thingis mo to tel you which ye cannot now bere c. rebuked them saynge O foles and dull harted to bele ue al those thingis meaninge y â— verites aÌ„d trouthes which he wolde haue then taught them before whiche the prophetes haue spoken of me Here apereth it playnly y t those trouthes that cryste there mente into whiche the spirit shulde lede them and More maketh them vnwryten verites shulde be siche as were wryten in the prophetis So that this texte The holy goste shal lede you into al trouthes is as miche to saye as into al trouthes wryten of Cryst before in the lawe prophetis and Psalmis This is the vndouted trouth of the texte For Cryst the same daye aperinge vnto his disciples and beginning at the same lesson where he lefte with them before his dethe sayd These are the wordes whiche I spake vnto you whan I was yet with you that it shulde be necessarye al thinges wryten in the lawe of Moses prophetis and psalmes to be fulfulled of me of me saithe he and not of any other And here as IoaÌ„ saith he breathinge vpon them saynge take the holygoste thei receyued the first frutes and foretaste of the spirit with y e truthes by a lytel lytel to be led into theÌ„ as he once had promysed them but aftyr their capacite and weakenes he here lyke a wyse master toke them euer forth from vnder y e ceremones and letter of Moses preparing them to y e spirit trouth of the gospel thaÌ„ saith Luke opened he their hartis myndis y t thei might vnderstande the scriptures y e scriptures saith Luke not Moris vnwryten verites said to theÌ„ Thus thus is it wryteÌ„ not thus sayd I w tout wryting Now marke wel crysten reder y t at folouth y u shalt se al y e truthes y t y e holygost lede theÌ„ into It behoued cryst saith he to suffer to ryse froÌ„ deth y e third day repeÌ„taÌ„ce remissioÌ„ of sinnes to be preched vnder his name into among al y e geÌ„tils Now coÌ„fer thes wordis to those so breifely knyt vp Iohan. xvi aftyr which he sayd as coÌ„cerning these yet haue I many thiÌ„ges to tel you c. for albeit \ it was harde for their weaknes to bere y e forme of our redeÌ„pcioÌ„ by his deth resurreccioÌ„ y e calling in of y e geÌ„tils into his chirch yet was this point thaÌ„ so straÌ„ge y t yet for al this lesson to \ it coude not synke into their hartis this preching sayd he shal be gyn at IerusaleÌ„ Your selues shalbe y e witnesses of these wordis y t is your selues shal prech theÌ„ If al this wil not yet satisfy Mo resvnsanery mouth we wil go farther eueÌ„ to Wytsonday wher y e holygost y t promise was fully performed y â— verites lyk as here expressed wherinto thei wer led â–ª where as sone as thei were enspyred set a fyer w t y â— spirit and led into these trouthes thei coâ— de not longe hold their tonges but prechâ—â— them by by euen as the spirit led them into them all And now are we in the sueresâ— waye to trye oute this matter and in a nother maner deduâ—cion than More deduceth vs. And first note y â— Cryste hauinge respecte vnto their imbeâ—ilite and weaknes to bere these trouthes and to professe them openly and also puttinge them in remembe tance of their owne infirmite sayd ye shall receyue strengthe aftir y â— y â— holy gost come into you and ye shal preche me not only in Ierusalem but also in all Iudea Samaria ye and euen vnto y e vttermoste coostes of y â— â—â—the by whiche he mente amonge y e gentyles Nowe turne we ouer y â— leif to y e. n. ca. of y â— Actis of y â— Apostlis and there shal we seplainly howe all this sayd before w t their sermons to thorow y e actis and y e pistles of Paule agre togither one place euermoâ—e confirminge and declaringe another For there did Peter w t y â— xi as sone as y e spirite had led them into these trouthes \ stand vp in Ierusalem for it was prophecyed and tol de them before y t there thei shulde begynne to preche these verites and firste y â— false opinion of the Iâ—â—â— beleuinge y â— disciples to haue ben droncken taken awaye he tolde them constantly prechinge euen as Cryste had taught them before immediately after â—is resurreccion whan thei were yet ful wâ—ke Luke xxiiij That this same man whoÌ„ thei had put to dethe was Iesus Cryste seâ—ite from god y e father and geuen them to wyn them w t doctrine and myracles whom by y e ferme decre and fore knowlege of y e father so betrayd and delyuerde vp when ye had receyued at y e handis of y e vngodlye ye â—â—ucyfyed and slewe whom god y e father losed fro y â— bondis of dethe and stered vp agene c. Now good Crysten reder rede al y e processe and communicacion y t Cryste had w t these his disciples before he sand yet haue I many thingis as touching these poyntes c. Into which y e holy gost shal lede you when he come and compare them vnto the verites y â— Cryst opened them as sone as he was rysen and proued it them by scriptures and especially in y e Psalmes And then loke here now in this sermone folowinge whose substance Luke reciteth and consyder whither these be not y â— same trouthes ye and y t sufficient trouthes whome whoso receyue and beleue as y e ende and conclusioÌ„ of the sermone testifieth playnly ar saued Loke and if al these trouthes be not plentâ— ously and constantly confirmed w t the scrip tures Thei here affirmed his ascension bâ— scriptures and also to sit on his fathers â—â— ghthande ye and euen here sayd thei in the firste hâ—ete of the spirit That this promyse of cryste was made both to the Iwes to their childerne and to al that are a farre to by which wordis taken of the prophete I â–ª say â–ª Paule descrybed the gentyls Thei preched now constantly that this same was that sead and frute of Dauid so ofte prom ysed in the lawe and prophetis and that now he thus exalted by the righthande of the father the promyse of the holy gost ob tayned of him he hath powered forth eueÌ„ this that you now se and here Note these laste wordis wel se and here what sawe thei what harde thei els but the verites in to whiche he promysed the spirit to lede th em of whiche the firste is That this man Iesus of Nazareth was geuen them of the father this verite was wryten in the prophetis and Cryste tolde them to that he was come from the father secondarily Peter and the. xi
goddis holy scripture neglecte be not a frayde to brynge in strange doctryne mennis dremes vnwryten trouthes into crystischirch as now hath more taken in hande bothe to sence mennis soulis with his deuelissh doctryne to burne as many as will not beleue his lyes But returne we into the waye The holy goste is called the spirit of trouthe in dede but of what trouth verely not of euery trouthe to lede vs therynto as mo re mynseth it but he is the spirit onely of y t trouthe which sayd I am the trouth he is the spirit of this trouth of all trowthes y t concerne him his doctrine religion and faith contayned in the lawe prophetis and testaments And into this trouth contayninge al trowthes concerning his glory and our saluacion the spirit is promysed to lede y e electe ye that by no nother waye then by the same waye y â— sayd I am y â— waye Into this waye to be led so forthe into this trowth prayd the prophete saynge The lorde be merciful and graciouse vnto vs he moâ—ghe shewe vs his face y t his waye not Mores wyked wayes might be knowne thorow out y â— worlde his saluacion amon ge al folke Also he prayed in a nother place saynge Lorde lede me into thy waye y â— I might walke in thy trowthe not in Mo ris vnwryten verites for al the wayes of y e lorde ar mercy verite but All y e wayes of More ar cruel tyrany subtyl false hed All the wayes of the lorde ar mercy verite saith the prophete vnto thez y t seke his testaments testimonies for the two testa ments testisyâ— of him not Mores vnwry ten vanites It is a trowth y t thames ebbethe floweth trwe y â— y â— sonne ryseth in y â— east \ and y t euery hole body is greter then eche of y â— singler partes ther of into y e whiche verites euen y â— vngodly be led by theyr eyes not by y e holy goste nomore than he neded to haue led thapostles into thassum pcion of our lady they than beinge present lokinge vpon hir taken vp if she were as sumpte as I shal shew you here after It is trewe y t one had made y â— boke of y â— Suppli cacion of beggers And y â— M. Mok playd y â— proctour of purgatory creping forth gro ning out his Supplicacion of soules But yet into these trouthes did not y â— holy goste lede any man for into y e trouth y t y â— Suppli cacion of beggers was wryten who wrote it More saith himselfe in his supplicacion of soules y t y â— deuyl led him wherfore it is not the spirit of trouth y t leadeth into euery trouth for ther be some trouthes as they be vnworthy the holy gostis ledinge so be ther some agayne so aperte vnto our ey es eares y t thei nede not his ledinge of y â— which kinde of trouthes reken not his lyes be all Mores vnwryten trouthes which he sayeth be of necessite to be beleued whan cryste therfore repeted so ofte y e spirite of trouth had sayd before I am y â— waye the trouthe y â— lyfe y t y â— spirit shulde testifie of him selfe he dothe declare into what trouthes he shulde lede them euen into him selfe siche as concerne him the fontayne beginninge ende of al trowthes and not into siche trowthes into whiche our eyes senses lede vs but into siche as he is the spirite of the sercher very techer of And therfor Paul speking of y e ê‘fant wysedome of god coÌ„cerning y e red empcioÌ„ of man by y e deth of cryste which wysdom lay yet hyd froÌ„ y e gentiles fro many of y e Iwes to so y â— nother eye sawe it nor eare harde it nor harte coude think it was to one foles hnes to y e tother sclawnderous yet god at laste reueled it by his spirit of trowthe led y â— apostles in to it which els wolde neuer haue beleued y t y e Gospel shulde haue ben preched to y â— geÌ„tyls And eueÌ„ this is one of those harde poyntis wherfore cryst sayd yet haue I many thinges to tell you which ye cannot now bere but whaÌ„ y t spirit of trouth come he shal lede you into al trouth of wh ich I saye eueÌ„ this y t y e kyngdome of cryste shulde be enlarged his gospel preched thorowt amoÌ„g al y e geÌ„tils was y e chefiste as y e pistles of Paule beinge y â— doctour precher sente vnto thez playnly declare especially his pistle to y e Ephesens where this place of Iohn is expowned at large Foâ— it is the spirit y â— sercheth all siche depe mysteris as Paule there cal this trouth both in his pistle to y e Ephesens also to y e Corinthes sa ynge God hath reueled it vs by his spirit for y e spirit ensetcheth al thingis eueÌ„ y e depe misterys of God â— is to wyt as concerning y â— matter y â— ther Paul entreteth of as y â— creacion y â— fal redeÌ„pcion of maÌ„ whither he be Iwe or geÌ„tyle by crystis deth very god maÌ„ For as noman knowth y â— mynde plesures of god but y â— spirit of god so euery maÌ„ sercheth theÌ„ but in vayne saue onely y e spirit of god The spirit of trouth therfore sercheth vs oute y â— mysteris secretes of god which we by our owne senses corrupt na ture cannot attayne to nor coÌ„prehende in our hartis by natural reasoÌ„ nether yet any natural wytte can vnderstande We haue not receyued y e spirit of y â— world but y e spirit which is of god saith Paule y t we myght know what thinges ar geuen vs of cryst y â— is to weit eueÌ„ crist hiself y â— most absolut ve rite saluacion lyfe â–ª petual thorow hi which is made of god our wysedome rightwys nes holynes redeÌ„pcioÌ„ vnto this euaÌ„gelik verite secret wysdom of god loked Dauid in y â— vi vers of y â— li. Psal. these giftis we preche saith paul not w t wordis which maÌ„ nis wysdoÌ„ paynted eloqueÌ„s teche but w t sich wordis as y â— holy gost recheth layngfor th expowning spiritual thingis vnto the spiritual childâ—rn Now I praye you what spiritual poynt is there in Mores vnwryteÌ„ verites as to halow vestmeÌ„tis chalices c. what nedeth here any spiritual exposici on or laynge forth of so carnal sensible ceremones euery natural wittâ—d w t his comeÌ„ sensis maye perceue moris vnwryten verites se them to to be starke vayne vanites â–ª But the natural wyse man perceyueth not those thinges y â— are of the spirit of God c. ¶ But nowe let vs se one
in arcalme it is a comen saynge New lordis new lawes and so new iugementis therfor iugement may be englesshed some tyme mutacion and change as Cryste sayd Into iugement am I come into this worlde y â— thei y t se not shuld sâ— and thei y t se shulde be blynde That is I am come to make a change It was a mer 〈…〉 ouse change â— y e blynde borne shulde se and y e quyke eyed pharisayes so wel lerned shulde be made starke blynde Also Nowe sayd Câ—yste is y â— iugement of this worlde y â— is to wytte this worlde shalbe now changed Why so for y e prince therof shalbe cast forthe y â— is y e deuil shalbe caste forth and Cr yste shal come yn I sawe sayd Cryste Satan fallinge downe frome heuen lyke a lyghteninge at whose fall Cryst was exalted unto the kyngdome ouer al this worlde for a stronger armed hath met w t him and ouercome him c. Nowe ye se the change of these princes wherof foloweth y â— change of this worlde Vnder Satan the gentyles worshiped stockis and stones and the Iwes stode vpon their workis vnder cryste we worshipe god the father in spirit y t is to saye in verite and hope for saluacioÌ„ for our faith in Cryste that same verite But wherby came this alteracion and so graciouse a change verely thorow the prechinge of the gospel of the kyngdome that is thorowe the prechinge of Cryst Isaye thus prophecyinge I shal enryche him w t my spirit and he shal preche iugemente vnto the gentylis that is to saye my gospel of the kingdome of heuen at whose prechinge the worlde shal be altered and changed into a better state and thei shal discerne and iuge this change to be godly for the prince of this worlde shalbe casteforthe and discerned to be a contrary prince vnto Cryste and that by the worde that tryeth all thinges And now because More will saye that this matter and iugemente pertaynâ—d to the Iwes onely and not to vs althoughe we be gentylis but of a nother worlde than it was than He shal knowe that w t yn this xij yere ther hath ben a grete alteracion and yet continue the and shalbe yet at greter muta cion than we loke fore which mutacion be gaâ—e and continueth at the preching of the pure gospel and translating of it into al lan guegis by this worde of god now reuyuâ—d and spred so brode we iuge and disceâ—ne the pope the prince of this worldâ— for he is more carnal and worldely than the worl de it selfe to be y â— very Anticryste and we se him nowe w e More and their faccion in castinge forth and that by the mighty worde of god and thei shalbe slayne w t the breath of goddis mouthe But the worlde whose prince the pope and his secte are of whom More is yet one iuge that the gospel that thus altereth this worlde is heresye and the cause of sâ—dicion and Anticrist and his faccion to be the chirch of god aÌ„d the very poore chirche of the electe whom thei burne to be herityques But awake ye Anticristis oute of your wykednes For y â— holygoste is now comen w t his worde wr yten to dispute to reason to reken w t you to rebuke and conuince you for this peruerse iugement For it is Anticryst I tell â–ª you aÌ„d not the hed of Crystis chirch euen the pope the prince of this worlde now espyed de cerned by goddis worde and shalbe cast forth of his kingdome shortely ¶ Now let vs se what foloweth Mores texte that if by that circumstance yet we maye gather more lyght in to these truthes It foloweth for he shal not speke of him selfe but he shal speke whatso euer he hath harde and tell you the thinges to come The father had spoken to the worlde by the fathers Moses and prophetis whose wordis were writen the holy gost had har de them and now shulde speke them cryste also had spoken them but yet were thei not vnderstanden the gospel shulde be preched amonge the gentils aftir crystis ascen sion this the spirit shulde teche them and so he shulde glorifye me sayd cryste and not any other creature as More wolde haue bowes belles water and asshes halowed glorifyed by leding into these trouthes for he shal râ—ceyue of my worde teche it you wher cryst therfor left in teching his disciples euen at those so harde poyntes y â— thei coude not yet bere theÌ„ ther begane y â— holy gost w t theÌ„ agen aftir crystes asceÌ„sion But first because cryst sayd he wold be fro them a lytel whyle and then come agene as after his resurreccion sithe he was so diligent louinge a Master continually applyinge his scolers whom he had now taken in hand to teche yet left yn ignorance as touching those harde poyntis which thei coude not then bere before hiâ— deth takinge them for the and preparing them into the schole of the holy goste let vs se what communicaci on he had with them and what doctrine he taught them Although I know that Mo re here seweth to a nother tayle for thus al legeth he the texte saynge when the spirit of trouth shal come he shal lede you into euery trouth Euery trowth sayâ—h more aÌ„d not al trouth so fayne wolde he here lappyn his lyes to And put you in remembran ce of al that I my selfe haue or wolde saye vnto you c. Which is not there folowing that texte but More patcheth it to of his owne because he wolde deduce a false dedu ccion of a false supposicion for than deduceth he thus saynge And sith he sayd not the holy gost shal wryt vnto you al thingis nor shal wryte you al trouthe but shal lede you into al trouthe we deduce therevpon that the beleife wher ynto the spirit of god ledeth vs and planteth it in our harte is as good and as suer to saluacion w tout any writinge at al as if it were wryten This is Mores wyse deduccion Lo. The holygost led them into al trouthe ergo al those trouthes be not wryten cryst sayd not the holy gost shal wryte them ergo they were nether wryten in y â— olde nor yet aftyrwarde in y e newe testement lyke argumentis More maketh in other places God promysed to wryte his lawe in their hartis ergo the lawe was not wryten in bokes what a blyn de Phaâ—ysaye is this But turne we agayne into y e waye ¶ Cryste after his resurreccion notwithstandinge so many lessons and warninges befoâ—e had of his spiritual kingdome redempcion to be sprede into amonge the Iwes and gentylis both yet fyndinge his disciples in their olde douteful wekenes ignorance and hardnes of beleif y t is to wit euen in y e same state where he left them whan he sayd As concerninge these thingis yet haue I many