he hydden but in bokes of holy scripture ¶ Then the spirite sayde vnto Philip go neare and ioyne thy selfe to yonder charet And Philip came to hym heard hym read the propheâ— Esaye and sayde vnderstandest thou what thou readest And he sayde how can I excepte I had a guyde And he desired Philip that he would come vp sytte by him The â—enour of the scripture that he read was this He was led as a shepe to be slayne like a lambe dumme before his shearer so opened he not his mouth Because of his humblenes he was not estemed But who shal declare his generacion for his lyfe is taken from the yearth The ChaÌ„berlaine aunswered and said I praye the of whoÌ„ speaketh the prophet this of himselfe or of some other man Whan Philip had here in his waye mette with him the angell warned hym againe priuely and sayde go to and approche thou neare vnto this charet Whan Philip had made good spede thyther he heard the Chamberlaine readyng Esay the prophete and streyght therupon perceyuyng his good zele and endeauour vnto religion sayde to him vnderstandest thou what thou readest Than answered he howe should I vnderstand a man as I am geuen wholy vnto temporall busines excepte I had one to expounde to me the secret sence and meaning of the prophete And with that desired Philip the he would step into the chariote and sit by hym that they might the more commodiously talke togyther Up went Philip and sat by the Chamberlayne Marke me how well doth Philip here resemble a trewe preacher of the gospell and howe plainly in this chamberlayne is suche Heathen people described as couet to knowe Christe There must nedes be wonderfull great encrease of all godlynes where the one hasteth in muche desyre to teache the other hartely biddeth hym to his compaynie desirous to learne Here was nothing done by chauÌ„ce god did set al in rule and ordre For this chaÌ„berlaine happened for his parte vnawares vpon that place of the prophete whiche described Iesus Christ. This was the place of Esay he was led as a shepe to be slayne and as a lambe helde he his peace before the person that clyppeâ— hym and not once opened his lyppes Because of his humblenes he was not estemed Who shall declare his generation For his lyfe is taken away from the earth This texte of Esaye whan Philip had repeated to hym the chamberlayne was more enflamed with ardeÌ„t affeccion to knowe whome the prophete spake of and sayd of whoÌ„ I praye the speaketh the prophete these wordes of himselfe or of sum other See how apte this chamberlaine was to learne He had heard that Esaye himselfe was cut in pieces at commaundement of kyng Manasses with a wodden sawe and ignoraunt was he not that prophecies laye sumtymes after suche sorte of doubtefull that what seamed to be spoken of this person or that after the historical sence oftentymes myght after a more priuey or misticall sence pertayne to another But easye is it to teache that person whiche in suche wyse demaundeth ¶ Philip opened his mouth and began at the same scripture and preached vnto him Iesus And as they went on their waye they came vnto a certain water and the ChaÌ„berlaine said see here is water what doth let me to be baptised Philip said vnto him yf the beleue with all thyne herâ—e thou mayest And he aunswered and sayd I beleue yâ— Iesus Christe is the sonne of God And he commaunded the charet to stand styll And thei went downe bothe into the water both Philip also the Chamberlaine and he baptised him And as sone as they were come ouâ— of the water the spirit of the lorde caught away Philip and the chamberlayne saw him no more And he wente on his way reioisyng but Philip was found at Azorus And he walked thorow oute the couÌ„trey preaching in al the cities tyll he came to Lesaâ—ea Than Philip as one that was ready with ryght good wil to teache opened his lyppes and begynnyng at this place of the prophete expounded to hym briefly the principall poyntes of the gospell that is to saye that this person whom the prophete spake of was the sonne of god â–ª throughe whome god had decreed and by his prophetes promysed frely to saue all that woulde put theyr truste in him and that he woulde for this cause haue hym to be borne againe very man of the virgin Mary And where the one natiuitie and eke the other can not be in worde expressed whether it be his eternall generacioÌ„ of his father whiche from euer was withoute circumscripcion of tyme or that he once had of the virgin by the holy ghostes handyworke without maÌ„nes help takyng so vpoÌ„ hym mannes nature that he departed neuer from his godhed the prophete Esay seing this in spirite and muche astoyned therat sayde who shall be able to declare at lengthe his generacion Furthermore that he was the trewe paschall lambe for whose deathes sake his father had appoynted to delyuer not onely the Israelytes but al other nacions also from bondage of synne and from death euerlastyng And therfore delyuered he hym into the handes of the priestes scribes phariseis and head men amoÌ„g the people who brought him
world is not of any great estimacioÌ„ but in the sight of god highe in fauour by reason of his godlynes and is otherwise called Peter He hosteth at a certaine mannes house in Ioppa whose name is Simon a tanner by his occupacioÌ„ and dewelleth by the sea syde Of this Peter shalt thou learne what thou must do to obtaine saluacion Whan the aungell had this sayde he vanished awaye Than by and by Cornelius sent a couple of his housholde seruauntes and with them one that was a souldier retaynyng to hym whose honeste conuersacion and trustynes he hadde great profe of for not onely all Cornelius owne housholde resembled him in godly liuinge but there were sum souldiers also that folowed the vertuous trade of their capitaine And whan he had shewed them all the matter and effecte as touching his vision he sent them to Ioppa These thinges were done in the euening ¶ On the morowe as they weÌ„t on their iourney and drewe nye vnto yâ— cytie Peter went vp vpoÌ„ the top of the house to praie about the sixt hour And wheÌ„ he wexed huÌ„gry he would haue eaten But while they made readye he fell into a â—â—aunce sawe heauen opened a certaine vesselle came downe vnto him as it had bene a great shete knyt at the fower comets was let downe to the earth wherein were al maker of fower footed beastes of the earthe and vermin and wormes and fowles of the ayer The nexte daye Cornelius messengers went on their iournaye In those dayes so meane an embacie as that was had Peter the chiefe pastoure of Christes Churche no disdayne at And whan as they were almoste at Ioppa Peter thesame time as he was accustomed had gon vp into an hyghe chamber to praye almoste at the syxte houre that is to say about noone And as he was an hungred in his prayer he mynded to eate summe meate after his long abstinence And whyles that meate was a dressyng accordyng to Peters commaundement he was rauyshed with the spirite of god So chaunceth it specially with them that vse prayer and fasting For god discloseth not his mysteryes to the fulle belyes and slouthfull persons His vision was this He sawe heauen open and from thence a great vesseâ—l let downe to the yearth as it had ben a great sheete knotted and fastened with coardes at euery of the fower corners For in olde tyme meate was serued to the table in great brode lynen clothes In this vessell were all kyndes of fower foted beastes and virmin which crepe on the ground and lyue on the earthe and byrdes that lyue in the ayre as well vncleane as cleane together indifferently This was meate that the Iewes dyd abhorte but yet was it thesame that Iesus longed after whan he sayd to his disciples profering him meat I haue meat to eate that ye knowe not ¶ And there came a voyce to him Aryse Peter kill eate But Peter sayed not so lorde for I haue neuer eaten any thing that is commen or vncleane And the voyce spake vnto hym againe the seconde tyme what God hath clensed that call not thou commen This was done thryse and the vessell was receyued vp againe into heauen Whyle Peter also mused in himselfe what this vision which he had seene meaned beholde the meÌ„ which were sent from Cornelius had made inquitaunce for Symons house and stoode before the doore and called out one and asked whether Symon which was syrnamed Peter were lodged there Peter muche maruayling what this vision ment a voyce spake and sayed vnto him aryse Peter kyll and eate And althoughe that the lorde had warned his dysciples that they shoulde make the Gentiles also partakers of his ghospell yet to thintent they should the more boldely dooe thesame he againe was admonished by a vision But Peter as a Iewe yet abhorting the meate that by the lawe was forbyd sayed Oh lorde god forbid that I shoulde eate any suche meates For vnto this day haue I dewly kepte the trade of my forefathers For hytherto neuer eate I any meate that was suspeÌ„ded or vncleane To this thesame voyce that had spoken before made aunswere that whiche God hath made cleane thou whiche art but man call not it vncleane After this vision had thryse appered to this ende that he should more certainly beleue it strayght wayes the vessell was taken vp into heauen Than Peter beyng cumme againe to his remembraunce whyles he was musing with himselfe in a greate perplexitie what this vision shoulde meane and whether it were a dreame eyther els some significacion of goddes wyll beholde those menne that Cornelius had sente stoode at Symons dore the tanner and callyng forth one of the seruauntes enquired whether that one named Peter were hosted there Whyle Peter thought on the vision the spirite sayde vnto him beholde men seke the aryse therfore and get the downe and go with them doubte not for I haue sent them Peter went downe to the men whiche were sent vnto hym from Cornelius sayde beholde I am he whom ye seke what is the cause wherfore ye are come Thei said Cornelius the Capitaine a iust man and one that feareth God and of good report among all the people of the Iewes was warned by an holye Aungell to sende for thee into his house and to heare wordes of the. Then called he them in and lodged them But before that woorde was broughte to Peter that some there were that woulde speake with hym and whyles he satte imaginyng in hys mynd what the vision should meane the spirite of god sayed to hym for god speaketh after sondry wyse to his electe beholde three menne stande at the doore and enquyre for the. Therefore aryse and get the downe and goe with theym nothyng doubtyng For I sent them And then shalte thou vnderstande what the meanyng of thys vision is that thou somuche musest of With that Peter wente downe and came to the menne and sayde loo I am the verye same Symon Peter whome you seke for What is thoccasyon of your cummyng hyther Peter boasted not of his visyon but required the heathens confessyon For the benefyte of grace that cummeth by the ghospell ought not to be thruste before them whiche set nought by it as in lyke maner it ought not to be denyed to theÌ„ that are desyrouse of it Than they aunswered Cornelius whiche by office is a capitayne of a bande of menne but yet a manne of good conuersacion and that feareth God well credited and lykewyse estemed and reported as wel of his owne housholde as also throughout all Iewry was warned by the apperaunce of an holy auÌ„gell that spake to hym to sende for thee home to his house that he myght receyue at thy handes knowleage what he ought to doe to obtayne saluation Peter perceyuing the visions to agree and nowe vnderstandyng what that voyce sygnified whiche thryse had sayed what God hath clensed that accompte thou not vncleane bad them comme nere the
him Sir thou hast nothyng to drawe with and the wel is diepe from whence then hast thou that water of lyfe Arte thou greater theÌ„ our father Iacob which gaue vs the well and he himselfe dranke therof and his children and his cattell Iesus aunswered and saied vnto her Whosoeuer drynketh of this water shall thirste againe but whosoeuer drinketh of the water that I shall geue hym shall neuer be more athirste But the water that I shall geue hym shall be in hym a well of water springing vp into euerlastyng lyfe The woman sayeth vnto hym Sir geue me of that water that I thirste not neither come hither to drawe Forasmuche as this was spoken of the spirite whiche the beleuers in the ghospell should receiue it is no meruaill thoughe a poore selie woman of Samaria did not vnderstand it seing that Nicodemus beyng both a Iewe and a maister could not perceiue that thing whiche Iesus had spoken sumwhat more plainly concernyng being borne agayne from aboue yea and yet did he aunswere more grossely then this woman For he sayed can a man when he is olde enter again into his mothers wombe and so be borne a newe But this woman after she had conceiued a certayn great high thyng of this saying of Iesus If thou knewest the gifte of God and if thou knewest who he were and he coulde geue thee water of life she was not misconteÌ„t that he semed litle to regarde Iacobs well whiche she had in great reuerence neither yet did she mocke the bolde sayinges of him which was to her both a straunger vnknowen and also a Iewe but she desyryng to learne what this was whiche he did so set furth as a thyng straunge and notable in token of honour calleth him Lord as who saieth she had alreadie conceiued no small opinion of him But in the meane while this exaumple of the woman of Samaria was thus deuised and brought to passe by the ordynaunce of gods counsel to rebuke and declare thereby the peruerse frowardnes of the Iewes whiche were so ferre from shewyng themselues easie to be taught of our lord Iesus that thei did wiekedly despise his benefites and finde fault with his holsome doctrine wheras this poore woman hauing a desyre to be taught did curteously and gently aunswere to al thynges insomuche that she tarying styll in the heate and hauyng forgotten the thyng for whiche she came gaue hede to his wordes who was to her both vnknowen a straunger and of whome as yet she had heard no notable reporte Sir saieth she thou doest promise vnto me water farre more excelleÌ„t then this but thou hast no vessell wherewith to drawe thesame and the well is diepe Therfore how shouldest thou come by this liuely water which thou doest promise Art thou greater theÌ„ our father Iacob whome ye Iewes also haue in reuerence He gaue this well vnto vs as a notable gift did so muche set by this water that he himself was wont to drinke therof with al his familie and also his cattel Iesus perceyuing that the woman was apt to be taught which did not suspect hym to be a southsayer or an enchaunter but some notable great man whom she thought worthy to be compared with Iacob a man highly estemed of her Iesus I say doeth not disdeyne to allure her by litle and litle to haue him in higher and greatter estimacion shewyng how the water wherof he did speake is spirituall whiche should not refreshe beastes but soules Whoso drynketh sayeth he of this water whiche the Patriarche Iacob gaue vnto you dooeth but onely for a shorte time slake the bodily thirst whiche within a while after will returne agayne But to thintente that thou maiest vnderstande howe muche this gyfte of God wherof I haue spoken is more excellent then the gift of Iacob how muche the water which I promise is better then this water which floweth furth oute of the veines of the yearth if any man drinke of this water which I shall geue him if he desyre it he shall not thirste eternally neyther shall any thirste euer after put hym in any ieoperdye nor yet shall he nede from tyme to tyme anye where els to aske water but after he hath once drunken this water it shall remayne in hym which hath druncke it and shall bryng furth in thesame a fountaine perpetually springing vp euen vnto life euerlastyng Iesus spake these thynges by a darke similitude knowyng that the woman was not yet hable to receyue the ministrie of faith by the whiche the holy ghost is geuen who beyng once receyued neuer failleth but doeth styll goe forwarde whilest it bryngeth man vp to eternall life But the simplicitie of this woman was so great that whereas the Iewes are wont ouerthwartly and wrongfully to interprete suche maner of parables she not vnderstanding what he saied but yet both beleuing and louyng hym sayed Lord I praye the geue me parte of this water that I be not compelled by beyng often and sundrie times a thirst to go vnto this wel and drawe therof Albeit this aunswere was grosse yet neuertheles it did declare that her mynde was enclined and readie to beleue ¶ Iesus saieth vnto her goe call thy husbande and come hither The woman aunswered and sayed vnto hym I haue no husbande Iesus sayed vnto her thou hast well saied I haue no husbande for thou hast had fiue husbandes and he whom thou now hast is not thy husbaÌ„d In that sayedst thou truely Therfore because she had alreadie conceyued no small opinion of Iesus he doeth inuite and moue her further with greater tokens and proues of his godhead to thynke yet more highly of hym Iesus then as though he woulde not open so secrete a matier to her vnles her husbande wer present commaundeth her to call her husbande and bryngyng hym with her to returne agayn to hym by and by When the woman had heard this thinkyng that she spake but to a man and by the reason of womanly shamefastnes desiryng to dissemble hide her vicious liuyng and with deniall of matrimonie to kepe secret her aduoutrie she saieth Sir I haue no husbande Here Iesus both declaryng his godhed and gentely reprouyng the womans lyfe saieth vnto her In that thou sayest thou hast no husbande thou hast tolde the trueth for although thou hast had fyue husbandes to satisfy thy filthy luste yet neuer a one of them was lawfull yea and euen very he whom thou now hast is not thy lawfull husbande Therefore in this poynte thou hast spoken nothyng but trueth The woman sayeth vnto hym sir I perceyue that thou arte a Prophete Our father 's wurshipped in this mountaine and ye saye that in Hierusalem is the pâ—ace where menne oughte to wurshippe Iesus sayeth vnto her â–ª woman beleue me the houre commeth when ye shall neither in this mountayne nor yet at Hierusalem wurshippe the father Ye wurshippe ye wotte not what we knowe what we wurshippe for saluacion cummeth of the Iewes