he deliteth not greatlye in suche sightes that seketh after thinges of perfeccion and thynges farre a sondre from the affeccions of the common sorte ¶ The .v. Chapter And whan he sawe the multitude he went vp into a mountayne and behan he was sette hys discyples came to hym And after that he had opened his mouthe he taught them saiyng blessed are the poore in spirite for theyrs is the kyngdome of heauen THerefore Iesus seeyng the people flockyng aboute hym more and more and that of all sortes he conueyeth himself from the lowe place whither euery man myghte haue accesse and goeth vp vnto the hyll and beganne nowe to preache and teache the heaueÌ„ly Philosophy declaryng by the highnes of the place that he woulde shewe furthe and teache no common nor meane thyng but all hygh and heauenly thynges folowyng also the exaumple of Moyses who publyshing the lawe vnto the people as we reade wente vp to the hill His disciples whome he had chosen specially vnto hym folowed hym goynge vp in suche wyse yet that the common people were not lette to folowe hym if any had so muche desyre and strength Therfore Iesus whan he came to the top of the hyll sate downe not as beeyng weary but purposyng to teache serious and weyghtye thynges whiche required a diligent hearer Whan his disciples perceyued that they compassed him nere aboute that none of his holye doctryne shoulde escape them Iesus therfore entryng and begynnyng hys godlye and holsome Philosophye not oute of a tower or tabernacle with a golden seate suche an one as Iarcas the greate Philosopher of India had beyng garnysshed with precious stones not out of the proude pulpet of the Philosophers not out of the arrogant chayre of the Phariseis but oute of a seate of grasse he casteth his iyes not vpon the commen people but vpon his disciples and openyng hys holye mouthe he began to shewe furthe the lessons of the gospell whiche hytherto had not been heard and whiche bee farre from the opinion of all men that appeared to the very wyse vnto the worlde All men promyse blessednes whyche take vpon them to be teachers of wysdome All menne of what estate or condicion soeuer they bee desyre blessednes But muche controuersye hath been emong Philosopâ—â—rs and muche errour in the lyfe of men â–ª in what thynges the felicitie of man doth consiste And forasmuche as this is the marke and foundacion of all wisdome Iesus fyrste doth open and set furthe straunge sentences but yet very true And therefore throughe myracles he obtayned credite to bee geuen to hys saiyng thoughe it semed sumwhat incredible soe that they that founde his power to bee effectual in healyng of diseases of the bodye myght truste also his doctryne to bee true whereby he healed the diseases of the mynde Yet fewe disciples there were that did both heare and enbrace this blessednes Let all men heare for he spake to all and all shall bee made blessed and happy Of false opinions spryng all synnes in liuyng Therfore aboue al thinges we muste endeuour to plucke them awaye And for because that fiercenesse and arrogancie is the moste daungerouse disease of the mynde whiche suffereth not manne to receiue the true doctryne yea it is the verye fountayne from whence in manier spryng all deadly offences Iesus fyrste of all healeth this saiyng Blessed bee the poore in spirite for theyrs is the kyngdome of heauen whose eares coulde haue abiden so incredyble a saiyng but after so manye testimonies of Iohn of the father and of the doue and finally vnlesse hys authoritye had been set furth and credite obteyned through euident signes and myracles Manye be made vile abiect and humble and be broughte in discourage of themselues by the reason of pouertye of basenes of byrthe of lowenesse of estate or of aduersitye Truely these bee nere to the blessednes of the ghospell yf they folowe with theyr harte as they be called by their state But thys humilitie of spirite resteth in the inwarde affeccion not in outwarde thynges But howe shal he haue a kyngdome whiche taketh nothyng vpon hym whiche geueth place to all which is offended with hymselfe which thrusteth out no man whiche hurteth no man For he semeth more nye the seruitude of an asse than a kyngdome This kinde of men is trode vnder the feete euerye where is hurte and harmed withoute redresse liueth lyke an abiecte withoute regarde poore and comfortles But it is true that trueth sayeth To these only appertaynethe the kyngdome but it is the kyngdome of heauen Thinkest thou that these fierce and violente men doe reigne They bee verye slaues they bee vnder manye tyrannes they bee vexed with auarice angre hatred desyre of vengeauÌ„ce with â—eare with hope They vnnethes lyue muche lesse they reygne But he that is free from all these vexacions and troubles and betaketh hymselfe to innocencie and cleane lyfe puttyng hys truste in God lookyng for the rewarde of the worlde to cumme and is verye quiete and regardeth not the thynges of thys worlde but seketh after heauenlye thynges hath not he a goodlye kyngdome farre passyng the kyngdomes of worldlye kynges Neyther filthye luste nor auaryce nor hatred nor anger nor other worldlye infeccions of the mynde reigne ouer hym And armed with fayth so often as the case requireth he geueth commaundement to diseases and thei flee away the geueth commaundement vnto the waters and they be styl he geueth commaundemente to deuils and they departe So myghty is the kyngdome of the mynde whiche dystrustyng hymselfe putteth hys truste in God and distrustyng the succoure of man doethe depende wholye of heauen It is not the dyademe it is not the oyntmente it is not the garde that maketh a kyngdome But the other afore mencioned be the thynges that make a kyng in dede and bryng hym finally to the heauenly and euerlastyng kyngdome where there shall be no disobedience nor rebellion A worldly kyngdome is gotten by violence and defended by fiercenesse This kyngdome is gotten by modesty and sobernesse and defended and established by humilitie and mekenes The worlde iudgeth none meete to gouerne a kyngdome but suche as bee of notable spirite and of a stâ—ute courage But God auaunceth vnto hys kyngdome those chiefly whiche do moste humble themselues ¶ Blessed be they that are meke For they shall receyue the inherytaunce of the yearthe Iesus goeth on and ioyneth vnto this an other sentence as harde to be beleued and taken Blessed be the meke for they shall inherite the yearth And who bee the meke they that vse no man violently nor extremely and whan they haue any harme they be redy to forgeue the iniuryes done vnto them they also that had rather lese theyr thyng than to contende or striue for it and that regardâ— more concorde and quietnes of mynde than large possessions and suche as rather desyre quiet pouerty than troublesome ryches But this kynde of men is oftentymes set beside and put from theyr goodes and
throughe the large gate into miseryes that caÌ„not be told and delyuereth them being deceyued with false goodnes vnto extreme and very ylles Howe narrowe is the gate howe streyght is the waye that leadeth to lyfe For it sheweth furth nothyng that is pleasaunt to the fleshe it is roughe and displeasaunt to many and furth with it doth offer vnto them thinges that be paynful to nature as pouertye fastyng watching sufferyng of wronges chastitie sobernes This gate receyueth not theÌ„ that swell with glorye of this worlde this gate receiueth not theÌ„ that be pufâ— vp with pryde this gate receiueth not them that be bolleÌ„ with excesse and ryoâ— this gate receiueth not them that drawe with them aboundaunce of worldly thynges It receiueth none but suche as be naked and vnburdened of all the desyres of this worlde and as a man wolde say theyr bodyes beyng put of extenuated and fined into the spirite Wherby it cummeth to passe that this gate is found but of a fewe because it is not spyed but with cleare iyes which do clearly see those thynges that be spirituall Beware of false prophetes whiche cum vnto you in shepes clothynge but inwardly they be rauening wolues Ye shall knowe them by theyr frutes Doe men gather grapes of thornes or fygges of thistles so euery good tree beareth good fruites but a rotten tree beareth yll fruites a good tree can not beare yll fruites neither can a rotten tree beare good fruites Euery tree that beareth not good fruites is â—ewen downe and cast into the fyer Therefore by theyr fruites ye shall knowe them But as touchyng suche men as doe dayly with lust excesse pryde auaryce with suche other fylthy desyres and laughing lyke mad menne goe hedlynge into theyr owne destruccion ye be in no perill for in folowynge of them it is rather madnes than errour Ye muste rather beware of them which companie with you hauynge a cloke of godlynes where as they be enemyes of godlynes They be alwayes talkyng of God the father of the euangelycall doctryne of the kyngdome of heauen theyr apparell is course and symple theyr chekes be leane with fasting theyr body is worne awaye with leanesse they praye long they geue to the poore they teache the people and expound the holy scriptures and being disguised with the cloke of these thynges they cum vnto you apparelled as though it were with shepe skinnes whereas inwardly they be rauenyng wolues and deuourers of the euangelycall flocke It can not be harde to knowe the wolfe from the shepe yf eche of them vtter his owne voyce and yf eche of them be couered with his owne skynne But what shal a man doe where as the wolfe counterfeytyng the shepe bothe with the shepes skynne and the shepes voyce crepeth into the shepe folde not to becumme a shepe but more cruelly to rent and teare the shepe The wolfe chaÌ„ugeth his voice and professeth the name of Christe he professeth the doctrine of the gospell but to the the intent he maye poison with his heresye them that be vnwares and negligent He counterfeyteth godly workes to thintenâ— he may the rather abuse the simplicitie of other to hys desyres Therfore ye whome I haue chosen to be the kepers and feders of my flocke muste diligently take heede of these Ye shall easely fynde out this counterfeyted iugglyng yf ye loke narrowly vpon not the tytle and vesture but the verye deedes whiche doe disclose the corrupte mynde For albeit they teache well yet they dooe not in dede the thynge that they teache Euery tree hath hys peculyar and proper fruit whiche by the taste dothe declare the flocke If ye obserue and marke dilygently theyr lyfe and manners ye shall fynde that they stande in theyr owne conceyte they loke for theyr owne profyte proude reuengers enuiouse backeviters desyryng of glorye geuen to the belly and alwayes more diligente in theyr owne matters thaÌ„ in the matters of theyr flocke or the ghospel I haue shewed you which be the frutes of the euangelycal tree that is to say a minde farre from all pryde full of gentylnes not desyrous of vengeaunce a minde despisynge all pleasures of this worlde a mynde despisynge riches and gredelye desyryng the godlynes of the ghospell a mynde prompt and ready to dooe good to all menne a mynde pure and cleane from all lustes and desyres nor hauing no nother iye but to God onely a minde refusing no affliccion or trouble so that he maye promote and sette forward the doctrine of the ghospell a mynde lokyng after no rewarde in this world for his well doynges neither glorye nor pleasure nor ryches a mynde that wyllethe well euen vnto his yll wyllers and doeth good to them whiche doe him hurte Whosoeuer trulye in dede bryngeth forth these fruites he is the euangelicall tree Therefore they that shewe themselfes to be prophetes and boaste theÌ„selfes of this tytle they that feyne themselfes by religiouse apparell to be shepe where as in harte and affeccioÌ„ they be wolues they must be estemed and iudged of these fruites Regarde not the boughes and the barke These oftentymes be common to theÌ„ that growe in the fielde and them that growe at home to the holsome and vnholsome the fruite once tasted dothe declare the iuyce of the tree And yf ye see in these auarice arrogancy enuy desyre of vengeaunce dissemblyng and such other whiche are cleane contrary to the fruites of the euangelicall myndes thynke not that any good fruite wyll spryng of the same trees For what man is so mad to gather grapes of thornes or fygges of brambles that is to saye of roughe and wylde shrubbes moste plesaunte fruite Lykewyse it is emonge menne A very good tree and bearyng gentyll iuyce in the roote of the mynde bringeth furth good fruite On the other syde a very yll tree what leaues and barke so euer it hath yet it bryngeth furth yll fruites And these can not be turned nor chaunged seyng their nature is vtterly repugnauÌ„t For he that hath a cleane and a syncere mynde muste nedes expresse in deedes the syncerenes of his heart and affeccioÌ„ and againe he that hath a faulty and an infected minde can not expresse in deedes those thinges whiche declare a very good man Although by the iuglynges and colour of holynes sumtyme he deceyueth vnware men truely he can not deceyue God Therefore they that be colourablie good let them leaue of theyr coloure and become good in dede For emonge men of an yll tree maye be made a good But yf he continue in his frowarde counterfeytyng let hym feare lesse he suffer the lyke of god that will reuenge it that the vnfruitful tree suffreth of the tyllman And what dothe it suffer It is cut down and caste in the fyer So whosoeuer beyng in the kingdome of God bryngethe furthe no fruite or suche fruite as is vncumlye for his profession vnlesse he repent he shall be caste into the euerlastynge fyer Therfore by
the which through the noblenesse of his linage through suche his holynesse of liuing as had not afore that tyme bene hearde of and by his auctoritie through his rare gyftes of grace gotten among all the people might vnto Christ beyng not yet borne procure the fyrst knoweleage and faith among the Iewes whiche were harde of beliefe euen as the doctrine of the gospel wherof Christ was the heade the firste founder and firste brynger vp was at the firste beginnyng made acceptable vnto the worlde by the testimonye of the olde lawe the figure of the whiche olde lawe Zacharie and Iohn did represent But in shorte processe of tyme the course of thynges beeyng chaunged a contrarie waie lyke as Christ whan his vertues giftes of grace were shewed foorth did derken the glorye of Iohn so the brightnesse of the maiestie of the ghospell as soone as it once opened it selfe vnto the worlde dyd as ye woulde saie clene abrogate the autoritie of Moses lawe And so it was that where Iacob the Patriarke a litle before he shoulde dye beyng endowed with the spirite of prophecie did foresaye veray many thynges which should afterwarde come to passe whan it was now come to the mencioning and namyng of Iuda out of whose tribe our Lorde Iesus shoulde issue and procede by lineall dissent he spake these wordes of the prophecie folowyng The sceptre sayed he shal not be taken from Iuda ne the head tewler from the thighe of hym vntyll he come that must be sent and veray he shal be the expectacion of all nacions This prophecie did euidently enough betoken that Messias should at suche tyme come whan the people of the Iewes whiche had afore from tyme to tyme euermore been rewled and gouerned by capitaynes iudges kynges and priestes of their owne nacion should now be subiecte to a prince borne in a foreyne countreye And thesame Prophecie did al vnder one geue a tokeÌ„ that the grace of the gospell whiche the Iewes would despyse and sette at nought shoulde passe and go from theim vnto the Gentyles But firste of all others Herode the sonne of Antipater whereas he was neyther descended of the bloud of the Iewes and yet was besidesâ—orth an vngodly and a wieked person was not onlye enfraunchised and called to the honour to be a denisen of the couÌ„trey of Iewrie but also through the fauour of Ceasar Augustus than Emperour of Rome obtayned the kyngdome and rewle ouer the Iewes Therfore euen vp this token alone though there had been no mo nor no oâ—her the Scribes and the Pharisees whiche tooke vpon them the exacte and perfite knowleage of the lawe might haue geassed that the tyme was now come whan that same man should bee borne who defacyng and vanquishyng all terrene or yearthly kingdomes should bryng into the worlde an heauenly kyngdome and whiche in the place and stede of tyrannes should create pastours and in stede of lordely maisters should make teÌ„dre fathers Furthermore whereas the dignitie of the Iudaical priesthoode was in excedyng high honour and in wondreful estimacion â—mong al persones the holy ghost had by the prophetes declared afore that this priesthood also of the Iewes should be abrogated and abolished after that he were once come the whiche not beeyng enoynted by men with materiall or bodelye oyle but beeyng enoynted by God in spirite with the oyle celestiall shoulde through a sacrifice beeyng in dede no mo but one sole sacrifice but thesame neuerthelesse a sacrifice of moste absolute efficacie vertue take awaye all the synnes of the world and should through the feyth of the gospell and the bounteous geuyng of the spirite of God sanctifie and make holy all thynges For Daniel had prophecied that after the weekes or seuen doubles of yeres that is to say after seuen times seuen yeres by God prefixed it should come to passe that the holy of all holyes should be enoincted and than from thenceforth should the hostes and sacrifices of the olde lawe ceasse Whan the thynges eternall shall be once come thynges transitorye shall haue an ende whan ghostely thynges shall be come thynges carnall shall cease whan the trueth shall be come feyned counterfeytes shall geue place whan the lyght shall be come shadowes darkenesse shall vanishe away whan Christe shall haue begonne to speake the voice of the grosse lawe shall playe mum vntill that it too do openly professe hym whom vntill nowe it did rather as who should saye with certain tokens of becking nod at or poynte vnto theÌ„ by expresse wordes pronounce and declare to be he At suche tyme therfore as Herode beyng first a foreinour and an aliene borne and secondarily a wicked person and with many manslaughters and hainous murders polluted had all vnder his rewle and obeisaunce emong the Iewes not by the authoritie of God but by the fauour of Ceasar Augustus at what time the religion of the Iewishe temple which consisted in externall figures ceremonies did moste chiefly of all flourishe emong men at what time extreme wickednesse all vngodly facions did before the face of God reigne emong the Scribes the Phariseis the elders the bishops vnder the false pretensed colour cloke of holinesse euen than dyd the coming of the Lord Iesus after this sorte as we shall now tel begyn first to be knowen to the worlde There was vnder a wicked king a godly prieste euen as ye would saye the last remaines that was left of the olde ordre of priestehood not beeyng yet corrupted with so many vices this priestes name was Zachary whom the ordre of lottes cuÌ„ming about again by course did at that present time call to the ministryng of the sacres holy rites in the temple For so had Dauid sorted all the whole ordre of priestes into two principall families that is to wete of Eleasar and of Ithamar The other families being subiect vnto these two he deuided into fower and twentie lottes that euerye of them in ordre one after an other should in theyr courses minister the sacres in the temple eight daies space a piece absteining all that while from all thinges which by the rites of Moyses prescripcion semed to make a maÌ„ vnclene refrayning also froÌ„ cumpanying with their wiues nor cumming once within their owne house but abydyng still in the temple to the ende that they myght with the more chastitie with the more puritie handle the seruice of God but to all the residue of the priestes besides him whose course it was to minister for that weeke it was lefull in the meane space to attende to their wiues and their childreÌ„ to be occupied about their owne secular affaires so that it were thynges necessarie and requisite to be done And so it was that whyle this ordre was thus in deuiding by lottes emong the fower and twentie families the eight place fell by lotte to Abia of whom zacharye was lineally descended and into whose place Zachary had
once haue opened vnto you all the purpose of my minde to thintent there should be no nede hereafter of mennes preceptes contrary to myne Whatsoeuer my father hath willed me to shewe you therof I haue made you partakers as my trust ye frendes Those thinges whiche I haue taught you be out of all doubte for I haue taught you none other saue what I haue hearde of my father My preceptes be his preceptes by kepyng wherof he shall count you his frendes in stede of seruauntes ¶ Ye haue not chosen me but I haue chosen you and ordeined you to goe and bryngt foorth fruite and your fruite shall remayne that whatsoeuer ye aske of the father in my name he mayâ— geue it you And because ye maye the better vnderstand how great the honor of this my gentlenes towardes you is consider how that ye haue neyther prouoked me with your seruice doing to my frendship that of duetie I ought to loue you again nor yet haue you willyngly cum to my frendshippe that for geÌ„tlenes sake I should requite you with lyke loue but when ye wer in bondage of the lawe and farre of from the fauour of God then did I of myne owne voluntarye wil chose you from among al the reste without your desert And for this purpose haue I chosen you that ye should more and more increase in goodnes beeyng grafted in me thorow mutuall loue whiche ye coulde not haue towardes me except I had first loued you As the braunche is alwaye norished by the moysture of the vine and spredeth it self in many braunches so must you lykewise plentifully bring forth fruite of the ghospell throughout the whole world and so do good to other that your self loose no fruite therby For the common vyne bringeth foorth fruite but for other and that suche as soone decayeth wherfore the braunches thereof be fruitefull but for a tyme because they growe in a vine that soone fadeth Contrarywise you because ye cleaue to an immortal stocke shall bryng forth fruite that neuer shall perishe but continue sâ—unde to your eternall saluacion And ye haue no cause in the meane while to say it is a great payne to trauayle about the worlde to teache the Gentiles to suffer the dispites of wicked people What wages what ayde what rewarde is apointâ—d for vs passe not vpon these worldely defenses Let this stand you in stede of all rewardes and helpes that whatsoeuer ye shall rightly aske my father in my name he shall geue it you What thinge is more easy then to aske And what is it that he is not able to geue Furthermore what is the thyng that he will not geue for my sake This commaunde I you that ye loue together Yf the world hate you ye knowe that it hated me before it hated you If ye were of the worlde the worlde woulde loue his own Hou beit because ye are not of the world but I haue chosen you out of the worlde therfore the world hateth you Remember the word that I sayed vnto you the seruaunt is not greater then the lord If they haue persecuted me they will also persecute you If they haue kept my saying they will kepe yours also Besides this my commaundementes be not tedious for what is more pleasaunt then one to loue an other Who bee so weake but mutuall loue maye make them strong what thyng is so greuous but mutuall charitie can make it delectable Neither let this trouble you that whiles you and I bee frendes and one of you charitablie doe agree with an other ye shall be at discorde and strife with the worlde but rather the selfe same thyng ought to couÌ„fort your myndes for so muche as by thys token ye shall well perceiue your selfes to bee my very disciples and frendes that is to saye contrary to the worlde whiche is all sette vpon malice whereas you are apointed for heauen disdayne not to suffer that in the world which I haue suffered before you The worlde hateth me also not for my deserte but because I reproue and disclose the euill dedes therof teachyng thynges whiche do not agree with theyr worldly affeccions The worlde knoweth menne of his secte and them doeth it loue and exalte as lyke louethe lyke and as an euyll itche coueteth an handsume scratcher Therfore be they vnhappy whom this worlde flattereth and fauoreth for that declareth them to bee farre from the fauour of God whiche is that onely thyng that make the man happie in dede Whan the worlde hateth you remember myne exaumple and reioyce in your owne behalfe that ye haue no feloweshyp with the worlde but do cleaue faste vnto me For this shall ye perceiue by the hatred the worlde beareth you howe that ye be myne In case ye were of the world if ye loued wordly thinges and taught according to worldly desyres then the worlde woulde knowe you and loue you as hys owne but because ye folowe not the wayes of the fleshe but of the spirite and couete not worldly goodes but heauenly therefore the worlde hateth you not that ye deserue it but for that ye be vnlyke to thesame whiche is euill wicked In tymes paste when ye thoughte perfitte righteousnes to consiste in the grosse ceremonyes of Moses lawe and setting your mindes on transytorie thinges had no loue to heauenly thinges the worlde did then well lyke you but after that I had once called you from this secte to the euangelicall and heauenly doctrine and graffed you in me as braunches in the stocke the worlde beganne to hate you and that onely because ye bee myne Yet of trueth for no cause elles shall ye bee blessed then for that ye be mine Meruayle nothing at all though your innocence shall not defende you from the hatred of the worlde Remember howe I haue tolde you the seruauntes state is no better then his lordes For neither coulde my innocencie which is greater then yours defende me from the malice of the worlde neyther were they afearde to despise my doctrine nor yet for all my benefites would they waxe gentle and call themselfes backe from theyr cruell purposes That thing whiche they durst enterprise against me who am your Lorde and Maister muche more boldely will they do it to you Seâ—ing they haue deâ—â—sed so many snares to bring me euen to the most reprocheful death and haue so often spitefully railed vpon me they wil also persecute you my disciples nay but rather me in you If they will obey my woordes they wil also obey vnto yours but lyke as they haue not well borne my doctrine no more wil they yours because ye shal teache the selfe same thinges that I teache But all these thinges will they doe vnto you for my names sake because they haue not knowen him that sent me If I had not cum and spokeÌ„ vnto them they should haue had no synne but nowe haue they nothing to clocke theyr sinne withall He that hateth me hateth my father If I had
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
preacher and what or how his doctrine ought to be out of the Scriptures in blasing the AntichristiaÌ„ decrees of poperie vnder the name of tradicions constitucioÌ„s of our mother church in decising the right difference betwene the spirite and the lettre and finally in al other poinctes or articles of our religion hauing now of late yeres ben in controuersie Erasmus like as he is no where ouer vehement so is he euery where both sincere and ful Neither doeth any wryter more wittily more earnestly more apâ—ly more finely more substauncially more piththily or more playnely describe peyncte out the vsurped estate preeminence and pompe of the bishope of Rome then he doth aswel in all other places where iust occasion offereth it selfe as also directely though vnder a preaty couloure in the eleuenth chapitur of the Euangelist Marke Erasmus ferthermore is wondreful in comparing of fygures of the olde testamente in applying of allegories in declaring of parables in discussing of doubtful questions in serching and explicating of profound misteries wherin he euidently declareth himselfe that he was a man of an excellent witte of much study of exquisite learning of profounde knowelage of an exact iudgemente of notable diligence of woorthy famous industrie of singular peinefulnes of an encomparable memorie of an vnestimable zele towardes that setting furth of Christes most holy gospel And yet doth he with such prudence and semely circuÌ„speccion so teÌ„per his stile that his very enemies as he cannot lacke enemies enough whosoeuer wil be an opener teller of the trueth in matiers of religioÌ„ he caÌ„not lacke enuie of Satans brode whosoeuer wil endeuour himselfe to ferther the knowlage of Gods word he cannot lacke neither priuie backebiting nor yet open reproche to slaundre him to bring him out of credit to deface him to trede him vnder foote whosoeuer wil be diligent to help bring the gospel to light â–ª he shal not auoide to be opeÌ„ly burdened with false crimes whereby he may be vttrely diffamed whosoeuer wil trauaile to manifest the glory of Christes bloud he shal haue enough to write speake against him whosoeuer wil attempt to discouer the iugling castes practise of poperie his very enemies I say that hated him because they hated the veritie could neuer yet finde how to geue him any foile or how to take thaduantage of any such holde against him whereby to confound his doctrine Neuertheles whan I do in my mind make a comparison of you three together Erasmus in writing this Paraphrase Quene Katerine in procuring the same to be turned into English and your highnes in publishing the same by your godly iniunccions to bee had in vse throughout all parties of thys Royalme me semeth I do wel note Erasmus to haue doen the lest act of the three For Erasmus fact did helpe onely such as are sene in latin the Quenes goodnesse extendeth to the help of the vnlearned also which haue more nede of helping foreward and your Maiesties benefit it is â–ª that maketh so precious a treasour coÌ„mon to as many as may take profit or fruict thereby And in dede no Christian Prince there is to whome the tuicion proteccion stablishing of any such bookes or weorkes as concerne the pure setting forth of Christ and his gospel doeth so aptely or so duely apperteine as to your most excellent Maiestie to whome by a most iust and right deuolucion and discente of inheritaunce of the crounes of England Fraunce and Ireland the title also of DefeÌ„dour of the feith doth most nerely most peculiarely most specially and most directly belong Now as touching the translatours of such bookes as this although I haue at this present the lesse to say because I my selfe haue in a small porcion of this weorke filled one roume of some other man that might haue ben hable to do it better then I haue doen yet can I not but wish that emong so many your Maiesties moste â—umple bountâ—ous exhibicions so many other godly actes to be doen as are daily brought offred to the gracious direccioÌ„ of your highnes of your most dere â–ª vncle being Gouernour of your Royal person during thys time of your minoritie vnder your Maiestie our protectour and of the other your most honourable CouÌ„saillours this thing also might be peferred to your consideracions how necessarie a thing it were that some hable worthy and mete persons for doing such publique benefite to the coÌ„mon weale as translating of good weorkes and writing of Cronicles might by some good prouision and meanes haue some condigne sustentacion in the same For what Royalme almost EnglaÌ„d excepted hath not al the good authours that euer wrote traÌ„slated into the mother tong whereby the people are made prudent and expert men in the tract of all affaireâ— either touching any discipline or els any ciuile matiers And in Germany what good weorke of diuinitie is there which they haue not in their own laÌ„guage to the vnestimable edifying of the people in the due knowlage of God For what hath ben or is in any common weale the foundacion of spreading abrode the knowlage of Goddes woorde but onely the setting forth of the Bible with other good and godly tractises for the declaracion of the same What thing hath the whelpes of the Romish Antichrist so fiercely alwaies backed against as at the translating of Scripture and other bookes coÌ„cerning matiers of religion into the vulgare tong for the vse of the people What any one thing is there against the whiche there hath in all Christen Royalmes as long as it might preuayle been eyther sorer decrees lawes or inhibicions ordeined or more terrible execucion of all kindes of tormentes and deathes inuented deuised and put in vre then againste the setters foorthe of bookes concernyng religyon What one thing hath papistry in all countreyes more eagrely conspired more subtelly coumpaced or more earnestly practised to oppresse then the coming foorth of Scripture and other diuine weorkes in the vulgare tong whereof the rude multitude might gather knowlage Against what thing hath there in these laste yeres vntill Christ like fier being hidden vnder wood would nedes mounte vp and appere abrode maugre the head of the Romish Pharao al his tiranny against what thing I say hath there been eyther more sorer thundreboltes shot of deprauing of accursing of slaundreing of defacing of condemning and of burning then against bookes of scripture matiers traÌ„slated or writen in the mother laÌ„guage against the autours of the same Until the Bible other good traitises for the explanacioÌ„ of the same wer in Christian regions turned set forth in the vulgare languages what kind of idolatry supersticioÌ„ poperie errour ignorance or counterfeict religion did not reigne As long as the candel light of the gospel was kepte hidden vnder the bushell what King what Prince what countrey what people did not the blind popish guides lede as one that is blindfolde may be led till both
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
and true felicite Naye rather the more earnestly they laboured to cum vnto innocencie and felicitie as long as they trusted to mannes help strength the more they wer intangled with vice and filthy desyres Therfore yf the Iewes whom it behoued chiefly to accept and imbrace the thing that is offered vnto them beyng so often promysed and so longe loked for yf they alone neglect so greate godnes whiche is frely offered to all men and yf they had rather alone to lacke it than to haue it common with others they can impute their destruccion to nothyng but to theyr owne incredulitie and vnbelefe The sayinges and prophecies of the holy Prophetes prophecied these thynges chiefely for them They sawe Christe with their iyes workyng miracles they heard with theyr eares the doctrine of the gospell The kyngdome of heauen was preached first to them But trulye whosoeuer are wearye of theyr former lyfe as many as loue true innocencie and godly lyuyng whosoeuer desyreth true perfect and euerlastyng felicitie let them receyue this gospel this pleasaunte and mery tydinges with mery and cherefull hertes whether they be Grekes or Iewes or Romains or Scithians or Gallians or Britans Lyke as God is not only God of the Iewes but indifferently God ouer all and common to all lyke as there is one sunne whiche is common to the whole worlde so Iesus Christe the sonne of God came to saue all menne dyed for all arose agayne for all ascended into heauen for all and sente his holy spirite to all refusyng none neyther for diuersitie of stocke or of age or of kinde or of state or of lyfe Al the sinnes of the former life be drowned once by his death in holy baptisme And those sinnes be not imputed be they neuer so greuous for the cleansyng of whiche that blessed innocent once dyed so that the reste of the life be passed ouer after the rule of Christ that is to saye after the doctrine of the ghospell from the tyme of baptisme a man is iudged or taken to be a christian to the perfourmaunce of the whiche so high a profession he will graunt his fre succour and ayde and will graunte also plentifull rewarde to them that do perseuer vnto th ende He requireth of no man the burden of Moses lawe onelye he requyreth lyuely fayth the whiche maye redily beleue whatsoeuer is shewed and with a sure truste looke for that whiche is promysed The eternall veritie doethe not deceyue God the promiser disapointeth not Further mans lawe shall not nowe prescribe what is to be doen but Christian charitie shall playnly tell The booke of the generacion of Iesus Christe the sonne of Dauid the sonne of Abraham Abraham begat Isaac Isaac begat Iacob Iacob begat Iudas and hys brethren And hytherto we haue trulye delyuered vnto you the ghospell by mouthe and haue made all men partetakers of those thynges whiche we haue seene with our iyes and hearde with our eares Nowe because there is daunger this thyng beyng spred abrode daylye more and more leste the tellyng of it passyng by many mennes mouthes maye varye or elles leste the tale tolde by mouthe be not so well beleued as whan it is written in a booke and furthermore to thintent that the thyng that is written maye the more easily cum vnto all men than the voyce of the mouthe we shall comprise in this booke the summe of the whole matter so muche as shall be sufficient to the obteynynge of saluacion as the natiuite the doctrine the miracles the deathe and the resurreccion And fyrste of all we shall recite the geneologie and peâ—igree of Iesus Christe takyng oure begynnyng not from the highe heade but from Dauid and Abraham eyther for because the memorye of these twoo is verye ryfe and common and verye acceptable among the Iewes for theyr glorye is chiefly of Ahraham as of the autour and beginner of theyr nacion and Dauid the kynge beeynge so muche praysed by the commendacion of God styeketh the more in theyr myndes because the memorie of hym is yet but freshe and newe or elles because Christe whiche was looked for so many yeares was promysed chyefly vnto these twoo and that in the bookes and oracles of the Hebrues to whome euen those that be directly agaynste Christe gaue great credyt For in the boke of Genesis God speakethe vnto Abraham promysyng that in tyme to come there shoulde sprynge one out of hys stocke through whose free benefit not onely the nacion of the Iewes but also all the people of the whole worlde beyng receyued into the ryght and title and loue of chyldren shoulde obteine wyth Christe the felowshyppe of the kyngdome of heauen not by circumcision whych was not as than setforth but by the faythe of the gospel For thus saythe God vnto Abraham In thy seed that is to saye in Iesus Christe all nacions shall be blessed Further Dauid in the misticall psalmes speaketh thus Of the fruite of thy wombe shall I set vpon thy seat And this shall we doe chiefly because of the Iewes leste they beyng a rebellious nacion and harde of beliefe knowyng by the authoritie of prophecies whiche they sufficiently beleue that Messias whiche shoulde come was promysed maye make cauillacions and saye that there is an other sauioure to be loked for and that this is not he whome the scriptures promysed For many of them because their mindes be blinded wyth desires of worldly thynges not takyng aryght the sayinges of the Prophetes suche was theyr carnall and grosse affeccion loked for some myghtye and glorious kynge who being valiaunt with armes or hostes weapon riches and suche other defences of this worlde shoulde promote hys people to ryches honour and emperie and shoulde subdue the whole worlde to the dominion of the Hebrues But Christ althoughe he be lorde ouer all came not into the worlde to the entent to enryche wyth worldlye gooddes one nacion of the whyche he was borne as touchyng hys body that he toke but to the intente to auaunce all the nacions of the whole worlde vnto true ryches that neuer shoulde decay and to make them blessed euerlastingly wyth heauenly ryches to ouercum the tyranny of deathe by sufferyng and diyng to subdue enemies by gentill deseruinges to kill the monsters of vice and the rebellious prouocacions of concupiscence by the sweard of the spirite and they beyng once ouercum that fighte agaynst the spirite of God to geue vs of his own righteousnesse innocencie Finally by spiritual weapons to winne vnto vs a spirituall kingdome But these Iewes cannot haue hereafter anything to saye whan they shall see all thynges to consent and agre vnto hym whome we knowe to be come and constauntly preache thesame whyche thynges the holy prophetes inspired with the heauenly spirite had prophecied with a full consent and agremente so long before in holye bookes that is to saye the stocke the familie the manner of byrthe the lyfe the doctrine the myracles the affliccions the rebukes 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
landes and he goeth not aboute gredely to get other mennes but is rather driuen out from the possessions of hys auncetry But this is a newe fashyon of enlargyng of possessions for mekenesse obteyneth more of them that geue wyllyngly and of theyr owne accord than violence and rauenye can purchase or obtaine by right or wrong The stout and fierce lord doth not possesse the thing that he hath But the meke and quiete man wil rather geue place and leaue hys goodes than contende or striue for them therfore is his possession in all places whereas he fyndethe louers of the euangelicall mekenesse Stoutnes and stifnes is hated of all men softenes and mekenes is fauoured of the heathen Finally yf the meke lese hys possession it is no losse vnto hym but greate gayne and lucre He hath loste hys lande but he reserueth quietnes of mynde He hath wel solde hys lande whiche hath auoyded trouble and busines and hath kept styll quietnesse of mynde Finally if the meke man be put from all that he hath the more sure and certayne is he to possesse the lande of heauen out of the whych he can not be thrust The worlde lamenteth and counteth them vnhappie which be banyshed and driuen out of theyr countreye but Christe pronounceth them blessed whiche be banisshed for the gospell sake For they be made denisens in heauen They bee driuen out of the libertie of one cytie and caste out of theyr house and chased oute of one countrey but the gospell man hath the whole worlde for his countrey And the godly men be sure of heauen for theyr house and theyr countreye Blessed be they that mourne for they shall receyue comforte Lacke of chyldren or parentes and suche other as we entierly loue commonly is counted a miserable thing insomuche that sum lacking theyr desyres and depriued of theyr affeccions as of wife parentes brothers or chyldren do sumtyme kyll themselues for sorow And for that cause frendes vse to repayre vnto them in suche cases to comforte them and to mitigate the bitternesse of theyr sorow But blessed be they that mourne for the loue of the gospel which be plucked awaye from theyr wyfe chyldren and other that they loue and see them that they loue moste derely to be punished and slayne for the reghteousnes of the gospell whyche also despyse the pleasures of thys worlde and leade theyr lyfe in wepyng watching and fastyng With these the heauenly spirite wyll be present he wyll be theyr secrete comforter He wyll recompence theyr temporall waylyng with inestimable hartes ioye and afterwarde they shal bee translated vnto euerlastyng blisse Mannes comforte entending to heale the griefe doeth oftentymes make it worse But the spirite whiche is the true comforter doeth so inwardly refreshe the mynde beyng cleare in conscience and ascertayned of the rewardes of the lyfe to cum that in moste grieuous affliccions of theyr bodyes they thynke not themselues infortunate but rather do most ioyfully reioyce ¶ Blessed be they whyche hungar and thyrste for ryghtâ—â—usnes for they shall be satisfied Famyn and hungar by the opinion of al men is a grieuouse thing and pouertie is a thyng with all endeuour to be auoyded and euery man calleth them fortunate and blessed whiche do notably encrease and establishe theyr householde and substaunce and haue abundantly to vse and occupye but it is not the ryches whorded and heaped vp that satisfieth the mynde and the felicitye of man is not to be measured by the fulnce of the belly What be they than in thys kynde of men whom Christe calleth blessed Blessed sayeth he bee they whiche hungar and thyrst for ryghteousnes The thynges wherewith the body is nouryshed and fostred vp oughte to bee desyred but lyghtly and yet the common sorte are sore turmoiled with care for them And sumtime the saturitie doeth more vexe them that bee full than the hunger dyd trouble them before and by and by after theyr saturitie thurste and hunger retourne agayne and must oftentymes be repayred And these thynges be present euerye where to the godly whiche be contente wyth a litle and desyre nothyng but necessaries and are without al carefulnes for he doeth geue and mynistre vnto them which fedeth the sparowes and doeth clothe the lillies Happy be they whiche doe take thys hunger and thurst from bodilye and casuall thynges and applie them to the desyre of the euangelicall iustice where there is euermore that is to be hungred for euermore that is to be thyrsted for and blessed sacietie and fulnes And this is one parte of blessednes to hunger for that breade of the mynde wherof whoso eateth he shal liue euerlastingly and to thurst for that liuely water wherof who so drynketh in hym there shall spring a well of water runnyng into euerlastyng lyfe Blessed be the mercifull for they shall obteyne mercy The common sorte supposeth them to be blessed whiche be holpen wyth other mennes aide and they reioyce and be glad rather for their sakes that bee holpen than for their cause that helpe them But I saye Blessed be the merciful who for brotherly charitie counte an other mannes miserye to bee theyr owne and bee sory for theyr neyghboures hurte and doe bewayle theyr miseries and of theyr owne do feede the nedy and clothe the naked and monyshe them that do amysse and teache the ignoraunt and pardon the offender Fynallye what soeuer gifte or good thyng they haue they bestowe it in helpyng and refreshyng others And they leese nothyng by it but they gayne For the mercifull and beneficiall man â–ª towarde his neyghboure shall fynde God much more mercifull and beneficial toward hym Thou hast pardoned thy neyghbour of sum lyght offence God wil forgeue thee all thy synnes Thou haste passed ouer for thy neyghboures sake a temporall vengeaunce God wyll pardon thee of euerlastyng punishement Thou haste socoured wyth thy substaunce thy brothers pouertye God wyll restore vnto the hys heauenlye ryches They that be mercifull waxe poore as concernyng worldlye thynges for by geuyng theyr rychesse are consumed but towardes God they wexe ryche for theyr worldly store beeyng consumed theyr harte is heaped vp wyth the fruites of godlines ¶ Blessed are the cleane of harte for they shal see God The common sorte of men calleth them vnhappye that bee blynde and because they haue loste theyr moste pleasaunte sense they saye they bee no longer aliue but that they abyde in darknes lyke deade men So pleasaunte a thyng it semeth to the iyes to loke vpon the lyght and to beholde this goodlye spectacle and syght of the worlde That if it bee a thyng so muche to bee wisshed for to beholde the sunne with the bodilye â—yes â–ª how muche more pleasaunt and blessed a thyng is it with the iyes of the mynde to beholde God the maker of the sunne and of all thynges Ye see howe they leape for ioye whiche haue beene blyndâ— and nowe do see the sunne agayne Yea they reioyce as muche as
And blessed is he vnto whose mynde suche great successe of the ghospell geueth not occasion of yll Iesus spake this also notyng modestly the enuy of Iohn hys disciples but in suche wyse that they should not be putte to shame before the multitude but should knowe theyr faute secretely with themselues temperyng his answere by all meanes both that he myght auoyde suspicion of arrogancy and that the disciples myght beleue hym the better and also that he myght rather heale theyr affeccion than openly to reproue them And as they departed Iesus began to speake vnto the people concerning Iohn What went ye out into the wildernes to see a reede that is shaken with the winde go to what went ye out to see a man clothed in soft rayment beholde they that weare soft clothyng are in kinges houses But what went ye out to see a Prophete verely I say vnto you and more than a Prophete For this is be of whom it is written Beholde I sende my messenger before thy face who shall prepare thy waye before thee Uerely I say vnto you emong them that be borne of women arose not a greater than Iohn the baptist Yet he that is lesse in the kingdom of heauen is greater than he From the dayes of Iohn Baptist vntill this day the kingdom of heauen suffereth violence and the violent plucke it vnto theÌ„ For all the Prophetes and the lawe it selfe prophecied vnto Iohn And yf ye will receyue it this is Delâ—es whiche was for to come He that hath eares to heare let him heare Then when they were departed Iesus turnyng vnto the multitude leste they shoulde surmyse anythyng of Iohn otherwyse than were conuenyent supposyng that he demaunded these thynges as though he had been in doubt himselfe and not rather to heale the weakenes of his disciples he beganne to setfurth the prayses of Iohn very largely but yet in suche wyse that he woulde not geue hym the prayse of Messias but the nexte prayse onely and yet he woulde that Iohn his testimony concernyng hym shoulde be of weyght For it is expedient that the people shoulde haue a very good opinion of Iohn whiche had testified so notably of Iesus that he was the sonne of God that he was the lambe whiche shoulde take awaye the synnes of the worlde that it was he that shoulde baptise in fier and spirite For neither vanitie nor lying coulde be suspected in suche a manne as though he had falsely so praysed Christe before nor waueryng or inconstancye as though beeyng chaunged afterwarde he shoulde haue begonne to doubte of Christe Letter o man ê™ he suspecte Iohn of inconstancie For yf ye thynke hym suche a one that he wyll chaunge his minde after the maner of mutable men and doubte of that thyng whiche he before affirmed for what cause dyd ye lately flocke together in wildernes to gase and loke on To see a reede shaken with the windes For suche maner of manne should he be yf he would nowe swarue and dissente from hymselfe and should become much vnlike vnto himselfe But the continuall hardnes of his whole lyfe doth lightly deliuer him from this suspicion What I saye ranne ye together in to wildernes for to see A manne gayly appareled with silkes This was a sight nothyng mete for wildernes For they that be clothed with fine lynnen and silkes be in kynges palaces vnto whom doth agree excesse and riot and delicate liuyng And emong them inconstancye and flattery hath place He that liueth with locustes and wylde honye he that is clothed with Camels heare he that is gyrded with a letheren gyrdle is not thus suspected nor misdemed And the familiaritie of the kynges courte coulde not alter his ordre The pryson doeth declare and shewe that he coulde not flatter But it must nedes he some great spectaâ—le and sight whiche drewe you so thicke into the deserte Therfore what came ye to beholde Any Prophete for they be commonly wunte to leade theyr lyues in deserte Here truly ye be not frustrate of your hope For ye haue not seen onely a Prophete but a more excellent thing than a Prophete For it is he of whom Malachias once prophecied that he should come before Messias as beeyng nowe at hande that he should not onely by his oracle and tent saying promise him to come long after buâ— also poynte hym with his finger to be at hande Thus is the prophecie Lo sayeth he I sende my Aungell before thy face to prepare thy waye for thy cummyng at hande This I assure you so great is the excellencie of Iohn that none is greater than he emong them all that hath been borne of a woman Yet he whiche is at this present estemed lesse of many in preaching of the ghospell onely is greater than he for he promised not with doubtfull prophecies that Messias once should come but he shewed him appoynted him nowe cumming and preached that the kyngdome of heauen was nowe at hande Hitherto the heauenly doctryne was looked for whiche the figures of the Patryarkes whiche also the oracles of the Prophetes had darkely promised Nowe Iohn so excited and stirred the hartes of many to the desire of euangelicall doctryne that from the begynnyng of his preachyng vnto this daye they breake in vnto it through the violence of faythe both sinners and heathen people and wyll we nill we they plucke it and rauishe it violently They wyll no longer be excluded they wyll no longer be detayned in shadowes darke riddles of the olde lawe perceiuing that the light of the euangelicall trueth is at hand and that the thyng is nowe present whiche was shewed and signified in the former bokes perceyuyng also that none other prophecie ought to be loked for touchyng Messias that shoulde come For all fygures by the whiche the lawe poynted Messias to come and all prophecies of the Prophetes which promysed that Messias should come as soone as Ihon came left of to promyse the thyng to come For it is folishnes to loke for the thing that is presente as though it were to come There is no more to do but feruently and gredely to teache and take that which agreablyte the true sayinges of the Prophetes is nowe presently offered And to the intente that ye maye playnly see that hereafter there is none other Prophete which shall shewe you of Messias to come this is that Iohn whome Malachias vnder Helias name whome he folowed in austeritie and hardenes of lyuyng and apparell whome he folowed also in franke reprouing â—f kinges prophecied before should come before that Christe did come Wherfore yf ye receyue hym beleue ye that Messias so long loked for is nowe at hande ye haue seen his lyfe ye haue hearde his testimony ye heare also what I will saye vnto you Yf any haue eares to receyue the trueth let hym heare yf any wyll stop his eares let hym thanke hymselfe of his owne vndoyng There is nothyng omitted of vs that may
diuyne power by manifeste sygnes and wonders to be opened to the worlde that he attribute it not to the spirite of Beelzebub Wherfore thys I assure you whatsoeuer is done by woorde or dede shall be remitted vnto men so that they repente them God doeth easyly forgeue that whiche by anye meanes is veniall and pardonable by the reason of frayltye of mannes nature But yf any man speake blasphemye against the spirite of God whose manifest power he seeth of hys playne weorkes he shall scarcely fynde pardonne and forgeuenes And whoso speaketh blasphemy agaynst the sonne of man whom he despyseth for the weakenesse of hys fleshe he shall bee pardoned because errour and ignoraunce mixte wyth hys dooyng dothe exclude peruerse and set malice But whoso speaketh blasphemy agaynst the holye ghost shal vneth obteyne pardonne and forgeuenes eyther in this worlde or in the worlde to come This thyng spake Iesus to thyntente he woulde feare the Phariseis from theyr obstinate frowardnes because whan they sawe and perceyued that those thynges whiche he dydde coulde not bee doene but by the spirite and the myght of God yet they moued with enuy resisted the glory of god and ascrybed his miracles vnto Beelzebub whose spirite they saide wroughte in Christe Whan after common reason saieth he the free is knowen of the fruite why do ye blame the tree sythe ye cannot but allowe and commende the fruite â–ª The miracles whyche I worke ease and releue the miseries of menne they hurt no man they be not done for vayne ostentacion and glory or for gaine and lucre but to do good and to healpe No man can deny but thys is good freely to doe for them that be in affliccion Why therfore saye ye that that which is good of it selfe cummeth from Beelzebub who by your owne iudgement is al naught If ye wyll hyde the blindenesse of your myndes ye muste speake thynges that may stande together nowe the thynges whiche ye speake agree not together after the common iudgemente of menne Therfore eyther make the tree good and his fruite good or els make the tree ill and his fruite ill Either grauÌ„t that I am moued wyth a good spirite wheras ye graunte that my workes bee good or els saye that my workes be ill that your â–ª saiyng may appere probable where ye saye that I haue the spirite of wicked Beelzebub And yf my doynges be suche that ye muste nedes coÌ„fesse that they be good ascrybe not good thinges to an ill authour Ye kinred of vipers yll men springyng of yll paâ—entes coniecture and iudge ye by your selues Do ye not speake euen as ye be and dooe not your weorkes declare what spirite ye haue Ye enuy the glorye of god and falsely blame his spirite From whence cummeth so pestilente fruyte but of an euill tree For as it can not bee that a wylde tree shoulde bryng furth gentiâ— fruite and that a tree of poysoned iuyce shoulde bryng furth holsom appulles euen so how can ye speake well syth ye be yll For as the fruite taketh hys taste and verdoure of the iuyce of the roote so communycacion ryseth of that whiche is hyd in the harte lyke as a good manne bryngeth furthe good thynges oute of the good tresure of his harte so the yll man bryngeth furthe yll thynges out of the euyll tresure of hys harte Whose harte is replenished with godlines and charitie they speake wordes whiche sauour of that that is in the harte Whose harte is replenished wyth enuy pryde and auarice they vse suche communycacion whyche by the mouthe doeth vtter the affeccion of the harte Menne shall be esteined before god not onely of theyr dedes but also of theyr woordes An ill thought is pestiferouse and noysome onely vnto the thynker but yl talking doeth powre out the poyson of the harte emongest many The tonge therfore muste bee rescayned not onely from outragiouse blasphemies from â—aolding rhiding and backbityng and vncleanly communicacion but vtterly from all thinges wherof cummeth none honeste profite or commoditie Yea I saye vnto you that man shall render a count in the day of iudgement not onely for filthy talkyng but also for euery vayne idle and vnprofitable worde that they shall speake For theyr wordes also shal be taken and accounted for dedes Of thy wordes eyther thou shalte be iudged good yf good woordes issue out of a good harte or thou shalte be condemned as vniuste yf yll woordes issue out of an yll harte And here vnderstande ye the perfecte iustyce of the kyngdome of heauen far passyng the iustice of Moyses lawe For that lawe punysheth onely the manifest blasphemye agaynste god here shall be punyshed also anye reuylyng or taunte agaynste thy neyghhour and not only the noysome and perilouse saying but also the idle and vaine woorde For that whiche is vnprofitable on the tree is the burden of the tree and not the fruyte and therfore it is noisome because it occupieth the time and the eares of the hearer without any fruite or profite whereas the tounge is geuen for this intent that therwith we should profite our selues and our neyghboure and that with this member we should celebrate and magnifye the glory of God Than certayne of the Scribes and Phariseis asked hym saiyng mayster we will see a sygne of the but he aunswered and sayde vnto them The euyll and aduoutrous generacion seketh a sygne and there shall no sygne be geuen to them but the signe of the prophete Ionas For as Ionas was three dayes and three nyghtes in the whales belly so shall the sonne of man be three dayes and three nyghtes in the harte of the yearth The men of Ninyue shall arise in the iudgement with this nacion and condemne it because they amended at the preachyng of Ionas Beholde here is one greatter than Ionas The quene of the south shall ryse in the iudgement with this generacion and shal condemne it For she came from the vtmoste partes of the worlde to heare the wisedome of Salomon And behold in thys place is one greater than Salomon Certayne of the scrybes and phariseys whan they had hearde these thinges dissemblyng the rage of theyr myndes go vnto Iesus with more gentyl woordes as though they woulde nowe beleue him yf for theyr sake he woulde shewe sum miracle worthye and meete for them and also for hym who chalenged to hym the spirite of god and had alwayes in his mouthe the heauenlye father Maister ê™ they we whiche bee not of the common sorte but learned men desyre of you to see sum notable sygne from heauen whiche maye declare that ye be derely beloued of god and that ye doe that thyng whiche ye do by his power and myght But Iesus knowyng theyr subtill thoughte and obstinate malice whiche required a sygne for none other intent but to take a newe occasion thereby falsely to accuse hym chiefly sithe it is more easye to pycke a quarell at those thynges whiche bee shewed from heauen than at
be restored to her owne body The whiche as soone as it shall bee doen whosoeuer shall belong to this holy felowship and sticke constantly vnto me shal be translated with me vnto euerlasting life to be partakers of felicitie which were felowes and partakers of affliccyons After they ye haue taughte these thynges yf they beleue the thinges that ye haue taught yf they repent them of their former lyfe if they be ready to embrace the doctrine of the ghospell then dippe them in water in the name of the father the sonne and the holy gost that by this wholy signe they may trust themselues to be deliuered from the filthines of al theyr sinnes freely through the benefite of my death and nowe to be chosen to the number of the children of God Lette no manne be circumcysed let no manne bee baptized in the name of Moyses or of any manne Let them all knowe to whome they be bounde for their health vpon whome they oughte wholy to hang. Let them not bee burdened with the ceremonyes of Moyses or of manne Lette this token be sufficient for all menne that cumme to the profession of the ghospell whiche is easye to bee had in euery place But leste any manne myghte thinke it sufficient to saluacion once to be baptysed and to professe the faythe of the ghospell they must be taughte agayne by what meanes they may kepe theyr innocencie by what meanes they may goe forwarde to perfeccyon of the euangelicall godlines I haue omitted nothyng whiche may make to the obteining of euerlasting health And that heauenly spirite whiche ye shall receiue will not suffer you to forget that whiche ye haue learned of me Therefore whatsoeuer I haue commaunded you deliuer ye the same to be kepte of them I haue not prescribed vnto you the ceremonies of Moyses law whiche like shadowes must now vanishe away at the light of the euangelicall trueth I haue not prescribed vnto you pharisaicall constitucions but those thinges whiche onely bringeth true innocencie and godlines and whiche onely maye make you derely beloued of God and truely happy Therefore teache these thynges to them that professe my name not onely in woorde but also in life as I whatsoeuer I taught I perfourmed it in dedâ— Whiles ye be doyng of these thynges and whyles ye bring mortall menne to heauen the worlde will ryse agaynste you lyke as it rose agaynste me For my spirite agreeth not with the spirite of thys worlde and my doctryne is wholy agaynst the affeccions of them whiche loue the thinges that be of this world They will ryse agaynste you with greate tumultes but there is no cause why ye nede to distrust though ye be but lowe and abiecte vnlearned weake and fewe I haue ouercome the worlde and ye shall ouercome through my helpe by mynâ— exaâ—mple Ye shal ouercome through my might and not your owne whatsoeuer is terrible in this worlde ¶ And loe I am with you alway vntill the ende of the worlde And although I shall take vp this body into heauen because it is so expediente for you yet I wil neuer forsake you For after that I shall ceasse to bee with you in body than I shall be more effectually with you in my spirite And I will be with you vnto the worldes ende but whan the worldes ende shal be it profiteth not nor behoueth not you to know In the meane season do what is commaunded you euer ready agaynst that daye Whiche whansoeuer it shal come than ye also your mortalitie layed aparte shal bee wholy with me felowes of my fathers kyngdome whiche shall neuer haue ende FINIS To the most excellent and vertuous princesse quene Catherine wyfe to our moste gracious soueraigne Lorde Henry the eyght Kyng of England Fraunce â–ª and Irelande defendour of the faythe and of the Churche of EnglaÌ„d and also of Irelande in earthe supreme heade Thomas Key her dayly Oratoure wisheth perpetuall felicitie AMoÌ„ge the innumerable benefites whiche we haue receiued of almighty God most worthye and excellent Princesse there is none in myne opinioÌ„ for the whiche we are more bounden vnto his merciful goodnesse then for that it hath pleased hym more clearely to illumine vs of this age with the knowledge of his holy woorde then our forefathers and elders For who knoweth not how long this realme hath bene miserably seduced through ignoraunce of the Scriptures Who euen amonge the vplandishe perceyueth not what intollerable abuses haue bene vnder pretence of true religion and Godlynesse mayntayned in this Churche of Englande tyll suche tyme that God of his infinite mercy sent vs a newe Iosias by whose righteous administracion and Godly policie the light of Gods worde that so many yeares before was here extincte began to shyne agayne to the vtter extirpacion of false doctrine the rote and chiefe cause of all such abusioÌ„s This Iosias is our mooste redoubted soueraigne Lorde Kyng Henry theyght a Prince garnished with so many excellent gyftes of grace nature Fortune that he is in very dede therfore mooste worthely called the perfite mirroure pearle of all Christen Princes To wade here in the prayse of his princely qualities noble actes atchieâ—ed to Gods honoure and the publique weale of this realme is not my purpose for that I knowe it to be an enterpryse farre exceadyng the compasse of my symple learning and barrayne eloquence But onely to declare howe muche we are bounden chiefly vnto God and nexte vnto his moste excellent Maiestie that we haue the Scriptures in our mother toÌ„gue are cured of our olde blindnesse by the medicine of veritie For nowe hauing our spirituall iyes opened and daily receyuing into the same the cleare light of Gods worde we begyn to see perfectly to knowe our onely sauiour Iesus Christ whome to knowe is euerlasting lyfe and saluacioÌ„ But so longe as the saide Scriptures were hyd and kept from the knowledge of the people fewe knewe Christ aryght and none lesse then they who appeared to be the chiefe professours of christian religion For what els is it to knowe Christ but to knowe and confesse that of him onely and by hym cummeth oure saluacion that by hâ—moure good dedes are acceptable vnto almyghty God the father that by him the fathers wrathe is appeased that by him we be enfraunchised from the captiuitie and thraldome of the deuell and to be shorte that by hym we are adopted and chosen to be the children of God and enherytours of the kyngdome of heauen Whoso knoweth Christ aryght surely beleueth to attayne saluacioÌ„ by him onely who saythe Cum vnto me all ye that do trauaile and are charged and I shall refresh you The very office of Christ is to saue therfore he was called by the high wisdome of God Iesu that is as muche to say as a sauiour because so saythe the angell in Mathew he shall saue the people from their sinnes So that it appeareth hereby how greatly they are deceiued that thinke
that in these long stormes and tempestes of warres there woulde some fayre wether or clermes of peace shyne vpon vs oat of one quarter or other Neither haue I thought my selfe at any time the lesse bounden of an hear vnto your bountefull goodnes then if I had accepted whatsoeuer your grace of your princely liberalitie offered me And I trust ere it be loÌ„ge to haue an occasion more euidently to testifye the earneste zeale and good mynde I beare towardes your hyghnes In the meane whyle vntyll oportunitie shall serue me so to dooe I haue thought good to sende your grace the Paraphrase vpoÌ„ the ghospell of Sainct Marke as an earnest penny of this my promise And where I was of my selfe very prone and ready thus to dooe and as it were runnyng forwarde of mine owne accorde the very fitues of the matier did also not a lytle excite and moue me therunto For after I had dedicated Mathewe vnto myne owne naturall liege lorde Charles themperoure and Iohn vpon whome by and by after I had finished Mathewe I made lykewyse a Paraphrase vnto Fardynande his maiesties naturall brother Luke whiche was the thyrde that I wente in hande withall vnto the kyng of Englande then remained there Marke who semed to be lefte behynde for your grace because the fower gospels shoulde be dedicated vnto the fower chiefe princes and rulers of the worlde And god sende grace that the spirite of the ghospell maye lykewyse ioyne the heartes of you all fower together in mutuall amitie and concorde as youre names are in this ghospell boke aptely conioyned Some there be whiche extende the byshoppe of Romes dominion euen vnto hell or purgatory other some geue him impery and power ouer the aungels And so farre am I froÌ„ enuying him this preâ—minente auctoritie that I woulde wishe hym to haue a great deale more but yet woulde I desyre withall that the worlde might once fele this his power good and holsome in settyng christian Princes at one and in conseruing the same in peace and amitie whiche haue a loÌ„g season with no lesse dishonoure then slaughter and effusion of Christian bloud warred one agaynste a nother to the vtter decay of Christes religion And all this while we curse and banne the Turkes But what pleasaunter sight can there be vnto the Turkes or yf any other nacioÌ„ there be of the miscreauntes that are greater enemies vnto Christes religion then to see thre of the moste florishing and moste puissauÌ„t princes of all Europe thus by reason of mischieuous diuision to pursue eche other with mortall battaille It will scarcely sincke in my brayne that there is any so cruell a Turke who wysneth more mischiefe vnto Christen menne theÌ„ theÌ„selues weorke one an other And all this whyle ariseth there no peace maker which with his authoritie maye appeace this vngodly busines and ruffling of the worlde whereas there lacketh not prouokers and setters on ynowe and suche as poure oyle as it is in the olde prouerbe vpon the fyer It is not my parte to make any ones title either better or worse with my foreiudgement I knowe ryght wel that euery one thinketh his owne cause moste rightful and iuste I knowe also that in all such iudgementes that same partye is euer woonte to haue more fauoure that â–ª defendeth himselfe from iniury offred him then he that offreth the wrong but yet would I very fayne that all christian princes woulde debate the matier ryght and would well consider with themselues how much he hathe gotten hereby whatsoeuer he be that had lieffer haue and embrace an vniust peace then wage battaile be it neuer so iust and lawfull What is more bryttle more shorte or more full of misery and wretchednesse then is this present lyfe of ours I will not here speake of so many kyndes of diseases as reigne in the worlde so many iniuries so many casualties so many fatall calamities and misauentures so many pestilences so many diuers kyndes of lyghtninges so many yerthquakes so many sortes of fiers so many fluddes and inundacions of waters with other like calamities out of all measure and numbre For amoÌ„ge all the euils that mannes life is vexed or troubled withall there is none where of more mischief and hurte ensueth then of battaile the which yet doeth muche more mischiefe vnto mennes maners then it doeth vnto theyr substance or bodyes For he doeth the lesse harme of bothe that bereaueth a man of his life then he that bereaueth him of his vertuous and good minde Neyther is battayle euer the lesse detestable lesse to be abhorred because the moste parte of the euills thereof lyghteth vpon poore folkes neckes suche as are of lowe state and degree as of husbandmen craftes menne and waifaryng men For the Lorde of all Iesus Christe shedde no lesse bloude for the redempcion of suche be they neuer so bile rascals abiecte persons then he dyd for the greatest kynges and princes that be And when at the dreadfull daye of dome we shall cumme before the iudgement seate of Christ where muste ere long be presented all the potentates and rulers of this worlde howe mightie and puissaunte soeuer they be that rigorous iudge will require as streyght an accompte for those sely poore wretches as he wyll doe for the rulers and great menne They therfore that thynke it but a small losse vnto the coÌ„mon wealthe when these poore soules and vnderlinges are robbed afflicted dryuen out of their houses burned oppressed and murthered dooe plainly condemne of folyshnes Iesus Christe the wysdome of the father of heauen who for to saue suche as the sayde persons are dyd shed his preciouse bloud and suffred passion Wherfore in mine opinion no kynde of people is more pernicious to the common weale then suche as put into princes heades those thynges that maye styrte and moue them to warre who the more highe stomaked and couragious they be the soner are they deceyued And amonge all princely vertues highe stomake and noble courage of mynde is rekened the chief For this vertue was Iulius Cesar of olde wryters hygly commended And for the same is noble Kyng Frauncis lykewyse extolled in oure tyme with the full consent and testimonie of all nacions Nowe what greater argument is there of a very loftie and couragious mynde then to be able nothinge to passe vpoÌ„ iniuries The doughtynes and valiauÌ„tise of the olde Capitaines who warred for empire and not for defence of lyfe is muche renoumed and praysed but in Gentyle wryters and of Panyms or Gentiles Certes it is a muche more honourable and glorious facte for a christian prince to bye peace and tranquilitie of the common weale with the losse of some parte of his dominion and inheritaunce then for victory obteyned to be receyued with muche goodly triumphe bought with so great displeasures of the people Therefore such as haue inceÌ„sed the myndes of princes with a desyre to enlarge their empire what els haue they inuented but a continual
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
as he was cum out of the water he saw heauen open and the spirite descending vpon him lyke a doue And there came a voyce from heauen Thou art my deare sonne in whom I delite After that Iohn had with wordes of lyke sentence moued and styrred vp the mynde of a great manie of theym to wayt for Messias that was cummyng then furth came Iesus when his tyme was cum forsakyng the litle village of Nazareth in the countrey of Galile where because of his educacioÌ„ and long continuaunce in thesame men thought he had bene borne Certes this is the nature and propertie of all euangelike thinges to begyn very baselye and from suche begynnynges by litle and litle to cum at the length to highest perfeccion whereas contrarily all thinges that euer the world and the deuel goeth about are after merueilous goodly beginninges sodainly cast down and brought to nought So lucifer whiles he set his feate in the northe ymagenyng to be equall with the highest was sodainlye cast downe headlyng into hell In semblable wise Adam when that thorough the diuels instigacioÌ„ he desired to be equall with God was by and by exiled and cast out of paradise Therfore if thou here considre the high excellencie and greatnesse of Iesu it will cause the muche more to wonder at his singuler humblenesse of mynd modestie He came out of a poore and homely village out of Galile the vilâ—st countrey of all Iewrie He that purifieth all thinges came as one of the raskall sort humble lowly to the baptisme of repentauÌ„ce amoÌ„g sinners souldiers brothelles publicaÌ„s without any seruauÌ„tes to wayte and atteÌ„de vpoÌ„ hym It was not ynough for hym to be circumcised accordyng to the ordynaunce of the lawe and purified after the tradicion of Moyses He desyred also to receiue Iohns baptisme teaching enstructing vs hereby that whoso maketh hym selfe ready to be a ministre and preacher of the gospell muste omitte nothing whiche in any wyse perteyneth to the increase of vertue and godlines And again â—schew all thinges wherwith the weakelinges may be offended Iohn taught vs this lessoÌ„ that a preacher of goddes word shoulde not get himselfe estimacion and auctoritie by gorgeous apparell or poÌ„pouse liuing but by honest behauiour and godly conuersacioÌ„ But the eâ—saÌ„ple that Christ shewed was of muche more perfeccion and farther from the Iewishe fashion then this for that he differyng nothyng at all from other neyther in his apparell nor yet in dyet dyd neuerthelesse by his godlye lyning mekenesse and beneficiall goodnes towardes all men vtterly duske and deface the auctoritie of Iohn For that is of hygher perfeccion whiche is geuen by the grace of the gospel then that whiche procedeth from the austeritie and straitnes of the lawe The whole intent of the lorde Iesus was this to make the worlde to know how he was the onely aucthour of saluacion to expresse and set out vnto vs a certaine fourme of euangelike and true godlynes to coÌ„firme the truth and certentie of all that euer Moyses and the Prophetes had vâ—â—itteÌ„ of thinges past and to make vs as it wer with the giuing of an earnest peny to haue a sure hope and expectacion of thinges yet to come For we right gladly beleue him of whom we haue conceyued a meruelous good opinion and vpon whom many witnesses do consent and agree Wherfore it was procured by the prouidence and wisdome of god that the Lorde Iesus shoulde euery where haue an euident recorde and testimonie of his deitie Of the whole lawe of Moses of all the Prophetes of the angels of the shepardes of the wise men called Magicians of the Scribes of Simeon and Anne of Iohn baptist of the father of the holy ghost and finally of Pylate and the deuils The miracles also that he wrought plainely declared hym to be the sonne of God He dyd many thinges not because himselfe had any nede so to do but for that he would set out vnto vs in his owne person a certaine fourme and trade of lyuing as when he fasted when he was tempted when he oftentymes prayed when he came to baptisme when he obeyed his parentes when he paciently suffered all iniuries and wronges and finallye when he came to his crosse and passion He perfourmed many thynges that the prophetes had prophecied of before lest the people should doubt of the promises afterwardes to be accomplished as when that in his baptisme he receyued the holye ghost in the lykenesse of a doue lightyng vpon the croune of his heade as when he arose agayne from death to lyfe Wherfore he came as a penitent to Iohn he desired his baptisme and obteyned it He was baptised in Iordane wherin were baptised both tanners Publicans and souldiers a sorte of people so sinful that none are more blemished or defiled wâ—â—h sinne Are not here the stately princes of this worlde ashamed who will haue nothyng common with the vulgare people No kyng nor priest cummeth to baptisme and if it were theyr pleasure so to do they would scarcely vouchesafe to receyue baptisme in a bason of golde or preciouse stones Nowe our sauiour Iesus that fountayne of all puritie that kyng of all kynges that lord of all lordes disdayned not the common bathe wherin the common sorte were washed But whoso humbleth hymselfe before man the same is highly exalted before god Iesus was baptised as the rest and euerychone of the common people there present But the father of heauen disseuered hym froÌ„ the residue by a certayne notable signe neuer sene ne heard of before For as sone as he was come out of the water of Iordane whiche he halowed with the touche of his holy body vnto lande as he was in his contemplacion and prayers Iohn sawe the heauens open and the holy ghoste flie downe from thence and light vpon the holy croune of his heade and there tarye The pride of Adam closed the gates of paradise agaynste vs The humblenesse of mynde and modestie of Christe hath for paradise opened vs the gates of Heauen There was a visible signe shewed vnto mannes iyes but by the same we were taughte what maner of myndes that heauenlye spirite both loueth and maketh The spirite of the deuill and the worlde maketh and loueth suche mindes as are haute puffed vp with pride fierce but that heauenly spirite loueth those whiche are lowely meke and peacible There is nothing more harmles and more without gyle then the doue nothing whose nature wurse agreeth with fighting and raueny It was plainlye expressed set out in the lord by this corporall figure what is spiritually wrought in all those that with a sincere and pure faith receyue the baptisme of the gospell The body is washed with water but the soule is throughly annoynted with grace inuisible Moreouer that the done abode still vpon the croune of the lordes head signified that the holy ghoste is geuen to all other godlye men and good lyuers â—atably after the
with a long corde and layed hym at the feete of Iesu nothyng doubtyng but that he of his great mercie and goodnesse woulde help the selye wretche assone as he once cast those his pitifull iyes vpon hym and beheld how he laye in his bed lyke a quicke karkas impotent and benummed in all his lymmes Iesus sawe this miserable person euen before he was broughte vnto his presence and knewe right well the great faith of those that brought hym He could if it had liked hym without leauiÌ„g of or breaking his tale haue sygnified his pleasure vnto them by whom he had luste in this wise Let the sycke of the palsye aryse and beyng sodainly healed cary home his bed again But his will was to shewe al men there present that piteous sight and also to declare of what great strength and efficacie true belief vpon hym is wyth almighty God the father The disease was vncurable and of long continuaunce the cummyng to Christe very cumberous And yet the gracious goodnesse of the lorde ioyned with lyke power put them in a sure hope to obtaine theyr request Wherfore after he sawe theyr notable fayth the more he perceyued the man to be diseased in soule then in body the more pitye and compassion he toke on hym Euery man thought hym in a miserable case that thus lacked the vse of all his membres but more miserable was his soule beeyng in subieccion and bondage of sinne They loked after nothing els but that the poore wretche should be restored to perfite health of body which was a thing farre aboue mannes power But Iesus beyng highly pleased with so notable a faithe and therfore willyng to make hym all and in euery part whole turned vnto hym and sayed Sonne thy synnes are forgeuen ¶ But there were certaine of the Scribes sittyng there and thinking in their hertes Why doeth he speake these blasphemies Who can forgeue sinnes but God onelye And immediately when Iesus perceiued in his spiâ—ite that they so thoughte within themselues he sayeth vnto theym why thinke ye suche thynges in your heartes whether is it easier to saye to the sicke of the Palsey thy synnes be forgeuen thee or to saye aryse take vp thy bed and walke But that ye maye knowe that the sonne of man hath power in earth to forgeue sinnes he spake vnto the sicke of the Palsey I saye vnto thee arise and take vp thy bed and get the hence vnto thine owne house And immediately he arose tooke vp the bed and went forth before them all in so muche that they were all amased and glorified God saiyng we neuer sawe it on this fashion There were present in that assembly certaine Scribes who for the knowledge they had in the scriptures were neuer the godlyer and better in theyr liuyng but rather more enclined to surmise matiers agaynst hym They had learned of the bokes of the Prophetes and Moses that it perteyneth to God alone to pardon sinnes For the priest dyd not release sinne but made intercession vnto God for other mens offences and that not withoute sacrifice Because the Scribes knewe this right well they had suche secrete thoughtes imaginacions with themselues What newe saying is this that he speaketh whiche neyther Moses nor Aaron nor any of the auncient Prophetes durst presume to speake For he sayeth thy synnes are released Trulye he is a blasphemous person against God that thus taketh vpon hym gods power The law coÌ„mauÌ„deth sum offeÌ„ces to be punished with death And other sum there are for the whiche satisfaccion is made with burnt offerynges and diuers other kyndes of sacrifices by the mediacion or intercession of the priest But he passyng nothyng vpon suche rites and ceremonies doeth at once forgeue all sinnes with bare worde of mouth This thing that he taketh vpon hym and promyseth pertayneth not to manne It lyeth in Goddes power alone to perfourme it Surely they were offended with the imbecillitie and weakenesse of his manhode that they sawe and therefore coulde suppose nothing of hym aboue the state and condicioÌ„ of man Neyther had the vulgar people any greater opinion of him whiche yet by reason of theyr simplicitie were not so muche enclined to pycke quarels as the other were The spirite of this worlde putte those thoughtes in theyr myndes who whyles they stacke harde to the litterall sence of Moyses lawe were farre froÌ„ the spirite and true meaning thereof and were somuch the more vnapte to be taught thesame because thei thought themselues very well skilled in the scriptures in somuche that thesame thyng hath here also place and is verified whiche we see chaunce among paynters and singing men who are wonte to take lesse for teachyng of one that is altogether rude and ignoraunt in theyr arte or science then for him who hath ben euell enstructed of an other mayster in the same and the reason is because in teachyng of the ignorant there is but one labour to be takeÌ„ whereas yf a man take vpon hym to instruct the other as it is the firste so is it the more paynfull labour to teache hym to forget what he hath learned before then to teache hym And these vngodly thoughtes they of a certain worldely pollicie kepte in theyr stomakes for feare of the people in whose presence they muche aduaunced and magnified themselues for their greate knowledge vnderstandyng The Lord Iesus who rather desyred to declare his diuine power by deedes then to vtter thesame by wordes because he woulde plainly shewe vnto the Scribes howe there is nothyng so closely hydde in mennes brestes be they neuer so suttle and craftie that his holy spirite which searcheth and throughly seeth all thynges knoweth not tourned him vnto them and as though they had spoken out those thynges whiche they inwardlye thought in theyr myndes sayed in this wise Why haue you suche slauÌ„derous imaginacions in your hertes why do you rather iudge me by this weake and feble body of myne then by my deedes Why do you not gather of these my workes which you see with your iyes and cannot deny that those thynges are of trueth whiche can in no wyse be sene with your corporall iyes you are offended with me because I sayde Thy synnes are forgeuen and deme it to be a vayne saying and of none effect because you see not the efficacie therof whiche putteth forth and sheweth it selfe in the soule of man But you that haue your bodely iyes whole and faultlesse haue spirituall iyes faultie and blemished What yf I speake like wordes vnto the other and make the efficacie therof appeare vnto your iyes Is it not then reason that you beleue the thyng whiche you see not beyng thereunto enduced by the thyng you see There is nothing that man can easelyer do then speake and contrarilye there is nothing so harde as to perfourme what is spokeÌ„ God alone caÌ„ as easely do the one as the other And though hytherto he neuer gaue this power to manne yet it
to disproue him with wordes The Phariseis and suche as were of Herodes retinue were not louers and frendes together and yet for to destroy the author of helth they agreed all in one O mischieuous concorde O blyndnes muche in deede to be lamented What shall the priuey traynes of worldly deceite preuayle againste him vnto whome nothyng is vnknowen The Lorde teaching vs by his ensample that we ought many tymes to gyue place for a season to the vncurable obstinacie of the euill leste through farther prouocacion they becum more mischieuous conueyed hymselfe thence and wente asyde agayne vnto the sea The goyng asyde of Iesu is no kinderaunce to the ghospell but an encreasyng and furtheraunce of thesame For yf so be that the Pharise is had not driuen hym awaye he woulde not haue cum to the multitude of the gentiles Therfore after that Iesus had forsaken the enuious and narrowe synagoge and was gone vnto the sea there came vnto hym out of euery quarter a great numbre of people not onely out of Galile but also out of Iewry yea and from Ierusalem selfe from Idâ—â—ea and all the countreys lying beyond Iordane and moreouer from suche places as bordered on the cities of Tyre and Sydon For here was made a foreshewe of the churche that shoulde be gathered together of the Gentiles because the synagoge did through her vnbeliefe repell the Gospel Out of all these places there came a great multitude of people whiche moued by the bruite that was spred abrode of the marueylouse doctrine and mighty dedes of Iesu drewe theÌ„ selues together assembled at the sea syde The lorde who is bothe bounteous and riche towardes all men secluded no man neyther from his doctrine nor fro receyuing the benefite of healthe The people were so eagre and hasty by reason of the great desyre they had to be cured of theyr syckenesses that one of them thruste another out of place by force preased in where Iesus was to the intente they might at the leaste wayes but touche hym because that by the onely touchyng of his garmente diseases were also cured and put away There was no difference neyther betwene disease nor person with this mightie and liberall physycian For whosoeuer they were that were troubled with any maner of euils or infirmities thesame were furthwith deliuered therof yf it chaunced theÌ„ to go to Iesu. And the selfsame thing wee se spiritually done euen in these dayes How many be there out of all the nacions of the whole worlde what detestable vices are they subdued vnto whiche flye vnto him for succour by touche of faythe are healed Furthermore the vncleane spirites after they had sene Iesus coulde not abide his puissaunt vertue but fel downe at his knees and cried out saying Thou art euen that selfsame sonne of God whiche was promised to cum Iesus who in no wise woulde suffre the wicked spirites to disclose him strayghtly coÌ„maunded them to kepe silence and in no case to discry hym before the tyme were cum His will was to be knowen vnto the world by humble and poore persons vnto whom he said He that heareth you heareth me He willeth vs to geue no credence at all to wicked spirites no not so muche as then when they speake the trueth For this busynes was not done at all auentures but God by his high wisedom ordered euery thing with certaine degrees and procedinges for our saluacion ¶ And Iesus commaunded his disciples that a ship should wayte on him because of the people lest they should throng him For he had healed manye in so muche that they preased vpon him for to touche hym as manye as had plages and whan the vncleane spirites sawe him they fel downe before him and cryed saying thou arte the sonne of God And he strayghtly charged them that they should not make him knowell Wherfore when Iesus was thrust with the prease of people anon he commaunded his disciples to prepare hym a ship because he woulde not be disquieted with the disordered clamorous multitude which rather desyred bodely health then the health of theyr soules and thronged hym rather then touched hym Suche as confessing theyr disease go to Iesu with a syncere fayth do touche hym and are made whole Againe they whiche troubled as yet with worldly lustes and desyres cum rushing in with noyse hurly burly do greue and greatlye disquiete hym Therfore the disciples who were wonte to be familiarly conuersaunt with the Lorde prepared hym a ship of a more pure congregacion Iesus is better pleased with a fewe cleane and quiet persones then with a great many that are troublesome and vnquiet But yet he so gat him away that he neuertheles taught the multitude out of the ship When thou seest Iesus teaching oute of the shippe vnderstand hereby a bishop preaching to a multitude of all sortes whiche contayneth christian nouices and suche as haue not as yet the spirite cast out by baptisme both of the Iewes and Gentiles Happy and blessed are they that do spiritually touch Christ. None toucheth him so but those whome he first toucheth For whomsoeuer he toucheth the same are healed of all theyr sinnes and nowe being of vnquiet persons made quiet they shall be receyued into the ship of the Churche there to haue the continuall fruicion of his companie and alwayes to sit at his table The shippe wherin Iesus preacheth is very narrowe and roumles to vncleane and sinfull persons and contrarily moste wide and large vnto suche as are in cleane life and purged of theyr sinnes The Lord refused the publicacion of deuils and auoyded the sinfull and vnquiet multitude of people And yet these thinges euidently shewed that the kingdome of God was cum into the whiche both worthy persons and vnworthy weÌ„te about violeÌ„tly to enter Therfore he prepared himselfe certaine capitaines whiche shoulde ayde hym in claymyng this heauenly kingdome so many in numbre as should be sufficient to teache so many nacions as anon after shoulde come full and whole oute of all partes of the world to professe the Philosophie and doctrine of the ghospell So haue the princes of this worlde bene wont to chose them certaine head rulers and capitaines to clayme wynne enlarge gouerne and defend theyr empires kingdomes by It is requisite that the sayde rulers be ryghte trusty wyse polytique and diligent and in especiall that they knowe the king theyr maisters will and pleasure ¶ And he wente vp into a mountayne and called vnto hym whome he woulde and they came vnto him And he ordayned the twelue that they should be with him that he might send them furthe to preache and that they might haue power to heale syckenesses and to cast out deuils And he gaue vnto Symon to name Peter And he called Iames the sonne of zebede and Iohn Iames his brother gaue them to name Bonarges whiche is to saye the sonnes of thunder And Andrewe and Philip and â—arthelmewe and Mathewe and Thomas and
Iames the sonne of Alphe and Thaddeus and Simon of Canaan and Iudas Iscarioth whiche also betrayed hym Therfore Iesus who had oftimes before because to allure manye vnto this doctrine humbled himselfe euen to the basenes of the common people shewing therby that the teachers of the ghospell ought to do the lyke Iesus I say now calling furth to the highnes of euangelike perfeccion wente vp into a mountaine and called vnto hym not euery rascal of the multitude but suche as it pleased hym and those that he had specially chosen and sorted out before for this office and ministery For he called not men of greate substauÌ„ce head rulers great estates not priestes Phariseis or Scribes but poore men vnlearned persons suche as were of lowe degree For these were mete to folowe him to go vp to the mountayne from whence whatsoeuer this presente worlde hathe in it worthy admiracion is contemned from whence as oute of a nighe place the voyce of the father of heauen is heard and to be short from whence the glory of immortalitie and euerlasting lyfe is beholden They that were called obeyed and came to Iesus beyng on high No man can mounte vp to this hill except Iesus call him For himselfe is the mountaine vnto whome no man cummeth vnles he drawe hym This that king of kynges and Lord of rulers did chose out twelue head officers and deputies the whiche as loyall and faythfull garders of his personage shoulde neuer depart from his person to the intent that when the affayres of the ghospell so required he might sende them out as legates for the body to preache suche thinges as they had learned of him theyr kyng and publish abrode theyr princes commaundement throughout the whole world Now for as muche as they were vyle fishers vnlearned persons pooremen and suche as in outwarde apparaunce shewed no poynte of kinglines notwithstanding they promysed the kyngdome of God our sauiour leste theyr aucthoritie shoulde haue ben nothing regarded gaue them a power that no princes of this world can geue theyr ambassadoures the whiche power was that they shoulde in the name of Iesu heale all maner of diseases and also put to flight vncleane spirites The first of these legates or messingers was Simon whose name he chaunged and called him Cephas the which worde implieth as muche as this latine name Petrus that is to say a rocke or a stone to the intent that we should learne by the name selfe how the chiefe groundwarke and foundacion of the doctrine of the ghospell is an vnmouable stedfastnes of fayth The second was Iames the sonne of zebede with his brother Iohn To these he gaue also newe names and they bothe were called Boanarges whiche is as muche to saye in the Syrian tongue as the sonnes of thundre so that theyr name was a very prophecye to declare that they shoulde in tyme to cum send out of that euangelike hill into all the worlde the thunder of the preaching of the ghospell whiche shoulde moue and styrre vp all mens mindes to the desyre of heauenlye thinges For lyke as thunder soundeth from an high so the preacher of the ghospell soundeth and preacheth nothing that is low and carnall but all that he speaketh is high and heauenly Be you penitent the kingdome of heauen is at hande This saying is a thunder clap For assone as this word is spoken euery man feareth the daunger of lightninge but there folowethe a shower and that is Beleue ye the gospell and you shal be safe The fourth legate and messinger was Andrew brother vnto Peter the fifth Philip the sixte Barthelmewe the seuenthe Mathew the eyght Thomas surnamed Didimus the ninth Iames the sonne of Alphe the tenth Thaddeus the eleuenth Symon of Canaan the twelfth Iudas Iscarioth the whiche betrayed the Lord. By these few basely borne vnlearned and weake persons it pleased the Lorde to renewe the whole worlde leste that mannes wisedome or power shoulde chalenge any prayse in this heauenly busynes ¶ And they came into the house and the people assembled thither agayne so that they had no leasure so muche as to eate bread and when they that belonged vnto him heard of it they went out to laye handes vpon him for they sayde he is mad And the Scribes whiche came downe from Ierusalem sayed he hath Beelzebub and by the chiefe deuill casteth he out deuils and he called them vnto him and sayd vnto them in parables These thinges thus doen in the mountayne to monishe vs that in chosyng the ministres of the ghospell we ought in no wiâ—e to be moued led with low and priuate affeccions Iesus came downe with his elect head officers and they all together came into a house as nowe the familiar frendes and of shoulde with God This exaumple was shewed to teache vs howe the teachers of Gods word should not grutche to descend from theyr highnes or perfeccion and abase them selues euen to the lownes of the weake therby to winne very many to theyr Lorde Let vs also folow Iesus into the house for this intent that we may perfectly know what they ought to hope after and wherunto to prepare theyr mindes who take vpon them syncerely to preach the heauenly gospell The multitude went not vp to the mountayne For that thing pertayneth to them only whom the lorde hath chosen out for that purpose But assone as Christ and his disciples were cum downe lower al the whole rablement of people resorted vnto hym again so importunately crying and calling vpon him partly for to heare his doctrine and partly to be deliuered of theyr diseases that the Apostles had no leasure so muche as to eate theyr meate There can be no pleasaunter syghte vnto the teachers of the ghospell then when the people being desyrous to learne do disquiet the priestes then when a great multitude of christen nouices sytteth round about the churche doore then when there is not roume ynough in the Churches to receyue all maner of folkes that resorteth vnto the bishopes sermon After that all these dedes were through the great bruite therof brought to his kinsefolkes and cosens eares who knew right well thinfirmitie of his fleshe wheras for grossenesse of vnderstanding they could not suppose any thyng of his godly might and power after I say they heard tell how he wandred vp and downe with a sort of rascall slouens and vile felowes folowing him at the heles and heard say also howe he caused muche people to folowe him taughte newe learninges and suche as had not bene hearde before put away diseases and caste out deuils they ascribed all to fury and madnesse because being offended with the weakenesse of his body they could in no wise referre these thinges vnto his godly power They knew his father and mother they knew his house and all his family they knewe that in all other thinges he differed nothyng from other and perceyued also howe all that was reported of hym
that hath not suche a one is he that hydeth his treasure and kepeth it to himselfe thesame shal not alonely be neuer a whit the richer therfore but also that thing whiche he thought he had for his owne vse and no mans els shall be quite taken from him Neither let this make you euer the slacker or worse wyllynge to distribute the gyftes of faythe yf the people be vnkynde and not aunswerable to your diligent endeuour Your wages shall be safe for you wyth God who the more that euery one of you hath trauayled in settyng foorth the ghospell the more bounteously will he rewarde hym in the worlde to cumme Albeit neither shall you in the meane tyme be vtterly defeated of your rewarde whiche are daylye more and more enriched with the riches of the ghospell ¶ And he sayde so is the kyngdome of God euen as yf a man shoulde so we sede in the grounde and shoulde sleape and rise vp night and daye and the sede should spring â–ª and growe vp while he is not aware For the earth bringeth forth fruite of her selfe first the blade then the eare after that the full corke in the eare â—ut when the fruite is broughte forth anon he thrusteth in the sickle because the haruest is cumme Moreouer the Lorde added another parable whereby he taughte his disciples that they should care for nothing els but onely go about with al that they might to haue the gospell spred abrode and preached thorowe out all the whole worlde tellyng them that haruest time shoulde once cum wheÌ„ it should please the Lorde The kingdome of the gospel sayeth he is after this manour as yf a manne shoulde sowe his sede and caste it vpon the grounde in the daye tyme Anon after that the sede is putte into the earth he that sowed it slepethe carelesse and taketh his reste And in the meane while that he is thus a slepe the sede groweth neuerthelesse both nyghte and daye with secrete encreasynges without mennes laboure and nowe springeth the corne and shoteth vp hasting vndoubtedlie of the owne accorde and by a certaine priuie operacion of nature to bring forth fruite Certes nature hath her degrees the whiche she alwayes after the seede be once sowen kepeth of course without the husbandmannes laboure For firste of all the sede after it is putrified in the grouÌ„d springethe vp into grasse That is the firste hope of encrease Then when the blade is shot vp therunto groweth an eare but suche a one as hathe as yet no corne in it At the lengthe the huskes of the eare are fylled full of wheat cornes And these thinges are so secretely wroughte by the procurement of nature that a man can not perceiue when they growe and yet senuÌ„blye perceiue that they haue growen and encreased Therefore when the corne is ripe he that sowed the sede thrusteth in his sickell to reape that is come vp because he knowethe that harueste tyme is already come By this darke parable the Lorde couertly taught his disciples the begynnyng goyng forwarde and consummacion or perfit code of al the whole gospell of the whiche thre partes himself woulde openlye perfourme bothe the firste and the laste with his visible bodie and the other that is to saye the goyng forwarde ordre with the inuisible grace of the holy ghoste For that same prince sowed abrode the sede of the gospell thorowe out all Iewry Anon as he had so done he slepte firste dyinge and then afterwarde risinge agayne into euerlasting quietnesse And thus farre foorthe springeth the sede of the gospell whiles he that firste sowed it is as it were a slepe secretly encreasethe bothe daye and night that is to saye both in prosperitie and in aduersitie what ocâ—asion soeuer be ministred eyther on theyr befalfe that promote and aduaunce it or els of suche as resiste the same For it cannot be chosen but that seede muste nedes cumme vp whiche he sowed whose will no man resisteth Moreouer where as there is nothinge in this worlde vnknowen vnto hym yet in that he suffrethe the worlde to make businesse agaynste the ghospell and his apostles to be persecuted and slayne he semethe vnto the faythlesse not to knowe what is here done and to be in maner aslepe whereas in very dede he doeth euen now by the inuisible power of his holy spirite more effectually worke all thinges in all He will not in visible forme retourne into the worlde vntyll the tyme that the ghospell beynge firste so muche enlarged and spreade abrode as he hath determined before and onelye knowethe it shal be all men shall see hym cum agayne vnder the selfe same forme and lykenes that he had when he ascended vp into heauen to deuide the godly and good people from the wicked and to laye vp the godly as good corne in the barne of euerlastyng quietnesse We see howe small begynnynges the kyngdome of the gospell is spronge of yf a manne esteme the thynge as it appereth vnto the worlde This was as a manne woulde saye the grasse that sprange of the sede of the gospell whiche the Phariseis Scribes Priestes Elders Rulers Princes Kynges and Philosophiers dyd what they coulde to oppresse and kepe vnder that it should neuer cum vp But whiles they stroue agaynste the streame this sede began to be sowen in all partes of the worlde and will not cease to growe before the worldes ende vntill the corne be all ripe Then the sickell of iudgemente that can not be auoyded shall be thruste in to the entente that when all are cut downe it maie deliuer the cockel vnto the fire and safely lay vp the pure wheate This parable althoughe it do specially pertayne vnto Iesu the auctour promotour and finisher of the kyngdome of the gospell yet doeth it also touche both his Apostles and their successoures whom he willeth wholy to binde themselues hereunto that Goddes worde maye be sowen a brode and preached as muche as maye be For this seedetyme lasteth euen tyl the worldes ende and they also as helpers of Iesu Christe be sowiers saue alonelye that they sowe not their owne sede but suche as Christe deliuered vnto them And because that sede is celestiall it can in no wyse be ouerlayed or oppressed The Pharisess also and Philosophiers had sede of their owne but those sedes coulde by no meanes no not when the world fauoured them growe and prosper where as the seede of the heauenly doctrine waxeth euery daye more stronger then other euen when the worlde with all the puissaunce and aydes that it hathe assaulteth it Therefore the Apostles do lykewyse sowe after their fashion and for that purpose they are sente out who by oft remouing from place to place go aboute nothing els but to haue the gospell as muche dilated and spred abrode as is possyble to be God geueth the encrease when they be asleape That foresayde sede hath in euerye one euen of the Christians his grasse his eare and his haruest
and passinge alonge by the countrey of Decapolie or ten cities wheras before he healed a man vexed with a spirite And when he was hither cummen they brought him a pitifull sight that is to wete a manne bothe deafe and dumme For he muste nedes be dumme whoso is of nature deafe But more miserable is his deafenesse which lacketh meete eares to heare the worde of god He is worse duÌ„me who hath no tongue to confesse his owne filthie liuing and gods mercâ—e By the hearing of fayth beginneth our saluacion and by confession of mouth is the perfeccion of soule healthe The Iewes albeit they dayely hearde Iesus speakinge yet they hearinge hearde him not because folowinge then sample of a serpente called an Aspike whyche stoppethe her eares againste the voyce of the wise enchaunter they woulde geue no credence vnto suche thinges as they hearde And therefore had they a tongue to backbyte and make yll reporte but none at all to professe the holsome faythe of Christ. But what shall this sely poore wretche doe who hath neyther tongue to desire the Lord to geue him health nor eares to heare that voyce of Iesus whiche reysethe to life euen the deade Other that had bothe tongue and eares holpe him They brought him vnto Iesus they besought him of his gracious goodnesse to vouchesafe to laye his hande vpon him So plesethe it the moste mercifull lorde to helpe sinners euen at the contemplacion of other mennes faythe The christian nouice is broughte vnto Iesu. He hath made an ende bothe of yll doinge and naughtye speakynge but yet hathe he not learned to dooe well Yet hath he not learned to confesse the goodnesse of the ghospell For howe can he so doe vnlesse Iesu laye his hande vpon him Men do but laboure in vayne yf Iesu put not to his secrete power and vertue The lorde coulde euen with the bare worde of his mouthe haue easlye healed this deafe and dumme felowe but this fourme of healing was set out for our enstruccion For like as the wordes of Iesus are moste commonlye parables or misteries euen so be many times his doinges too He toke him by the hande led him aside from the multitude of people Safe is he whomsoeuer Iesus hath taken and seuered from the ruffling of this troublous and vnquiet worlde Then put he his fingers into his eares and touched his tongue with his spittell Nowe is health verye nere when Iesus by vertue of his spirite whiche is the finger of god vouchsafeth to touche the eares of our minde when the spettell of heauenlye wisedome whiche is himselfe cumminge out of the mouthe of the higheste father dayneth to touche the tongue of our soule to thentente that all godly thynges maye rellise and sauiour vnto vs. For without this humour there is no tast and if mannes spettell be fautie then maketh it a wrong iudgemente in tasting This spettell dothe not onelye leuse the tongue but also open the iyes of the blinde borne person as often as it is mingled with earth and the iyes are therwithall anoynted wheras the spettell of the Philosophers and the Phariseis doethe rather put out the iyes altogether As Christe did so in manour doe the teachers of the gospel They take men and leade them away from the multitude when they call them backe from the brode waye by the which very many walke vnto damnacion to the felowship of the litle flocke of true Christians They put their fingers into theyr eares when perswadinge them to put no trust in thinges transitorie they styrre and exhorte them to embrace the heauenly doctrine They laye spettel vpon their tonges when they exhorte men to professe the Euangelike and Christian fayth They lay on their handes when they geue the holy gost to them that be baptised by whome theyr sinnes are taken awaye and innocencye is conferred But the teacher doethe all this in vaine outwardlye excepte Christe worke within and sende downe his godly vertue from heauen Iesus willing to shewe vs as it were certayne fygure hereof when he had taken the man and firste put his fingers into his eares and then spitte on his tongue he lifted vp his iyes to heauen and sighed This sighing came not of anye mistruste to cure the manne but was a passion or poynte yf him that greuously bewayled mannes calamitie For what thinge is more iniserable and wretched then they whose inwarde eares are so occupyed and encumbred with worldly lustes that they cannot heare the worde of God Whose tongue is so entangled and inferred wyth naughty affeccions that they sauour not of heauenly thinges but are altogether dumme to confesse theyr owne sinfulnes and dumme to set out the mercy of God Therefore the sighinge of Iesu putteth vs in remebraunce in what case we were but his loking vp into heauen taketh away desperacion shewing vs from whence cummeth out ready succoure and also whom we ought to recken our selues bounden vnâ—o â–ª that we whiche had before open eares to heare detraccions ribaudry fond tales Pharisaicall doctryne opinions of Philosophers and the suggestions of the diuell haue nowe the same opened to heare the heauenly doctrine of the ghospell and that we whiche had before our tongue so infected with the spettell of the fleshe that we lothed the delicate foode of the heauenly Philosophie so tied with the diuels bondes that we coulde neyther knowledge our offences nor serre out goddes glory do now confesse howe nothynge is due vnto vs for our desertes but onelye hell and howe it cummethe whollye of the bounteous goodnes of God that we be chosen bothe to the name and also to thinheritaunce of the children of God Wherefore let the prieste inlyke manour rather mourne then rage againste other mennes sinnes rather sorowe than be angrye Neyther lette hym chalenge vnto hymselfe the power to geue absolucion but loke vp to heauen confessinge and testifyinge thereby that all that euer is doen through sacrametall rites and ceremonies is done by goddes power alone and not by mannes Iesus sayed vnto the man Ephata whiche woorde signifiethe in the Hebrewe tongue be opened And by and by of his worde there ensued a vertue For anon his eares were opened and the bande of his tongue was lewsed and he spake redily They had open eares who after the lorde saied vnto them come after me forsoke all that euer they had and folowed him They had a readye tongue which after they had receyued the holy goste spake with sundrie languages the wonders of god and aunswered the rulers charging them that they shoulde not from thenceforthe be so hardye as to preache the name of Iesu on this wise whether we oughte rather to obey god then men iudge you These thinges were doen aside from the people For we muste not make a wicked multitude witnesse bearers of out firste professing of the gospell leste they haue in derision that they as yet beleue not Therefore Iesus charged them they shoulde tell nobodye hereof
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
redempcion in Christe and by Christ sealed with his most precious bloud the Antichrist of Rome seduced the simple people to putte their affyaunce for remission of synnes and obteinyng the ioyes of heauen by his pardones conteined in a piece of parchement or paper with a lumpe of lead haÌ„ging at it and to be bought of him or of his generacion the monkes and fryers for money in stede of the holy bible legenda sanctorum the miracles of our ladie and martiloges whiche themselfes deuised and neuer durst sette forth vntill the partie of whom they were made had been an hundred yeres dead for feare of beyng taken in a lye in stede of obeiyng our liege lord and soueraigne to be subiect to forein potentates with other abuses so innumerable that no tyme or wordes may suffice to declare or reken them vp And in this blindnes had EnglaÌ„d still continued had not god of his infinite goodnes bottoÌ„les merry reised vp vnto vs a new Ezechias to confouÌ„d al idols to destroy al hillalters of supersticion to roote vp al counterfait religions to restore as muche as in so litle time maye be the true religion wurship of god the syncere preachyng of gods word and the booke of the lawe that is to say of Christes holy testament to be read of the people in their vulgare toung That if in so litle time hauing no more helpe but the mere texte of the Bible the people through the goodnesse of god and the instincte of his holy spirite haue had the iyes of their hart and soule so opened that they haue not onely espyed the abuses afore mencioned and thousandes mo in whiche the Romyshe Babilon hath certain hundred of yeres holden all christendoÌ„e captiue and thrall but also haue so coÌ„formed themself to the syncere doctrine of Christe that they do with most glad wyll with most earnest zele and with most studious diligence enbrace the truthe abhorre the errours wherin theâ— were afore drouned detest the supersticions wherwith they were afore delited hounger and thirst the syncere knowlage of Gods word by the goodnes of God and the gracious prouision of our moste noble Ezechias Kynge Henry the eyght nowe daily minystred vnto them how is it likely that they would profite in godly knowlage if they had sum other godly exposicion or declaracioÌ„ of sum good syncere writer vpoÌ„ the new Testament for their ferther edifiyng Of whiche sorte truely there cannot one manne be picked out more apt and mere then Erasmus especially in this his Paraphrase which your highnesse of a moste godlye zele hath thus procured to be tourned into Englyshe whose doctryne as it is not in any poynte after my poore iudgemente corrupte so dooeth it without violence or extremitie of wordes vtter the doctryne edifye the conscyence declare many abuses detecting the enemies of Goddes woorde and supplanters of his ghospell by suche true and liuely markes that they maye be easilye knowen so that it cannot bee doubted but it should bee vncredible furtheraunce towardes the rypyng of the knowelage of Goddes woorde yf it myghte or shall so stande with the pleasure of one fayde moste gracious soueraigne Lorde beeyng nexte and immediately vnder God our supreme heade Whiche thyng verily I would wishe and praye to God myghte so frame for two consideracions the one because that the people hauyng the Paraphrase of Erasmus shall haue the pyth of all the doctours and good writers that haue any thyng sette foorth for the declaracion of the ghospels the Actes and the Epistles so that Erasmus may stand one alone in as good stede as a great numbre of other expositours setfoorth together and the other because my herte dooeth wyshe that the setting forth of gods glory the destroiyng of idols the confoundyng and defacing of all popish trumpery the publishing of the bible gospell of Christe so godly by his highnesse entended so stoutely entred and so luckily begon might by thesame our most gracious soueraigne be in such wyse prosecuted brought to effect that whan heauen no loÌ„ger willyng to spare him to the worlde but that he must geue place to nature shall call him to receiue a croune of immortalitie and he for desire therof shal willingly surreÌ„dre and geue vp this emperiall croune of worldly dignitie to the moste regal Impe his sonne our noble prince Edwarde he may deliuer to thesame a people so well framed and trained to his hande that the same may with al ease prosperous successe and without any let of stumblyng blockes to be layed in his way by papistrie continue the godly trade nowe at this daye well begonne and thankes to god luckily proceding I would wish as in dede I hope no lesse that he might not nede to be put to any ferther trauayl or cure but wel to coÌ„serue and kepe thinges in thesame stay and ordre that his most noble father mindeth to leaue all vnto him Our Dauid Henry theight hath alreadye so substancially cast the foundacion and reised the buildyng of the Temple that I trust it shal be no burden for our young SalomoÌ„ to consummate and fynyshe the same whan his tyme shall cum But nowe I perceiue my selfe while I entre into opening the desire praier of my herte to haue entered into suche a large fielde of talke which the experience of kyng Henries exaumple concernyng the trade of religion and the hope of prince Edwarde to be a right folower of so right a ledyng father doth minister vnto me that except I here sodainly breake of I am drawen to wade so fer in their praises that I were not hable in long tyme to fynde any way out again Omitting therefore at this present the moste worthye and moste lustely deserued prayses of them bothe I shall tourne my style sum what to treate of Luke whome it pleased your highnes to commit vnto me to be translated Whiche coÌ„maundement whan it came firste vnto me in your graces name although I knewe how litle it was that I could do in this kinde yet was I glad that your coÌ„maundemente dyd so iustlye concurre with the determinacion of myne owne minde and purpose For I had long time afore with mature deliberacioÌ„ and also with aduised eleccion apointed with my self to traÌ„slate this paraphrase vpon Luke assoone as any suche libertie might be and to make it vnto your grace a testificacion of my duetie and thankefull remembraunce of your manyfolde benefites afore doen to me of your mere bountie And two thynges there were that had moued me to take this prouince most specially in hand yeâ—â—e because that as Luke is the longest of all the Euangelistes so is he of al men noted to haue written his gospel moste exactely aswell by relacion of the Apostles which were present and conuersaunt with Christ while he liued on earth as also by the instruccions of Paul who was moste earneste and full in the iustificacion of feith and most piththy against the iustificacion of wordes albeit
do not for any suche purpose wryte paraphrases because I would shake or strike the gospell out of mennes handes but to thentente it maye be read the more commodiouslye to a mannes mynde and with the more fruite lyke as meates are sauced to the ende they maye be taken with the better will and the more delectacion Yea and of one ferther poynte also must I here warne a reader that is somewhat grosse of vnderstanding whiche is that it bee not myne owne woordes that I do any where speake in the paraphrase leste the thyng whiche vnder the persone of the Euangeliste is humbly and truely spoken maye seme to bee arrogauntlye spoken vnder myne owne persone The lord Iesus geue his spirite vnto you moste noble kyng to the ende that vnder your proteccion beeyng a true Christian Prince in dede the veritie of the gospell maye from daye to daye more and more reigne and flourishe Yeuen at Basill the .xxiii. daye of August in the yeare of our Lorde M.D.xxiii The life of saynt Luke written by S. Hierome LUke a phisicion and borne in Antioche was not ignoraunte of the Greke toungue as his wrytynges do shewe he was a folower and disciple of the Apostle Paule and a companion of all his peregrinacion He wrote a volume of the ghospell of whome the same Paule sayeth in this maner We haue sent with him a brother whose praise is in the ghospell throughout all the congregacions And agayne to the Colossians Moste dere Luke the phisicion greteth you And to Timothie Luke is with me alone Be sette foorth also anotheâ— speciall goodlye booke whiche is entitled the Actes of the Apostles the storie wherof came euen full to Paules tyme beeyng and tarying two yeares at Rome that is to saye vntill the fourth yeare of Nero the Emperour there Whereby we do well perceyue that the sayde booke was made in the same citie Therfore as for the circuites of Paule and of Tecla the virgin and all the tale of Leo by hym baptised we rekon emong the scriptures that are called Apocrypha For what manier a thyng is it that a companion whiche neuer went from his elbowe shoulde emong his other matâ—ers bee ignoraunt of this thyng alone Tertullian whiche was nere vnto that tyme reporteth that a certayne priest in 〈◊〉 beeyng an affeccionate fauourer of the Apostle Paule was coÌ„uicte before Iohn for beeyng authour of thesame booke and that the priest confessed him selfe to had 〈◊〉 the thyng for the loue that he bare to Paule and the booke by reason therof to had escaped hym Some wryters deme that as often as Paule in his Epistles saieth accordyng to my ghospell he signifyeth of the woorke of Luke and that Luke learned the ghospell not onely of the Apostle Paule who had not been conuersaunte with the Lorde in the fleshe â—ut also of the rest of the Apostles whiche thyng Luke himselfe also declareth in the begynnyng of his owne worke saying As they haue deliuered them vnto vs whiche from the beginning sawe themselues with their â—yes and were ministers of the thynges that they declared The gospell therfore he wrote as he had hearde but the Actes of the Apostles he composed as he had seen He liued .lxxxiiii. yeares not hauyng any wife Buried he was at Constantinople vnto whiche 〈◊〉 his bones were remoued and conueyed out of Achaia together with the bones of Andrewe the Apostle in the .ix. yere of Constantius the Emperour The Paraphrase of Erasmus vpon the Ghospell of S. Luke The prologue ¶ For asmuche as many haue taken in hand to sette foorth the declaracion of the actes that are come to passe emong vs lyke as they deliueâ—ed them vnto vs that first sawe them themselues and were ministers of the woorde I thought good also now that I had gotteÌ„ the knowlege of all thynges from the begynnyng to wryte theÌ„ diligentlye vnto the in ordre good Theophilus to the ende that thou mightest knowe the trueth of those woerdes of the whiche thou art enfourmed IN the histories of worldly affaires vpon consideracioÌ„ that not a lytle aswel delectacion as also profite is takeÌ„ of the knowlege of thynges there is customably required an vpright trueth of reporting thesame But muche more oughte this vpright trueth to be in makyng relacion of the Ghospell the whiche not onely doeth muche delite the mynde hauyng litle els to do or is very commodious and profitable vnto this transitory lyfe but also is necessary vnto true godlinesse without the which no man atchiueth eternal saluacion and the blisse that neuer shal decaye of the lyfe euerlastyng For it were no matier of daungier thoughe a manne did not knowe what man Hannibal was or Alexander what actes Epaminondas or Scipio hath doen what matâ—ers Solon Lycurgus or Draco haue writen what doctrine Socrates Plato or Aristotle taughte albeit the knowleage of these thynges also after the rate of mans state and case in this world hath their fruite But whatsoeuer person shall not knowe the father the sonne and the holy ghoste whosoeuer shall not learne what actes the soonne of God Iesus Christe hath dooen on yearth for the saluacion of mankynde what he hathe taught what he hath promised vnto suche as doe constauntely cleue to the doctrine of the ghospell what he hath threatned vnto suche persones as doe either litle regarde or els doe playnely despise thesame suche an one shall not possibly bee hable to auoyde but that beeyng excluded out of the coumpanye of Gods children and shut out from the ioyes of the heauenly lyfe he shal bee adiudged with the wicked to the tormentes of the diepe pitte of hell whiche neuer shall haue ende And in dede at the first by meane of thapostles beeyng therunto chosen of our Lorde hymselfe and by the residue of his disciples beyng enspired with the holy ghost the ghospell in dede by liuely voice and by mouth onely but yet with moost vpright certaintye and assured trueth is begonne to bee spred abrode throughout all coastes and countreyes of the worlde and dooeth daylye yet still ferther and ferther renne abrode Yet forasmuche as the synceritie of reportyng the whiche goyng from man to man by mouth onely issueth successiuelye to a great noumber is more lightlye corrupted then suche reporte as is sette out and left from one to another in writyng therefore Mathew the Apostle one of the twelue whom our Lorde Iesus beeyng yet coÌ„uersaunte on yearthe had specially appointed and chosen to this office and also Marke the disciple of Peter the Apostle were by inspiracion of the holy ghoste admonished to put the summe of the whole story of the ghospell in writyng not myndyng ne goyng about by preuencion to take awaye from others any libertie to write of the same matiers but rather leste any person beyng craftilye deceiued by false Apostles shoulde folowe the Iewes facions or fonde fables in stede of the gospell Notwithstandyng lyke as not euery manne did at that tyme with eguall synceritie and
the byrth of thy sonne all suche as do thirst the cummyng of Messias This Messias beeyng as it were the sunne in the skye thy sonne shall go before as it were a certayne day sterre to geue knowlage afore by his woonderfull brightnesse that the arisyng of him is euen at hande which shall on euery syde put awaye the derkenesse of all the whole vniuersall worlde In dede the other shall be out of all comparison moste greatest but yet thy sonne too lyke as he shal be muche inferiour to the other so shall he in dignitie excell and passe all the reste of the other Prophetes that hitherto haue been For he shall in veray dede be great not only in the opinion of men but also in the iyes of the Lorde vnto whom no man is great but by the vertues and gyftes of grace whiche himselfe doeth frankly geue For he shall be great not in worldly richesse and ruffleyng porte of this lyfe or in worldely dominion but rather by the contempte and despisyng of those thinges which make certayne persones great in the iyes of men And the lesse that he shall desyre the commodities or welth of this worlde somuche the more plenteously shall he be couched full of gooddes heauenly ¶ Wyne also and strong drynke shall he not drynke and he shall bee replenished with the holy ghost euen from his mothers wombe and many of the chyldren of Israel shall he turne to their lorde God And he shall goe before hym in the spirite and power of Helias to turne the hertes of the fathers vnto the chyldren and the vnbelieuers to the wysedome of the iust men to make ready a perfecte people vnto the lorde And as for all kynde of excessiue or delicate fedyng withall the other obiectacions and pleasures of the body he shall so muche abhorre that he wyll not at any tyme drynke any wyne or any other delicious or strong drynke ne any liquour at all that is hable to take awaye so briete from a manne or to distemper his braine For these filthy delites of sensualitie haue no place in such an one in whose breste the holy ghost hathe taken possession afore to dwell in which holy ghost shall replenishe the mynde and soule of thy sonne euen whyle he lyeth secrete within the enclosure of his mothers wombe that he may play the parte of a Prophete in gesture before he be able to haue any vtteraunce of woordes by speakyng And in short processe of yeres whan the gyftes of the spirite of God shall haue growen as his yeres and age shall do he shall worke wondres on the one syde by the exaumple of his moste holy life and on the other syde through suche his preachyng as men shall maruayle at For accordyng to the prophecie of Malachias many of the children of Israel beeyng fallen from the fauour of God by reason that whyle they bearyng themselfes bolde on the carnall lawe tooke no regarde to do those thynges whiche the figures of the lawe do signifie he shall conuerte to theyr Lord God preaching with great frankenesse and plainnesse the kyngdome of God to be at hande exhortyng them to the repentaunte emendyng of theyr former lyfe makyng withoutwarde baptisyng in water a foreprofer to the abolishyng of synne whiche abolishing of synne was to come through Messias and finally vnto all persons openly shewyng that same manne whom God for this purpose would shortly after send into the worlde that by hym alone and onely euerlastyng saluacion should come vnto all men Thissame Messias shall first come as a poore humble mā of lowe degree to the ende that he may conferre geue euerlastyng saluacion vnto all persons putting their trust affiaunce in hym Then afterwardes shall he eftsones come in maiestie to geue rewardes vnto euery one accordyng to their dedes that is to were to the good and the godly euerlastyng lyfe and to the vnbeleuyng and wiked persons euerlasting death And lyke as by Malachias prophecie Helias shal be the foremessagier of his second cumming to prepare the heartes of mē by his preaching agaynst that same great and terrible daye of the Lorde ryght so shall thy sonne be the foremessagier of the former cummyng in whiche God by his sonne Messias shall descend downe into the yearth to lure prouoke all persons in generall without excepcion by Iohns preaching vnto the knowledge and loue of himselfe And for this poynte he shall of a great many he thought to be Helias Neyther shall he without good cause be sayd to be Helias in that he shall in the spirite and power of Helias come before the cummyng of the Lorde to the ende that as the Prophete Malachias hath wrytten he maye turne the hartes of the fathers to the children wherby the Iewes who haue so farre growē out of kynde and fallen from the holy trade of their forefathers may amende and come agayne to better grace and that thesame Iewes beleuyng in the woordes of Messias by whom God shall speake vnto them may truely deserue to bee called the children of Abraham in that they folowe the prompte readynesse of beleuyng whiche was in Abraham and also that suche persons as whyle they cleaue fast to the outwarde rynde or barke of the lawe do not vnderstand the minde and effectuall pith of the lawe he may conuerte and bryng vnto the wysedome of the iust whiche haue learned that vnder the vtter playster or pergetyng of the lawe there lyeth hydden some higher pointe and some holyer matter the whiche shall ere long be vttered abrode by the preachyng of Messias who shall perfeitely accomplyshe and fulfyll the lawe in the right kynde as it ought to be but thy sonne beeyng as a waye leader vnto the heauenly preaching of thissame Messias shall prepare the heartes of menne that he may deliuer vp vnto Messias at his cumming a people not vtterlye vntraded or vnentred in his discipline but somewhat prepared already and instructed therunto with the agnisyng and knowledgyng of theyr owne synfulnesse with the expectacion of the kyngdom of heauen and with feling a great misse and lacke of the Messias to come For so was it thought best vnto almyghtye God by castyng fyrst of all certeine entreinges and principles to bryng man whiche had been fallen to vtter ignoraunce and wickednesse a lytle and a lytle by degrees vp to the highest poyntes of godly perfeccion And Zacharie sayed vnto the Aungell vp what token shall I knowe this For I am olde and my wyfe is well stricken in age And the Aungell aunswered and sayed vnto hym I am Gabriell that do stand in the presence of God and am sent to speake vnto the and to shewe the these glad tydinges And beholde thou shalt be dumme and not hable to speake vntyll the daye that these thynges come to passe because thou diddest not beleue my woordes whiche shal be fulfilled in theyr tyme. The Aungell vsyng all thissame frendely talke zacharie hath nowe
trustyng to hymselfe is shut a parte and debarred from the kyngdome of god and the gentiles are elected and taken to the honour of the children of Abraham The proude Pharisee is refus'd cast of the harlotes the lowely publicane is receyued and taken in The stif standers and the sturdy holders vp of theyr snoute he hath cast downe those that layt as outcastes nothyng regarded and such as were in peryll of miscarrying those he puttyng foorth hys mercifull hand hath reised vp and holden Suche as had theyr syght he hath made blynde and to such as lamented their blindnesse he hath opened their iyes To those that acknowelage their infirmycye and sickenesse he hath geuen health and suche as in theyr own cōceiptes semed to bee perfectly whole he hath euen leaft to theyr disease Those that vaunted themselfes to be the children of Abraham he hath plainly declared to bee the children of the deiuill and suche as had no poynte of kynred with Abraham as touchyng the fleashe those hath he throughe the fayth of the gospell made the veray true chyldren of Abraham in dede Those that vaunted theimselues by the glorious name of Israell those hath he reneagued and put away from the inheritaunce of the promisses made vnto Israell but whatsoeuer persone of whatsoeuer nacion whether beeyng bond or beyng free dyd willyngly offre hymselfe to the ghostely seruyng of God hym hathe God taken vnto hym and in euery suche hath he perfectly shewed hys long delayed mercy which mercy he had a fore promysed by his woorde beeyng vttered by the mouthes of the prophetes to the people of Israel whom as a people more derely beloued and fansyed euen for hys owne tooth he doeth in the holy scriptures call hys seruaunt He had neuer been forgetfull of his promysse but by reason of the long delaye as though he had forgotten it despayre had creped vpon men but now hathe he euidently declared hymselfe to be in no poynte vnmyndefull of hys people For this is that same veray true succession of Abraham This is that same true Israell whom not the nerenesse of bloud dooeth make acceptable to God but the sinceritie and purenesse of feith by which feith onely is God seen And these thynges are not wrought ne dooen by chaunce or by casualtye but the thyng is now shewed in facte which long and many yeres past God hath promysed vnto our fathers Abraham and hys succession For to Abraham it was sayed In thy sede shal all nacions be blessed And to Dauid it was saied of the fruicte of thy body wyll I sette vpon thy seate These thinges long time afore promysed of good men looked for and of manye an one despatred it hath pleased God nowe in these dayes to perfourme vnto the true posteritye of Abraham the stocke and kynted of whiche posteritie shall neuer decaye ne fayle vnto the ende of the worlde And Marie abode with her aboute three monethes space and returned again to her owne house All these thynges which wer yet to come Marye dydde in the spirite of prophecye speake foorth in playn wordes euen as though it had been come to passe and effect already And than muche lyke aboute the space of three monethes dyd she make her abode with her cousin Elizabeth coumfortyng the olde woman bothe with holye and vertuous communicacion and also withall louyng and frendly attendaunce And euen but a litle before the tyme of her sayd cousins deliueraunce Marie returned home to her own dwelling place again For on the one syde to helpe playe the midwifes parte at a womans laboure was no fitte nor decent office for a maiden that had neuer borne childe and on the other syde she gote her awaye from the great resorte of weomen that were to come shortely after to be at Elizabethes chylde bearyng Elizabethes tyme came that she should bee deliuered and she brought foorth a sonne And her neighbours and kynsfolke heard how that the Lorde had shewed great mercie vpon her and they reioyced with her And now was the full tyme come that Elizabeth shoulde bee deliuered of chylde And a sonne in dede borne did assuredly verifie the promisses of God The matter was by a common bruite or noyse spred abrode by meane of her neighboures and kynsfolke whome euen lyke as the barainnesse of Elizabeth had grieued afore so dyd it now reioyce thesame that of the greate mercye of God by reason of a manchylde now borne the name of a mother hadde happened vnto an olde woman of barainnesse desperate and seemyng to bee paste all recouerye to whom it had been an happye chaunce to haue brought foorth a wenthe but a muche more luckie happe it was to haue brought forth a sonne And euen in thys poynte also appered the promyse of the Aungell who hadde saied that it should come to passe that manye an one shoulde bee gladde in the birth of that childe For thither came renning many an one and declared themselfes to reioyce that she had well sped and hadde brought foorth a sonne And good reason it was that many shoulde reioyce in the byrth of hym who hadde been borne to the hygh benefite of a veraye great maygnie And it fortuned that on the eight daie they came to circumcise the child and they called hym Zacharye after the name of hys father And hys mother makyng answere said not so but he shall bee called Iohn And they sayd vnto her there is no man in thy kynred that is called by that name And they made signes to hys father how he would haue hym named And he called for writing tables and wrote saiyng Iohn is his name And they did all meruail And immediatly was hys mouth opened and hys toungue also and he spake and praised God And feare came vpon al them that dwelt nyghe vnto them And al these saiynges were noysed abrode throughout all the whole countrey of Iewrye And al they that heard the same layed them vp in theyr heartes saiyng what mance a chylde trowe ye shall thys childe bee And the hand of the Lorde was wyth hym And nowe was come the eyght day after Elizabeths deliueraunce in the whyche day by the priscripcion and appoynetemente of the lawe the chylde must bee circumcised and haue hys name geuen hym Her kynsfolkes therefore resorted thyther whiche by the order and course of kynred thought it their partes to see that the childe wer duely circumcised as it ought to bee And because the chyldes father had hys speche taken from hym who commonlye vseth at hys pleasure to appoynte howe the chyld shall be named the kynsfolkes supposyng and demyng the father to be of the mynde and wyll to haue that that commonly is woont to bee moste to mennes cōtentacions called him zacharie after the name of hys father But hys mother contrary wyse beeyng taughte that thynge by the inspiracion of the holye ghoste whyche of her house bande beeyng than dumme she could not learne
and glory we had bene bondeseruauntes to the carnall luste of concupiscence to couetise and vnto the deiuill Therefore we muste now truly serue our said captayne not as oure forefathers dyd with idle solemnisyng of holye daies not with supersticion of honouryng the fyrst daye of euery newe moone not with absteinyng from one meate more theÌ„ from an other not with killing of beastes in sacrifice which thinges haue nothing but an outward semblauÌ„ce and shewe of holinesse in the syghte of men but with purenesse of conscience and with perfeict clennesse of lyfe whiche is the seruice most acceptable in the syght of God who hath no regard vnto carnal oblacions but vnto the godly deuocion of the herte as one that louethe to haue sacrifyce dooen vnto hym of his own gyftes Neither must this seruyng of God be shewed or doen at these or that daies by our owne ordeinaunce therunto prefixed or appointed as hitherto customably hath been vsed but continually all our lyfe throughe out For at no tyme shoulde there bee any ceassyng or slackyng from dooyng suche sacrifice as this but loue and zele to god warde beeyng on s freelye geuen vs ought with holy conuersacion and with deuoute appliyng of our selues from tyme to tyme to be styll more and more encreased ¶ And thou childe shalt bee called the Prophete of the highest for thou shalt goe before the face of the Lorde to prepayre his waies to geue knowelage of saluacioÌ„ vnto his people for the remission of synnes through the tendre mercy of oure God whereby the daie spryng from an high hath visited vs to geue light to them that sate in darkenesse and in the shadow of death to guide out fere into the waye of peace Happy therefore by the free goodnesse of God and blessed are we to whome according to the saiynges of the Prophetes is nowe thus geuen a mighty redemer and a salueoure whome no power maye vanquishe or withstand But by the free goodnesse of the same God happye and blissed arte thou also o my litle babe whiche arte thus specially chosen and appoynted to be the foregoer and messagier of so great a captayne For lyke as the day sterre goeth before the arisyng of the sunne causing men to awake that lye sluggyng in slepe and to loke for the clere day lyght whiche draweth nere euen so the comming of the lorde beyng nowe at hande who hathe fullye decreed and entended by his onely sonne to come and visite this presente worlde which we are in thou shalte goe afore hym to prepaire mens hertes to the receiuyng of such a greate saluacion lest if the same comming of the Lord should fynde the hertes of men slouthfully singgyng vtterly vntowarde the helth that is nowe offred might percase bee turned into a manyfolde castyng away and perishing of the soule For truely by thy baptisyng by thy preaching thou shalt bryng to passe that men shal wel perceyue themselfes to be synners that they shall know themselfes to haue neede of a Phisician and that they shall knowe hym to be now present here who alone will through the fayth of the ghospell bounteously geue vnto al persones euerlasting health and saluacion freelye remittyng and pardonyng our synnes which cause the death of the soule and frely conferring and geuing his righteousnes vnto vs. And vnto all true beleuers shall this same come not by any possible merites of meÌ„ but for thexceading great mercie of the Lorde our God who woulde not haue theÌ„ to perishe whoÌ„ he had created Of the almyghty were we created and by the moste merciful are we restored We had vtterly bene loste onlesse he accordyng to the goodnesse that of his propre nature is rooted in him had extended his mercie vnto vs onles he in manier of the bright sunne arysyng to vs from heauen had on euery syde dryuen awaye the darkenesse of our ignoraunce onlesse he had put away the dimme miste of synne and had enkiendled our colde hertes with the feruente burnyng fyre of his dere loue and charitie We wer liyng in darkenes and hadde no power to lift vp our iyes towardes him he huÌ„bled himselfe doune to vs and by sending doune his bright shining beames vpon our hertes he gaue clere and healthful light vnto vs where as we afore sate in the derkenesse of sinne and in despaire of any recouery as in the blacke shadowe of death we were vtterlye blynded with manyfold idolatries al derkened ouer and ouer with worldly desires we ranne from wickednes to wickednes groping in most foggie mistines enbracing earthly thinges in stede of heauenly the shadowes of thinges in stede of the thynges selfes thynges carnall in stede of ghostely thinges pestiferous and full of poyson in stede of holsome And loe in the botomelesse nyght of dispayre is nowe arisen vp vnto vs that same euerlasting sunne to direct and to set the fete of oure hertes into the waye of the ghospell whiche is the waye of peace that throughe faythe and charitye maketh a perfecte agreemente and vnitye betwene god and man breakyng the stryfe and enmitie that was afore betwene them knittyng all nacions of the world together in the profession of one name and of one fayth and finally in such wise qualifiyng and appeasing all the troubleous affeccions of the mynde that euery man may be at a perfect staigh of quietnes and of attonemente within hymselfe And the chyld grewe and waxed strong in spirite and was in wyldernes tyll the daye came whan he shoulde shewe hymselfe vnto the Israelâ—â—es These thynges did this godly olde man pronounce out of his propheticall breste and folowing the exaumple of the olde auncient prophetes dyd in such a playn sort declare and sette forth the same thinges before thei came as though all together had been euen at that â—eray presente houre alreadye dooen And with these so woonderfull begynnynges of the matter the procedinges of the same dyd in moste beste wyse agree For the chylde Iohn whiche had bene after a woonderful straunge manier borne like as he grew in body according to the rate of his yeres euen so did he through the inspiracion of God from time to time prosper stil better and better in stedfastnes and strength of the spirit Neither did he any loÌ„g time kepe himself at home with his father and mother in theyr house but euen byanby froÌ„ his childhood withdrewe hymself away from the common haunte of people to the entente that he myghte not take soe much as the least spotte of fylthinesse that maye bee by coumpaigniyng with the multitude forasmuch as he had bene sanctified in his mothers wombe He neuer dronke wyne nor any other strong drynke wherby to be distempered he neuer tasted of any worldly pleasure he neuer tasted of any worldly honour All worldly desyres and carnal appetites he passed not vpon but vtterly reufsed them and liued emong the saluage beastes with locustes and wild honey his wede and clothyng
bee enforced nor yet with onely common poynctes of euydence bee confirmed the which being credited and beleued shoulde vnto al ages and times as wel past as to come and to all persons bring euerlasting health and saluacion being not beleued shoulde contrary wise bring euerlastyng death An Aungell therfore cummeth in message from God and bryngeth woorde of the thyng afore vnto Marie her spouse Ioseph is ioyned vnto her afore to the ende he maye be a true witnesse of the mattier Elizabeth whiche had liued barayne tyll she was an aged woman bringeth furth childe zacharie whan he had a long time contynued dumme is restored to the vse of hys tongue and hathe hys speche agayne bothe of them as well zacharie as Elizabeth are sodaynelye rauyshed with the spiryte of prophecie Iohn leapeth in hys mothers woumbe for ioye a virgin without mannes helpe conceyueth chylde Magians beyng straungiers of a farre countrey come renning to haue a sighte of the childe and doe wurship him on theyr knees Shepheardes talke of him abrode and declare openlye that he is come By suche a greate noumber of euidente tokens and by so many straunge wonders and miracles is the newe birth of this child approued and aucthorised ¶ And beholde there was a man in Hierusalem whose name was Symeon And thesame man was iust and godly and loked for the consolacion of Israell And the holye ghoste was in him And an aunswere had he receyued of the holye ghoste that he shoulde not see deathe excepte he firste sawe the lordes Christe And he came by inspiracyon into the temple And whan the father and the mother broughte in the childe Iesus to dooe for hym after the cus 〈◊〉 of the lawe then toke he him vp in his armes and sayde â–ª Lorde nowe â—eattest thou thy seruaunt departe in peace according to thy promise For myne iyes haue seen the saluacion whiche thou haste prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israell Nowe to the entente that there shoulde bee no sexe no age no state or degree of menne nor no profession but that Christ should haue testimonie and witnesse of euerie one of them neyther any one bodye lefte behinde but that he might assuredly promyse vnto hymselfe healthe and saluacyon at the handes of the same Christe there was at the same time in Hierusalem a certayne man named Symeon a manne by reason of olde age colde in hys bodye but in spirite feruente hote of bodye feble and impotente but of soule quiuer and lustie of yeres drye and withered but in all perfectenesse of good lyuyng as freshe as floures that is to wete a veraye iuste and vpryghte man and in verye dede a deuoute manne and full of Godlynesse not huntyng aboute for glorye and lucre at the handes of menne after the exaumple of the Phariseis but ryghte desirouse and muche hungryng for the health and saluacyon of al mankinde in generall whome no delite or pleasure dyd make willing to continue in thys life sauyng onely that he myghte with hys owne iyes once see the veraye selfe Messias whome the wholy sayinges of the Prophetes had promysed to come for the veraye entente and purpose to recomforte the people of Israell whiche people hadde bene long tyme afore many wayes in muche distresse and dyd euen veraye than lyue in greuous afflyccyon Thys Symeon as in dede a good manne he was had assured knowleage afore by inspiracyon of the holy ghoste that the same day and tyme was nowe alreadye come And whereas he had with moste ardente prayers besoughte the lorde to geue hym the gift that he mighte but euen once with hys bodelye iyes beholde the Messias nowe so manye hundred yeres loked for he had in the secrete closet of hys godlye breste receiued an aunswere of the holye ghoste that he shoulde be sure not to depart out of this presente lyfe but that he shoulde firste see with his bodely iyes that same blessed babe whome he had seene manye a daye afore with the iyes of his â—eyth to the ende he myghte wytnesse hym to bee come in dede whome he dyd nothyng doubte but that come he shoulde that same blessed chylde I saye whome for a very south god hath singularely aboue al other menne enoynted that he mighte haue and enioye bothe a kyngdome for euer to endure and also a priestehood neuer to bee abrogated or abolished Therefore whan the tyme shoulde come that the chylde Iesus shoulde bee broughte into the temple as we haue sayde the blyssed olde manne afore named being secretly warned by the mocyon of the spirite came euen a litle before into the temple And whan Marie the mother of the chylde and Ioseph who was yet styll beleued to bee his father broughte the babe into the temple there to execute and to doe suche thinges as vnto the accustomed rites of purifycacion dyd appertayne as soone as the chylde was offered vp and the pryeste had receyued it as the maner was and had blessed it the godlye zeale of the olde man coulde no longer forbeare but that he also woulde nedes take in hys armes the litle young babe whome he had so greately longed for and euen furthwithall hys voyce being in case not long after to continue but to fayle by reason of age sodaynly brast out into the praysing of God singing out a most swete and melodious song muche after the sorte if ye will so lyken it as in the poetes and Philosophiers it is written that the swannes vse to do a litle before they shall dye and thus he sayde All my desyres o Lord are nowe fully satisfied Nowe will I be willing and glad to dye For nowe thou geuest thy seruaunte leaue to departe with a restfull and a quiete mynde not felyng ne hauing any ferther wante at al or lacke in this life but euen desirouse fayn nowe to passe out of this feble olde carkas vnto the blissed company and felowshippe of the godly persones whiche haue long afore nowe loked for thys day and yet neuer had the happe to see it but with the spirytuall iyes of theyr faythe My prayers are nowe more aboundauntlye satysfyed who haue had the happe euen with my bodely iyes also to see and to whome it hath beene geuen in myne olde armes to embrace thyne only sonne by whome and through whome it hath pleased thee to geue true healthe and saluacyon not onely to the people of Israell but also to all nacions of the vnyuersall worlde In thys babes litle bodye though it bee but homelye and symply borne to the syghte of the worlde I acknowlage o lorde thy vertue and power I acknowlage this babe to bee the lyghte of the worlde promised by the holye saâ—ynges of the prophetes I acknowlage thys childe to bee the brighte sonne whiche it was thy holy will and pleasure to haue spring vp and arise vnto the worlde that it myght on
redempcion in Israell Now had the lorde Iesus receyued witnesse of his cumming into this world of Aungels of the virgyn Marie of her spouse Ioseph who had neuer hadde to do with her of zacharie being a prieste of the young babe Iohn being yet in his mothers woumbe vnborne of Elizabeth being a maried woman of shepeheardes of wyise menne called Magians of Scribes who gaue vndoubted sentence and iudgemente oute of the prophecie in what place Christe shoulde bee borne of Herode being in drede and feare leste some eiuyll shoulde growe to him by Christes natiuytie of Symeon who was neyther pryeste ne leuite but an vpright liuyng man and nothyng els nowe remayned that he myghte haue semblable testymonie of a wedowe too So greate was the efficacye and vertue of thys young babe not yet shewing furthe his full mighte and power that he rauyshed all thynges with the spiryte of God enspiryng the humble and poore sorte with the holye ghoste stryekyng the proude with sore trouble of mynde and with feare so that of these preambles of thinges it might without anye dyfficultie bee gathered what chaunge of the worlde was lykelye in tyme comming to be whan the same childe being once come to full age would openlye vtter foorthe that same godlye voyce of hys and whan he shoulde through doing miracles daily more and more weare famouse whaÌ„ he should dye and arise agayne to lyfe and whan he shoulde plenteouslye power furthe the holye ghoste from heauen vpon all suche as beleued on hym So then nexte after an olde manne that had long tyme liued withoute anye wife foloweth and olde woman that had many yeres liued a wedowe without an housbande For a certayne woman there was called Anna whiche had that name geuen her of the thyng that was in her that is to saye of Grace for hyghlye endued she was with the spyryte of prophecye She was the daughter of Phanuell beeyng a manne of good fame and muche commended and of the tribe of Aser whiche trybe beyng the eyght in order emong the twelue dooeth vnder a certayne pryuie fygure sygnifye the blyssednesse of the resurreccyon whiche solemnytye the doctryne of the ghospell hath added to the hallowyng of the Sabbothes that the Iewes dydde vse For Aser in Hebrue is as muche to saye in Englyshe as Blissed Thys Anna in that she was so ferre stryeken in age seemed to haue beene delayed from dying and preserued in thys lyfe for none other purpose but that being an olde woman she mighte according as she had afore tymes with moste feruente prayers wyshed and desired see the young babe that was promysed whiche shoulde bryng healthe and saluacyon to the people of Israell For the holye ghoste had put in hâ—r minde that he was alreadye borne euen by the same suggestion of the spirite of God whiche Symeon had tofore bene enspired withall came thys Anna vpon them euen in the veraye same houre whyle these thynges whiche we haue alreadye tolde were in doyng within the temple This Anna in the tyme whan virginitie was not yet honourable neto bee gloryed of emong the Iewes had liued with an housbande of her owne by the space of seuen yeres from her maydenhood So muche tyme she was contente because of the custome to bestowe in hauing an housbande for brynging furthe of chyldren But all the resydue of her lyfe she consecrated to the onelye seruing of god in contemplacion For she contynued in the state of wedowhod about the space of fourescore and foure yeres After that she had once assayed wedlocke although she were yet of lustie age and in the veraye floure of her tyme yet had she no manyer mynde ne thoughte to marrye any more agayn but eueÌ„ as a woman being dead to the world and now wholy dedicated vnto god she almoste neuer departed from the temple but was there busilye doing sacrifice vnto him with euangelical oblacions not only in the day time but also by night offering herselfe vnto the lorde a liuely a reasonable and an acceptable hoste For her bodye she offered with often fastyng and her soule with deuoute meditacyons and prayers And euen while the aforesayde rytes and ceremonies of purificacion were in doing within the temple in the veray houre whyle Symeon is in hys prophetycall talke in the veraye momente whyle all thinges are full of holye and godlye wordes both of reioysing and of thankes geuyng for thys heauenlye young babe thys Anna too euen as god woulde haue it commeth emong them that she also might be a witnesse of the same childe that borne he was and that she myghte ioyne the affeccyons of her hearte with the ioyfulnesse of the others extollyng and hyghelye praysyng the bounteouse goodnesse of god for that he had caste so mercifull an iye vpon his people Neyther did she whan she was in coumpaigny and presence of others kepe secret the thing that she had seene with her iyes and the whiche she hadde learned by Goddes inspiracyon but she woulde euermore bee speaking and talking of thys chylde vnto all suche as were in Hierusalem and loked for the redempcion of the people of Israell And thys was enough for a womanne being a wedowe onelye in the temple to talke and to auouche that Christe was come and the same to entimate and disclose vnto a fewe persones abrode beeyng desyrouse and hungrie of it For that same tyme was not yet come which was reserued for the Apostles whan they shoulde bee replenished with the holy gost of the whiche Apostles it is sayde in the Psalme of Dauid Into all the yearthe is theyr sonne gone furth and their wordes into all the endes of the worlde throughout ¶ And whan they had perfourmed all thynges accordyng to the lawe of the Lorde they returned into Galile to theyr owne citie Nazareth And the childe grewe and waxed strong in spirite and was filled with wisedome and the grace of God was vpon hym All thinges being at the last fully and ordrely executed as muche as the lawe of Moyses had prescribed for the purificacyon of women late delyuered of childe they returned into Bethleem where the chylde was borne But whan king Herode beeyng doone to wete by the Magians that there was a newe king of the people of Israell borne had commaunded all the infantes to bee flayne as many as within two yeres daye next afore passed had bene borne in Bethleem and in all the circuite of the same lordeship or countie Ioseph being aduertised and warned in his slepe so to doe conueighed awaye prieuelye bothe the childe and the mother that bore it into Egipte and there made their abode vntill the death of the wieked kyng That thyng done they eftesons returned at the warnyng of an aungell not into Bethleem leste some occasyon of shewing ferther crueltie mighte perchaunce thereby haue bene geuen to the sonne of Herode who had at that tyme succeded his father in a porcion of his
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
that both the glorye of his father was sette furthe thereby and also the necessitie of menne relieued or els that for a tyme the vnbeliefe of menne shoulde thereby bee moued and stiered to feith Whan the multitude of the people wanted wherewith to bee fedde he so multiplied a fewe loaues that thesame suffised to many thousandes but in somuche woulde he not vouchesalue to fede the iyes of Herode with any miracle that he woulde not so muche as open his lippes to speake vnto hym And for the lyke purpose and consideracion doeth he at this presente denie a miracle to Satan ¶ And the deuill tooke him into an high mountayne and shewed hym all the kyngdomes of the worlde euen in the twinckelyng of an iye and the deuill saied vnto him All this power will I geue the euery whitte and the glory of them for they are deliuered vnto me and vnto whomsoeuer I wil geue it If thou therfore wilt fall downe before me and wurshippe me they shall be all thyne Iesus aunswered and sayed vnto hym hence from me Satan For it is written Thou shalt wurship the Lord thy God and hym onely shalt thou serue The dieuill though he were vanquished at this firste bickeryng yet ceassed not from trying maisteries with Iesus to our exaumple leste that we beeyng once conquerours shoulde geue our selfes to sittyng still voyde of all feare or care but that we should haue euermore from tyme to tyme a mynde readye and well armed and fensed agaynste his newe assaultes Suche as haue profited and growen to a meane degree of euangelicall philosophie and doctryne doe easily contemne the disease or vice of gluttonie and riottous excesse as a thyng beeyng both filthye and beastely Albeit euen in this temptacion also afore godyng there wanted not the grynne and snare of mouyng Iesus to presumpteouse vsurpyng and takyng vpon hym whan Satan sayed If thóu see the Sonne of God For suche as of nature are arrogaunte and proude and desirous of glorye doe ofte tymes attempte to reache to suche thynges as are ferre aboue theyr powers because they wyll not lese any parte of the opinion and estimacion that menne haue of them and so by craftie couloure and counterfaite glosse they take vnto them the thyng that is not in them huntyng for glorye and fame among menne After that sorte doe many by deceiptefull and craftie feastes vsurpe vnto themselfes the gyfte of prophecie whiche they haue not and many make vauntes and crakes of hauing visions of Aungelles whiche they yet neuer sawe But the Lorde Iesus contrarye wyse although he were greattest of all the worlde yet he wyll not be acknowen of his greatnesse but hydeth it shewyng furth warde no countenaunce but of infirmitie and weakenesse of the bodye ne at any tyme sheweth he furth his godly power but whan so to doe is expediente for the health of manne to the ende that the fathers glory maye bee renoumed and troumped abrode by the sonne Satan therfore as he is malicious and wyll neuer haue dooen ne bee in reste dooeth eftesones inuade the Lorde and sette vpon hym with thesame darte that he had dooen afore but in a soondrie matter assaying whether he that coulde not bee ouerthrowen with hounger myght possiblie bee corruptted with the rychesse and honours of this worlde For ambicion whiche is the desyre of honour and aduauncemente is a soore mischiefe bothe pestilente and also in maner vnpossible to bee ouercomed It is an eiuyll that stealeth on a manne euen in moste excellente vertues and qualities crepyng in and acquaintyng it selfe in hertes that laboure to clyme and to mounte vppe vnto thynges of high difficultie in so muche that whom neyther aduersitie nor pouertie ne sickenesse haue been hable to breake whom neyther any riottous excesse or leacherie hath been hable to corrupte them dooeth the earneste desire and affeccion of glory ouerthrowe and bryng quyte vnder foote For what thyng is there so mischeuous or so wicked whiche mortall menne wyll refuse bothe to doe and suffre yf they maye therby beare rewle and bee in authoritie Is not oftetymes the croune of a royalme bought with poysonynges with murdreing of the nerest kynred with incestuous mariage within the degrees forbidden by goddes lawe and with other vilanies not to bee named With the slaughter and murdremente of howe many persones is the seigniourie of some one citie nowe and than gotten into mennes handes and possession Honoure is swete a gaye thyng it is to bee a rewler and a royall matter to excell and passe others And reignyng dooeth vtterly in all behalfes seme to bee a certayne poynte of Godhed emong menne With this same swete flatteryng poyson were the firste parentes Adam and Eue caught The lure of the flatteryng apple was delectable to theyr iyes but the high perfeccion of knowlage falsely promysed vnto them by the Serpente and the dignitie of beeyng equall with the state of Goddes was muche more delectable to theyr myndes With this engein therefore dyd the temptoure assayle Iesus and he not a whitte shrounke backe from the vnrestefull malepertnesse of thesame temptoure to the ende that he woulde vanquishe hym to our behoufe and woulde teache vs the facion howe to gette the ouerhande of hym The dieuyll than tooke Iesus vppe into an high mountayne and out of thesame mountayne as out of a beakon or an high place of spyall he sodaynlye in a momente layeth all the kyngdomes of the worlde before his iyes for a wicked spirite by the permission and sufferaunce of God maye so muche doe as to represente vnto mennes iyes a lyuely semblaunte of thynges after a certayne straunge and woondrefull maner and euen in thesame momente also looke whatsoeuer poynte of high estate or royaltie the route and ruffleyng of great kynges and prynces hath within their courtes or otherwyse belongyng vnto them thesame dooeth Satan by a certayne sleight as it were of a iugleyng cast sette before the iyes of Iesus as for exaumple richesse seruauntes palayces armies troumpettes seruyce and attendaunce of menne crouchyng and knelyng vnto them shewes of royaltye whan they goe abrode tryoumphes ambassades power to commaunde and to haue all thynges dooen at a becke and other thynges a greate maygnye wherewithall the flaterye of all peoples dooethe wurshippe and exalte mortall prynces of the worlde beyng oftetymes both foolishe and vngodlye or howesoeuer other thynges bee ywisse frayll and not hauyng anye long tyme to lyue yet the people vse them as veraye Goddes yea and the prynces selues beeyng sette in a pryde throughe the prosperouse fortune of thynges transytorye thynke themselues better then God almyghties felowes A certayne spectacle of all these thynges woonderful to beholde and imagine dyd that same craftie iugler soodainly in a moment represente before the iyes of the Lorde Iesus who cannot bee deceyued with anye sleyghtes of iugleyng forasmuche as nothyng is hydden or vnknowen vnto hym And vnto thys royall shewe of thynges dyd the lying and malaperte Satan
And a defence to maynteyne his fraude withall he stole out of the wholy scrypture albeit vnderstanded and taken in a wrong sence and not applyed to suche a purpose as it ought to be For by such lyke meanes doe the wieked persones and heritiques many tymes abuse the scrypture of God and deceyue the vnwarie whan they depraue and turne by a wrong sence the rule of goddes woorde to theyr owne affeccyons Here sayeth he declare thou whether thou be the sonne of God or not Cast thy selfe downe headlong and in case thou shalte haue no harme at all thereby it maye than bee open and euident vnto all creatures that thou arte the sonne of God Neyther is there any daungier of any misadueÌ„ture to befal thee For it is writen in the psalmes as touching the sonne of God that he shall geue charge tó his aungels concerning thee that they see thee preserued and that they shall with theyr handes beare thâ—e vp that thou mayeste not stumble with thy foote at any stone This prophecie was not shewed directly of Christe alone but of any godlye manne whateuer he bee that trusting boldelye on Goddes mightie helpe ought not to bee a fearde on his owne behalfe from anye eiuilles of this worlde according as the Lorde Iesus him selfe bidde his Apostles to bee oute of all feare or care in their hartes for not so muche as an heare of one of theyr heades shoulde peryshe contrarye to the mynde and pleasure of theyr heauenlye father But Iesus makyng no countenaunce all thys whyle that he was naturally the sonne of God onely made this aunswere folowing whiche myght haue bene made of any good man whateuer he had bene and with a texte of holy scripture rightly alleged he conuynced the texte of Scripture whiche Satan had falsely cyted as if one shoulde haue dryeueâ—out one nayle with an other in a bourde But contrarywise sayeth he it is written in the booke of Deuteâ—onomie Thou shalte not tempte the Lorde thy God His helpe shall bee readye whan anye casualtye or whan any mattier concernyng Goddes cause shall bryng them into daungier but not whan thou shalte for a vayneglorye or a bâ—agge prouoke and require the high power of God to bee shewed Neyther dooeth the tendrenesse of god towardes vs serue to mayntayne the glory of the carnall pleasure of manne but he at such times as his will is declaring his owne glory in man doth succour man being destitute of the ayde and helpe of the world But vnworthye is that persone of goddes helpe who for his owne vayneglorye dooeth wilfully caste hymselfe into a manifeste daungyer of hys lyfe Neyther is it the propertye of a true godlye man to appoynâ—te vnto God whan or howe he ought to deliuer vs from perils for asmuche as certayne we are that whether he delyuer vs or delyuer vs not that thyng is entendyd and wrought by hym that is moste for oure healthe and safegarde Oftentymes it is more for oure benefyte and good happe to bee sycke then to bee in health to dye then to liue to bee in affliccion then to haue prosperitie It is presente godlinesse to depende of him with a syngle hearte and a wieked thyng it is with mannes curyous searchyng to temple what hys power may extende to dooe For he is of power to doe all thynges but he will not dooe but what is beste With these and other wayes moe did oure head maister Iesus suffer himselfe to be tempted of Satan immedyately in maner after his baptysme to the ende that we shoulde not thynke it to bee sufficyente that all oure synnes haue bene forgeuen vs through the lauâ—cre of baptisme but that we muste take in hande and enter a sharpe battayle with oure enemie Satan who will leaue nothyng vnattempted for to drawe vs backe agayne into oure olde bondage At oure bapâ—ysme we monster to the behoufe of oure captayne and we promyse to watre vnder hys banners agaynste the armye of Satan And as for â—enne of thys worlde we haue nothyng to dooe withall in the waye of anye querell forasmuche as Christe â—ommaundeth vs to loue yea euen oure enemies too but we haue to dooe with the wicked spirites who fight agaynst vs from on hygh with fierie daries and with muche pollicie But Iesus oure soueraygne hath once discoumfeyghted all theyr powers and therfore hath delyuered them into oure handes easye enough to bee vanquyshed yea and will eftesoones subdue them in vs yf we will folowe the same trade of fyghtyng whereby Christe broughte them vnder subieccyon They assaulte vs some whyles by themselues putting vngodly thoughtes in oure hertes many tymes by eyuell menne as theyr souldyers they assayle vs whan they procure and make out messagyers that maye prouoke vs to all sensuall â—olupâ—â—ousenesse that with braullyng and with raylyng woordes maye moue and friere vs to wrathe and manslaughter And baytes wherwith to catche vs they somâ—whiles fette of thys worlde the promocions rychesse and pompes whereof they doe by heapes cast into oure iyes And many tymes euen out of our owne selfes they take baytes for vs. For there bee in vs certayne affeccionate pangues of nature whiche we are not able to cast awaye from vs onlesse we shoulde vtterly shake of our humayne nature as for exaumple appetite to meate and drynke desyre to fulfill the luste of carnall concupiscence after that nature hathe made vs of full age thereto And although moderately to vse carnall copulacion with the lawfull wyfe is none enormitie nor agaynste the high pleasure of God it is to allaie thirste and hounger with meate and drynke yet in this behalfe dooeth our subtill and wylye enemye lye in wayte for vs that eyther we maye geue these affeccions the bridle in takyng more then for the suffisaunce of nature is necessarie or els appeace the rage of them by suche wayes as is not conueniente Of whiche sorte for exaumple these that here folowe may bee as if one should touche an other mannes wyfe or vse his owne wyfe immoderately or doe the acte after facions vnsemely or yf one should with offending his ChristeÌ„ brother eate of thinges offered vnto Idolles whan he maye auoyde that slaundre and yet otherwyse well enough relieue the necessitie of the bodye There bee also in euery of vs certayne speciall inclinacions bothe of the bodye and of the mynde to certayne vices whether it so bee that thesame were firste taken of our parentes and so haue sticked still in vs or whether they haue been taken of a custome or els whether they haue by any other meanes come vnto vs. As for exaumple one manne is of nature more prone to couetise an other to glottonie an other to leacherie another to wrathe an other to ambicion Of all these doeth our enemie leaue not one thyng vnwatched whereby he maye drawe vs to damnacion But we must agaynste his lying in a waite bee bothe stoute and also diligent in watchyng The spirite of Christe shall
geue vs bothe strength and witte agaynste all his ingiens and the holy scriptures shall minister vnto vs armoure and weapon enough He that suffereth vs to bee tempted wyll not suffre vs to bee ouercommed but wyll so ordre the fight that the ende of the fielde and battayle shall turne to our benefite Our enemie beyng putte to the wurse will not ceasse to haue enuy at vs but he wyll at length ceasse to inuade and the oftener he shall come so muche the more often discoumfeighted and weakened shall he at all tymes departe agayne For howe the case should afterwarde stande with vs Christe dyd nowe expresse by exaumple of hymselfe For after that the deiuill had dispeched and spente out of all the fractes and craftie poyntes that he coulde agaynste the Lorde and yet sawe that he was neuer a whitte the nerer of his purpose beeyng not onely ouercomed but also deluded and defeacted in wordes he departed awaye howbeit but for a season that is to say to returne againe to tempting whan he myght seke and procure an occasion therto For sence the tyme that he coulde not gette out of Iesus to professe that he was the sonne of God whom he was not hable with any goodly shewe of thynges to corrupte he afterwarde laboured through the helpe of hys souldiers the Phariseis the Scribes and the priestes to putte hym to death Yet euen in this behalfe also dyd Iesus by a godly policie mocke and defeate the wylinesse of his aduersarie for the thynges that Satan with all his strength laboured to bryng to passe to our castyng awaye thesame dyd Christe turne into our saluacion Yea and then moste especially of all dyd Satan perceyue his tyrannie to bee cleane ouerthrowen when he assured hymselfe of moste vndoubted victory Firste came baptisme whiche geueth the state of innocencie then afterwarde came wildernesse and continuall prayer fastyng and therewithall battayle with Satan agaynst whom we are moste chiefely armed with auoydyng the coumpanie and resorte of people emong whom there is in no place wantyng matter enough to prouoke and stiere weake myndes vnto vices moe then one Prayer fenseth and gardeth the soule Fastyng abateth the strength of the bodye and encreaseth more strength in the soule ¶ And Iesus returned by the power of the spirite into Galile And there wente a fame of hym throughout all the region And he taught in their Synagoges and was commended of all menne There was nowe nothyng remaynyng but for Iesus to addresse hymselfe to the office of teachyng And this is the veray true office moste specially belongyng to Byshoppes whiche office no manne doeth after a ryght sorte take in hande onlesse he bee many wayes tryed and proued onlesse he bee founde a conquerour and a subduer of all naughtie appetites whiche doe corrupte and peryshe the woorde of God so that he maye bee hable to teache others too by what meanes they maye resist Satan For it is not enough that a teacher of the ghospell be pure from vices but he muste also bee stoute and vncorrupte that neyther for lucre ne for any sensuall pleasure of the bodye ne for ambicion ne for the feare of any eiuylles he wyll declyne from the vpright streightnesse of the trueth of the ghospell whiche trueth Satan doeth not at any tyme ceasse to assaulte by suche persones as loue this worlde more then they loue the glory of God And this the Lorde Iesus beeyng mynded to teache vs after the premisses all finyshed and dooen returned nowe agayne into Galile in great power and vertue of the spirite whiche he was replete withall For of the temptacion aforesayed he had gathered strength of the spirite not that any spice of any newe power had growen vnto hym more then he had fore but for that the thyng which he had in his mynde dyd more vtter and shewe furthe it selfe settyng out vnto vs therewhyle as it were in a playne picture what the charge and care of an euangelicall teacher ought to bee and what he ought to looke for It was his will and pleasure to begynne his firste preachyng of the ghospell in Galile beeyng the moste abiecte and basse region of the Iewes partely to agree iustely with the prophecie of Esay in whiche it was foresayed that aboute the coastes of Zabulon and Neptalim that is to saye nere to Galile of the Gentyles the lyght of Goddes trueth shall spryng vppe and partely to the entente that no parte of the prosperous procedyng of the ghospell should be imputed to the ayde or maynteinaunce of this worlde in case the ghospell hadde been taught or brought to lyght by learned menne by ryche folkes or by menne of power or in case it had sprong vp out of a region beeyng any thyng famous For God did of a purpose choose and picke out all thynges vile and abiecte in worldely estimacion to the ende that all the whole glorye of so marueilouse a matter should redound vnto hymselfe And euen nowe already was the fame of Iesus not vnspoken of emong the people of Galile with whom by reason of some miracles priuately shewed that all the worlde knewe not of he was come in knowlage to many yea euen before his baptisme a fewe disciples euen at that tyme gathered vnto hym whom it was his pleasure to haue as witnesses of all his whole lyfe and doctryne And euen at the same veray time he by lytle and lytle withdrewe hymselfe from the affeccionate willes of hys kynesfolkes because he would by his doyng reache vs that kynesfolkes also doe oftentymes hurte the synceritie and purenesse of doctryne But after that Iohn was cast in prieson for duryng the tyme of Iohns preachyng Iesus dyd in maner altogether holde his peace because there should no spice of contencion growe or aryse betwene the disciples of the one and the other whether shoulde haue the preeminence he with a great courage entreth the buisy office of preachyng the ghospell openly in the face of the worlde For it was nowe tyme that the lawe beeyng restreigned and kepte vnder bandes the figure whereof Iohn dyd beare the libertie of the ghospell shoulde putte furthe the head and shewe it selfe For enpriesonyng and feriers was moste mete for the lawe beeyng full of shadowes and beeyng derkened with mysticall doubtfull sayinges but mete it was to sette the light of the ghospell vppe on hygh to the entente it myght bee open in syght to all regions and coastes of the worlde without excepcion aswell to the greatest as to the leaste aswell to the learned as to the vnlearned Than as soone as the Lord was returned into Galile through the power of the spirite of God with whome he was filled whiche power was nowe aswell by his doctryne as also by miracles partely vttred the fame which had to fore as ye would saye flighen abrode but among a fewe persones in comparison concernyng Iesus was than published and bruited abrode throughout al that region For vnto a teacher
of the ghospell a famouse name is requisite not for that suche an one ought to seke glory emong men but for that an honest opinion of the teacher doeth purchase vnto the same bothe credite and authoritie But the sayed honest opinion as it is not to be desired so is it not by all maner waies to be acquired and gotten Let a teacher of the ghospell accordyng to the exaumple of Iesus so lyue that whereas he maketh no vauntâ—e voste of hymselfe he may yet neuerthelesse be aduaunced by the testimonie of the heauenly father by the power and vertue of the holy ghoste and by the voyce of Ihon that is to saye of euery honest and good man in whom the grace of God resteth let hym so lyue that he maye through the perfeccion of his liuyng and behaue our turne the iyes of all folkes vpon hym And to bee short let hym be of suche feith and constaunt affiaunce in God that yf the case should so require he may glorifie God euen with shewyng myracles too howbeit as the worlde nowe is it is a miracle great great enough if suche an one neyther with richesse neyther with sensual pleasures nor with worldly promocion ne with dreadfull offering of tormentes ne with the feare of death it selfe will not any whit at all be turned from the purenesse of the veritie euaÌ„gelicall Nowe emong the Iewes it was a custome that often seasons but moste specially on the Sabooth daies the people assembled together into the temple or into theyr Synagoges to th entent that the tyme of restyng which the lawe enioyned them from all filthie secular workes should not be spenâ—e on dycing and cardyng on harlottes on banquettyng and reuelyng on chydyng and brallyng and other veray naughtie vices but to be bestowed about thynges perteynyng to the soule And in the saied temple or Synagoges there was talking of one with an other not concernyng triflyng matters of the worlde but about the lawe of the Lorde about Messias to come who was with moste ardent prayers looked for of all good and godly folkes And what euery man could he conferred and declared amonges all the presence of what state or degree soeuer he were And whosoeuer made any countenaunce that he had what to teache vnto the people there was deliuered vnto hym a booke of the lawe of God wherhence it is the parte duetie of a teacher of the ghospell to fette out wherwith to fede the soules of the people and not out of the dreames of men And whatsoeuer thyng was in this place and audience done coulde not be priuie or hidden because there stocked thither a great multitude of all sortes and degrees of people Iesus therfore willyng his doctryne to be knowen vnto all creatures as he walked throughout the cities of Galile he vsed accordyng to the lawdable custome of the Iewes to come into their Synagoges shewyng furth euery where thesame wonderfull and piththie doctryne of the kyngdome of heauen beyng of so muche more power and force then the doctryne of the Phariseis who preached naught but the vtter rynde of the lawe and the constitucioÌ„s of menne as wyne is stronger of herre and operacion then water Neyther dyd there lacke emong the people of Galile some mindes apt desirous to learne whiche marueiled at this newe kynde of doctryne and whiche dyd reuerence the wonderfull teacher therof highly praysyng and manifying hym And he came to Nazareth where he was nourced and as his custome was he went in to the Synagoge on the Sabboth daye and stode vp for to reade And there was deliuered vnto him the booke of the Prophete Esai And whâ— he had opened the booke he found the place where it was written The spirite of the Lord vpon me because he hath enointed me to preache the ghospell to the people he hath sent me to heale the broken herted to preache deliueraunce to the captyue and sight to the blynde freely to sette at libertie them that are bruised and to preache the acceptable yere of the Lorde And he closed the booke and gaue it agayne to the minister and sate downe And hitherto verayly the ghospelles cause dyd sufficiently well procede vntyll he came to his kynsfolke and to the knowelage of his familiar frendes and acquaintaunce becauâ—â— we should vnderstande that he whiche teacheth heauenly thynges ought as muche as he maye to estraunge hymselfe from the fleashe and from the blond of his kinred For whan he had passed through certaine litle townes and cities of Galile at the last he came to Nazareth in whiche place by reason that he had been there brought vp of a young nourcechylde and had long tyme liued there with his parentes and kynsfolkes he was supposed of many to had been borne and for thesame cause was also comonly called a Nazarean And to th entent the Nazareans should not fynde themselues grieued that he had thought skorne of his kinsfolkes and aliauÌ„ce as one that had more mynde and desyre to go hunting about for glory emong people of straunge parties where none of his kynne dwelt he came thither also to Nazareth beeyng nowe a manne of great fame and muche spoken of whereas he had tofore had no suche fame in those quarters And because he would declare that he had nowe renounced and geuen vp all priuate busynesse and affayrs of the worlde he came accordyng to his accustomed maner into the common Synagoge For no where ought suche a man to be more conuersaunt then in the temple whoso is consecrated to the profityng of all folkes in generall And when he heard others treatyng and reasonyng of Moses lawe he also arose vp signifying by that gesture as others vsed to doe that he also beeyng inspired with the holy ghoste had some thyng in his mynde that he was willyng to speake before the multitude beeyng there assembled Whiche custome euen at this daye endureth in the churches by the ordinaunce of S. Paul that menne shall speake and heare by course And in case any man haue any thyng opened vnto him by reuelacion woorthy or mete to bee knowen he that spake afore shall leaue of and shall geue place to the partie that succedeth hym because that no troubleous noyse and confusion of speakyng so as one maye not bee heard for an other shall aryse in the holy congregacion in whiche it is decent that all thynges bee doen with peace and tranquillitie The booke was deliuered vnto Iesus and that accordyng to the custome and vsage for vs to be enstructed and taught therby from wheÌ„ce the doctrine of saluacion ought to procede that is to weâ—e not out of the inuencions of men not out of the posicions of Philosophiers but out of the booke of holye scripture whiche hath been reueled vnto vs by the secrete instincte and operacion of the spirite of God Iesus in whom all the treasoures of knowlage and wysedome were hidden had no nede of any booke but yet
wherin thei hunted for a certayne worldely prayse and glorye to theimselues warde by suche a matier the glory wherof was altogether due vnto god The vngodly murmuryng of these persones did Iesus rebuke and alaie with suche sayinges as here folowe Because ye haue hearde sayeth he that I haue elswhere emong others healed all kyndes of diseases verayly ye wyll saye vnto me that is woont to be saied in a common prouerbe Thou phisicion heale thine owne selfe We haue heard saye that thou haste wrought certayne woondrefull thynges aboue the course of nature in the Citie of Capernaum where thou were but a straungier not hauyng there any that are nere of bloud or kinred vnto thee But conuenient it were that thou shouldest bee beneficiall moste chiefly to thyne owne kynsfolkes what thou dooest to thy countreymen and kynsfolkes thesame thou dooest vnto thine owne selfe Therfore if this vertue and power of thyne bee appropriate vnto thee and contynuall in thee than whatsoeuer thou haste dooen emong the Capernaites and straungiers do euen here lykewyse emong thyne owne kynsfolkes beeyng moste nere vnto thee and doe it here in thyne owne countrey Unto the wieked murmoure of theyr hertes beeyng now disclosed and vttreed the lord aunswered in this manier I am in dede a Phisician readye to heale all the diseases of all creatures if anye partie shewe hymself apte to be healed For no phisician be he neuer so well learned ne neuer so well willyng to do good is hable to helpe or cure the sicke if they cast the medicine away from them when it is offred them and mistruste the feythful phisician And in dede this is the affecciō of the moste common sorte of men that they esteme the phisician so muche the more that he is come a man vnknowen out from some ferre coūtrey or region and in suche a place doeth he fynde more truste and affiaunce to bee put in hym where he is estemed by none other thyng but by his arte and by the name of a phisician And in dede as touchyng his cūnyng whiche he carryeth about with hym where euer he goeth he is at all times and in euery place one manier a manne but where he fyndeth men full of mystrustyng and contemners he cannot by his cunnyng doe good to so many not for that he hath in suche a place any lesse wyll or els power on his owne behalf but because the parties whome his mynde and wyll was to relieue wyll none of the benefite of healthe for despite and grutche that they beare to theyr owne selfes And thesame that chaunceth to the phisicians dooeth muche more chaunce vnto the prophetes For the cunnyng of phisicians dooeth ofte tymes helpe some yea whether they will or no But the Prophete because he dooeth moste chiefly cure soules hath it not lying in his power though he woulde to helpe suche as refuse saluacion whan it is offered And refuse it he doeth whosoeuer mystrusteth And many for none other cause mystruste the Prophetes but because they esteme thesame not of the power of God werkyng by them but of the weakenesse of body whiche they see in them lyke as in other mortall men Turne ye the stories of the olde prophetes ouer and ouer ye shall finde it to bee a thyng of moste vndoubted certayntie that I nowe saye vnto you whiche is that neuer was there yet anye Prophete had in price within his natiue countrey and emong his owne kynsfolkes not for that they be lesse hable or willyng to dooe good to theyr owne frendes then to straungiers or foreine persones but because the vnbeliefe of the kynsfolkes maketh theim vnwoorthie of suche benefite at goddes hande But I tell you of a frueth many wedowes were in Israell in the dayes of Helias whā heauen was shut three yeres and sixe monethes whan great famishement was throughout all the lande and vnto none of theim was Helias sent sauyng into Sarepta besydes Sydō vnto a woman that was awedowe And many lepres wer in Israel in the tyme of Heliseus the prophet and none of them was clensed sauyng Naaman the Syrian For the benefites of God are not geuen for the respecte of kynred but for the good herte of a man not to the cousynage of the fleashe but to the promptnesse of the spirite not to the nacion but to the feyth For this I affirme vnto you for a matter oute of doubte that in the tyme whyle Helias was lyuyng whan by the continuall space of three yeres full and six monethes there hadde fallen downe no rayne from heauen and the baraynnesse of the yearth by reasō therof had oppressed all the quarters there about with great famine there were many wydowes in the nacion of the Israelites and yet the sayed prophete beeyng nere at the poynte to peryshe through hounger he was not sent to any one of them all to bee fedde but vnto the wedowe of Sarephtha in the countreye of Sydon Why was he not rather sent to the wedowes of Hierusalem there to multiplye the steane of meale and the pitcher of oyle or to shewe a notable miracle to some one of them by restoryng a dead chylde vnto lyfe agayne Forsothe because that emong the Israelites there was not one of all the wedowes that coulde egually matche or compare with the sincere feyth and affiaunce in God of the sayd heathen and barbarous woman She beeyng desyred gaue hym water readilye withoute any styckyng and whan he promysed that her steane of meale and her pitcher of oyle should not waste she beleued and made hym pottage as she was bydden to dooe This was forsothe a mynde and herte of an Israelite in a woman beeyng no Israelite so ferre is the good herte more regarded and estemed afore god thē is the bloud or kynred And did there not a muche lyke thyng befall in the tyme of Heliseus the prophet who succeded Helias For no doubt there is but that emong the Israelites there were manye Lepres the whiche found a great misse of their bodely health Why than was neuer an one of thē made cleane by Heliseus but Naaman of Syria beyng before that time and ydolatre an aliene borne to the nacion of the Israelites Could not the prophet haue been hable to doe thesame emong his own coūtrey folke that he was hable to dooe on an aliene and heathen man Was he trowe ye more quicke and readie to dooe good to suche as wer not of goddes religiō and yet borne in a foreyne countrey too thē to men of his owne people and nacion No. But the feith of the man deserued that benefite of goddes hande For he had a sure feith that god was hable by his true seruauntes to dooe as great a thyng as that And whan he was bidden to plounge hymselfe seuen tymes in fluime Iordan he obeyed and did it Yf the lepres of Israell had had thesame feith with them euē they should haue felt the beneficiall goodnesse of God
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
eiuell that the partie aboue sayed whose bodye the deuill had possessed dooeth or suffreth if it be compared with how great furies suche an one is vexed or how great confusion a prince bryngeth to the whole worlde if he be sette in a rage through the spirite of tyrannie The violent force of this sicknesse and mischiefe ouercommeth mannes power to cure it But the spirite of Christe is stronger then it which if the mynde of man haue once conceyued it cannot bee chosen but that all the vncleane spirites that would possesse him bee they neuer so manye muste auoide and bee goen When this shall so bee brought to passe then shall he sodaynly be made of a tyraunt a father of a cruell man a moste mercifull gouernour of a poller of the people a relieuer and succourer of the oppressed of a furious warriour an ensewer of peace of a briber and extorcioner a liberall dooer and a geuer of benefites of a glorious crakyng Thraso a sobre and prudente prynce of great experience Onely leat him bee brought to Iesus and bee ledde awaye from the worlde For euen than aboute the goyng downe of the sunne no small noumbre came vnto Symons house that is to saye vnto the Churche or congregacion of Christe where the gospell is preached and by the power of Christes ▪ spirite the vnclene spirites came out of them all openly protestyng that there was one come whose goodnesse was mightier than their malice For whan they departed out of menne they cryed and sayed Thou arte that same veraye sonne of God But as yet the tyme was not come whan the Lorde woulde be knowen vnto all menne that he was that same Messias the veraye sonne of God and thoughe he had been so mynded yet woulde he not that the vnclene spirites should bee the troumpettes of his glorye eyther for that theyr confession was not simple and of good purpose but subtile and craftie or because there was ieopardie in it lest yf theyr witnesse shoulde haue been of anye weyght or estimacion in this so great a matier they shoulde haue been credited or beleued in other thynges wherin they woulde as theyr delyte and felicitie was beguile men with theyr false lyes For Satan in veray dede forasmuche as he is of nature a lying marchaunte althoughe sometyme he speaketh the truthe yet dooeth he it onely to this ende to deceyue men thereby another time and waye And doubtelesse this crafte haue some men learned of hym who intermiengle godly thynges emong vngodly true thynges with false puttyng as it were deadlye poyson into holsome meates that they maye allure the mo men to damnacion Wherfore Iesus teachyng vs that it becommeth not suche menne as haue once consecrated themselues vnto the holy ghoste to haue any thyng at all to dooe with wieked spirites he rebuked theyr clamouryng and crying and sore threatnynges added he with all to put them to silence For they felte a woondrefull strength and vertue to procede from him and therof suspected that he was Messias the sonne of God euen thesame that was promised ¶ As soone as it was daye he departed and went into a deserte place and the people sought him and came to hym and kept hym that he should not departe from theim And he sayed vnto theim I must preache the kyngdome of God to other cities also For therfore am I sent And he preached in the Synagogues of Galilee But Iesus truely who was not come of moste speciall pourpose to heale the bodyes but to cure the soules nor to one citie onelye but to all countreyes of the worlde whan he had by shewyng many soondrye myracles and with the holsome doctrine of life well begon the castyng abrode of the sede of the euangelicall philosophie veray erely euen at the breake of daye before that the multitude shoulde eftsons flocke thither to hym as people whiche came more to gase and woondre at his myracles and to seke bodely healthe then to seke the saluacion of theyr soules he leaft Capernaum and withdrewe hymselfe departyng into wyldernesse or places solitarie as one that woulde fayne bee awaye from the great preasse and throng of people vaynly resortyng vnto hym teachyng vs a lesson by the waye that miracles are not to bee wrought to a vayne oftentacion or braggue of our selues nor yet at the wyll and pleasure of the people for theyr fansies and appetites but so ferre onelye as they maye auayle and growe to mennes saluacion and to Goddes glorye but the suspicion of vayn-glorye euermore at all tymes to bee vttrely avoyded That he healed al men it was an exaumple of goodnesse beeyng prompt and readye to be shewed vnto al men that he priuely withdrewe himselfe it was an exaumple of humilitee mekenesse fleeyng vayn prayses vauntyng of hymself And whā it was now brode daye light there resorted thither agayne as they had dooen great noumbre of all sortes of people allured by the greatnesse of thynges dooen on the daye before But whan they knewe that Iesus was goen many byanby folowed after hym And whan they had found hym they entreacted hym to tarye with them and not to leaue their citie but there with them to take an house to thentente he might bee a continuall dweller emongest them This mynde and affeccion of theirs towardes Iesus was in dede not vngodly but yet muche more blessed are they whiche suffre not the Lorde Iesus to departe from the litle house of their hertes but whan he addresseth to be goen doe with muche prayers cal him backe agayne Notwithstanding at that presente season the dispensacion and state of the fleshe whiche Iesus had taken did require that he often and manye tymes chaungeyng places might by that occasion from daye to daie sprede ferther and ferther abrode the preachyng of the ghosell beeyng as yet but a newe doctrine and but of late cummen vp For he was the sedesower seute into the worlde to sowe and caste abrode in all places the doctrine of the ghospell although it should not in al places like prosperously come vp and proue in growyng Wherefore to theim that willyngly desyred hym to returne againe to Capernaum and there to enhabite himselfe he ientilly and coldely made this aunswere The benefite that hath been freely bestowed vpon you take it well in woorth I dooe not mislike your entreteynement or harbrough ne despise to be a so iourner emong you But I must of necessitie preache the kyngdome of god to other cities to as I haue dooen to yours For truely my father hath sent me for this ende and purpose not to preache to one citie onely but that I shoulde call and bid all men to the felowshyp and brotherhood of the heauenlye kyngdome And thesame that Iesus nowe did himselfe he taught afterward his disciples also to dooe whiche was that they shoulde trauaile ouer and ouer the whole yearth and teache all nacions And this iourneyng from place to place was not the disease of
for a salueoure he was and was come into the worlde for the perfeict healyng of all creatures And he lifted vp his iyes vpon the disciples and sayde blissed be ye poore for yours is the kingdome of God Than immediatly vpon this he begoonne to shewe furth some new muste of the doctrine of the ghospell wherunto he had specially chosen out a certayn number of a sum what more stedfast and sure sorte as new bottels to receiue and holde it Blissed are ye sayeth Iesus that haue no spice of proude hert but rather do mislike your selfes For although to the worldward ye seme to bee persons abiect and to be refused of all companies yet is the kingdome of god youres whiche is by a greate oddes higher in honour and royaltie than all the kingdomes of this world Ye see diseases to be drieuen away deuils to flee out of men sinnes to be clene abolished What hath any regal estate of this world to be compared with this heauenly hyghnesse Is it not a kyngdome of hygh regalitie to be thrall to no vice to bee cloggued with no inordinate desires to haue troden vnder feete the deiuill and all hys armie to haue ouercomed the worlde withal the terrours and also the flattering enticementes belonging to thesame to be men called and taken to the familiaritie very brotherhood of God and to bee registred emong the inheritours of the kyngdome of heauen Blissed are ye that hounger now for ye shal bee satisfyed Blissed are ye who being now men in pouertie and penurie doe liue in houngre and thirste and being contented with spare repastes doe despise the richesse and the excessiue fare of thys worlde and the hounger that ye haue is for meate of the soule whiche is the woorde of god and your thirste is for the liuely water of the spirite of the ghospel for ye shall be assured to be sacyated and filled with these restoratiue delicates whiche ye are so faine to haue Blissed are ye that wepe now for ye shall laugh Blissed are ye whiche haue of your owne myndes and willes exempted and depriued your selfes of all sensuall voluptuousnesse of this worlde for the earnest rendreing of euangelicall deuocion and sette more by suche thinges as by meane of temporal affliccions enduryng but a whyle dooe bryng men vnto the ioyes of life euerlastyng For the tyme shal come whan all thynges beeing clene chaunged to a contrarie course your sorowe shal be turned into ioye and your mournyng into laughter Blissed shall ye bee whan men hate you and thrust you out of their coumpaignie and taâ—lon you and abhorte your name as an 〈◊〉 thyng for the soonne of mannes sake â–ª Reioyce ye in that daie and bee glad for beholde your towarde is great in heauen For thus did their fathers vnto the Prophetes The moste parte of the people dooe calle suche men happie and fortunate vnto whome the people sheweth tokens of high fauour and lykewyse them that are auaunced to honours and sache throughe glorious titles are muche renoumed But ye on my woorde and warrantyse shall bee blissed whan men shall haue you in decision whan they shall cast you out of their coumpaignies as persones to bee deâ—ested and abhorred whan they shall speake manye sore woordes of reproche and vilanie against you for my sake whan theâ— shal earnestly endeuour and labour either vtterly to abolishe your name and memorie for euer or els to make it detestable vnto all that shal come after and that not for any faulte of youres but for the hatred of the soonne of man whose doctrine and glorye ye shall be preachers of But dooe ye neuer the more therefore mislyke yourselfes but rather bee ye glad whan suche thynges shall chaunce vnto you and reioyce ye For if the fauour of eiuill men shall not dooe by you according to your desertes yet a plenteouse rewarde for your well dooynges abydeth you in heauen It shall not lye in the power of men to abolishe the names of you whiche bee written in heauen it shall not lye in them with theyr woordes of reproche or despite to appale or derken youre glorye whiche shal for euermore be coupled with my glorye Naie contrariewyse the more that they shall persecute your name and fame so muche the more shall they make it renoumed For to bee misliked of the vngodly is the highest prayse and commendacion that may be Nor ye shal not be the first that haue bene thus vsed For excellent vertue hath euermore bene hated of eiuil persones What men of this present time shal now do against you the selfesame thing haue their forefathers dooen in tymes paste agaynste the holy prophetes for none other respecte but because thesame Prophetes accordyng to the will of God dyd not holde theyr tongues from speakyng the trueth which trueth hath to eiuil disposed persons bene euermore odiouse By example of the sayd prophetes shal ye comforte your selues For whose names they attempted vtterly to abolish the memory of thesame is now high and holy with al creatures Yet neuerthelesse ye beyng in assured comforte through your innocencie and perfeict good liuing must haue no mynde ne thoughte to auenge your owne cause For they shal be assured not to escape without smarte in the ende for that they shall doe vnto you though for a season they seeme fortunate and flourishing rufflers in all pleasure and welth of thys worlde For suche are differred and reserued to tormentes whiche neuer shall haue ende But woe vnto you that are riche For ye haue your consolacion And therfore woe unto you ryche cobbes the whiche while ye may dooe solace delite your mindes with the treasoures honoures delectable enticementes of this worlde and dooe not remember ne thynke that it will erelong come to passe that this vayne felicitie and pleasaunce shall be taken away from you and after thesame shall ensue woefulnesse and sorowe neuer to haue ende Woe vnto you that are full for ye shall houngre Woe vnto you whiche nowe in this worlde hauing mynde on nothing but your bealies plaie the gluttons and take excesse of all delicate meates and drinkes more to pampre vp the bodie in luste then for the necessitie of nature as though ye were borne to beastly feedyng onely and to nothyng els and as though ye rather mayntayned your lyfe of purpose to eate and drinke then eate and drinke to maynteyne lyfeâ— and beeyng full paunched with gorge vpon gorge haue no mynde to relieue your poore brethren perishing for famyne as though ye were borne to fede none but your own selues and were not bounde to relieue the necessitie of your neighbour Woe vnto you for whan both these corporal meates and drinkes wherwith ye so delicately and volupteously fede your selfes yea and the bealie too which gourmauÌ„deth shal be consumed than shall ye be houngrie and fynde no reliefe Than shall ye wishe that ye might be so happie as to haue but one of the lytle crummes that
on the manne commaunded the wicked spirite to departe out of him And the partie that was possessed of the deuil fel downe at the knees of Iesus For a certain priuie power of the vertue of his godhed had drawen the partie vnto him But the vncleane spirite made an houge roring out through the mouth of the miserable selie creature sayd O Iesus the sonne of the most high god in heaueÌ„ what haue I to do with thee I beseche thee do not torment me For the coÌ„maundement of the lord wrought strongly vpon hym to leaue the manne whom he had by a long space vexed Many tymes and ofte would this wicked spirite cease on the man woulde after so manifold pieteous sortes moste cruelly tormente and vexe him that breakyng all his fetters his chaines and al thinges that he was bouÌ„d withall he should bee driuen and feased of the deuill into desert places Wherfore the sayed spirite was yll wyllyng and loth to leaue his olde habitacion Yea and moreouer full sore was he afeard â—este the day had been now cum in whiche they should bee adiudged to euerlastyng payne and torment of helle there to be eternally punished for all the euil woe which here in this world they torment and plague men withal So than it was not repentaunce of his euill doynges that enforced him to these praiers but feare of punishemente But Iesus to the ende that the greatnes of the miracle should bee the better knowen to all folkes demaunded of the wicked spirite what was his name He auÌ„swered a legioÌ„ mening by this souldierly word perteiniÌ„g to warfare that the manne was possessed not of one deuill alone but of an immunerable multitude of deuils for there is no one great sinne without a great ambushmente of vyces together in a clouster But there is no sickenesse of the mynde so greuous there is none so great a multitude of great offeÌ„ces but it geueth place and departeth at the commaundemente of Iesus And all these deuyls beyng now in feare therof praied Iesus that in case it could not bee auoyded but that thei must nedes be cast out of that maÌ„ which thei were in yet at least wyse they myght not be commaunded to go doune into the depe pitte of hell whiche place they know to be ordeined for them at the last day of iudgemeÌ„t And not ferre from thesame place vpon a certain hill whiche lay harde by in maner directly aboue thesame water there was a greate heard of swyne feedyng at their pasture so that euen by that very point we may perceyue that the said countrey was heathen and wholy geuen to al vngodlines For the Iewes by their lawe did not ne might eate no swynes fleshe And the deuils made request that by the sufferaunce of the lorde they myght haue libertie to flitte out of the man into the said hogges so great a desyre iuste had the wicked spirites to doe hurt and mischiefe And Iesus to make the thyng bothe the more euident and also the more terrible suffred them to haue their desire And immediately the deiuils leaft the man weÌ„t into the hogges and streyght waies was al the whole hearde carried hedlong in a furious rage as fast as they might driue into the poole and were there drowned stone dead As soone as the swyneheardes sawe this they were sore afrayed and went theiâ— waies thence as fast as thei might renne into the tounes and villages to beare tydynges al about what was happened The inhabitauntes of the countreye scarcely beleuyng the tale that the swyneheardes tolde went foorth to see the prouffe and tokens of that so vncredible a matier And cumming to the place they see the hearde to be now peryshed and loste whiche a litle before was an hearde of a mighty great multitude And the man also whiche tyll that tyme was possessed of many deiuils and for his notable mischiefe that he did in the countrey was well knowen vnto euery body hym they fynde now all quiet and pacient and of whole mynde wearyng clothes on his bodie and sitting at the fete of Iesus For of an harbourer of deiuils was he sodaynly made a disciple and scholar of Iesus And whereas to fore he was tumbled and dryuen by wicked spirites to all kyndes of mischief now by the ientyll and meke spirite of the most merciful lorde he is in framyng to all earnest and deuout exercise of godlynesse Ferthermore they whiche had been there present and hadde with theyr owne iyes seen the maÌ„ before possessed of deiuils and had heard that there was a legion that is to saye a great noumbre of deiuils in him and nowe sawe hym in suche a litle while made perfectly whole they reported to the residue of the people what had befallen Wherupon a certayne feare came vpon them all where as they should rather haue glorified god and louingly enbraced the power of him who had restored health to a most miserable creature beyng otherwise past all hope of recouerie They would fayne therfore haue had Iesus goen as people dreding his power but not knowyng his goodnesse and they be more moued with the losse of theyr cattel then with the health of the man restored again Yet durste thei not be bolde to banishe or driue him out of their region but the Gerasens ientilly desyre and praye him in the name of all the whole countreye to departe out of theyr coastes so great feare had taken and possessed them all And he gat hym into the shyppe and returned backe agayne Than the man out of whome the deuils were departed besought hym that he might bee with him But Iesus sent hym awaye saying goe home agayne to thyne owne house and shewe what thynges soeuer god hath doen for thee And he went his way and preached throughout all the citeâ— what thynges soeuer Iesus had doen vnto hym And Iesus because he woulde not caste an holy thing emong dogges returned agayne to his shippe But the partie whiche was deliuered from deuils desyred Iesus that he might continue in his coumpaignye and awayte on hym seeyng that he was bound vnto hym alone and to none other for receiuing his health But Iesus woulde not suffre it but sayed vnto hym returne to thine owne house to the ende that by thyne owne relacion and by sight of thee all folkes maye certaynely knowe what thou were afore and what thou arte now through the benefite of God Thy countreymen refuse to haue me come and be emong them yet bee thou at the leastewyse a wytnesse emong them what ill frendes they haue been to themselues in castyng me out of theyr region The man obeyed the lordes biddinges and goyng into Decapolis and throughout euery citie he declared and talked in all coumpaynies that he came emongst what great and high benefites he had receyued at the handes of Iesus And thissame was yet some manier of entreaunce and fyrst settyng foorth of preachyng the gospel emong folkes
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
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
selfsame thyng by whose helpe do thei chase awaye deuils Plain homely men they be they are men of no knowlage ne autoritie they caÌ„ no skill of the malicious sleightes of witches or Nygromanciers and yet do these caste out deuils in the name of me What thiÌ„g thei doe they doe it on a faithfull truste in God therefore shall your vnbelefe be condeÌ„ned by these iudges and none other The plain simplenesse of these hath beleued wheras your wisedom and expert knowelage of the world striueth against the glory of god Wherupon seeyng there is neyther ryme ne reasoÌ„ in saying that one euil spirite driueth out an other euil spirite and forasmuche as your children do cast out deuils by the helpe of none other then by whose helpe I do cast theÌ„ out it is clere that I doe cast out euil spirites by the vertue and power of god who is good For the spirite of him is of more power and might theÌ„ al the whole packe of the wicked spirites that are Neither is there any agremeÌ„t betwene the spirite of god and theÌ„ For god loueth the preseruacioÌ„ of mankynde and they seke the destruccion of thesame Nowe than if it bee a thyng manifest that the thynges whiche ye see me doe I doe by the power of god than is there no doubte but that the kingdome of god is cum vnto you whiche Iohn did preache to bee at hande Reason it is therfore that ye ioyne your selfes with hym and withdrawe you from the reigne of Satan which shall shortely haue an ende Ye cannot be partakers of bothe kyngdomes at once there is betwene god and Satan a bataill that by no possibylitye maye be brought to attonemeÌ„t The cause wil neuer by any condicions be brought to agrement Satan shall either geat the victorye orels by stronge hande bee dryuen out he shall not by yeldyng or submyttyng hymselfe continue in hys reigne ne yet bee receiued vpon any condicions of agreement appoynted vnto him He hath hitherto reigned without redresse but nowe is there cum a power more puissaunt mighty theÌ„ his tirannie For one finger of God is more mightie to preserue saue mankind thaÌ„ all the hostes of Beelzebub to destroy thesame Thesame thyng therfore shall in this behalfe cum to passe whiche is coÌ„monly woont to chauÌ„ce betwene two head captayns both being valyaunt and strong and both beyng fierce couragious and such as al their affiaunce and trust resteth in their armour and weapon For whan a man of great forte and puissaunce beeyng in armour dooeth kepe his fortresse the thynges that bee in his possession are in peaceable reste and quite That if any other being of more power theÌ„ he do set vpon him and do with plain force of armes coÌ„quere him that was in harnes wel armed he wil entre no leage of felowship to bee as halfe partener with him in his castell but dryuyng the other quite awaye he wyll entre vpon full possession of the wholle house hymselfe The weapon wherin the other trusted he will by plain force take away froÌ„ hym all his richesse and substaunce he will rifle and spoile and distribute it among his souldiers Now doeth it behoue you to loke aboute you and see of whether syde ye will bee and with whether ye wyll take parte with God beyng the mightier or with Satananon to bee dryuen oute If ye haue peace with Satan ye are out with God If ye haue peace with god than cannot ye and Satan agree And in the one or the others campe must ye fight The tyme as it now shapeth will not suffer any persons to sitte idle And whoso is not on my syde is an aduersarie vnto me and euen in this verye poynte dooeth me hurte and sâ—athe because that where he ought of dutie to fauour my syde he doth not fauour me and whoso doeth not gather with me scattereth abrode Whan the vnclene spirite is gone out of a man he walketh through drye places seekyng test And whan he findeth none he sayeth I wil returne again vnto my house whence I came out And whan he cummeth he findeth it swept and garnished Then goeth he and taketh to hym seuen other spirites wurse then himself and they entre in and dwell there And the ende of that man is wurse then the beginnyng And because the Iewes toke vpon them an opinion of righteousenesse and vpon boldenesse thereof did either negligently leat slippe the doctrine of the gospell orels did vtterly refuse it and would none of it he put forth a derke parable wherby to signifie that a more greuous damnation should lighte on such persones as whan they haue gone a litel way foreward towardes righteousnes did fall backe agayne to their olde enormities then on suche as neuer knowing the light of euangelical trueth had coÌ„tinued still in the derkenesse of their sinneful liuing For the people of the Iewes was disseuered by meane of the lawe from the Gentiles beyng Idolaters but fallyng euery other day of freashe to their former transgressions they were cum at length to suche degree of vngodlynesse that whatsoeuer offence their forefathers had doen in putting the prophetes to death or in conspiryng against Moses thesame did they seuenfolde double more vngraciously renewe against the sonne of God and against his disciples Albeit this parable doeth ferther also touch euery man who beyng once washed froÌ„ his former synnes through baptisme once deliuered from the euill spirite of this worlde by the worde of the ghospell dooeth negligently vse the gyfte of god nor taketh any care to procede from tyme to time to ferther degrees of perfeccion Unto suche an one beeyng walowed downe again to his former liuyng baptisme and the knowlage of holy doctrine shall auaile to none other effecte or purpose but that he shal of his own sekyng haue the sorer damnacion at the daie of iudgement as one the whiche to his former sweruyng out of the right waye hath ioyned vnthankefulnes maliciousnesse also Now of the parable this is the tenour here folowyng Whan an vnclene spyrite is once departed out of a man beeyng putte awaye by the power of God for as muche as he hath an obstinate will to doe hurte he goeth walkyng vp and downe by places barain waterlesse seeking rest And whan he could no where fynde thesame he sayeth within hymself I will returne backe into my house that I came out of And returning vnto the same he founde it in dede sweped cleane with bromes but altogether emptie WhaÌ„ he espieth that he goeth his waye and taketh vnto him seuen other spirites more vngracious tben himself euer was and with suche a knotte of company goeth he again to his house in dede made cleane but leaft vnkept nor armed with any defence of vertues semyng for the gospel For the ornamentes and garnishyng of ceremonies in dede make outwardlye a shewe or semblaunce of godlines but because they are onely certain vain counterfaites of thynges they kepe
pardone neyther in this preseÌ„t world nor in the worlde to come Lyke as to the wicked Aungels there is no waye leaft to come agayne vnto repentaunce because they resisted God not of any infirmitie or weakenesse but of an obstinate malice nor thesame wicked AuÌ„gels shall euer emende ne haue anye hope of forgeuenesse euen in thesame state shall men bee sure to bee if they folowe the peruerse facion of the others They see me a manne taking reste and slepe sufferyng houngre yea and they shall see me dying therefore it maye bee pardoned if they speake any thyng of me that may truely bee sayde of a mortall man But that beyng corrupted with enuie they impute those actes to the spirite of Beelzebub whiche they knowe to bee of the power of God forasmuche as on the one syde they defraude god of his glory and on the other syde they put ouer vnto wieked spirites that cometh of god and is due to him theyr so doyng verayly is of deiulishe malice whiche for thesame cause shall not obteine pardone of god though beeyng most singularely enclyned to shewe mercye because he can no skille to repente himselfe of his goodnesse Many wayes than shall there be murmouring agaynste youre preaching For some persones shall persecute you eyther strayghing out of the right way of mere simplicitie or els of a maliciousenesse miengled with theyr errour Othersome agaynst the conscience of theyr owne harte shall labour to destruie the veritie whiche they euidentlye see trie and knowe and that shal they doe for none other respect but because it contrarieth theyr naughtie affeccions By meanes of suche persones shall the eiuill spirite of Satan rebell against the good spirite of god by helpe of his garde the wicked men he shall inuade you with all kyndes of ingiens And although ye bee ignorauntes of the worlde poore men and of lowe degree there is no cause why for you to bee afearde of the vproare and sedicion of the world agaynste you The spirite of god being graciouse playne without any guile or deceite is sufficient againste all aswell fraude as violence of this worlde Therefore when ye shall bee haled into theyr synagogues appâ—ached of greate crymes when ye shall bee drawen to come beefore magistrates or rewlers and prynces doe not ye as the common sorte of people doe whan they are broughte afore a iudge to theyr aunswere who are muche carefull what aunswere they maye make or what they maye speake to ridde theyr handes of the mattyer Thus muche shall bee geuen to the puplique autoritie of a magistrate that beyng called ye shall appere But cause is there none why ye shoulde bee afearde of the sighte of them or why ye shoulde bee carefull howe to defende youre selues with an oracion prepared for afore The playne tale of the trueth shall continually from tyme to tyme bee ready and freshe in memory vnto you And suche kiende of wordes to speake the holye ghoste shall sufficientelye minister vnto you as often as nede shall require of suche sorte as your life is such shal your wordes also bee And nothing there is more pithie or effectuall then the playne trueth without any coloures ¶ One of the coumpany sayde vnto hym Maister speake to my brother that he deuyde the enheritaunce with me And he said vnto him Man who made me a iudge or a deuider ouer you And he sayde vnto them take hede and beware of couetousenesse For no mans life standeth in the aboundaunce of the thinges which he possesseth And he put furth a similitude vnto them saying The grounde of a certain riche man brought furth plentifull fruictes be thought within himselfe saying what shal I doe because I haue no roume where to bestow my fruictes And he â—aydeâ—â—â— his will I doe I will destroy my barnes builde greater therein wil I gather al my goddes that are growen vnto me and I wil say to my soule Soule thou hast much 〈◊〉 â—aied vp in store for manye yeres take thyne ease eate drinke and be mery But god saied vnto him Thou foole this nighte will they fetche away thy soule again from thee Than whose shal those thinges be which thou hast prouided So is it with him that gathereth richesse to himself is not riche toward god And as the feare of iudgemente maketh many goe a crosse way from the sinceritie of professing the gospel so doth the greedy desires of money corrupt a great mayny To the ende therfore that the Lorde might vtterly plucke that affeccion also out of his disciples hertes as a thyng basse or vyle and vnmeete for suche as haue entred the charge of heauenly affayres there was a matier euen there offered vnto him whereby the thing mighte bee doen. For where there was a very great multytude of people about Iesus and yet no manne that had before that daye beene so bolde to aske so lowe and so basse a mattyer of him one sayed vnto him Maister so it is that a brother of myne vsurpeth my parte of the enherytaunce whiche shoulde serue vs bothe and fyndyng manye euasyons and stertyng holes he delayeth from daye to daye to make particion therof here leat the autoritie of thy woorde bee a succoure and ayde vnto me Say vnto him and bidde him to deuide the enheritaunce with me Than Iesus as ye woulde saye taking skorne and indignacion so to bee interrupted from his heauenly busynesse of preaching vnto carnall and fylthye caâ—es in the meane while all vnder one geuing a lesson to his seruauÌ„tes that suche an one as beareth the office of an Apostle ought not to bee enwrapped in secular and filthie affayres of the world answered Thou felow with what face doest thou in the myddes of my preaching interrupt me agaynste thy brother in diuiding youre enheritaunce who hath made me a iudge betwene you two being at variaunce about a light tryflyng mattier and shortely to decaye Or who hath geuen me vnto you to bee a diuider of enheritaunces Hath not this worlde iudges enough to ende such lowe matiers of trauerse I haue no suche commission that this or that partie shall growe in richesse by cuÌ„ming to temporall goodes or landes by succession but that all creatures may come to the enheritaunce of the lyfe immortall in heauen And than turning to his disciples and to the rest that were there present he begoon euen by the exaumple of the partye that had interrupted hym afore in hys sermon to exhorte them from the earneste desyre of geatting worldely rychesse not that richesse are of themselues eiuil but because that to put the chiefe sâ—aygh of a mans life in theÌ„ and for the desyre of them to be called away from tho thinges whiche doe earnestly concerne euerlasting blisse is a veary folye Beware ye sayeth Iesus in any wise from all thinges belonging vnto auaryce For oftentimes vnder the colour of necessitie of making prouisyon aforehande for ones liuyng there cometh stealing
he came and sought fruicte thereon and found none Then said he to the dresser of his vineyarde beholde this three yere haue I come and soughte fruicte in this figtree and finde none Cut it downe why coumbreth it the grounde he aunswered and sayde vnto him Lorde let it alone this yere also till I digge rounde about it and dounge it to see whether it will beare fruicte and if it beare not than after that shalte thou cut it downe And because Iesus woulde the more diepely impriente this sentence in the hertes of the grosse multitude he added to the premisses a similytude apte to bee applyed to the case aforegoyng A certayne man sayeth he had a figtree planted within his vineyarde The partie that had sette it came vnto it at the due tyme seekyng to haue the fruicte whiche nowe in the begynnyng by cummyng foorthe of the leaues it seemed lykely to yelde and founde thereon nothyng at all sauyng onelye leaues Than callyng hym that had the charge of dressyng and housbandyng the vineyarde he sayde Beholde the thirde yere is nowe paste that I come to this figtree seking to haue fruicte thereof and yet can I none fynde therefore cut it downe To what purpose dooeth it occupie and coumber a roume in the grounde bothe hurtyng the vyne with the shadowe and also drawyng vnto itselfe the sappe and moysture wherewith more profitable and fruictfull trees myghte haue beene nourished But the baylife of the vineyarde sayde vnto hys maister Maister thou haste suffred it to stande nowe three yeres leatte it alone yet thys one yere more vntill I may trie euen the vttermoste of my cure to bee doone vpon it For it maye so bee that it is barayne through the defaulte of the soyle I shall therefore digge rounde about it and caâ—te doung about the roote If throughe suche cherishing the tree bee reuiued and stiered vp and dooe bring foorthe fruicte thou shalte preserue the tree but in case thou shalte afterwarde see it to bee of desperate baraynesse than shalte thou come to that that is the vttermoste extremitie and shalte cutte it downe that at leastewyse it may dooe no harme to thy vineyarde By this present parable did the lorde in generall warne and aduertise all persones not to make lighte of god prouoking them to repentauÌ„ce But particularely and most directly he noted signified that the nacioÌ„ of the Iewes whiche hauyng so manye tymes beene prouoked and moued to take better wayes aswell by the patriarkes by Moyses and by the lawe as also by the prophetes by Iohn the baptyste and lastelye by so manye miracles and by euangelicall preaching yet because they dyd stubbernelye persiste and continue in theyr obstinate malice shoulde of the romaynes bee vtterly cutte vp by the roote And he taught in one of theyr Synagogues on the Sabboth daies And beholde there was a woman whiche had a spirite of infirmitie .xviii. yeres and was bowed together coulde in no wise lifte vp hir head whan Iesus sawe hir he called hir to him and sayed vnto hir woman thou art deliuered from thy disease And he layed his handes on hir and immediately she was made streight and glorified God And the rewler of the Sinagogue aunswered with indignacion because that Iesus had healed on the Sabboth daie and saied vnto the people There are sixe daies in whiche men ought to weorke in them come that ye may be healed and not on the sabboth daie But the Lorde aunswered him said Thou Ipocrite doth not eche one of you on the Sabboth day looce his oâ—e or his assâ— froÌ„ the stall and leade him to the water And ought not this daughter of Abraham whome Satan hath bound loc .xviii â–ª yeres be looced from this bonde on the Sabboth day And whan he thus saied all his aduersaries were ashamed and all the people reioyced on all the excellent dedes that were dooen by hym And beholde immediately an exaumple of the barrayn figtree in suchewise as the very presente case myght laye playne before the iyes of menne thesame thyng whiche the figure of the parable afore goyng had but as ye woulde say tricked and drawen out in grosse The obseruacions of the ceremonies of the lawe were as one mighte saye the leaues of the Sinagogue which in outward apparence semed to promise most swete fruicte and vnto god most pleasaunt of true godlinesse and of charitie loue towardes the neyghbour where it hath not onely broughte foorthe no suche lyke thyng but also hathe brought furthe bitter fruiâ—tes of enuie hatted backebyting blasphemie and murder Nowe Iesus whan according to hys accustomed wont he was teaching on the Sabbothe dayes there was presenâ—e there in the Synagogue a certayn woman who had continually by the space of eighteene yeres beene arayed with a disease both incurable piteouse to se. For she was in her body so shrounken and clonged together that she coulde not lyfte hir heade vprighte ne looke vpwarde Loe therefore a mattyer and occasyon of shewyng foorthe good fruiâ—te if the figtree had not been vtterlye baraine Thys weomanne did represente a figure of the Gentiles and of suche as beeyng openlye wicked and full of mischiefe did nothing hyde but rather shewe foorthe theyr extreme eiuill case altogether fixed downewarde vpon earthely thynges and not so muche as once thynkyng on thynges eternall and heauenlye Contrariewise the Iewe stode bolte vpryghte in the vineyarde of the Lord which is the Synagogue well decked and garnished with the woordes of the lawe and with corporall ceremonyes as it were with leaues which Iewe coulde nothing els dooe but enuie and surmuise false matiers of accusacion But the Lorde Iesus firste of all with these same â—oste mercifull iyes of hys beehelde the womanne And that same veray pointe was euen already a lucky token of health bâ—anby to folowe And not so contented he of hys owne mere mocion called hir vnto hym Happie and blessed is he that euer he was borne whomsoeuer Iesus calleth vnto hym and fortunate that heareth hym whan he calleth The woman cometh to hym beyng full of good hope The disease was of long continuaunce and vncurable but there is none so great vngodlinesse or iniquitie that is not through euangelicall fayth clerely abolished and put away for euer Leat vs then see the fruite of the good tree which Iesus would fain haue had could not find in the Sinagogue Woman saieth he thou arte ridde from thy great disease and sickenesse He taketh no disdain ne skorne to touche her with his holy body He laieth his hande vpon her immediatly was she able to stand bolt vpright with her bodye and knowelagyng the celestial benefite she glorified god So sodainly was the congregacion of the Gentiles chaunged and forsakyng all idols forsaking the earnest desire and gredines of money forsakyng the moste fylthye and abomynable lustes with whiche it was a long time in suche wise bound that it could not haue any desyre to
chaunce at length befell the young man now set at his owne free libertie out of his fathers tuicion he speÌ„te and wastefully consumed among straungiers all the substaunce not of his owne for nothing it was that he had of his owne but of his fathers And he spent it out riottously at dyce on harlottes and in feastyng and banquettyng For plaineriotte it is whatsoeuer is spent about the inordinate lustes of the body without necessitie Verily the saied inordinate lustes and desires do corrupt and marre euen the right precious giftes of nature And whaÌ„ he had wasted all his substaunce folowyng in all behalfes his owne sensuall mynde pleasure there arose a great famine in the said countrey where the youÌ„g maÌ„ kept himself as a strauÌ„gier and pylgrime For this worlde hath nothyng in it that may fully satisfie the soule of man but onely that whiche is the chiefest and moste best thing of all whiche thyng is no where els but only in the fathers house Well what should the young man do beyng a straungier among suche as he knewe not beyng naked without clothyng and beeing in the daungyer of death through great houngre wheras before it was grieuous vnto hym to obey the commaundemente of his moste ientle father he was now of force constreyned to bee as a bonde seruaunte to a foreyne vncurteous citezen of a straunge toune Whan men refuse to receiue the swete yoke of the Lorde than are they compelled to beare the moste hard and heauye yoke of Satan Wilt thou heare how miserable a kynde of bondage it is to serue the desires of the world The citezen that was his maister sent hym to his mainour in the couÌ„trey there to kepe and fede his hogges FroÌ„ how great dignitie into how great reprochefulnesse was the miserable young man brought throughe hys owne folye Of a ryche inherytour of an excedyng ryche house he was nowe made a boude man and a swyne heard and yet notwithstanding dyd not thatsame his cruell maister so muche as geue hym meate to eate What needeth many woordes so greate was the famine and houngre of the trueth grace of god whiche trueth onely and none but it is hable to fede and satisfy the soul of man that he desyred to fill his bealye he cared not wherewithal no not yf it had been with the very huskes coddes wherwith the hogges wer feddeâ— and yet was there no man whiche would geue him thesame in so muche that he was in wurse case then the very swine to whome he rather was a bonde seruaunte then a rewler or a maister ouer them The verye gyftes of nature wer now defaced in him and had clene forsaken the young man and the freedome of his owne will as poore as it was yet lost and gon it was and yet the stomake and appetite of his soule beeyng extremely corrupt was eagre to haue sum meate to appeace his houÌ„gre Euery vayne voyd pleasure of the worlde which dooeth but for a short space pacifie neither satisfâ—yng the soule nor makyng it fatte be as huskes and coddes that the swyne feede of with these are the yl spirites delited and suche as are their sworne seruaâ—â—es they doe rather tolle and traine with those baites then fill them And yet haue they not alwaies plentie or aboundaunce of these readye at hand neyther or in ease they haue yet is it marred and disrealised with muche galle of griefes and sorowes Than he came to himself and said how many hyred seruauntes at my fathers haue breade enough and I perishe with houngre I will arise and goe to my father and I will saye vnto him father I haue sinned against heauen and before thee and am no more woorthy to be called thy sonne make me as one of thy hired seruauntes Well than he was now come to the poynte of extreme calamitye and dystresse But happy is that distresse whiche constrayneth a man to amende his ill liuyng For the first degree and steppe toward saluacion is this to call to remembraunce from whence a man is fallen and to acknowelage howe ferre he hath swerued and growen out of kynde And this was the fathers owne drawyng vnto him For he had gon away and leaft his father but the father is euery where present In tymes past he had been a young man past himself and out of his right mynd he was a maÌ„ distraughte with deceytefull snares of this worlde fleeyng all suche thynges as were onely to bee desyred and desiring those thinges whiche only were to bee eschewed and auoyded But the matter is than in good state whan the synner and mysdooer thorough the secrete inspiracion of his moste ientle father cuÌ„meth to his herte agayn The young man therefore beeyng at length cum well to himselfe agayne spake to himselfe in this maner from what degree to what condicion and state am I come wretched creature that I am Out of mine owne countrey into exile banishement out of a rich welthy house into a countrey of famine from libertie into seruitude from a moste louyng father to a moste cruell Mayster from the dignitie of beeyng a soonne in my fathers howse to the most vileste condicion of bondage that may bee and from the feloweshyp of my brethren and of the other seruauntes to lyuyng among swyne How many hyred seruauntes are there in my fathers house whiche through the bountie of my father haue plentiful stoore of breade at will as much as they will eate and I beyng the soonne of suche a good householder dye here for hungre Many of the Iewes are hirelingers whiche do after a sorte obserue the coÌ„mauÌ„demeÌ„tes of the law not of any godly affeccion but eyther of a seruile feare orels for the reward of thynges temporal and yet a matter of soÌ„what it is to lyue as a couenaunt seruaunt with so ryche and so bounteous an housholder and not to be disseuered or put asundre from so fortunate and happy a house For one shall of an hired seruaunt be made as his soonne if he haue thaffeccion that a soonne ought to haue And a godly kinde of enuie it is which prouoketh the young manne to the hope of forgeuenesse For after that he had with himselfe bewayled his estate of extreme myserye wherein he than laye altogether walowyng he begoonne somewhat to lift and set hymselfe vpright and to take some herte vnto him saiyng I will arise and I will go vnto my father And yet alas sayeth he to himself how darest thou be so bold hast thou any thyng whereby to make thine excuse or pourgacion vnto hym thou fouÌ„deste hym euermore a moste tendre louyng father to leat thee haue all thyne owne will thou diddest eagrely require thy childes part of his goodes he gaue it thee without once saiyng nay vnto thee and of thyne owne mocion dooyng it was that thou leaftest thy father beeyng to thee bothe louyng and fauourable thou hast shamefully wasted
of both partyes a bodye shall make a direct aunswere he shall renne on the sharpe poyncte of the horne that is to saye shall incurre inconuenyence and bee taken in hys aunswere If they had mynded to aunswere the veraye trueth of the mattier the woordes of the trueth was a playne and a ready tale to bee spoken but they smelle themselues to be layed for by the same policie and trayne wherewith they layed a bayte for hym Herupon goe they to a wyly counsayll together emong themselues For none there is a more busye piece of woorke then the framyng of a countrefaycte matyer and commonly one fraude halethan other at hys â—ayle and one guyle draweth an other after hym Therefore they laye theyr heades together thus conferryng emong themselues what aunswere shall we make to thys doubtfull questyon If we shall say that Iohns autoritye came immediately from heauen he will strayght way hitte vs in the forehead with it and will say Why than dyd ye not geue credyte to hym whan he testyfyed of me He playnely confessed hymselfe to be inferyour to me and vnwoorthye to beare my shoes after me He openly confessed hymselfe to be an earthly manne and to speake earthelye thynges and beeyng a basse slender persone to speake basse matiers and that I beeyng issued from heauen was aboue all creatures Howe doe ye receiue his autoritie as a thyng procedyng from God and doe openly in the face of the worlde fynde slaundreous cauillacyons at myne autoritie of whiche he gaue playne testimonie That if on the other syde we shall auouche that Iohn dyd nothyng by the autorytie of God but of an humayne spirite onely all the vnyuersall people will vpon vs with stones because it is a thyng rooted in the heartes of them all full and whole that Iohn was a Prophete and that he wroughte by the inspiracyon of God whateuer he wrought They had no care to aunswere trueth but to aunswere that might best serue to their purpose So doe false doctoures auÌ„swer not the thyng that scripture teacheth but takyng suche sence therout by their interpretacion as maketh to their affeccions In case they shoulde haue aunswered trueth theyr autoritie emong the people stode in great hasard if they had aunswered false they feared theyr lyues They stode in great feare of men wheras they cast of from theÌ„ the feare of God Wherupon they aunswered that they could not tel There was none other hole but thys alone left open for them to escape oute at but whan they had gotten suche an euasion they doe all vnder one seâ—blably deliuer the lorde from aunswering to their question For he saied vnto theÌ„ Because ye fynde such euasions and sterting holes and wil not aunswer that ye knowe well enoughe nor I neyther will not tell you by what autoritye I doe these thynges whiche ye see albeit ye are not ignoraunte of this thing neyther whiche ye nowe demaunde ¶ Than began he to put foorthe to the people this parable A certain man planted a vineyard and let it foorth to husbandmen and went himselfe into a straunge countrey for a greate season And whan the tyme was come he sente a seruaunte to the houseband men that they shoulde geue hym of the fruicte of the vineyard And they beate him sent him away emptie And agane he sent yet an other seruaunte and him they did beate entreacted him shamfully and sent him away emptie And a gayne he sent the third also hym they wounded and caste hym out Then sayed the Lorde of the vineyard What shal I dooe I will sende my dere sonne peraduenture they will stande in awe of hym whan they see hym But whan the housebandmen sawe him they thought within themselues saying this is the heyre come leat vs kill him that the enheritaunce maye bee ours And they cast him out of the vineyarde and killed him What shall the Lorde of the vineyard therefore doe vnto them he shall come and destroye these housebandemen and shall leat out his vineyarde to other The priestes the Phariseis the Scribes and the headmen of the laitie beyng thus confuted the Lorde by an by brought in a parable whiche might laye playnely before theyr iyes theyr vncurable malice woorthie of damnacioÌ„ who hauing bene so many wayes prouoked of god to amendement had â—tyll growen euermore to wurse and wurse rennyng in contempte of the lawe striekyng the Prophetes and puttyng them to deathe and entendyng no lesse then afterwardes to put to deathe the sonne of god also beeyng the extreme remedie of al eiuils yea and to put him afterward agayne to more affliccioÌ„ in the Apostles and martirs The tenour of the paraple is thys A certayne man ê™ Iesus planted a vineyard which he was singularly in loue withall doing all that mighte possibly bee doen that he might at length haue some fruict of the same For he hedged it diligently rounde about builded a towre within it for watching and kepyng of it he dygged out a gutter to receyue the wyne when it were pressed and he sette ferthermore a wyne presse in it And whan it was thus well furnished with all thynges apperteynyng he putte it foorthe to the handes of housebandemen that they shoulde dooe all requisite housebandry vnto it and gather the fruicte therof at tyme conueniente Thys doen he taketh a voyage into a ferre countrey continued a greate long season absent from home This same verayly is the vineyarde of the Lorde Sabaoth whiche the same lorde transposed remoued out of Egipt and set in the lande of beheaste he hedged it aboute with the precincte of the lawe he protected it with watching and keping of it his owne selfe in proper persone he beautified it with a goodly temple he added moreouer in it priestes iudges capitaynes and teachers he omitted nothing that to the ordreing or dressing therof might appertayne And thys vineyarde beeyng thus furnyshed to the poynte deuyse whaÌ„ it had bene a long season loked for that it should bring furth good grapes did yet neuerthelesse through the defaulte of the housebandemen bryng furth wylde grapes The lorde all this while who in dede is no where not present yet semed vnto them to bee absente ferre of because hys conuersacyon was in heauen Therfore whan it was a time due and seasonable for the people of Israel at last to bring furth fruicte according for such the bountiful goodnesse of God towardes them the maister of the vineyarde sent a seruaunt of hys that is to say one prophet or an other vnto the housebandmen that is to the princes to the priestes to the Scribes who wer the bearers of all the swaigh and stroke that they shoulde rendre and yelde vnto hym parte of suche fruicte as had growen vp in the vineyarde The housebandemenne who had tilled and vsed the vineyard to the behoufe of themselfes and not of the Lord firste pumbled the seruaunte aboute the eares and
disciples The partie shal byanby know the title of maister euen as an other did one day acknowlage thee calling of me Lorde at what time ye vntyed the Asses colte This partie shall without any delaye shewe you a great wyde parlour with a bourde already couered and all thynges prepared for a repast there to be taken in it and there make ye the pascall lambe ready for me Nowe consider me this point o frēde Theophilus an hoste of none acquaintaunce it is that findeth Christe the parloure to suppe in and a bearer of water is that leder vnto the house where Christ kepeth the solemnitie of his pasche For by meane of baptisme and by the doctrine of gods woord is the entering into the churche the liuely water of gods word doeth clense and the water also of the sacrament doeth clense The good mā of the house hath no name expressed because the churche of Christe is euerywhere springyng first vp of derke and lowe beginnynges but spreadyng it self ferther ferther abrode frō day to day into the whole vniuersal world And because the beginnyng of all health and saluacion is faith the discyples beleue the lord and are obediently rewled by him They departe into the citie they fynde him that was carriyng the pitcher of water they folowe thesame as he goeth before and leadeth the way They declared to the good mā of the house suche message as they had been cōmaunded He sheweth theim a great large dinyng parlour For wyde large it must nedes be which is able to receiue all the naciōs of the worlde For the Iewes Synagogue is but a place of narow roume And ferre frō earthly thinges must such people be sequestred as are disposed to eate the meate celestiall Here in this place than do the disciples prepare the supper verily executyng the office of pastours And whan the houre was cum he sate doune and the twelue Apostles with him And he said vnto thē I haue inwardly desired to eate this passeouer with you before that I suffre for I say vnto you henceforth I wil not eate of it any more vntill it bee fulfilled in the kingdome of god And he toke the cuppe gaue thankes and said Take this and deuide it among you for I say vnto you I will not drinke of the fruite of the vyne vntill the kingdom of god be come And he toke bread whan he had geuen thankes he brake it and gaue vnto thē saiyng This is my body which is geuen for you This do in the remēbraunce of me Likewise also whan he had supped he toke the cuppe saiyng This cuppe is the newe testament in my bloud which is shed for you Yet behold the hand of him that betraieth me is with me on the table and truely the soonne of man goeth as it is appoynted But woe vnto that man by whom he is betrayed And they began to enquire among themselfes whiche of them it was that shoulde dooe it And whan it was nowe supper tyme Iesus came thyther and sate downe to eate with his twelue specially chosen disciples because the residue were not yet able to receiue the depe hiddē mistery whiche his pleasure was that it should by meane of his Apostles be made common vnto such as were once already entred in the misticall rules and profession of the ghospell Than as sone as meate and drynke was sette before theim on the table the lord to the entent he might depely enprient in the mindes of his Apostles that he would suffre the death of the crosse not for any necessitie at all to himself warde but onely for the loue of redemyng mankynde sayed vnto theym With great and earnest desire haue I desired to eat this pascal lābe with you before my death the time wherof I reioyce to be now come because I thirst the redēpcion of man For this woorde I assure you of from this tyme forthward I wyll not eate this pasche with you according to the litterall ordeinaunce and prescripcion of the lawe but an other pasche of more perfeccion shal after the spirite bee accomplished in the kyngdome of god This lambe here whiche is euery yere once solēnely killed of the Iewes cōprised a figure of my death Now is the true thyng self come in place and the shadow shall ceasse ye shal from hensforth solemnise vnto me a ghostly and an effectuall passeouer the eatyng whereof shall make you immortall So after that they had euery one tasted of the lambes fleashe Iesus tooke the cuppe in his hande and gaue thankes vnto his father than geuing the firste assaye of the cuppe and holdyng it foorth vnto them he sayed vnto his disciples Take ye and deuide ye this emongst you And take ye this for a true woorde of my mouth I wyll not from hensforth drynke of the fruite of the vynetree for the necessitie of the fleashe but the kyngdome of God shall immediately bee present Euery one of these thynges whiche the lawe hath had outward and carnall shall be spiritually shewed and ministred And thus ferre is an ende of the figures of the lawe Immediatly hereupon the lorde Iesus entendyng by a misticall figure or token to consecrate to his seruauntes a newe testament tooke breade and after thankes geuing to his father he brake it with his owne handes and deliuered it vnto the disciples saying This is my body whiche is betrayed vnto death for you My death shall not be doen any more then this once For this onely one sacrifice of my death is sufficient for the synnes of all ages and tymes aswell paste as to come But ye shall oftentymes renewe vnto yourselues the memory of my tendre loue towardes you dooyng the lyke emong your selues that ye nowe see doen of me For this shal be an high and holy signe of a bande and league made betwene me and you Than as soone as supper was doen he tooke the cuppe also and reachyng it foorth to them he sayed This is the newe testament consecrated not with the bloud of a calfe or a goat but with mine owne bloude whiche is poured foorth for the redemyng and sauing of you ye haue nowe the highest token and pledge that can be of myne entier loue towardes you And in dede there ought to bee a like loue in you towardes me agayne but yet there is one here at the table emongest you who will betraye me into the handes of them whiche seke me vnto death Neither is all this doen by casualtie but it is so prefixed by the determinacion of God it is so foreshewed by the prophetes that the sonne of man should by suche a processe redeme mankynde Indede a good necessarie poynt of seruice it is that he doeth herein towardes the vniuersal redempciō of man but yet because he doeth it of a wicked minde thesame thyng shall in conclusion turne to his damnacion the whiche shal bee the instrumente of saluacion to others The determinacion of
as touchyng your rewarde leat your myndes be onely vpon your office and dutie it shal be mine office to prouide for you as touchyng your dignitie If ye shal be true folowers of my humilitie ye shall also be partakers of my glorie if ye shal be felowes with me in takyng suche part of affliccions as I do thē shall ye also haue suche part of immortalitie in heauen as I haue And hitherto haue ye persisted continued with me in mine affliccyons by which affliccions it hath pleased my heauēly father to haue mine obediēce throughly tried and approued Neither lownesse of degree nor pouertie not the trauailles of this life not the obloquie of men not the Phariseis laiyng await for you not the threatenyng of men of power hath disseuered you frō coumpaniyng and liuyng with me wheras others haue fallen away frō me wheras others haue not had the bold spirit to professe thēselfes disciples of mine That yf ye shall still persist in thesame mynde that ye haue hitherto had and shall not irke in the meane tyme to folowe my humilitie to the end ye may the better profit all persones I againe on my parte shall bryng to passe that ye shall an other day bee partakers of the glorye of my kyngdome For it hath so pleased my father that this shal bee the waie to the kyngdome of heauen And thesame haue I heretofore opened vnto you will doe again thorough my death By meane of lowenesse my father shall exalte me to the glorye of a kyngdome by temporall affliccions to ioyes euerlasting And like as there is a kyngdome prepared for me of my father because I in the meane whyle accordyng to his will doe behaue and vse my selfe as a minister and not as a Lorde euen so will I after that I am exalted to the dignitie of my kyngdome prepare the feloweshyppe of the same kingdome for you that folowe my steppes in suche wyse that ye whiche haue not sought for honour here in this worlde but haue behaued your selfes as ministers and seruauntes vnto all others diligently dispensing the doctrine of the ghospell shall sitte with me at my table in my kyngdome not now as ministers but as the honourable chyldren of god And where ye are nowe for my sake reputed amōg the Iewes for persones moste abiect ye shal at that houre sitte as head men of dignitie vpon twelue thrones iudgyng the twelue tribes of Israell For at that day shall the vasenesse of suche people appere as at this present seme to sitte on high benche in this world so shall your highnes who seme at this daye to be the outcastes of the world Thus muche did the lord Iesus speake vnder a figure qualifiyng and tēperyng his wordes to the rawnesse of his disciples whiche rawnesse be suffered for these causes to remaine a long season in them partly because he would in vs the more effectually plucke out suche worldly affecciōs as the disciples wer at that time subiect vnto partly because we should learne with great pacience fauour to suffre the weakenes frailtie of other folkes vntil they may growe to thinges of more perfeccion And the Lord said Simon ▪ Simon beholde Satan hath desired to lift you as it were wheat But I haue praied for thee that thy faith fail not And whan thou art conuerted strength thy brethren And he said vnto him Lord I am ready to goe with thee into prison to death And he saied I tell thee Peter the cocke shall not crowe this daye till thou hast thrise denied that thou knowest me There was no more remaining but for hym to arme the mindes of his disciples against the tempeste euen than approchyng and to roote out of theyr hertes the puttyng of their trust and confidence in themselfes For the sodain stormes of affliccions dooeth to no persones so ouer geue an ouerthrow then to suche as haue a confidence and boldenesse in their own strength But suche persones as vtterlye mistrustyng theyr owne assurednesse that is to say all worldly aide and mainteinaunce of man do wholly depend of goddes defēce and helpe suche none others are hable to stand sure against all the vproares tumultuous businesses of this presēt worlde So than tourned he his tale vnto Peter to the entent he might by exaumple of Peter trayne and correcte them all For he knewe Peter to be of a more quicke and prest spirite thē the others and to bee one that put very muche confidence in hymself of a tendre good affeccion certes but yet humain and worldly For he had not yet receyued thatsame holy spirite of god being the bounteous geuer of al vertue He therefore saied Simon Simon beholde Satan hath earnestlye desyred to haue you all that he might winow and sifte you as they do wheate of a purpose to blow you in soondre if he might And he would so haue doen in dede in case ye had been or should be leaft to your own frailtie but I haue hartyly prayed my father for thee Peter that although thy faith wil be somwhat waueryng yet it maye not fail clene away The first exaumple hereof it hath pleased hym to shewe vpon thee whiche trustest verye muche on thy selfe to the end that beeyng come to thyselfe again after thy falle thou maiest by exaumple of thy self confirme thy brethrē whā thei shal through the same frailtie bee fallen to the end they may euery one of them vnderstande that no man may possibly of his own strength bee an hable matche againste the malyce of Satan onlesse he bee stayed with my aide and mainteinaunce Peter whan he heard these wordes trustyng yet still in his owne strengthe aunswereth Lorde what fallyng a way from thee or what conuersion doest thou tell me of Naie thou shalt perceiue and fynde me a constant man in faith and vnpossible to be ouercomed And like as I haue not hitherto at any tyme forsaken thee so will I not forsake thee at any tyme hereafter neither insomuche that I am ready to put my self in extreme daūger of my life with thee whether it be to go into prisō yea or to death either This saiyng of Peter procedyng truely out of a good a plain menyng hert but yet not euē throughly knowē vnto hīself the lord immediatly repressed with this aūswer ▪ what saiest thou Peter Art thou he that wilt go into prison to death with me Naye I tell thee another contrary tale aforehād For it will so cum to passe that thou wylt thrise reneague me wilt sweare thou knowest me not euē this presēt night before the cocke crowe twise so great shal the storme of afflicciō be vpō thee And he said vnto th◠whan I sēt you without wallet or scrippe shoes lacked ye any thing And thei said no. Thou said he vnto thē but now he that hath a wallet let him take it vp and likewise his scrippe and he
euen the verai same thing whiche Christ himselfe hath promised vnto you I am with you euen vntyll the consummacion of the worlde Nowe in stede of the bloudie slaughter of beastes whiche the priestes of Moses lawe did vse what kynde of sacrifice shall succede the prophete hath not leaft vnspoken For the psalmiste by inspiracion sayeth thus Sacrifice thou vnto God the sacrifice of laude and paie thy vowes vnto the highest call on me in the daye of tribulacion and I will deliuer thee and thou shalt glorifie me And agayne in thesame place Whoso offreeth me thankes and prayse honoureth me and to hym that ordreeth his conuersacion right wyll I shewe the saluacion of God And in another place Sacrifice ye the sacrifice of righteousnesse and truste ye in the Lorde Ye haue here nowe hearde a threfold manier of sacrifice that is to wete the sacrifice of prayers or vowes whereof Christe hath thus taughte you Whatsoeuer ye shall aske my father in my name he wyll geue it vnto you the sacrifice of laude and prayse whiche it is euidente enoughe that he solemnely executed and accomplished many tymes rendring thankes vnto his father and the sacrifice of righteousnesse whiche geueth and perfourmeth the strength and power of lyfe to the innocente and the seruiceable attendaunce of charitie towardes the nedie And of this righteousnesse dyd he in propre persone shewe vnto you a perfecte exaumple spendyng his own soule and lyfe for his shepe beeyng founde onely and alone emong men in whome no fraude ne guyle was He taught this thing also out of the prophetes wordes saying thus Goe ye and learne what these woordes of the Prophete dooe meane Mercye wyll I haue and not sacrifice In the spirituall temple than vnder the moste highest prieste Christe there shall not nowe bee geuen distribucion of rawe meate out of the fleashe of calfes of goates or of shepe but of the precious bodye and bloud of Iesus Christe whiche he hath once for all offred to th ende that it maye al tymes bee spirituallye taken of his enoynted renewyng vnto themselues after a certaine manier the death of their head king by that thankefull commemoracion Forsouth this is the hoste whiche shall shortely be offred all the world ouer by the priestes whom God hath enoynted of whiche sacrifice Malachias spoke afore in the spirite of Prophecie I haue no wyll in you saieth the Lorde of hosâ—es and gyfte wyll I none take of your hande For from the arisyng of the sunne vnto the goyng downe my name is greate in all nacions and in euery place there is sacrificed and offreed vnto me a clene oblacion And this was it whiche was foretolde to Hely the prieste also that it should come to passe that whosoeuer should come into the newe temple should saye Leat me goe I beseche thee to one syde of the priesthode that I maie eate a morsell This is thesame sacrifice whiche Christe in Estur supper gaue vnto his disciples puttyng foorth breade vnto them whiche he sayed to be his body and geuyng them the cuppe whiche he sayed to bee the cuppe of his bloude by whiche his bloud he consecrated vnto them a newe testamente that is to saye a bande and league of frendeshyp neuer to dye ne decaye All these thynges yf ye twoo haue not sene on your owne parties yet at leastewyse ye mighte haue hearde it of his twelue speciall Apostles by meane of whom he hath wylled all that hath been wrought and dooen to come to the knowlage of all creatures Lyke as Christe cummyng from heauen hath turned all carnall thynges into ghostly the citie the temple the priesthode the sacrifices so woulde he also his kyngdome to bee newe And for thesame cause did he muche vse to call it the kyngdome of heauen because ye should not looke for any suche manier thyng as ye see many in the kyngdome of the worlde For although he were the Lorde of all yea euen before he came downe into the yearth yet was there a ghostlye kyngdome whiche because he would recouer vnto his father he became obedient to thesame vnto the death of the crosse For by that meanes hath he ouercomed and vanquished his aduersarie that waie hath he deliuered his people and made them free by that meanes hath he recouered enlarged and establisshed his kyngdome vnto his father And in dede the Prophete promised Messias by the title of a kyng and a captaine but he assigneth a double cummyng of hym the former whiche your selues haue seen humble and peaceable For he came to heale and not to strieke in the waye of vengeaunce But he shall come in the ende of the worlde with maiestie garded and encoumpaced round about with many thousandes of Aungels to iudge the quicke and deade And now in this tyme because he hath come lowe and mylde many haue taken slaundre of conscience insomuche that euen those same twelue also whome he had out of all the coumpanie specially chosen out as moste feithfull and trustie vnto hym beeyng strieken in a drede haue fled euerie man his waye for feare yea and one hath reneagued hym too saying that he neuer knewe hym But if ye woulde diligentlye compare the writing of the Prophetes with the thynges whiche ye haue seen wrought and doen there should be no cause why ye should bee offended or slaundred but there is cause why ye should acknowlage hym who came suche an one as he was promised to come Consider ye what Zacharie sayeth Beholde thy kyng shall come vnto the righteous and a salueour beeyng hymselfe in fourme of a poore man mountyng vpon an asse and vpon a colte the foale of a she asse He that so came came not to make battaile but to destruie the battayles of the worlde whiche are made and kepte vnder Satans banners For the Prophete bryngeth in byanby after And I shall scattre soondrie waies abrode the carte from Ephraim and the horse from Hierusalem and the bowe of battayle shall be destruied and he shall speake peace to the nacions and his power shall bee from sea to sea Ye sawe him entre the citie of Hierusalem with this pompe partly to mocke the kyngdomes of this worlde and partly because he would putte you in good remembraunce of the prophecie And now marke ye well this poynte whether Esai did promise hym of any other sorte For euery violent takyng of booties and forceable ruffleyng and garment embrewed with bloud shall be for burnyng the meate of fyer For a lytle one is borne to vs a sonne is geuen to vs princely power is set vpon his shoulder and his name shall be called the meruaylous a Counsaillour the God of strength the father of the world to come the Prince of peace his empier shal be multiplied there shal be no ende of peace He shall sitte vpon the seate of Dauid and vpon his kingdome that he may conserue thesame and make
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
seen and partely ye might haue knowen of his kynsfolkes and familiars and ye shall not fynde any one poynte that hath not been bothe signified and marked out by figures also foretolde by the Prophetes He was promised out of the stocke of Dauid and out of the tribe of Iuda and out of the toune of BethleeÌ„ As touching the place where he should be borne se ye whether Micheas did derkely prophecie or els plainly And thou Bethleem Effrata a litle one thou art in the thousandes of Iuda Out of the shall one come for the whiche shall be vnto me a rewler in Israel and his cummyng foorth is without beginning from the daies of eternitie And that this should so come to passe the Scribes the Phariseis vnderstode before they were doen who whan Herode demaunded the question of them made aunswere at once that Messias should be borne in the citie of Bethleem And euidente it is that Iesus was borne in this citie through the occasion of the surueigh and taxe which Cesar caused to be made The cause matter selfe was through Herodes crueltie made knowen to the worlde And once ye knowe that he was coÌ„monly reputed not for a Bethleemite but for a NazareaÌ„ and a man of Galile because he was brought vp in Nazareth vntyll the tyme of full mannes state and lyued there a good noumbre of yeres with his fosterfather Ioseph his mother Mary in so muche that the poisee of his crosse had the intitulacion of Iesus the Nazarean Neither was this poynte vnspoken of by the Prophetes neither who nowe and than note hym and call hym by the name of holy and of the holy of holyes because he was singularly consecrated to the Lorde not only after the lawe whiche indifferently apperteined to the first borne of maÌ„ sexe accordyng wherunto Iesus also was brought by his pareÌ„tes vnto the temple and there coÌ„secrated vnto the Lord but also aboue all mortal creatures by a certain speciall prerogatiue whiche no man had but he This Nazarean did Iacob see beeyng a man in maner altogether blynd in the iyes of the body but veray sharp and quicke of sight in the iyes of his feith at what tyme he blissed Ioseph who bare the figure of Christe And they shall be sayeth he in the head of Ioseph and in the toppe of the croune of the Nazarean that was separate from his brethren For whatsoeuer thyng the lawe of Moses doeth after the fleshe appoynte or enioyne for consecratyng of the Nazareans thesame is after a spirituall vnderstanding fulfilled in Christe And God to Dauid thus speaketh in the psalmes Of the fruite of thy wombe will I set vpon thy seate And againe elswhere the prophete Esai before Dauids tyme. There shall a rod issue forth of the roote of Iesse and a floure shall asceÌ„de out of his roote the lordes spirite shall rest vpoÌ„ him And well knowen it is the Mary was of the tribe of Iuda of the house of Dauid neither was that thyng hidden or vnknowen to the Phariseis who whaÌ„ Iesus himselfe before he suffered death asked of theÌ„ whose sonne Messias should bee made aunswere without any study or tarying the sonne of Dauid The Prophete had foresayed that he should be borne of a virgin For thus did Esai prophecie For this cause shall the Lord himselfe geue vnto you a signe Behold a virgin shal conceiue and shal bryng forth a sonne and his name shall bee called Emanuell Daniel foretolde the selfesame thyng more couertely whan he expouned what was mente by the stone that was cut of from the hill without haÌ„des which brake al to pieces and into powdre thatsame prodigious image made of golde siluer brasse iron clay and within a short while it grew into a great mountaine which with his largenesse fylled and possessed all the kingdomes of the world For Christe being without mannes helpe borne of the virgin Mary shal grynde and crushe to powdre all the kyngdomes of the worlde and shall with hys doctrine possesse all the worlde Uerayly Ezechiell beyng enspired dyd perceyue thesame to fore at what time he described the Este gate of the temple through which the Maiestie of the Lord entred in Of which gate he speaketh in this maner ‡ This gate shall be still shutte shall not be opened there shall not a man passe through it because the Lorde God of Israel hath come in therat els shall it be shutte still The prince hymselfe shal come through it c. Whan ye heare the Temple of the Lord ye knowe well enough to be meÌ„t therby the wombe of Mary consecrated by the holy ghoste Whan ye heare the Este gate doe ye not knowe the menyng of it to bee the enclosure and tabernacle of the virginly chastitie which neither any mortall man entreing vnto it ne the sonne of God either entreyng in or cummyng forthe of it hathe violated or defoiled Certes thissame is the Este gate out of whiche proceded issued the light that should lighten all the worlde vniuersall And this misterie although it be not yet published abrode emong the Iewes yet is it not vnknowen vnto those that haue had familiar conuersacion of lyuing with Mary the mother of Iesus and with Ioseph hir spouse For the saied Ioseph was taken and vsed as a moste true vndoubted witnesse of this priuy misterie which at his due tyme shall be famously spred and spoken of throughout the worlde vniuersall howe that a virgin without any lyke exaumple afore goyng sence the worlde first begon by the breathing of the holy ghost vpon hir brought forth a babe whiche was partaker of the diuine nature of the godhead of the humain nature of man both at once That if it appere to you or seme a thing vncredible that God should be borne of a creature mortall considre ye what the Prophete Baruch did prophecie of the sonne whom God taking pietie and compassion on mankynde dyd euen for the veray purpose sende into the yearth that vnto the straighing wandreers and to the blynded he should shewe the waye of health and saluacion Thissame is our God sayeth he there shall be none other estemed besydes hym This is he that hath found all the way of discipline hath â—aught it vnto Iacob his babe to Israel his beloued After this he hath ben seen in yearth and hath liued emong men And as for Daniel doeth also shewe the tyme of his birth accoumptyng it by seuens or seuenfoldes of wekes and yeres if a man will any thyng curiously serche and trye it out But long and many a daye before him the patriarke Iacob beeyng noweâ— ere the tyme of his departing out of this worlde and endewed with the spirite of prophecie to shewe thynges to come prophecied in this manier The scepter shall not be taken awaye from Iuda a guide froÌ„ the thighe of hym vntill he
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
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
their grosse iudgemente of him whereby they thought he did woorke his miracles to the intente to deserue therewith at the rashe peoples hand a worldly kyngdome whereas Christe in veraye deede accordyng as the tyme required didde shewe sum prouâ—e of his diuine power by certaine miracles for none other cause surelye but that throughe sensyble and bodilye thinges he myghte cause more credit to bee geuen vnto his doctrine whiche promysed those thynges that cannot bee perceiued with bodilye senses And by this waie also to bring vp those that were yet rude and weake by certaine degrees to the capacitie of more hye thynges Like as a trustie Maister would wishe that if it coulde be his scholer shoulde foorthwith take and vnderstande his whole science yet for a time he fourmeth and fashioneth the rude and vnframed wytte wyth certayne pryncyples vntyll he haue broughte hym vp to the perfecte knowlege of his facultie so that he shal after neede none of those introduccions And though the teacher dooe not teache the veraye letters and his fyrste rules without werines yet he doth beare that tediousnesse and weare it awaye with the hope of profityng his scholer labouryng all the wayes he can to get him soone out of those course principles Therefore Iesus to declare here also his godhead in that he knewe theyr thoughtes when he sawe the people hadde nowe agayne recourse vnto hym for the desire of suche myracles whiche shoulde rather fyll the bellye then instructe the mynde he tooke occasion of the meate that he hadde once geuen them to teache theym what foode they ought to haue moste desired The effecte of his saiyng was this Uerely this thing is true saieth he whiche I wyll tell you ye calle me maister not because ye bee muche desirous of my doctryne whiche is all spirituall but because ye seeke for worldelye pleasures and small commodities whiche are more estemed of you then thynges whiche dooe farre excelle them And at this presente ye dooe seeke me with great affeccion and yet â—wisse not so muche for to see myracles whiche ought in dede to allure you to mynde celestiall thynges but yesterdayes there dooeth more prouoke you then that ye bee enamoured of goddely power And ye coumpte it a great matter if a manne fede your bodye without your charge It is but a small matter to feede this bodie that otherwyse muste needes decaye and bee destroied neyther shal they that bee desirous of the doctrine of the ghospell lacke meate Therfore turne all youre care to gette that foode whiche where it is taken dooeth not perishe by disgestion nor dooeth prolong lyfe of the bodye for a shorte tyme as the common materiall susteinaunce dooeth and yet within a while hungre cummeth againe â–ª But gette suche foode I saye as tarrieth styll in man noryshing the soule with spirituall foode and geueth eternall lyfe thereunto The sonne of man wil geue you this excellent bread if he perceiue that you doe long and hungre for it For certainly God willyng to geue eternall lyfe to mankynde dydde speciallye appoynt this sonne of manne geuyng vnto hym power and with myracles bringing him to greate estimacion that he shoulde geue spirituall foode to all that desyre eternall life And also for this purpose he gaue vnto thesame power and auctoritie and with myracles brought hym to great estimacion For Iesus came not into the worlde to get vnto himselfe worldelye honour or to make menne blessed with worldly commodities but he came rather aboute this buisinesse that is to were to lift vp men from vyle filthy cares to care and studye for heauenly thynges ¶ Then said they vnto him what shal we do that we might worke the worke of God Iesus answered and said vnto them this is the worke of God that ye beleue on him whoÌ„ he hath sent They said therfore vnto him what signe shewest thou then that we maie see and beleue thee what doest thou worke our fathers did eat Manna in the deserte as it is written He gaue them bread from heauen to eate When as the rude and ignoraunt people minding altogether their belly vnderstoode not these thynges no nor once considered theim they aunswered Iesus on this wise For so muche as thou councelleste vs to woorke a certaine meate that shoulde still remayne in vs and bring with it euerlastyng life what shall we doe therefore that we maie woorke those thynges which are mete for God and that we maie deserue eternall lyfe for whiche causes you saye that you were sent into the worlde Iesus beeyng nothyng offended with this so grosse an aunswere procedeth by liâ—le and litle to call them from their fondnesse to more perfite thynges If ye aske saieth he what is the woorke whereby ye maie deserue to haue God whiche is a spirite and is pleased with spirituall thynges ye shall vnderstande that it is no sacrifisyng of beastes no keepyng of the Sabboth daye no outwarde washynges no choyse of meates no relygion of garmentes nor other thynges whiche dooeth consiste in corporall ceremonies but this is the woorke whiche God requireth of you to beleue his sonne whome he hath sent and by whome he speaketh vnto you leste he shoulde seme to graunt euerlasting life to you that be vnthankeful persones or rather vnworthy suche a benefite The people whiche chalenged a wondrefull religion throughe the obseruyng of Moses lawe made nowe aunswere vnto these thynges not onely grosly but also vnkyndelye and wickedlye and saye If you take vpon you a speciall auctoritie aboue our elders whose auctoritie we haue hitherto folowed shewe sum profe and lesson of thine auctoritie geuen ther of God that vpon syght therof we maye beleue not thy woordes but thy deedes For it is no reason that without sum woonderous signe we should beleue the whiche in wordes takest arrogantly vpon the this auctoritie Neyther woulde we rashelye haue geuen credence vnto our forefathers but that throughe a token whiche came from Heauen they dydde certifye vs of theyr goddelye authoritie Our auncetours dydde eate Manna in the wildernesse vnder Moses that was theyr guyde This was of truethe the breade of God an heauenly foode whiche dydde not putrifie as it is writen in the Psalme he gaue them celestiall breade to eate Therefore by reason of this woondrefull thyng the people then beyng moued obeyed Moses And in case thou canste doe the lyke or els summe greatter thyng we wyll also beleue the. Nor yet dyd this so grosse so vnkynde so wicked an aunswer of the people make the gentlenes of Iesus weary from alluryng them to the knowledge of spirituall thynges For fyrste of all they require sum straunge token as thoughe they had neuer seene anye myracle before neyther be they contente with euerye kynde of myracle but as men that woulde gooe before hym in all thynges they prescribe hym what kynde of myracle they would haue hym doe and to conclude amongest so many wonderful doinges that are red to be doen
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
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
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
becummeth not you to be ignoraunt of my fathers wyll verely I shall than speake vnto you whishtlie and without wordes but I shall speake assured and manifeste thinges if so bee ye aske them yea and than also the holy ghoste shall incense you what to aske and howe to aske in my name whiche in case ye so do surely though it were a great matter and a thing of difficultie yet shall the father for my sake not deny it you askyng it And I doe not nowe speake this as if ye shall obtaine your requeste by my mediacion in suche sorte as men doe sumtime at a kinges hande that is but a maÌ„ obtaine their requeste at the desyre and suite of sum one that is in fauour with the kyng whiche peticion the kyng woulde not els haue graunted but that he was content to geue it for his sake whiche did commende set forward the suters supplicacion but as for my father althoughe he loueth to bee asked of by his sonne by whome his will hath beene to graunte all thynges to menne yet that notwithstandynge he wyll otherwise consente to your desyres not onlye for the loue that he beareth towardes his sonne but whiche he hath also towardes you for he loueth not his sonne so that he loueth not you but whomsoeuer the sonne loueth those the father loueth also Therefore he loueth you not for your workes sake but for that ye loue me semblablie and beleue that I am cum out from hym for this is to loue the father euen to loue his sone and to beleue the father is euen to beleue the sonne He of trueth dooeth not beleue whiche denyeth the sonne to haue cum from the father and not to haue sayed and doen all thyng euen by the fathers auctoritie I was already with the father before I came into the worlde euen for to cary you vp takyng vnto me this mortall body that ye se but for your cause came I into the worlde euen for to cary you vp into heauen Now than the thynges beyng once doâ—n whiche the father gaue me in commaundemente I doe euen for your sake leaue the world as touchyng bodily presence and returne again vnto the father and truely whatsoeuer is or shal be doen here it is and shall bee doen to bryng you to saluacion ¶ His disciples sayed vnto hym lo nowe â—alkeste thou plainly and speakeste no prouerbe Nowe are we sure that thou knowest all thynges and nedest not shal any man should aske the any question Therfore beleue we that thou camest from god Iesus aunswered them Nowe ye do beleue beholde the houre draweth nye and is already cum â–ª that ye shal be scattered euery maÌ„ to his owne and shall leaue me alone And yet am I not alone for the father is with me These wordes haue I spoken vnto you that in me ye mighte haue peace For in the worlde shall ye haue tribulacion but be of good there I haue ouercum the world The disciples beynge boldened with these sayinges begunne sumwhat to stande in their owne conceite and as though they had of theyr owne strength beene able to abide and heare their lordes death that was at hande they answere on this wyse loke saye they euen now at this present doest thou fullfill the selfe thynge whiche thou promisedâ—t afterwarde to doe for nowe withoute any darkenes of parables thou speakeste plainly out what thou wilte do neyther nedeth it to aske the any further question For thou knoweste all thynges and with thy good wordes hast deliuered our hertes from sorowe so that we nede no further communicacion why we nothinge doubte but that through hope of thy ioye to come wee shall boldly and paciently suffre the thynge that is imminent and cumming towardes vs and we do therfore finallye and verily beleue that thou art cum out from god because thou seest throughly the very botome and secrecie of our hertes And than the Lord Iesus whose maner was euery where sharply to controll and restraine whatsoeuer humayne and worldely arrogancie ambicion or selfe affiance he perceiued to arise in his discyples heartes that they mighte plainely learne to distruste their owne strength and vertue whereby they myghte dooe nothyng and wholly to depende vpon the hande of God the father The Lorde Iesus I saye dyd thus abate and acoole that arrogancie whiche was suche that thoughe they yet vnderstoode not what he sayed thoughe they had no true belefe and as yet were not meete for the stormes that wer cummyng vpon theÌ„ for all that they tooke on hande the thing that was to be asked of God by prayer And he aunswereth them after this sorte What dooe I heare the thynge whyche I promyse to geue you hereafter whan ye shal be made stronge and be staied by my doctrine and by the inspiracion of the holy ghost ye now proudely take on hande before due time as if ye might do at least sumwhat by the helpe and assistence of maÌ„s owne power and vertue when as rather the tyme is full nyghe that ye shall declare howe strengthelesse yeare of your selfes For ye shall not onely bee vnable to go through the instante tempeste but leauing me alone in the handes of the sergeauntes catchpolles whiche shall violently draw me to the deathe of the crosse ye shall run awaye eche one a â—ere waye through feare so amased that ye shall not one beare cuÌ„pany with another to your succoure and comforte whyles euery one shall feare other leste by any others telling he mighte be bewrayed and come in daunger albeit in dede I nede not your aide and helpe I shall of trueth be forsaken of all my frendes but yet shall I not be desolate because the father shall neuer leaue me Therefore I do speake these thynges vnto you that distrusting your owne strength ye maye reste and staye your selfe in me The worlde shall make greate commocioÌ„ and fiercely rise againste you as it doeth agaynst me but bee bolde and shrynke not remeÌ„bryng that I haue conquered the worlde ye shall take exaumple at me and shall trust to be holpen by me ye shall also haue victorie but through me beyng of youre owne nature very weake and yet when tyme and occasion shall require ye shal be throughe my spirite stronge and vnuanquished The .xvii. Chapter ¶ There wordes spake Iesus and lift vp his iyes to heauen and sayen father the houre iâ— cum â–ª glorifie thy sonne that thy sonne also may glorifie the. As thou haâ—â— geueÌ„ him power ouer all 〈◊〉 that he should geue eternall lyfe to as many as thou hast geuen him This is life eternall that they might know thee the only true god and Iesus Christ whom thou hast sente AFter that Iesus had with this kynde of talke partelye comforted his disciples and partely taughte them and geuen them also instruccion againste the daungerouse storme that was imminence and cumming vpon theim than for so muche as he had by woorde of mouthe aduertised
the roote and I the stocke the spirite beyng distribute thorowe out al the membres and both these braunches and the other that shall be brought to the fayth by these beyng dispersed thorowe out the whole worlde farre neare I can do nothing withâ—â—t thee these coulde do nothing without me The same thing that I receyued of thee haue I poured into them by the spirite whiche is common to all that as thou extendest foorth thy power and strength in me and I inseparably do cleane vnto the euen so bothe we maye extende foorth our power in these cleaning vnto vs and will not be disseuered to thintent that the worlde being prouoked with these meÌ„s vniforme doctrine miracles and honest chaste maners maye beleue that I am come from thee that whatsoeuer I haue doen may redound to the glory of thy name and that the worlde also may vnderstande and perceyue our spirite to bee in these persones shewyng foorth and bryngyng to light his force and power by miracles and other diuers proufes For as I haue not chalenged to my selfe the prayse and glorie whiche the miracles that I haue wroughte haue gotten me amongest men but I haue translate surrendred and put it ouer to thee o father whome I haue confessed to be the auctor thereof so the glorie whiche these shall prepare by theyr great acres for the tyme to come shall be altogether ours because they shall do nothyng in theyr owne name but shall referre all thynges to the commendacion and glory of our name And so therfore the world shall perceyue suche a concorde betwene them and me as is betwene thee and me I wil worke in them by my spirite as thou hast set abroche thy trueth in me And so it wyll come to passe that they also as membres of one bodye cleaning to one heade and quickened with one spirite maye by mutuall concorde sticke together among themselues that on all parties there maye be a consummate and a very perfite concorde in heauen and in yearth The â—iscencion in opinions doeth take awaye the beliefe of doctrine If they agreyng one with another shall teache thesame that I haue taughte yf lyfe agre with doctrine doubtles the world shall perceyue it is no worldlye or humayne doctrine but to be come from whome thou sendeste into the worlde It shall also vnderstande that they be beloued of thee obeying thy will as I am beloued of thee one that no where declineth or swarueth from thy mynde and purpose Father my desyre is that as these whom beyng disseuered from the world thou haste geuen to me shall be folowers of myne affliccions and crosse so they maye be partakers with me of glorie that like as they haue bene beholders of my base and meane state and witnesses of my payne and tormentes so they maye likewyse see and beholde the glorye whiche thou shalte giue me after I haue passed thorowe these euils and haue finished my whole passion that also they maye learne by affliccions to go to the eternall ioye and by reproche and ignominte to go to immortall glorye For it is no newe glory whiche thou shalâ— geue me nor newe charitie wherwith thou louest me but therfore thou shewest tokens and argumentes among menne of thy loue towardes me to the intente that those whiche wyll be myne shoulde by lyke waye and meane cumpasse and seke for thy loue and by lyke dedes laboure to be promoted vnto the glorye of heauen They whome thou hast vouchesafed to loue and shalt alowe them as wurthy thy glorye haue been loued of the before the creacion of the worlde O righteouse father the worlde also hath not knowen the but I haue knowen the and these haue knowen that thou haste sent me and I haue declared vnto them thy name and wil declare it that the loue wherwith thou haste loued me maye be in them and I in them O righteouse father nothyng hath been ouerslipt or omitted of me whereby thou shouldest haue been brought to be knowen of all folke but the worlde beyng for the more parte blynded in the sinne faultes therof would not know thee because it would not beleue me whiles I taught thee vnto the worlde But I beyng pure from the worlde haue knowen thee and haue taughte thee beyng knowen vnto me Neyther hath my preachyng been altogether in vaine They whome thou specially diddest chose for that purpose haue knowen thee by me they knewe that I came from thee although the Phariseis with open clamoure sayeth that I came from Beelzebub the prince of deiuils But as thy goodnes had sent me to haue saued all folke if it could by any waye haue been brought to passe so thy righteousnesse will not suffre the desires of the faythful to be frustrate and voyde for the infidelitie of some that be vnfaythfull The learned the potentates the chiefe heades of religion haue contemned thy doctrine but these rude ignoraunt meke and vnlearned persones haue by me receyued the knowleage of thy name and I shall cause it to be more and more knowen vnto them that thou mayest with the same great charitable loue wherwith thou enbracest me lykewise enbrace them and so they beeyng more fully taught by my spirite maye on theyr behalfe agayne bothe loue vs and one of them by mutuall gentlenes nourishe cherishe and defende eche one the other For so shall they be strong agaynst all the troublesome hurly burlies of this worlde and shall persist vnuanquished The. xviii Chapter When Iesus had spoken these wordes he went foorth with his disciples ouer the brooke Cedron where was a gardeyne into the which he entred and his disciples Iudas also which betrayed hym knewe the place for Iesus oft tymes resorted thither with his disciples Iudas then after he had receyued a bande of men and ministers of the hye priestes and Phariseis came thither with lanternes and fyre brandes and weapons And Iesus knowyng all thynges that shoulde come vpon hym went foorth and sayed vnto them whom seke ye They aunswered hym Iesus of Nazareth Iesus sayeth vnto them I am he Iudas also whiche betrayed hym stoode with them Assone then as he had sayed vnto them I am he they wente backewarde and fell to the grounde WIth this kynde of talke our Lorde Iesus did confirme stablishe and bolden the hertes of his and after he had so doen and commeÌ„ded his flocke to his father he departed thence of his owne voluntary wyll to go mete them that shoulde apprehende hym therein declaryng playnly to his disciples that he woulde willynglye and gladly suffer whatsoeuer payne shoulde be put vnto hym for it was midnight and except it had been a well knowen place he could not haue been taken Therfore he departed out of that place whereas he had thus spoken to his disciples And when he was goen ouer the brooke whiche the Hebrewes call Cedron because many Cedre trees growe there he and his disciples wayting on hym wente into a gardeyne not
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
go to his owne place And they gaue forth their loâ—tes the lot fell on Matthias and he was rounted with the eleuen Apostles The multitude approuing these saiynges appoynted two chosen out of the numbre of .lxx. disciples Ioseph otherwise named Barsabas whiche also for his vpright liuyng was called Iust and Matthias that of these two whiche wer of lyke godlines he whom the cumpanie liked better of the twain should take vpon him thoffice of an apostle But they mystrusting their owne iudgementes prayed to god with one voyce saying Men that iudge of thynges that they see and heare may be deceiued and fayle in their iudgemente but thou lord which onely lokest on the heart wherby man is in dede either good or bad vouchesafe thou to shewe vs thy seruauntes by sum token whether of these two persons thou hast chosen to make vp the numbre of .xii. apostles and to cum to the exercisyng of such an office whence Iudas fell to go to that place wherunto it was not vnknoweÌ„ to the who seest al thinges that he shoulde go For neyther was it long of the that he forsoke thy companye whiche dyddest what might be done to call hym to repentaunce neyther were thou deceyued in iudgement when thou diddest admitte hym that shoulde sone after shrinke from the but thy heauenly wysdome sawe that it was expedient so for vs that through his treason thy sonne should be sacrificed for vs and that we should take example by such a traitoure what dauÌ„ger it wer for vs negligently and recheles to execute thoffice whiche we take in hande After this prayer they caste their lottes accordyng to the custome of the Hebrues For so was Ionas by lot caste into the sea so Ionathas was perceyued to haue tasted of the hony so lykewise the priestes did execute their holy misteryes by lottes For the holy ghost was not yet cum downe and thapostles smelled styll of certain Iewish maners Albeit there was no daunger in drawing lottes for whiche soeuer of them were chosen was a good man and mete for the office And yet was not the whole mater commited to lottes For two of the moste approued persones were firste chosen by voyces And because they were in doubte whether of those two they myght take lots decided the doubtefulnesse whiche coulde not bee rashely done forasmuche as it was ruled by prayer Than this lot whiche was nothing els but an opening of the wyll of god chose Matthias whereas Ioseph besides the commendacion he had as appered by his name was also kin vnto Iesus And yet Matthias was preferred because it shoulde be a lesson to vs that in chosing of bishops to whose credite the dispensacion of the gospel must be committed we must so vtterly forbeare to leaue vnto mannes affection that if there bee equalles him we must prefer â—home no carnall propertie doeth set foorthe leste that whiche is doone for fauour bee an ill presidente to sum other There lyeth also in their names a certayne priuy misterye hydden Matthias whiche in Hebrue betokeneth the gift of god was preferred before Iust whiche name the Phariseis did chaleÌ„ge for their good woorkes And yet none more vnmete than they to preache the ghospell But he that recogniseth the free gift of god through fayth of the gospell and preacheth the same he is worthy to succede in place of thapostles Neyther dyd Iuste disdayne that his felow was preferred neyther dyd Matthias stande anye thing the more in his owne conceyte for that he was ioyned to the eleuen apostles for to make vp that same holy noumbre nor for that he being a verye speciall good man should succede in the roume of the naughtiest felowe that euer was The .ii. Chapter Whan the fyftie dayes were come to an ende they were all with one accorde together in one place And sodaynly there came a sounde from heaueÌ„ as it had been the cumming of a great wynde and it fylled all the house where they sate And there appered vnto them cloueÌ„ tounges lyke as they had been of fyer it sate vpon eche of them they were filled all with the holy ghost and began to speake with other tounges euen as the same spirite gaue them vtteraunce WHan nyne and fowertie dayes after Christes resurreccion were in this wyse ouerpassed that daie longe loked for of Penthecoste that is to saye Fyftyeth was come whiche the Iewes also kepte holye with myrthe and great solempnitie aswel for a remembraunce of the yere of Iubile whiche came aboute euerye fiftieth yere in course agayne as also because the lawe was deliuered in writing vpon the Mounte Sinay the fiftieth daye after the kyllyng of the Paschall lambe throughe whose bloude they departed safely out of Egipte Upon an high mountayne was the olde lawe geuen beeyng engrauen in tables of stone But the newe lawe the holye ghoste intituled in faythfull beleuyng hertes and in a high parlour it was disclosed In th one and eke in the other was highnesse of place on the one syde and like on the other was fyer But there is nought els for vs to considre but an hyghe mountayne whiche the people beyng veray carnall and worldlye and therefore vnapte to conceyue spirituall thinges were forbidden yea so muche as to touche Here vpon this mounte an house there is whereby maye we marke concorde and vnitee to bee in the churche There the mount was called Sinay a place conuenient for the setting forth of suche a lawe as shoulde for the great nombre of sondry preceptes that it conteyned kepe vnder a stubburne and rebellyous people For of precepte or commaundemente was that hyll called Sinai This mounte here is named Syon whiche worde with the Hebrewes betokeneth an high hill from the toppe wherof al thinges on yearth beneath are despised from whence heauenly thynges are seene far of through faith as though thei were nigh at hand On that mouÌ„te what is els seene but terrible fier smoke flames lightening and thundring on this mounte a spirite there is of greate vehemencie cherefull to man nothing dredful and fier not to burne the bodye but to lighteÌ„ the soule and richely to endowe the plaine tounged man with heauenly eloquence There the people beyng at square among themselues murmured against theyr captayne here be they quiete in one secrete chauÌ„bre making their praier with one assente for an heaueÌ„ly gifte whiche they wayted for This daye was chosen lyke as the place was also for a matter of heauenly comfort wherunto they had been woont often to repayre for nine dayes space before But whaÌ„ the fyftyeth daye was once come than came they altogether with ful consent into the selfe same parlour ready to receyue the heauenly spirite Where the minde is occupyed with vile and filthy cogitacions there is no conuenient place for the holye ghoste but in the parloure where the company was so godly occupyed it behoued hym to bee And where the mynde is troublous with discord
standyng forasmuche as Christe hymselfe sittyng taughte the people Yet he that taketh in hand an apostles offyce ought to stande vpright in mynde And here consydre in the meane while Peters dignitie He was the fyrste man readye where occasion required to set foorth the ghospell Than had he put vp hys materiall sweorde wherewithall Christe hymselfe was not pleased and pulled out a spirituall sweord Suche one ought he to bee that is the chiefe byshop among the people Peter stode vp but not all alone he had eleuen apostles standyng besydes with hym leste he shoulde seme to vsurpe to hymselfe some violente gouernaunce One vttered the tale but one for all thother lyke as he alone before openly confessed in the name of all the reste Iesus Christ to be the sonne of the liuyng God But wherupon dyd this shepeherd a pore creature vnlearned so boldely vaunt hymselfe as once to loke vpon so great an assembly of people Excellent oratoures when they shall come afore an assembly of people or in presence of prynces to pronounce an exact oracion whiche they haue canned on their fyngers endes doe chaunge oftentymes their colour cannot vtter their wordes in mynde they are not a lytle abashed But this vndoubtedly was that heauenly drounkennesse thys was that sobrefulnesse of swete wyne He stode in presence before a greate multitude he tooke vnto hym eleuen apostles not as a garison of men for hys defence but as felowes wyth hym of one company he set hys iyes stedfastly vpon the people as one vnknowen to them whome he knewe not he lyft vp hys voice on hyghe and takyng none aduysemente with hymselfe what he woulde saye he spake to them practisyng euen than the selfe same thyng whiche the lorde before had taught him He spake not for his owne lucre and aduauÌ„tage but as a good shepeherde defended hys flocke neyther handled he hys matters with sharpe wordes of mans inuencion but vsed for his defence onelye holy scripture Nowe was this multitude desyrous to knowe what Peter woulde say And let vs lykewyse for oure partes geue hede forasmuche as these hys wordes wer spoken to all men At the beginning whan he had once wyth the mouyng of hys hande asswaged the murmur the noyse of the company he began with such a preface as shoulde without any retorical colour of flattery make them attent Ye that are my brethren sayeth he of Iewry who ought to knowe both the lawe and eke the prophetes and of all other mooste specially whiche dwell in this noble citie of Ierusalem where the fountayne is of religion and knowleage of the lawe somewhat peraduenture here is for you to wondre at but nothyng that any man can iustely fynd faute withall Wherefore all ye that here bee presente geue good eare a whyle to my wordes and learne of me how the thyng standeth For it is touchyng all your profittes so to dooe These men of Galile whom here ye see stand by me are not as some of you suppose drounken wyth newe wyne seeyng it is yet but three of the clocke and no man is woonte to be drounke in the mornyng before the sonne rysyng But nowe ye see that in these men is fulfylled whyche thyng to come god did long afore thys tyme promyse by hys prophet Iohel Herken vnto the prophecy and trusâ—e ye to that that is promised you therein Doe not ye fynde faute with the thing because ye haue seldome sene the lyke but rather enbrace that mercifulnes whiche god dooeth profte vnto you For Iohel being inspired with the holy gost foreseing that god who had giuen to Moyses and some others his prophetes at soondry times his owne blessed spirite for your saluacion would at the last after he had sent his owne onely begotten sonne powre out most plenteously the same spirite not vpon one or .ii. lyke as ye haue seene for these many ages past but a fewe prophetes but vpon all nacions through the worlde whosoeuer woulde with sincere fayth receyue this chereful and gladsome message whiche we at his commaundement doe nowe bring vnto all you hath left that heauenly prophecy in wryting after this manier It shall come to passe saieth the lorde in the latter dayes of the world I will powre out of my spirite bouÌ„tifully vpon all men and sodaynely shall your sonnes prophecy and your daughters and your yong men shall see visions and your olde men shall dreame dreames and vpon my seruauntes and vpon my hande maydes will I powre out of my spirite in those dayes and they shall prophecye And I will shewe woonders in heauen aboue and tokens on the yearth beneth bloud and fyer and the vapour of smoke The Sunne shal be turned into darkenes and the mone into bloud before that the great and notable day of the lorde come And whosoeuer shall cal vpon the name of the lorde shall bee saued These thinges hath the prophet Iohell tolde you in his prophecye many liues a goe And nowe ye see that that he prophecied of as touchyng the plentifull shedyng of the spirite in effect declared before your iyes And it is not to be doubted but that god will as faithfully perfourme the same that thaforesayde Iohell hath prophecied of the plages that shall chaunce But there is no cause why ye shoulde dispayre the prophet teacheth you a sure way to your saluacion seeyng that he sheweth to you the perill and daungier thereof Call ye vpon the name of the lorde and ye shall be saued ¶ Ye men of Israel heare these woordes Iesus of Nazareth a manne approued of God emong you with miracles wounders and signes which God did by him in the middes of you as ye your selues knowe hym haue ye taken by the handes of the vnrighteous persones after he was deliuered by the determinate counsell and foreknoweledge of God and haue crucyfyed and slaine him Whom God hath raised vp and lâ—ced the sorowes of death because it was vnpossible that he should be holden of it For Dauid speaketh of him Afore hande I saw God alwayes before me For he is on my righte hande that I should not bee moued Therfore did my herte reioyce and my tongue was glad Moreouer also my fleshe shall reste in hope because thou wilt not leaue my soule in hell neyther wilte the suffre thine holy to see corrupcion Thou haste shewed me the wayes of lyfe thou shalte make me ful of ioy with thy countenaunce But as touching the maner howe ye muste call vpon the name of the lord lysten ye that are the chyldren of Israell nowe vnto me and to the reste of my tale geue good hede Many of you knewe Iesus of Nazareth whyche persone beeyng long a goe promised by the sayinges of all the prophetes god hath nowe sette abrode before all you to beholde and hath commended hym to you in sondry and great myracles and wonders whiche he hath doen and wroughte by hym beefore all your iyes For verayly god was
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
He deserued not to be buryed yet ought he thence to be remoued lest his dead body should infecte that pure and holy companie Here peraduenture some wyll meruayle at Peters sharpnes towardes Ananias that but late before so â—entily entreated them that had crucified Christe to receyue pardon for their offences ascribyng all that was doen to ignoraunce and proferyng the penytent person health of soule euerlastyng But here rebuked he this person so sharpely for witholdyng a small porcion of money contrarye to his lyberall promyse that there was no hope at all for him to come by pardone For why Iesus the Lorde that had geuen commaundement for all men to be called by meane of baptisme to their saluacion pardonyng theyr offences woulde teache by the example of violent death in a fewe persons howe muche the offence is more greuous to fall in synne after baptysme and lyght receyued of the ghospell not nowe of any vnaduisednes or ignorauÌ„ce but of a wilful dissimulacion And Peter knewe that the moste pestilent plague that the plaine simplicitie of the ghospell could haue should spring of dissimulacioÌ„ auarice and therfore euen at the begynnyng of the churche a notable example was openly set forth to admonishe all people the none should escape whosoeuer folowed the steppes of Ananias the vengeauÌ„ce of god although that his offence were not in this world forthwith punished As for the losse of the money was not here rekened vpon but his mystrust in God and mocking of his holy spirite Peter hymselfe punished not the person but for his soules health sharply he rebuked him But bycause he neyther brast out into wepyng nor expressed any woorde at all of repentaunce God toke vengeaunce on hym And thus of goddes wonderfull mercy towardes manne one was stricken that many might be saued An example of iustice was set forth towardes hym that dyed and mercy besydes was largely powred out on many one that toke heede at his example to eschewe synne And it fortuned as it were aboute the space of thre houres after that his wife came in ignoraunt of that which was doen. And Peter sayd vnto her Tell me sold ye not the lande for so muche And she sayed yea for so muche Than Peter sayed vnto her Why haue ye agreed together to tempte the spirite of the Lorde Behold the fete of theÌ„ whiche haue buried thy housband are at the doore and shall carry thee out Than fel she downe strayghtway at his feete and yelded vp the ghost And the young men came in and found her dead and caryed her out and buried her by her housbande And great feare came on all the congregacion and on as many as heard it And as it were about the space of thre howres after beholde the wyfe of Ananias not knowing what had chaunced to her housband as folkes knowe later almoste then other what euill is done at home in theyr owne house came in beyng priuy to that her housbandes craftie deceyte and in wyll ready also for her parte to gette vayne prayse vnto whose vngodly imaginacions Peter aunswered saying tell me woman solde ye the lande for so muche and for no more then this She muche lyke to her housbande aunswered without any shame yea verayly for somuche haue we solde it Than Peter sayed to her why hast thou with thy housbande together agreed to tempte wyth a lye not vs but the spirite of the lorde whom ye see workyng in vs But forasmuche as it liked thee to be felowe wyth thy housbande in this wicked dissimulacion thou shalt be lyke wyse partener with him in punishment Beholde they stande at the doore whiche buried thy housbande and the selfe same persons shall carry the out She than immediatly as these woordes were spoken fell downe and yelded vp the ghoste In went the young menne vpon thesame and founde the woman deade Than they carryed her foorthe and buried her by her housbande A sharpe example this was but yet profitble for manne and not ofter put in vre than once of thapostles And yet did not Peter the ientileste creature that than was lyuyng inflycte thys punishement but as he that was inspired with the holy ghost expressed it in woordes For Peter than knewe by secrete inspiracion of the holy ghost what was already doen and what was for to be doen. God to whom all thynges be knowen wyll see theÌ„ punished that vnder couloured falsehood doe mocke apostolyke persons though that they be suche as may be deceyued For all men hath not all tymes that gyfte of the holy ghost that Peter had at that tyme. Nowe marke howe happily of an euell occasion it succeded Wondrefull great feare sprang through the whole Churche of the faythfull by meanes of that deathe whiche these twoe persons ryght woorthyly suffered yea other also that than beleued not were stricken with feare of this example ¶ By the handes of the apostles were many signes and wonders shewed emong the people And they were altogether with one accorde in Salomons porche And of the others durst no man ioyne himselfe to them neuerthelesse the people magnified them The number of them that beleued in the lorde both of men and weomen grewe more more insomuche that they brought the sicke into the streates and layed them on beddes and couches that at the least way the shadowe of Peter when he came by might shadow some of them and that they myght all be deliuered from theyr infirmities There came also a multitude out of the cities round about vnto Ierusalem bringing sick folkes and them whiche were vexed with vncleane spirites And they were healed euery one Moreouer many and great myracles were wrought emong the people by the apostles wherby it myght playnly appere to all men that this notable effecte came to passe by some dyuine power aboue al strength of man And as many as sticked to the ghospell abode all with one accorde together in the porche called Salomons porche For than were not they desyrouse to be hyd in corners but the tyme requyred that the candle beeyng set vpon the candlesticke shoulde gyue lyght to all that entred into the house As for the others which had not yet by baptysme booked themselues as souldiers to fyght vnder the baner of Christes capitayne none durst company with them For they perceyued this sorte of people to be dedicate to God and holy and therfore of a certayne reuerent feare withdrewe themselues from theyr company lyke as the temporall sorte of men are wonte to drawe backe frome halowed thynges whiche be for euer dedicate to the temple For the people hated them not but had them in an honourable reuerence for the excellent vertue or giftes of god whiche clerely shone in them And notwithstandyng that the example of Ananias Saphira had made many one sore afrayed that none durst frame themselues after a counterfeyte fashion vnto their coumpanie yet after thys the multitude of the faythfull encreased euery daye in numbre
before of Messias dyd agree in him The .xix. Chapter It fortuned that whyle Appollo was at Corinthe Paul passed through the vpper coastes came to Ephesus and founde certayne disciples and saide vnto them haue ye receyued the holy ghost sence ye beleued And they sayed vnto him no we haue not hearde whether ther be any holy gost or no. And he sayd vnto them wherwith wer ye than baptised And they sayed with Iohns baptisme Than sayed Paul Iohn verely Baptised with the baptisme of repentaunce saying vnto the people that they shoulde beleue on hym which should come after him that is on Christ Iesus Whē they heard this they wer baptysed in the name of the lorde Iesu. And whan Paule had layed his handes vpon them ▪ the holy gost came on them and they spake with tounges and prophecied and all the men were about twelue BUt euen as Priscilla and Aquila hadde amended Apollos in suche poyntes as he lacked beeyng necessarye for a christen manne to haue so Paule fyndynge others in lyke takyng dyd For whiles that Apollos was at Corinthe whiche is the chiefe citie in Achaia it chaunced that Paule after he had goen ouer the other countreyes of Asia the lesse whyche declyne mooste to the Northe and Easte returned to Ephesus There founde he certayne of the disciples that were no perfecte Christians whiche were in one flocke emong the other brethren Wherfore Paule to the intent that he myght more perfectly instructe theym asked whether that they had receyued the holy ghoste synce the tyme that they were conuerted to the faythe They forasmuche as theyr erroure was of no malyce but of plaine ignoraunce frākely aunswered and freely as it was in dede and sayed No neyther haue we euer hearde yet hytherto whether there be anye holy ghoste that is gyuen to them that beleue Than saied Paule forasmuche as ye are taken for christen men whose baptisme than were ye baptised with They made aunswere with the baptisme of Iohn for we thought that sufficient for vs. Than sayed Paule In that haue ye not doen amisse that in tymes past before the ghospell came to mannes knowleage abrode ye receiued Iohns baptisme But that is not sufficient for your eternal saluacion For lyke as the doctrine of Iohn was not perfect but did onely testifie of Iesus that he was the true gyuer of saluacion who shoulde come after him makyng readye theyr myndes that they should beleue hym whan he came so dyd not Iohns baptisme wholy iustifie but onely exhorted menne that by repentaunce for theyr life mispēt they shoulde prepare theyr hertes for the Phisicion that woulde strayghte afterwardes come whiche with his baptisme throughe faith woulde take awaye all maner of synnes and by his spirite should enryche the myndes of the faythfull with heauenly gyftes of grace This tradicion had the Apostles receyued of Iesus the Lorde that they that beleued in the ghospell shoulde be christened in the name of the father of the sonne and of the holy ghoste They that erred onely through simplicitie and for lacke of knowleage onelye deserued thus to be instructed And they beyng once warned hereof obeyed theyr counsellours and immediatly were christened in the name of Iesus the lorde This doen whan Paule had layed his handes on them the holy ghoste came down on them and the thing it selfe that ensued dyd manifestly expresse what the visible token meaned For they did both speake diuerse languages and prophecied also of hidden and secrete thynges that were to come The numbre of those persons that were men amounted euen to a dosen or ther about ¶ And he went into the synagoge and behaued himself boldly for the space of three monethes disputing and geuyng them exhortacions of the kyngdom of God Whē diuerse wexed hard harted beleued not but spake euell of the waye and that before the multitude he departed frō them separated the disciples And he disputed daily in the schoole of one called Tyrannus Whan Paule had this doen and as a man woulde saye had renewed his authoritie forasmuche as he beyng the preacher of the gentiles had geuen the holy ghost by laying on his hande ouer the faythfull euen as the other Apostles had doen he entryng into the Sinagoge of the Iewes that dwelled there openly and freely spake to all men preachyng that hope of saluacion was to be obteyned by Iesus onely whiche thing he dyd me then fewe dayes for it was the space of whole three monethes disputyng of the kyngdome of God whiche is heauenly and spiritual agaynst them that with tooth and nayle stifly vpheld the carnall kyngdome of the lawe But whan certayne of the Sinagoge gaue no credence to those thynges that were spoken of Paule but stubbernely resisted insomuche that openly before the multitude they blasphemously spake agaynst the doctrine of the ghospell Paule perceyuyng that it was to be feared lest that they that beleued myght bee corrupted by their malice left the synagoge of the Iewes and dyd lykewyse separate the disciples from theym and yet he ceassed not in the meane season to preache the ghospel But he dayly disputed in the schoole of one Tyrannus hauynge euen than in mynd the image of a pure churche that were not corrupted with the leauen of the synagoge whiche churche shoulde receyue none but those that woulde learne and that woulde reiecte suche as were praters and blasphemous persons And this continued by the space of two yeres so that all they that dwelt in Asia hearde the worde of the lord Iesu both Iewes Grekes And god wroughte speciall myracles by the handes of Paul so that frō his body were brought vnto the sycke napkyns partlettes and the diseases departed from thē and the euyll spirites went out of them Thus dyd he continue by the space of two yeres with suche successe that not onely the Ephesians but also diuers others some Iewes and some Gentiles that resorted thyther from that parte of Asia the lesse whiche properlye is named Asia where as Ephesus is gaue eare vnto the ghospell And myracles did cause them to beleue his preachyng for god wrought both many and also great woonders by the handes of Paule insomuche that he put awaye diseases not with woordes or by touchyng onely but also napkins and partlettes whiche had touched Paules bodye were caried to the sicke that were so faynt that they coulde not come to Paule and with touchyng therof aswell diseases as also euill spirites were put away So great confidence had Paul on Iesus whom he preached ¶ Than certayne of the vagabound Iewes exorcistes toke vpon them to call ouer them which had euil spirites the name of the lord Iesus saying we adiure you by Iesu whō Paule preacheth And there wer seuen sonnes of one Sceua a Iewe and chiefe of the priestes whiche did so And the euyll spirite answered and sayd Iesus I knowe and Paule I know but who are ye And the man in whom the euyll spirite was ranne on
one cubite â–ª Considre the lâ—lies howe they grow c. Seke ye after the kyngdom of god c. For it is your fathers pleasure to geue you the kingdome Sel that ye haue and geue almes where your treasour is there will your hearte be also Leate you loâ—gnes bee girt about And yt he come in the seconde watche c. Be ye therfore readye also for the sonne of man will come c Who is a seithful stewarde whome his lorde shal make rewler ouer his housholde But if the seruauÌ„t saie in his hert my Lorde will differ his cumming The Lorde of that seruaunte wil come For vnto whome soeuer muche is geuen of him shal bee muche required c. But I must be baptised with a baptisme c. The father shall bee diuided against the â—onne Whan ye see a cloude arise out of the west c. But how happeneth it yâ— ye can not skill of this time Whan the goeste with thine aduersarie to the reweler Thou shalte not departe thence c. Certain meÌ„ that shewed him of the Galileans c. Excepte ye repente ye shall all lykewise perishe A certaine man had a figtre planted in his vineyard c. There was a woman whiche had a spirite of infirmitie eighteene yeres c. When Iessawe hir he called hir vnto hym c. And ought not this daughter of Abraham c. What is the kingdoÌ„e of god like c. It is lyke a grayne of mustardsede c. Then saied one vnto him Lord are there fewe that be saued Many will seke to entre in c Departe from me al ye that worke iniquitie There shal bee weping c. And they shal cuÌ„from the east and froÌ„ the west There are last whiche shal be first For it cannot be that a Prophete perishe any other where saue at Ierusalem c Beholde your habytacioÌ„ is left vnto you desolate And behold there was a certaine man before hym which hadde the dropsy And they could not aunswer him again to these thinges And he put forth also a simylytude to the geastes whan he marked howe they pressed to the higheste roumes c And thou than with shame begyn to take the loweste roume But rather whan thou art bidden goe and syâ— in the lowest roume For whosoeuer exalteth himself c. Whan thou makest a dyner or supper call not thy freÌ„des c. But whan thou makest a feast call the poore But thou shalt be recompensed at the resurreccion A certaylie man ordeined a great supper c. An other saied I haue bought fiue yoke of oxen c. Go quickly into the stretes c. Go out vnto the highe wayes and hedges and compell theÌ„ to cum in For I saye vnto you c Whiche of you disposed to build a toure So likewise whosoâ—uer he be of you that forsakethe not all c. It is neythâ—r good for â— lande nor yet for the dounghill He that hath eares to heare let hym heare What man among you hauyng an hundred sâ—epâ— â–ª I saâ—e vnto you yâ— lykewyse ioye shall bee in heauen Eyther what womaÌ„ hauing reÌ„ne grotes yf she lose one Geue me the porcion of the goodes c. And there he wasted his goodes c. And cam to a citezen of thatsame countrey Than he came to him self c. And he said How many hyred seruauntes at my fathers haue bread enough c. I wil aryse goe to my father c. And wyll say to hym father I haue sinned c. And am no more woorthye to bee called thy soonne And hadde compassion And ranne fell on his necke and kissed hym Father I haue sinned against heauen c. But his father sayd to his seruauntes c And putte a tyng on his hande c And leat vs eate and be merie The elder sonne was in the field And called one of the seruauÌ„tes and asked what these thynges ment Loe these many yeres haue I doeÌ„ thee seruice c. It was mete that we shoulde make mery c. What shall I dooe for my mayster taketh froÌ„ me the stewardship c Take thy bill c. and write fiftie Make you frendes of the vnrighteous MaÌ„mon That when ye shal haue nede they mai receiue you into euerlastynge habitacioÌ„s He that is faitheful in that whiche is leaste is faithful also in much And he that is vnrighteous in that least c. No seruauÌ„t can serue two maysters c. Ye are they which iustifie your selues afore men But God knoweth your hertes And euerye 〈◊〉 striueth 〈…〉 in Whosoeueâ— forsakethe hys wyfe maryeth an other committeth aduoutrye Easier it is for heauen yearth to perishâ— c. And there was a certain begger namâ—d Lazarus c. The dogges came 〈◊〉 and liâ—ked his sores And he cried Father Abraham haue mercie vpoÌ„ me Betwene vs and you there is a great space sette Than he sayed I â—raye thee send him to my fathers house c. But yf one come to them from the deade they wil repente c. It caÌ„not be but offences will come If thy brother trespace against thee rebuke hym And if he repente forgeue hym Lorde encrease our faith If ye had faith lyke a grain of mustardesede Whiche of you if he hadde a seruaunte ploughing c. Dooeth he thanke yâ— seruaunte because he did the thinges c. We are vnprofitable seruauntes Goe â–ª shewe your selfes vnto the priestes c. And one of theim c. turned backe There are not founde that returned Thy faythe hathe made the whole The kyngdome of god shall not coÌ„â— with waytyng And they shall saye to you se here But fyrste must he suffre manye thynges And it happened in the dayes of Noe. Gene. viii v. Mat. xxiiii Likewise also as it chauÌ„ced in the dayes of Lot Gene. .xix. â— At that daye he that is on the house toppe c. Remembre Lottes wife In the nyght there shal be two in one bedde c That meâ— ought alwaie to praie c. There was in a certaine citie a iudge whiche feared not God c. And shal not God auenge his elect Neuerthelesse whan the sonne of maÌ„ cometh Twoo men went vp into the temple to praie I saie vnto you this man departed iustifyed more thaÌ„ the other But Iesus saied Suffer the children to cum vnto me Whosoeuer receiueth not the. c. Good mayster what oughte I to doe why callest thou me good c. Thou knowest the coÌ„maundemeÌ„ntes Sel al that thou hast He was sorye for he was veraie ryche It is easier for a camell to goe thorough a nedles iye c. The thynges whiche are vnpossible c. He cryeth saying Iesus thou soÌ„ne of Dauid haue mercie vpoÌ„ me What wilt thou that I doe vnto thee The fayth hath saued thee There was a man named Zacheus Math. xiii Luke â–ª x. Math. xvi Luke ix Iohn vi Marke vi Math. xiii Luke iiii And he ran beefore and clymed into
slowe of herte to beleue all that the Prophetes haue spoken Ought not Christe to haue suffred these thinges c And he begaÌ„ at Moses And enteâ—preted in al the scriptures whiche were writteÌ„ of hym Deut. xviii c Deut. xviii d. mat v. and Luke vi Esai ii a Esai xlii Esai lxi Math. xi â— Hiere iiii a Hier. xxxi f Hier. xxxi f Math. xi b Luke ivi d Ihon. iiii c Math. xii a Math. ii d Luke vi a Math. ix c. marke ii e Luke v. f mat viii a marke i. d Luke v. c mat ix a marke ii a Luke i. d. e mat xxvi a mar iiiii Luke â—ii f Iohn xii a math xix a mar x. a Luke xvi d Math. v. f Math. v. g math xv v Daniel ix f Esai lxi a Psal. xliiii b math iii. d marke i b Luke iii d Iohn i. v Daniel ix f Luke xix f Esai i. g psal cxvii c mat xxi a mar xii a Luke xx c Esai xxviii d. and i. Petr. ii b Math. vii d. and Luke vi g Math. xvi ii kynges vii b. ii king vii.c. Esai i. g mat xxiiii b Mar. xiii b Luke xvii c Esai ii a psal cxxiiii Luke xix xxi iii. kyng ix b. Esai ii a Ihon. viii d Esai xxix a Psal. xvii Iohn x.c. Psal. cix a i. kyng ii g mat xxvii a Iohn xxiiii d. Psal. xlix 6 Psal. xlix Psal. iii. a Iohn xiiii b. Osee. vi â— Malach. i. c mat xxvi c and marke xiiii â–ª c and Luke xxii b and i Corinth xi c zacha ix b Esai ix b Esai xi â— Psaml ii a psal xliiii a Math. x. a michea v. a Math. ii a Luke ii a mat xxvii d. Luke xxiii d. Ihou xix d Ge. xlix d Psal. cxxxi b. Esai xi â— mat xxii d mat xii d Luke xx g Esai vii Daniel ii a Batuch iii Dani. ix Gene. xlix Math. ii a Esai xii Esai lx Psa. lxxi a Math. ii c Hiere xxxi Mat. ii b Oiee xi a Mat. iii. b Marke i. b Luke iii. d Iohn i. c Esai xl a Esai ix Psal. lxxvii a. Esai vi Esai liii Esai liii Esai xxxv Luke vii a Esai v. b Mat. xxi d Mar. xii a Luke xx b Mat. xxi b Luke xiii b Mat. xiii b Mar. iiii a Luke viii a Esai lxv Mat. xxvi Mar. xiiii Luke xxii Iohn xviii zachar ix psal lxxxvi â–ª Mat. xxvi Mar. xiiii c Luke xxii f Ioh. xviii c Psal. cxiiii Math. xxvi Luke xxii e Psal. xl â— Psalme xxxvii Psal. liiii Psal xxxvii Zachar. xi Psal. cviii Psalme ii Esai iiii c Luke xxii Mat. xxâ—ii â—reâ— iii. f Hierem. xi maâ— xiiii g mat xxvi c. Luk. xxii g Gen. xxxvii Psal. lviii Luke xxiii Tren iiii Psal cxxvii Esai l. Esai liii Psalm xxi Gene. iii. Balletes ii Luke xxii Hierem. xii Luke xxii Math. x. d. Mar. viii d Esai ix v Gen. xxii v Math. xx d Mar. xii a Luke xx v Leuit. vii Nume xxi Deut xxviii Esai liii v Math. xx v Luke xxii d Amos. viii Zach xiiii v Psal. lxviii Luke xxiii Psal. xxii Luke xxiii Psal. cviii Psal. xxi Psal xxx v Psalm cv Abacuc iii Iohn vii c Deu. xxxiii Luke xxiii Mat. xxii d Mark. xv d Iohn xix g Gene. xlix Ionas i. v. Mat. xii c. Mark viii Luke xi d Iohn vi d. O see vi a As he sate at meate hâ— tooke breade and blissed it c And theyr iyes were opened c. And they sayed betwene theÌ„selues dyd not our hertes burn within vs And found the eleuen gathered together And thei tolde what thinges had ben doen on the waie And he said vnto them peace be vnto you c. A spirite hath no fleashe and bones as ye see me haue He saied vnto thâ— haue ye here any meate Math. ix Marke v.c. Luke viii Iohn xi Than opened he their wittes that thei mighte vnderstaÌ„de the scriptures c And that repeÌ„taunce remissioâ— of synnes shoulde bee preached â—â— his name And behold I wil send the promise of my father â–ª vpon you Iohel ii g Psal. iiii d But tarrye ye in the citie of Hierusalem vntill c. And lift vp his handes and blissed them And wer coÌ„tinuallye in the temple praysing laudyng god The woord was with god c. An accideÌ„t is a thing that may be or not be without corrupcion of the wherin it is as for exaumple one may take awaye the whightnes of a wal yet the substaunce doeth stil remayne All thinges were by it c. The lyghte shineth in darkenes c. The same came as a witnes He was not the light Whiche lighteth euery man By his brethreÌ„ vnderstande his disciples The lawe was geuen by Moses But grace and trueth came by Iesus Christ. When the Iewes sent priestes Who arte thou I am not heÌ„ Art thou Elias He answered no. What arte thou I am the voice of aâ—rier 〈◊〉 wildernes c. I baptise with water .c. Iohn seeth Iesus cuÌ„ming Behold the lambe of God which taketh awaye the sines of the worlde I knew him not I sawe the spirite descende from heauen c. Upon whoÌ„ thou shalte see the spirit descend c. I saw and bare record that this is the sonne of God He behelde Iesus as he walked c. Behold the lambe of god c. And the two disciples heard him What seke ye Rabbi where dwellest thou Cum and se Thei came And abode with him that daye We haue fouÌ„d Messias c. And brought hiÌ„ to Iesus And Iesus behelde him c. Thou art Simon the sonne of Ioanna c. Thou shalt be called Cephas c. He founde Philip. Folowe me c. Philip found Nathanell We haue found him c. Iesus the sonne of Ioseph c. Can there any good thinge come out of Nazareth Philip saieth come see Beholde a right Israelite c. Nathanael sayeth vnto him c. Rabbi thou art euen the very sonne of God c. Thou shalt se greater thinges theÌ„ these c. Uerely verely c. ye shall se the heauens open The mother of Iesus was there c. They haue no wine Iesus saith c. Woman what haue I to doe with thee Whatsoeuer he saieâ—h vnto yo◠〈◊〉 it Fil the waterpottes with water And thei filled them vp to the briÌ„me The beginning of miracles did Iesus c. Iesê° went vp to Ierusalem â–ª c. And found those that sold oxen Destroy this temple and in three dayes c But he spake of the temple of his bodye And they beleued the scripture c. The same came to Iesê° by nighte c. Iesus answered c. Except a maÌ„ be borne of water and of the spirite That whiche is borne of fleshe c. Meruaile not thou that I sayd to thee ye must be borne from aboue The winde bloweth c So is euery one that is borne of the spirite Howe can these thynges be Art thou a maister in Israel
brought to them agayne but to haue a perpetuall and a perfite ioye whiche oure spirite shall alwaye infuse in them dwelling in theyr hartes to the entent that nowe they shoulde depende of nothyng els than of a good affiaunce in vs and in the vprightnes of conscience The worlde shall stire vp sore stormes of grieuous persecucion agaynste them because my doctrine agreeth not with the affeccions and carnall desyres of this worlde For men of trueth be desyrouse of and gape for earthlye and transitory thinges and I teache heauenly thinges This doctrine which I had of the I haue taught it them and these fewe haue well liked it and enbraced thesame the worlde setting nought by it And because these loue my doctrine the worlde hateth theÌ„ as forsakers of the worlde runnagates to vs the worlde hath none other grounde thus to doe but because they stick vnto vs renounce the worlde This worlde hath his baites enticementes that seme pleasaunt for a time it hath also his dreadfull thinges and threatninges wherwith it doth discourage weaken euen a right stronge and bold herte Herewith he mayntaineth and defendeth his faccion fighteth against our religion Therfore equitie would no lesse becummeth our bounteousnesse that those whiche hath forsaken the worlde to come to vs and haue coÌ„mit and credite themselfes wholy to vs and altogether depend vpon vs we should care and prouide for to th entent the worlde may knowe that they be in more safetie which betaketh themselfes to our succoure and mayntenauÌ„ce than those that leaneth to the ayde helpe of the worlde The simple playne true hart which they beare towardes vs and the trust that they haue in vs deserueth heaueÌ„ly fauour the hatred which the worlde beareth towardes them for our sake prouoketh out beneuolence and good will towardes theÌ„ For the worlde doth not therfore hate them because they be theues or murderers rauishers or deceyuers with false bying sellyng but because they be cleare and pure from the enormities of this worlde as ambicion couetousnes malice pharisaicall fraude from idolatrie from vnclenesse and other sinnes wherwith the worlde is euery where infect Furthermore as the worlde hateth me bicause I haue obeyed thy will so doeth it also hate them because they doe mislyke and contemne the doctrine of the Phariseis and set nought by the folishe wisedome of the worlde but in a simple and true meaning fayth obey my lawes and tradicions And the worlde doeth not onely hate me but also my name and is lothe to haue me spokeÌ„ of yea for my cause it hateth them whosoeuer they be that wyll neglecte mans doctryne and folowe the plaine pure doctrine of the gospel euen because it doeth muche disagre with the lustes and desires of them whiche withal affeccion and pleasure doe enbrace thinges of this worlde I nowe that haue diligently doen my duetie and office am separate from the felowship of the worlde for so it is mete to be But I would not as yet haue them cumpanions with me for the time is not yet that they also should be taken cleane out of the worlde vntill they likewise haue with diligence executed the office that is commit vnto them This I only pray for that they lining in the worlde be not polluted with the vices of the worlde and that they fall not away from vs and turne backewarde into the faccions and vnstable opinions of the worlde For they beyng so many wayes assauted cannot shunne and exchue that without thy helpe They stycke to me they be my brauÌ„ches and my membres Thus the matter staÌ„deth that as I am diuers and not agreable to the worlde because I stycke to the euen so these also are vnlike to the worlde misliked because they cleane and stycke to me As I haue kept me safe and pure from the filthy pollucioÌ„s of the worlde so kepe thou these cleane and impolluted from all contagious infeccions of the worlde That shall take effecte yf by thy ayde and helpe they perseuer in the trueth The wisedome of the worlde hath muche falsehood mixte withall Moses lawe is wrapped in shadowes of thinges but thy woorde whiche I haue taught is pure trueth it hath no disceite it is cleare and easie without smoke shadowes This trueth haue I taught purely sincerely that there nedeth not nowe so many interpretacions or translacions so many Pharisaical ordinauÌ„ces or so many laboured Philosophical sophemes and subtyll sentences Only my doctrine is playne and easie to be vnderstand of all folke if so be that fayth be had And than it shall be a sufficient doctrine to euerlastyng felicitie Lyke as I beyng thy Apostle and messenger and sente from thee into the worlde haue doen thy busines faithfully and haue not been corrupted with contagiousnes of the worlde but rather haue draweÌ„ the worlde to my purenesse euen so doe I send these into the worlde in my steade to teache purely sincerely that whiche they haue heard of me not studying their owne gaine and prayse but folowyng thy will to the intent that by their testimonie many maye be drawen to vs and be separate from the worlde whiche is altogether sinfull And because these may be pourged from synne and so perseuer pure in preachyng the trueth of the gospel I doe offer my selfe a sacrifice to thee For he cannot purely preache my doctrine to the worlde that is subiect to worldly affeccions Neuerthelesse I pray not for them alone but for them also whiche shall beleue on me thorowe theyr preachyng that they all may be one as thou father art in me and I in thee and that they also may be one in vs that the worâ—de may beleue that thou haste sent me And the glory whiche thou gauest me I haue geuen them that they may be one as we also are one I in them and thou in me that they may be made perfecte in one that the worlde may knowe that thou haste sente me and haste loued them as thou hast loued me Father I will that they whiche thou haste geuen me be with me where I am that they may see my glory which thou haste geuen me For thou louedst me before the makyng of the worlde Nor I doe not onely pray for these whiche are fewe in numbre but for all that shal through my doctrine preached of these renounce the worlde put their whole affiaunce in me For it shal so come to passe that as I sticking to thy woordes am not pulled away from thee like as these sticking to my preceptes shal not be pulled away from me but as brauÌ„ches shal liue in vs and as our membres shal be quickened and made liuely with the spirite euen so other which shall sticke to these mens woordes which beyng receyued at my handes they shall teache to the worlde beyng graffed in me maye be ioyned to thee by me so that the whole body maye cleane ioyntly together thou beyng