plenty of garmentes let him geue vnto the naked he that hath plenty of meates let hym geue vnto the hungry There came vnto hym also the Publicanes the which kynde of meÌ„ the Iewes abhorre because coÌ„meÌ„ly either for to please the princes or to satisfy their auarice thei are woÌ„t to poul the people They demauÌ„de of him fearfully what he thiÌ„keth best for theÌ„ to do And he doth not reiect them from baptisme agayne he appoynteth them not to geue their goodes who now of long time wer wont violently to take away other mennes but to thintent they might come nere by some degre vnto the perfect doctrine of Christ he coÌ„maundeth them that they should exact nothing of the people beside that that was prescribed of the prince Finally there came also souldiours a violent a diffamed kynde of people Neyther put he them awaye from him declaring manifestlye vnto the Iewes by that dede that Christ would despise no kinde of men They confesse nothing for to professe a souldiour is of it selfe to confesse the puddle sinke of all mischiefe They demaunde also what counsayle he would geue theÌ„ And he teacheth them beyng so rude rather what oughte to be auoyded shunned that they might be lesse yll then what was to be doen whereby thei might be perfectly good Abuse not ê™ he your weapoÌ„s which ought not to be styrred but agaynst your enemies at the commaundement of the captayn beate no man nor stryke no man violentlye syth you be hyred for this purpose that through your diligence the countrey should be quiet Nor abuse not you familiaritie with great rulers falsly blamyng and accusyng any man wherby any filthy lucre or gayne might come vnto you Finally be content with your wages and defraude and spoile no man For prynces geue wages to thintente no man by necessitie shoulde be forced to take other mennes goodes So he through easye preceptes accordyng to euery mannes capacitie made al men in a redines for Christ to come foreseyng Christ in spirite whom he had not yet seen with his bodily iyes ¶ Then cummeth Iesus from Galile to Iordane vnto Iohn to be baptised of him But Iohn forbade him saying I haue nede to be baptised of the and cummest thou to me Iesus answered and sayth vnto hym Let it be so nowe For thus it becummeth vs to fulfyll all righteousnesse Then he suffred hym Therfore the rumour fame beyng now spred abrode and dayly more more encreasing that by diuers meanes by the angels by the sheperdes by the Magyans by the cruel carefulnes of Herode by the prophecye of zachary by Simeon by Anne by litle and litle secretely but most of al by Iohns open manifeste setting furth beeyng ioyned with a great auctoritie inso muche that yll meÌ„ also being now amased with feare did frame themselfe to the cumming of Christ thus declared set furth For truly it was time for him to cuÌ„ furth into the sight of the world to declare himself not by the testimonies of others but by his own vertues that it might appere what maner of one how mighty he was that he might obscure darken al men by whose testimonie he was heretofore set forth commeÌ„ded Therfore Iesus left Galile where he had been in secrete hitherto nowe goiÌ„g about his fathers busines he leueth his mothers cuÌ„trey Nazareth maketh spede vnto Iordan where he should haue a great coÌ„pany gathered together out of diuers coastes of Iewry to be a witnes of the thinges that should be there spokeÌ„ doen. He who alone was defiled with no spot of sin yea who alone should take away the sinnes of the world through the middes of the sinful coÌ„panies euen lyke a sinner goeth vnto Iohn requireth to be baptised of hym who alone doth saÌ„ctifie euery baptisme Iohn not yet ascerteyned that Iesus was that high Messias the sonne of god but yet obseruing marking a meruaylouse semelynes and honesty apperyng in his iyes in all his couÌ„tenaunce in his maner of going he doth excuse his disordered office ministracion honoring his dignitie and worthines as yet with no certayne commendacion Onely he saieth it were mete conuenieÌ„t that I which am far beneth vnder thy vertues should require baptisme of the And how cummeth it to passe that thou doest humble adbase thy selfe so lowe to require baptisme of me sith no man is more pure cleane froÌ„ al sinne than thou These thynges wer thus doen by the ordinaunce of god to thinteÌ„t both that we should haue an exaÌ„ple of the merueilous modestie humilitie of Christ and also that it might appere vnto all men by the testimonie of Iohn that Christ being without coÌ„science of any sinne or euil required to be baptised For he was baptised like as he was circuÌ„cised as he was purified in the teÌ„ple with his mother as he was scourged as he was crucified He suffered all these thinges for vs not for himself Wherfore wheÌ„ Iohn declaring constaÌ„tly his own vnworthines setting forth the worthines of Christ did refuse the office of a baptiser Christ by no sinister suspicion did steine his own innocencie which it behoued to be knowen beleued of al men Euery parte ê™ he of this busines hath his time Be thou content in the meane season that I be baptised of the thynke not vnâ—uÌ„ly for the if thou baptise him who as thou saiest is better theÌ„ thou Certainly it shal becuÌ„ me which desireth to bring al vnto me to fulfill all iustice For he that teacheth al teacheth perfeccioÌ„ must see that no likelyhode or apparauÌ„ce of vnrighteousnes be it neuer so litle be founde in his life and maners I must become all thinges to al men that I maye winne and bring al vnto my father When Iohn heard these wordes he descended into Iordane with Christ and baptised him And here appereth an holsome example of humilitie in Christe and of obedience in Iohn but the thyng the effecte is of contrary order For baptisme doth consecrate vs but he through the holy touchyng with his body did consecrate baptisme And Iesus whan he was baptised came straight waye out of the water and lo heauen was open vnto hym And he sawe the spirite of God descendyng lyke a doue and lyghting vpon hym And lo there came a voyce from heauen saying This is my beloued sonne in whome I am well pleased And to thintent he might declare vnto vs what we ought to do after baptisme what felicitie was geuen vs by baptisme Iesus going out of the water cherefully spedely as though he had cast of a great burdeÌ„ of sines teaching vs that we should not tarry nor linger in washinges nor ofteÌ„tymes returne vnto theÌ„ by sinning again but to make haste to the dueties of a spiritual life the sinnes of the former life once cast of and buried in baptisme kneled downe vpon his knees and lifted
vs. It is a great furtheraunce to the recouering of health if the pacient knowe his owne infirmitie It preuayleth not a litle to the obtaynyng of light if a manne perceyue the present darkenes he is in He hath already much profited to puritie of lyfe and vertuous lyuing whoso abhorreth his owne vnclenesse The preaching of Iohn figureth the christian enstruccion or fyrste teachyng by mouthe of Christes religion His baptisme representeth the baptisme of Christe That he so gentlye receyued all that euer came vnto hym betokeneth nothyng els but lyke as euery man nedeth the grace of the gospell euen so no man of what degre or nacion so euer he be ought to be secluded from the same The phariseis had their wasshinges They washed their handes at meale tyme or whan they shoulde take theyr repaste They washed theyr bodyes at theyr retourne home from the market they washed oftymes theyr cuppes dishes stooles tables and the rest of theyr housholde stuf as though cleanesse and puritie of lyfe whiche God loueth and alloweth in vs stode in the obseruacion of suche triefles or as though a litle quaÌ„titie of the Phariseis water were of suche force vertue that it coulde make a man euer the cleaner in the sight of almightie God Suche maner of washinges baptismes do not make a man cleaner in soule then he was before but rather more proud and arrogant Happy therfore are they who haue vtterly forsaken Moyses and the Phariseis washynges and with al haste runne vnto the bathes of Iordan For in the Hebrue tongue this word Iordan is as muche to saye as the floude of iudgement He is not iudged of the Lorde who so iudgeth himselfe This is thatsame purifying floude whiche issueth out of two fouÌ„taynes that is out of the knowleage of our own vnrighteousnes and the remembraunce of the merciful goodnesse of god This is that baptisme of repentauÌ„ce and flood of teares which causeth streames of bitter water to flow out of the most inward vaines of mannes hart but it hath suche streÌ„gth vertue that it doth as it were with the sharpnesse of saltpeter scower and wipe awaye al the spottes and filthe of the soule The Phariseis also haue a confessioÌ„ of their owne but such an one as plainly declareth their pryde and arrogancie I fast sayth the proude Pharisei twyse in the weke I geue vnto the poore the tenthe parte of all my goodes and I am not as other men be The Iewes coÌ„fesse other mens sinnes and not their owne Now they that prepare and make themsâ—lues ready to receyue the baptisme of the gospell will neyther be knowen of their owne good deedes nor make rehersal of other mens faultes but eche of them truly coÌ„fesse theyr own It is a poynt of arrogancie for a man to stand in recitall of his owne good dedes euen as to discouer other mens offences procedeth of malice and euill will To be shorte to acknowleage thine owne sinne and iniquitie is to glorify the goodnes of god ¶ Iohn was clothed with Camels heare and with a gyrdel of a skynne about hys â—oynes And he did eate locustes and wilde â—ony and preached saying He thaâ— is stronger then I cummeth after me whose shooe latchet I am not worthy to stoupe downe and â—â—â—cuse I haue baptised you with water but he shall baptise you with the holy ghost And to thintent that Iohn who in lyke manier came before the first cummyng of Christe as Hely according to the prophecie of Malachi shall cum before the last might the more in holy and perfite lyuing resemble Hely he led his lyfe in wildernes vtterly exchewing the sinfull company of worldly people He was not clothed with silkes nor yet with wullen clothes but with a garment made of Camels heare and girded about the â—oynes with a lether gyrdle And by this strayght manour of liuing he shewed a certaine euangelike and christian perfeccion euen before the gospel was published or preached His foode was agreable to his dwelling place and apparayle For it was euen suche as came to hand and was easie to be gotten suche as the place of the own accorde and without husbanding or tillyng gaue hym most commonly certaine flies called locustes and wild hony And here the criar or preacher of Christ did a great deale more then Moses lawe required For that law made distinccion only betwene sundrye kyndes of beastes But he vtterly that without commaundement abstayned from eating of all fower footed beastes fowles fiâ—hes That law forfeÌ„ded to were any clothing of linsaye wolsaye but he cleane depriued himselfe bothe from the vse of woll and flaxe Suche a lyfe doubtles was conuenient for the preacher of repentaunce who although he were sanctified in his mothers wombe yet would he neuer the lesse leade a straight life lest his preaching shoulde haue bene litle estemed and set by if his liuyng and doctrine had in any point disagreed And by this meanes he gate hymselfe so great renoume and auctoritie among the Iewes that manye of them supposed he had bene very Messias in dede But Iohn albeit he was a man highly in the fauour of God and endewed with many godly giftes and qualities yet perceiuing what a great offence it was for manne to chalenge that glorye whiche is dewe vnto God or for one man to put ayde of saluacion in an other openly preached in the presence of them all and sayde I am not he whoÌ„ ye suppose me to be My doctrine is a base and a werishe doctrine My baptisme is not effectuall I am nothing els but a manne as ye are conceyued in sinne nothing elles but hys messenger whiche will strayght wayes cum to gyue saluacion vnto all men He is behynd me in tyme and after the estimacion of the world of muche lesse auctoritie then I am but he surmounteth me so farre in heauenly power that I whom you haue in suche reuerence and veneracion am not worthy to serue him in the office of the vilest drudge or slaue not worthy I saye to lye vpon the ground and vnleuse the latchet of his shors You oughte to honoure him You ought intierly and with most feruent affeccion to desire his cummyng I preache vnto you earthly thinges He shall teache you heauenly matiers I haue hitherto baptised you as touching the bodye with water preparing your myndes to repentaunce When he â—nce cummeth abrode he shall baptise you with the holy ghoste whose secret vertue sanctifieth all thinges For as no man hath rightuousnesse of himselfe euen so can no man geue thesame to an other He must nedes be of more power and excellencie than man whoso geueth that thing whiche pertayneth to God alone to geue Knowe you the difference betwene an vnworthy seruaunt and the maister betwene the minister and the auctor betwene the criar and the kyng ¶ And it came to passe in those dayes that Iesus came froÌ„ Nazareth of Galile and was baptised of Iohn in Ioâ—â—an and assone
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
heretofore they had in reuerence goe aboute further to charge hym and fynde faulte with him sayinge What is the cause that thou takeste vpon thee the power to baptise the people if thou be neither Christe who as the prophecies do declare shal put away the sinnes of the people nor Elias the goer before Messias nor that notable Prophete whom Moses did promise neither yet any other of all the Prophetes whie then dooeste thou enterprise to putte awaye sinnes by thyne owne auctoritie whiche thou neither hast of God nor by any decree of the Priestes whose auctoritie thou darkeneste with thy newe customes To this slaundreous demaunde Iohn did aunswere mekelye but yet in suche sorte that he did both frely knowlage his owne lowe estate and did openly declare the dignitie of Christe My baptisme saieth he is euen suche like as my preaching is For as my preaching is not perfit but onely prepareth your mindes to the wisedom of the gospel so my baptisme whiche consisteth onely in the water doth not washe a way the filthynesse of mindes but in a certaine resemblaunce of true baptisme frameth the ignoraunte that they being prepared with repentaunce of their former life maye bee hable to receyue that baptisme by the whiche Messias thorow his spirite shall washe away all at once the vniuersall vnclennes and vices of all theim that shall credite his heauenly doctrine And now he is not farre hence but is alredy present in this same great noumbre of people and as one of the multitude is conuersaunte euen in the middest of you And he is therfore either despised or not knowen of you because after the worldes estimacion he is but poore and of small regarde vaunting himselfe with no pompe of those thinges by the whiche they that honour the worlde doe exteeme a manne It hath not pleased him as yet to put furth his power and greatnesse but in veraye dede he is an other maner of persone then you take hym to bee ¶ He it is whiche though he came after me was before me whose shoot latchet I am not wurthie to vnlose I who in the peoples iudgement seme to bee sumwhat notable in comparison of his highnes am nothing at all This is veray he of whome I tolde you before that men toke him to be mine inferiour and to come after me but in dignitie he did preuent and excel me to whose wurthines I am so vnwurthy to be compared that I know my selfe vnwurthy to serue him as a bondman in the lowest kind of seruice yea to leuse the buckles of his shoes ¶ These thinges wer doen in Bethabara beyonde Iordan where Iohn did baptise Iohn did pronounce this so full and so honorable witnes of Christe to the Phariseis Priestes and Leuites in the presence of a great noumbre of people and that in a famous place that is to saye in Bethabara which is not farre from Ierusalem beyond Iordane a place very conueniente for him that was a baptiser and preacher of penaunce by reason that plentie of water was nigh to it and also the deserte to whiche place a great preace of people out of diuerse coastes of Iurie did resort dayly to be baptised For Iohn did bothe preache and baptise there ¶ The next day Iohn seeth Iesus cumming vnto him and saieth Behold the lambe of God whiche taketh away the sinnes of the worlde And hitherto he did so beare witnesse of Iesus that he did neyther name hym nor poynte hym with hys fynger when he stoode emong the multitude because he would not styre vp the enuie of the Phariseis against hym And also because he would set on fier the mindes of simple folkes the more to haue a desyre to know him whom the sayd Iohn being so notable a mā had so highly commended in his preaching and for as muche as at that tyme many of the people did make diligent serche to knowe who shoulde be that great man to whose dignitie euen Iohn beeing in all mens iudgement taken for an excellēt persone did so much geue place to Iesus therfore came thither agayn the day folowing and did not then kepe hymselfe close emong the multitude but went to Iohn seuerally and alone partely for good manier sake to salute his cosin partely to knowledge his baptiser but specially to geue him occasion to testifye more playnely and liuely of Christ emong the people lest he being yet not knowen should seme to goe to Iohn for that purpose that other did that is to saye to be baptised or taughte or els to confesse his sinnes for in that he was baptised of Iohn was to geue vs exaumple of humilitie but because no body shoulde suspecte that he had nede of baptisme or that he had any spot in hym whiche the water of Iordane could washe away he separating himselfe from the multitude wente to Iohn aparte Iohn being warned by the holy ghoste what he shoulde doe beholding Iesus cumming towardes hym turned himselfe to the people and poynted Iesus to them with his fynger that after they knewe him by sight they shoulde accustome themselues both to lyke hym and loue him the better and should rather folow hym then Iohn himselfe yea and rather couet to be baptised of hym then of Iohn For the purenesse of Iesus mynde being ful of the holy ghost did shine in his very iyes and countenaunce And did shew it selfe furth both in his goyng and all other behauiours of hys bodye as of the contrarye parte a furyouse mynde and ouerwhelmed with vices dooeth expresse it selfe in the very countenaunce of the bodye Beholde sayth Iohn this is he whom many of you did see me baptise wheras in dede the water of Iordane did not purifye him but he did rather halowe it For he alone and none other is free from al kinde and spotte of sinne And verely he is that most pure lambe whome God accordyng to Esaies prophecie had chosen and appoynted to bee a sacrifice moste acceptable to hym for to purge the sinnes of the whole worlde whiche was defiled with all maner of vices This is he whome the lambe in Moses lawe did signifye whose vnharmeful bloud defended the children of Israel from the reuenging sweord of the Angel This lambe I saye is so fer from being subiect to any kynde of sinne that he alone is hable to take away all the sinnes of the whole worlde He is so well beloued of God that he onely may turne his wrath into mercie he is also so gentle and so desirous of mans saluacion that he is redy to suffer paynes for the sinnes of all men and to take vpon hym our euils because he woulde bestowe vpon vs his good thynges This is he of whome I sayd after me cummeth a man which went before me for he was before me and I knew him not but that he shoulde be declared to Israell therfore am I come baptising with water Yea thys is very he of whome I haue tolde you diuers tymes
might be amended for he cannot be holpen that loueth his disease The sinner must mâ—slyke himself that he may please God But he whose workes be good loueth the light of the sunne that he maye be commended for his well doyng So he that hath a good coÌ„science or at least he whiche desyreth to be healed and doeth not dissemble or coloure his synnes for this is also a kynde of trueth to knowlege the euill that is in thee and to couet the good thyng which thou lackest he I saye doeth willyngly offre hymselfe to the light of the gospell that his workes maye be made manyfest and those dedes which be good maye be praysed bycause they procede not from the spirite of the worlde but from God and those whiche be euill maye be corrected and amended But they whiche doe presumpteously attribute to themselues perfit righteousnes by the obseruacion of the lawe when inwardly their myndes swimme in vices they also which sette their felicitie in the defenses of worldly wisedome and in the commodities of this worlde eyther they lyue in great darkenes in case they belieue this in their herte or els they liue in greatter darkenes yf they being blinded with their naughtie affeccions doe stifly vphold and mainteine that thyng which they perceyue to be euill and obstinately refuse that thyng which they see to be helthfull Our lorde Iesus dyd as it were lay vp in store certain seedes of suche like misteries in Nicodemus harte And verily this is that Nicodemus which afterwarde did defende and aunswer for Iesu against the false surmises of the Phariseis by meane of his autoritie saying howe no manne ought to be condeÌ„ned but vpoÌ„ due prose of his actes This is he also which dyd honour his buriall with his seruice when he was dead After these thinges came Iesus and his disciples into the lande of Iewry there he taried with them and baptised and Iohn also baptised in Enon besides Salim because there was muche water there and they came were baptised for Ihon was not yet cast in pryson And there arose a question betwene Iohns disciples and the Iewes about purifying And they came vnto Iohn sayed vnto him Rabbi he that was with the beyonde Iordan to whom thou barest witnes beholde thesame baptiseth and all men come to hym Iesus then after he had laied these foundacions of the glory of the ghospel in Galile and Ierusalem to thintent he might more and more be knowen abrode went into the lande of Iewry which countrey had his proper name of Iudas the autor of that tribe of the which Iesus lineally descended And there he taried a lytle whyle with his disciples beginnyng his euangelicall preaching with thesame principles wherwith Iohn had begun For he dyd allure them to penaunce did baptise them And at that tyme also Iohn dyd stil baptise for Herode had not yet put him in prisoÌ„ But now he did not baptise in Iordan as he was wounte to doe but in a place lesse notable whiche was called Enon not farre from Salim whiche signifieth in the Syrians tongue guishyng streames of water by the reason wherof there was pleÌ„tie of water to baptise the people withal Many did come to that place were baptised of Iohn Sum went to Iesus and were baptised of his disciples And by this occasioÌ„ certain Iohns disciples did enuy Iesu forasmuch as concerning he himselfe was lately baptised of Iohn had behaued himselfe as though he had been his disciple also had been coÌ„meÌ„ded set furth to the people by his witnes he would now sodainly make himselfe equall to him yea moreouer preferre himselfe before hym in that his disciples did take vpon them the thyng which hitherto none but Iohn had doen. And first of al they laboured to withdraw the people froÌ„ the baptisme of Iesus disciples went about to perswade them that Iohns baptisme was of more effecte in washyng awaye of synnes then the baptisme of Iesu. When they coulde not perswade the people to beleue this they wente to Iohn makyng their complaynt to him thinking that he would be miscontented therwith and by sum meanes stay this their griefe grudge But this worldly affeccioÌ„ of Iohns disciples did the more set furth Christes glory caused Iohn to testifie more manifestly of Christ. And they doe coÌ„plaine of the matter with these woordes Maister say they he that was lately with you when you did baptise besydes Iordan was baptised of you himselfe yea euen he whom ye did coÌ„mend with your witnes emonges the multitude when he was vnknoweÌ„ to al folkes now taketh vpon him to doe as you did that is to say to baptise opeÌ„ly and all menne runne on heapes to him by which thyng it must nedes come to passe that by hym thyne autoritie shall be darkened Iohns disciples spake these thynges of a certaine carnall affeccion desiryng to haue their maisters glory and renoume to be dayly increased and for this cause they dyd enuy Christe whose autoritie semed to hynder Iohns estimacion Iohn aunswered and sayed A man can receyue nothyng excepte it be geuen hym from heauen Ye your selues are witnesses howe that I sayed I am not Christe but am sente before hym He that hath the bryde is the bridegrome but the frende of the bridegrome which standeth and heareth hym reioyseth greatly because of the bridegromes voyce This my ioy therfore is fulfilled he must encrease but I must decrease When Iohn had heard these thinges he did so goe about to remedie the euill desyre of his disciples that he dyd not onely shewe himselfe not to take greuously that the dayly increase of Iesus glory should darken his but also did greatly reioyce therat He shewed that he had fully accomplyshed the office that he was charged withall that now Christes tyme was come who should performe thinges far more excellent Therefore he answereth on this wise Why will ye glory in me of a carnall and worldly affeccion doe ye desyre that I should make my selfe greater then I am Man can haue nothyng except it be geuen hym from aboue For these thinges be not doen by mannes helpe and strength but by the autoritie of God that office which he hath assigned to me according to my habilitie thesame haue I perfourmed faythfully I haue doen the office of a goer before I haue allured and prouoked men to penaunce warnyng them that the kyngdome of heauen was at hande With the baptisme of water I haue prepared many to the baptisme of the spirite and fier I haue shewed you whom ye ought to folowe from hence forth of whom ye must aske perfecte health If ye regard myne autoritie why doe ye not geue credite to my woordes your selfes can beare recorde that I haue diuerse times openly confessed my selfe not to be Christe whom many toke me to be neyther that I was sente for any other purpose but that I going
adherent together naturally vnseparably whiles he woorketh by me whatsoeuer he will and I doe no where swarue or alter from his exaumple commaundemente In so muche that he whiche beleueth on hym beleueth on me and whosoeuer speaketh agaynst hym speaketh agaynst me Agayn they went about to take him and he escaped out of theyr handes and went away agayn beyond Iordane into the place where Iohn before had baptised there he abode And many resorted vnto him and sayde Iohn did no miracle but all thinges that Iohn spake of this man were true And many beleued on him there When the Iewes had hearde these sayinges being therwith more an angred wherwith in dede they ought to haue bene refourmed they goe about to lay handes on hym and so to accomplishe that thyng whiche they had already often attempted in vayne But Iesus escaped oute of theyr handes declaryng thereby that he was wel willyng to suffer when time should come Therfore when Iesus had taught there sufficientlye he geueth place for a tyme to theyr vncurable fury and wēt ouer again beyond Iordane to the very place where Iohn begun first to baptise for as we haue sayd he afterward chaunged his place and baptised at the water of Sichem Here now Iesus abode in the deserte as one that had lothed or extremely hated the sinnefull wickednes of the cities And many came also thither vnto him out of places that ioyned nye therevnto whose myndes the fame that was bruted of Iesus the sermons and miracles that were heard and sene did inflame And of truth the very place brought them furthwith in mynde to compare Iesus who had alreadye shewed some tryall profe of himselfe with Iohn whome they had knowen before And whā they remembred that Iohn had bene in highe auctoritie and yet had dooen nothing els but preached the baptisme of penaunce and without dooyng anye miracles had gotten himselfe so greate estimacyon among the multitude that he was thought to be Christ And on the other side when Iesus had by shewing furth so many miracles declared a power greater then mans strengthe that he had so often put the Scribes and Phariseis to silēce with his prudent and piththie aunswers Finally that Iohn himselfe had so often testifyed so highly of Iesus confessing openly that himselfe was not worthie to leuse the latchet of his shoe The Iewes I say consideryng all these thinges had thys saying among themselues Iohn say they when as he wroughte no miracle was in credite with the Iewes Much more therfore ought faith to be geuen to this man that with so wōderful seldome sene miracles gathereth or winneth faith to his wordes And albeit Iohns recorde of this man were heretofore litle beleued yet now the matter selfe declareth that his recorde was true for so much as this saide Iesus hath accomplished mo thinges than Iohn promised of the mans behalfe And so now therfore partely for Iohns relacions sake whose reporte had no slender auctoritie among the Iewes partly through his own wordes that were ful of godly wisedome and partly for his dedes sake which did beare witnes of his diuyne power many beleued that Iesus was verye Messias whiles yet the Phariseis the Scribes and the Priestes did styl continue and persiste in theyr frowarde malyce ¶ The xi Chapter A certayn man was sicke named Lazarus of Bethania the towne of Mary and her sister Martha It was that Marie which anointed Iesus with oyntment and wiped his fete with her heate whose brother Lazarus was sicke Therfore his sisters sent vnto him saying Lord beholde he whome thou louest is sicke Whan Iesus hearde that he sayde this infiemitie is not vnto deathe but for the prayse of God that the sonne of God mighte bee praysed by reason of it ANd furthwith occasion is offered whereby Christes glory and his fathers shoulde highly be renowmed withal the malice of the phariseis should be prouoked to murther For while he made his abode at Iordane it chaūced that a certain mā called Lazarus lay sicke in the towne Bethania This was both the sicke mās and the twoe sisters Marie and Marthaes countrey Furthermore Mary was she that to the notable profe of loue towardes Iesus with a precious oyntmente anointed his head sitting at the feast and with her heare wiped his fete which she had washed with teares Wherof came a great amitie betwene the Lorde Iesus and this familie Therfore whē Lazarus was through greuous sickenesse in perill his sisters trusting vpon the acquayntaunce that they had with Iesus sendeth to shewe him of his frendes dysease doubtyng not but that he would of his merueylouse gētlenes towardes all folke helpe his frende being in daunger Behold say they he whome thou louest is sicke For they thought it inough to signifie the thing to him that loued the manne and therefore they made not further intercession To whome Iesus made answere this sickenes is not vnto death God hath suffered it to fall vpon hym that by that occasion God and his sonne shoulde be glorifyed with putting awaye the sickenesse by theyr godly power Iesus loued Martha and her sister and Lazarus When he hearde therfore that he was sicke he abode two dayes still in the same place where he was then after that he sayde to his disciples Let vs go into Iewrie again His disciples sayd vnto him Maister Iewes lately sought to stone thee and wilt thou goe thither agayn Iesus aunswered Are there not twelue houres of the day If a man walke in the day he stumbleth not because he seeth the light of this worlde but if a man walke in the night he stumbleth because there is no light in him Iesus verely loued Martha and Mary and theyr brother Lazarus too yet suffered he him to fall into sickenes and also to dye lest we shoulde thinke it an vnsemely thing if at any tyme good folke and right holy menne bee punyshed with miseries of this world god as it were dissembling either bicause so it is expedient for them y◠suffer or els because it so helpeth to set furth the glory of God not that God doeth through mans harme procure hys owne glory but that for mans sake he is wont to turne the eiuels which chaunseth vs after the lawe of mans state and condicion or by casualtie to our saluacyon or to hys owne glory He knewe right well his frendes sickenes yea before it was tolde him But yet was it fit that his disciples mindes should be prepared and made redy for the great miracle that was to come Therfore after report was made to Iesus of his frendes disease he did not furthwith goe thence but taried still two dayes in that same place verayly not neglecting the daunger of hys frendes but looking for a more large matter to worke a miracle of wherwithal he himselfe who should sone after dye might lift vp the mindes of his disciples weake and feble as yet to the hope of the resurreccion But
downe flat worshypped hym And beyng warned of god c Aryse and take with thee the child That it myghte bee fulfilled c In those dayes came Iohn the Baptiste Preachyng in the wyldrenes of Iewry For this is he of whoÌ„ the prophet Esay spake And were baptised of hym in Iordane â–ª c He sayd vnto them O generacion of vipers I baptyse you with water c Whose faÌ„ne is in his hand Then cummeth Iesê° But Iohn forbad him Iesus answereth â–ª c And lo heauen was opeÌ„ vnto him And whaÌ„ he had fasted forty dayes The temptour came But he answered ThaÌ„ sayeth Iesus vnto hym Then the deuil leaueth hym And behold the angelles came Whan Iesus hadde hearde â–ª c. He went aparte into Galile That it myght bee fulfilled c. And those that had the palsey â–ª c. And there folowed hym â–ª c. Blessed 〈◊〉 the poore 〈◊〉 spirite Ye be the salte of the yearth But if the salte be vnsauâ—ry c Ye be the lyght of the worlde A citye that is set on a hyll can not be hyd Let your lyghte so shine before men Who so is angry with hys brother c. But whosoeuer sayeth thou foole c. Therfore if thou offer thy gyfte at the aulter c. And than come offer thy gifte Agre with thyne aduersarie Thou shalt not cum out thence c Thou shalt not commit aduoutry Who soeuer loketh on an other mans wyfe c. Then that thy whole body should be cast into hell And if thy right hand hinder the. But I saye vnto you yâ— whosoeuer putteth away hys wyfe c. But youre communicacion shall be yea yea nai nay Geue to hiÌ„ that asketh thee But I saye vnto you c. Do good to them that hate you For he maketh his sunne c Yf ye loue them which loue you Take hede that ye geue not almes in yâ— sight c. Let not test pets blowe before thee And thy father which seeth in secrete They haue theyr rewarde Our father which arte in heaueÌ„ c Geue vs this day c Ye can not serue God and maÌ„moÌ„ What ye shall eate or drinke c. No not Salomon in all his royaltie c. Sâ—he ye firste the kyngdom of god c Be ye not carefull for to morowe Iudge not that ye be not iudged Thou hipocrite firste cast oute â— And cast not your pearles before swine Aske and it shal be geueÌ„ you c â–ª If ye then being yll caÌ„ geue your childreÌ„ good gyftes c. And fewe there be that fynde it Beware of false prophetes Ye shall know them by their frutes A good tre caÌ„ not beare yll fruites Therfore by their fruiâ—tes ye shall knowe theÌ„ Many wyll say vnto me c. Depart froÌ„ me ye that woorke iniâ—quitie Because 〈◊〉 was grounded vpoÌ„ the rocke For he taught theÌ„ as hauyng power And not as the scribes Lord if thou will the mayest make me cleane And Iesus put forthe has haÌ„de c â–ª But go 〈◊〉 thy selfe to the prieste c. Lorde my seruaunte lieth at home sicke of the palsey c. And is sore vexed c. There shal be weping gnasshynge of teeth And he touched her hande the feuer lefte her â–ª And healed all that wer sicke The foreâ— haue holes But the sonne of maÌ„ hath not wher to rest his head Let the dead buryâ— theyâ— dead Lorde saue vs O Iesu the sone of god what haue we to dooe with the They brought vnto him a maÌ„ sicke of the palsey This man blasphemeth Arise take vp thy bed go home â–ª And it came to passe c. Beholde manye Publicanes c. And whâ—n the Phariseis saw it c. Bo ye rather learn what that meaneth And Iesus sayed vnto them Can the brydegromes c Neither do meÌ„ put new wyne into olde bottelles And Iesê° arose folowed him c For she said within hee selfe yf I may c. And whaÌ„ he saw her c. Thy faithe hath saued the. For the mayde is not deade but slepeth Beleue ye that I am hable to do this â–ª He casteth oute deuels through the prince of deuils He was moued with coÌ„passion on them The haruest is plenteoê° but the laborers ar few He gaue them power against vncleane spyrites But go rather to the loste sheepe of the house of Israel Goe and preach saying the kingdoÌ„e of heaueÌ„ is at hande Freely ye haue receyued geue freely For the worke man c. And there abide tyl ye go thence â–ª Beholde I sende you furth but beware of those meÌ„ For it shall be geueÌ„ you c. But he that endureth to the ende shall be saued The teâ—te The disciple is not aboue his maister c Feare them not therfore For there is nothyng c For I am come c. He that loueth father or mother c. He that findeth his life c. And he that loseth his lyfe c. He that receiueth you receyueth me Go shewe Iohn againe what ye haue hearde and seen What weÌ„t ye out into wyldernes to see c. Beholde they that we are softe clothing c I sâ—ye vnto you c. From the daies of c For all the Prophetes c. The sonne of man c. Wo be to the Chorazin Wo be to thee Bethsaida But I sayâ— vnto you c. Uerely father so it was c. And I will ease you For I am meke lowly of herte Haue ye not redde what Dauid did c. Or haue ye not â—ed in the lawe c. But I saye vnto you c. Wherfore yf ye wâ—ste what this meaneth c. And behold there was a maÌ„ne hauyng a withered haÌ„d And they asked him c. Who emong you shall haue a shepe Than saieth he to the manue And the people folowed hym he healed them all And charged theÌ„ c. That it myght bee fulfilled which was spoken by â—say c. This felowe driueth out deuils c. But whan Iesus knew their thoughtes c. And yf I cast out deuils c. Therfore they shal be your iudges Eyther make the â—re good hys fruite good c. The euyll and aduoustetous c. For as Ionas was thre dayes â–ª c. The men of Niniue shal aryse c. The quene of the south shal rise â–ª c And he spake to theÌ„ many thynges in similitudes But he that receiued the seede â–ª c. He also that receyued c. Whiche also beareâ—â— c. Therfore euery scribe c â–ª A Prophete is not without fauoure sauâ— in hys owne countrey For Herode had taken Iohn c. And wheÌ„ he would haue put hym to deathe â–ª c Geue ye theÌ„ to eate c. And he coÌ„mauÌ„ded the people to sit downe c. Peter aunswered and sayed c. O thou of little fayth c. Euery plaâ— whiche my heaueÌ„ly father hath not
fathers house bee in anye mansionâ—s c. I am the waye of trueth and life No manne cummeth to the father but by me c. He that hath seen me hath seen the father whatsoeuer ye aske in my name Peace I leaue vâ—tâ— you The prince of this worlde cummeth hath nothing in me Arise let vs go hence Yf ye byde in me c aske what ye â—yl and it shall bee geuen you CoÌ„tinue 〈◊〉 in my loue c. But nowe haue they nothing to cloke theyr sinne withall It is expedient for you that I goe awaye For if I goe not away the coÌ„forter wil not cum vnto you and of righteousnesse c. Of iudâ—emeÌ„t because the prince of this world is iudgâ—d already What is this that he sayeth vnto vs after a while Whatsoeuer ye shall aske my father in my name he shall geue it you Now ye beleue c I desâ—eâ— not that thou shouldest take them c. The glorye which thou gauest me I haue geuen them Peter stode at the doore without I euer taught in the Synagogue My kyngdome is not of this worlde c. For this cause was I borne c Hayle king of the Iewes Whoso maketh hymselfe a kyng is against Ceasar It was the preparyng daye of Easter aboute the siâ—te houre The wrytyng was Iesus of Nazareth c. One of the souldiers thrust him into the syde and furth â—â— came there out watâ—r and bloude They haue takeÌ„ awaye the lord c. Iesus than came and toke breade c. Folow 〈◊〉 me To whome also he shewed hym selfe alyue after hys passon And commaunded them that they shoulde not departe from Ierusalem c. For Iohn truly baptised with water Whan they therefore were cuÌ„ together they asked of hiÌ„ sayinge Lorde c. And he sayed vnto theÌ„ It is not for you c. And while they looked stedfastiye vp towarde heauen beholde c. They went vp into a parlour And whan he was hanged he burst a sunder c. And no man dwellyng therin c. And whan they praied they sayed c. And they gaue foorth theyr lottes Whan the fiftie daies wer cum to an ende And there appared vnto theÌ„ cloueÌ„ touÌ„ges c. And they wet filled all with the holy gost c Whan thys was noysed about the multitude came together They wordred at and maruailed They were all amased woâ—dred c. But Peter stepped forth With the eleuen With youre eares beare ye my wordes For these men are not as ye suppose c. Whome God hath reysed vp and loosed the sorowes of death For Dauyd speaketh of him Afore hande I saw god all wayes beefore me For he is both dead buried c. Therfore seyng he was a prophete He knowiÌ„g this before spake of the resurreccioÌ„ of Christ. Wherof all we are witnesses For Dauid is not asceÌ„ded into heauen God hathe made the same Iesus whâ—me ye haue crucifyed Lord and Christ. For the promyse â–ª was made to you and to your childreÌ„ And with many other woordes bare he witnesse c. And exâ—orted tâ—em saying Saue your selues from this vntoward generacion Then they that gladly receyued his preaching c. In breaking of bread c. And in prayers And feare came ouer euery soule And solde their possessioÌ„s and goodes And brake bread from house to house c. Whan he sawe Peter Iohn c. In the name of Iesus Christe of Nazareth arise and walke Of that which we are witnesses Whan the tyme of refreshing coÌ„meth And preached in Iesus the resurrection froÌ„ death And whan they had set them before them they asked by what power or in what name haue ye doen this Let vs threaten charge them c. So threatned they theÌ„ and let theÌ„ go c. And whan they heardâ— that they lift vp their voyces to God with one accord And assone as they had made theyr prayer the place moued where they were c. And they were fylled with the holy ghoste they spake the wordes of God boldly And distribucion was made vnto euery man accordyng as he had nede A certyne man named Ananias c Ananias howe is it that SathaÌ„ hath fylled thyne herte that thou shouldest lie vnto the holy ghost c. Whan Ananias hearde these woordes he fell downe and gaue vp the ghoste c. Than Peter sayed vnto her why haue ye agreed together to tempte the spirite of the lorde c. And of the others durst no maÌ„ ioyne himselfe to theÌ„ Neuertheles the people magnifyed theym And they laied handes on the Apostles put them in the 〈◊〉 pryson And they brought theÌ„ without violence For they feared the people c. Beholde ye haue fylled Hierusalem with youre doctrine The God of our fathers reised vp Iesus whome ye slew and haue hanged on tree For before those dayes rose vp one Theudas And they departed from the couÌ„sell reioysyng that they were couÌ„ted worthy to suffer rebuke for his name It is not meete that we shoulde leaue the woorde of god serue tables Wherefore brethren loke ye out among you seuen of honest reporte c. And they chose SteueÌ„ a man ful of faith and of the holy ghost c. And theâ— moued the people the elders and the Scribes For we hearde hym saye this Iesus of Nazareth shal destroye this place Get the 〈◊〉 of the countrey â–ª 〈◊〉 thy 〈◊〉 And promised that â—â— would geâ—â— it to hym to possesse And he gaue him the couenaunt of circuÌ„cision Who made the a ruler and iudge ouer vs This man receiued the worde of life to geue vnto vs c. And they made a calfe in those dayes and offered sacrifices And ye toke vnto you the tabernacle of Moloch Which of â— Prophetes haue not your fathers persecuted And the witnesses laied downe their clothes at a younge mans feete whose name was Saule Lorde laye not this sinne to their charge And at that time there was a great persecucion against the coÌ„gregacion whiche was at IerusaleÌ„ As for Saul he made hauocke of the congregacyon c. But as sone as they gaue credit to Philippes c. They were baptised bothe men women c. The herte â— is not right in the sight of god RepeÌ„t therfore of this thy wickednes c. Praye ye to the lorde for me that none of these thiÌ„ges c. And behold a man of Ethiopia And as they went on their waye And assone as they wâ—â— cum oute of the water And there was a certayne discyple They watched the gates day and nyght to kyll hym And turned hym to the body said Tabitha aryse A deuouâ—e maÌ„ and one that feared God Beholde I am he whoÌ„e ye seke what is the cause wherfore ye are cumme Than called he theÌ„ 〈◊〉 lodged theÌ„ It is an vnlawful thiÌ„g for a man yâ— is a Iew to company or cum vnto an alien For what enteÌ„t haue ye sent for me Howe
make his pathes plaine and euen Euery valey shall be fylled and euery mountayne hyll shal be brought lowe And the croked shal be made strayght and the rough shal be turned into plaine wayes and all mankinde shall see the saluacion of God And nowe a certeyne rumor and fame of the cumming of Christ secretly spred abroade by many and farther the conscience of theyr naughty lyues for there was no tyme more sinfull and fylthy than that was and finally a certaine secrete inspiracion dyd cause and brought to passe that many of them were wery of theyr life beyng very desyrous of him of whom they had a certeyne sauour and vnderstandyng simple though it wer who sodenly should renewe all kynde of men and theyr synnes clerely abolyshed bryng them vnto the kyngdoÌ„ of righteousnesse Wherfore whan they came flockyng vnto Iohn not onely out of the citie of Hierusalem but also out of whole Iewry chiefly out of those couÌ„treis that be nere vnto Iordane Iohn himselfe cummeth and approcheth to satisfie theyr redy wyll desyre And the thyng that he preached in wyldernes thesame he doth beate into the people beyng now more thycke assembled and gathered together nere vnto the water of Iordane that through repentauÌ„ce of theyr former lyfe they might prepare themselues to Messias now at hande and offer themselues to be healed of hym who should bryng helthe and saluacion He is in the waye of helth that knowlegeth his disease and hateth it For now sayeth he the kyngdome of heauen and that same moste fortunate moste to be desyred kingdoÌ„ is at hand yea and that very nere but there is no entrie into it but to suche as be pure and cleane from this worldly filthines At this preaching in figure tokeÌ„ that the filthynes of the mindes should shortely be clensed awaye many wer baptised in the water of Iordane condemning theyr former lyfe and acknowlegyng theyr offences openly For so it was thought good vnto the wysedome of god that Iohn which was the bound and border of Moses lawe being nowe at an ende and of the grace of the gospell nowe cumming on with this sygne and token should go before not to abolishe synne whiche thyng Christe properly reserued vnto himselfe but to prepare mennes myndes that they might be the more able to receyue the benefite that should furthwith ensue But whan he sawe many of the Phariseis Saduceâ—s cummyng to his baptisme he sayd vnto theÌ„ O geneâ—acioÌ„ of vipers who hath taught you to flee from the vengeaunce that is to some Bring furth therfore the fruites that becummeth penaunce And be not of this minde to saye within your selues we haue Abraham to out father For I saye to you that God is able to bryng to passe that of these stones children shall ryse vp to Abraham Euen nowe is the axe also put to the roote of the trees Therfore euery tree whiche bringeth not â—urthe good fruite is he wen downe and cast into the fyer And this was doen in the .xv. yeare of Tiberius Cesar beyng Emperour of Rome and Poncius Pilate hauyng rule ouer Iewry vnder hym Herode the brother of hym that dyed beyng Tetrarche of Galile where Christ made his abode and his brother Philip Tetrarche of Iturea and the countrie Trachonisis and Lisanya the Tetrarche of Abiline and Anne and Cayphas beyng the chiefe of the priestes And thus the realme of Iewry beyng deuyded vnto so many rulers furthe came he whiche should call thynges to the power and rule of one prynce And fyrste of all a great numbre of people flockyng vnto him whaÌ„ Iohn sawe a great multitude of Phariseis and Saduceis come to baptisme and was not ignoraunt how this kynde of people was arrogaÌ„t fierce and standyng in theyr owne conceyte for the notable obseruacion of Moyses lawe as it semed to themselues for the merites of the patriarches of whome they craked and gloryed muche for that they came of them For they enuying and laying wayte to hynder the baptisme of Iohn beeyng in vse and reputacion sent a craftye message vnto hym into Bethabaram for Iohn at that time did baptise there demauÌ„dyng whether that he were Christ. If he had been forthwith they would haue obiected that Christe had been promised of the tribe of Iuda wheras it was manifest that Iohn was of the Tribe of Leuy Further when Iohn protested plainly that he was not Christ no nor no Prophete especially of those olde and aunciente Prophetes whom they thought woulde returne agayne the worlde â–ª they demaunde of hym further howe he durst promyse remission of sinnes by baptysme whiche properly was reserued vnto Christ. He answered that there was muche difference betwene his baptisme wherby he dyd stirre and moue meÌ„ to repentaunce and forthynkyng of the former lyfe and the baptisme of Christ whiche forthwith should folow wherby all sinnes should be forgeuen Therfore whan he sawe many of this kynde of men come runnyng to baptisme with others he biteth theyr conscience with bitter wordes wherby he might the rather moue them to penaunce O crafty ê™ he and malicious kynde of men nay no menne but rather the ofspring of vypers the murderers of your auncetours subtyll and yll mynded towarde all men Seyng that hytherto ye haue vaunted your selues emong men vnder the tytle and name of fathers whiche for their holines be muche praise wurthy with them and vnder the false pretence of righteousnes haue reigned so negligently and idelly as though Messias should neuer haue come who tolde you and put you in remembraunce that the ineuitable punishmente was at hande vnles ye had runne with others to the remedy of penaunce And how is it that now ye desyre to be baptised as sinners among whome ye appered as men of great holynes Ye haue perceyued that your trust should be but vayne vnles ye should escape from the vengeaunce of God now beyng at hande â–ª by the refuge of penaunce For neyther the merites of the fathers nor the obseruacion of the law deliuereth from euerlasting punyshment but euery mannes owne purenes of lyfe maketh hym commendable vnto God Seyng therfore that ye repent your former lyfe hereafter so bryng forth fruite with godly affeccions and dedes that they may testifie that ye haue truely repented Hytherto for the grossenes of menne fygures and shadowes hath been sumwhat made of that mens pronitie to naughtines being compassed in with these stayes might be refrayned from fallyng into farther inconuenience Hitherto with enlarged Phylacteries with long prayers with washinges with often mencioning of father Abraham the holy Patriarche with buildyng of the prophetes shrynes of whose posteritie ye desire to appere and to be counted ye haue obteyned vnto you a certayne coloure and appearaunce of holynes emong men Hereafter because that shadowes shal vanyshe away at the light of the gospel ye must go truely and sincerelye to woorke if ye will obteyne euerlastyng health Neyther brent sacrifice ne bloud of beastes
water is the meane betwene both whiche at the length by litle and lytle is fined into ayre a more pure element Wherfore as long as the preachyng of Iohn who partly vphelde the olde lawe for as muche as it also sumwhat helpeth to bryng a man to Christ florisâ—ed our sauiour Iesus leste he should haue seemed to any eyther to contende with Iohn or els to disanull the law whiche he came to make perfect neuer preached openly ne declared his diuine power but with a fewe miracles nor gathered together any disciples but rather behaued hymselfe as the disciple of Iohn teachyng vs hereby that no maÌ„ can well exercise the office of a mayster vnlesse himselfe haue beene before an obedient disciple But after that Iohn was cast into prison for his plaine and fraÌ„ke speakyng then dyd Christ as it were succede him come in his place It is meete that the carnall be fyrste and that latermore whiche is spirituall and gostely That whiche is vnperfect goeth before and the perfect cummeth after Grace foloweth the propertie of Nature Corne is fyrste grasse before it haue eeres and mannes state foloweth after infancie The ceremonies of the lawe notwitstandyng they haue sumwhat shadowed and figured Christ yet nowe at the length drawe they to theyr ende and the light of the ghospell shineth abrode whose only auctour is Iesus Christe He went first to preache in Galile For it lyked hym that this newe lyght shoulde begin to shyne oute of that parte of Iewry whiche was counted vilest of all other Proude Ierusalem deserued not to haue this preâ—minence which albeit she were in very dede as blynde as a betell yet thought her selfe to haue a perfect good syght and for that cause was more vncurable But in these thynges whiche came not to passe by hasard of Fortune there lyeth hyd a certayne secrete significacioÌ„ of thynges to be doen. For what beâ—â—keneth it that Iohn is closed and shut vp in prison Forsoth that the law of Moyses shall at the appearyng of the moste cleare light of the Gospell be made darke and vtterly loose her lyght What signifieth it that he is bounde Truely that the carnall parte of the lawe shal be bounde and freedome lâ—used and set at large through the grace of the gospel What meaneth it that Iohns heade is striken of Certes that nowe is presente the true heade of the whole congregacion which shal be assembled of all nacions of the whole worlde What is this that Iesus preacheth the kyngdome of God in Galile Undoubtedlye he maketh a foresigne that the grace of the ghospell shall forsake the wicked Iewes and go from them to the Gentyles because the Iewes embraced styll that olde heade whiche was chopped of by the ghospell and contemned Christe the very head of the whole lawe For this woorde Galile in the Sirian tongue signifyeth a flytting or chaungyng of habitacion Before tyme grace laye hydde and ceremonies were in hyghest estimacion Nowe are they gone and Iesus cummeth abrode the effectuall auctour and preacher of the grace of the gospell Therfore accordyng to the misticall sence hereof whoso wil heare Christ preache must flytte away from their olde vsages and naughty lustes to the intent they maye be receyuable of this newe and heauenly doctrine Let the Iewe caste awaye the perswasion and sure beliefe he hath conceyued of his owne holynes the Pharisey the pryde he taketh by trustyng to his woorkes the Bishoppes the glory of their temple and sacrifices the Philosophers the vayne aydes of mannes wisedome Let Kynges and tyrauntes cast awaye that moste foolyshe truste whiche they repose in their ryches Let all nacions laye aparte all vngodly customes all filthy lustes and hearken vnto this newe Preacher Iesus who teacheth not worldly but heauenly thynges He speaketh indifferently to all menne Let all men therfore heare hym alike Here is it very expediente to consider how our sauiour Christ beginneth to set furth his doctrine Worldly Philosophers do first teache their audience nor those thynges which are most fruitfull profitable but such thinges as may cause theÌ„ to be had in admiracioÌ„ for their singuler wisedome minding nothing so muche as to get themselues a name by dissenting in opinion from other famous teachers But the lorde Iesus woulde neyther disanull thauctoritie of the olde law for he doth truely interprete the same which was before misse vnderstaÌ„d rather making it perfit theÌ„ destroying it neither disproued he Iohns doctrine although it were vnperfit but begaÌ„ his preaching with the selfsame beginning which Iohn had vsed before A man would haue saied he had bene the very scholer and disciple of Iohn who was in dede the maister and auctour of all Now what preacheth he what is the crye that the word soÌ„ne of the euerlasting father maketh The world had far swarued froÌ„ the right vsage of the law of nature whiche God hath grauen and planted in al mens hertes The wisdome that the philosophers taught increased the foly of the worlde The religion which the gentyles vsed before time was moste wicked and detestable The law of Moses caused muche hipocrisy with her shadowes her sacrifices and her fears The lawe sygnified or meant by her figures and the Prophetes tolde before by their prophecies how one should cum who should offer vnto all nacions perfite saluacion But because this promise was so long differred the worlde beyng as it were deafe gaue no eare thereunto at all Yet the lorde of his graciouse goodnesse forgate not to perfourme the same Now is the time already fulfilled that he prefixed or aforepointed vnto this busines You nede not from henceforth to await for the fulfillyng of any other figures or any mo darke sayinges of the lawe You nede not to loke after newe prophetes Loe the kyngdome of God is now present In steade of shadowes â—eritie shall shine abrode In steade of the carnall lawe the spirituall shall succede and cum in place In steade of corporall ceremonies true godlines shall raigne In steade of the deuilles kyngdom Gods kyngdom shal be enlarged There is no cause why you should lynger or stay why any man shoulde looke backe vnto the aydes of his owne rightuousnesse Perhaps as Moyses lawe taketh rightuousnesse sum are rightuouse in the sighte of the worlde but as the new lawe requireth thesame all men are synners and vnrightuous Yet for all that there is no cause why you should dispayre Knowe your disease and then receyue remedy that is onely be you repentaunte for your former lyfe and stedfastly beleue the gospel Nowe is there brought vnto you a message right ioyfull and muche to be desyred I meane free remission of all your trespasses You haue no nede of burnte offringes Onely â–ª knowledge your vnrighteousnesse and repose youre affiaunce in the righteousnes of almighty god who doubtlesse will perfourme what he promiseth by his ghospell For that man shal sufficiently deserue to enioye the promise therof whoso beleueth the promiser ¶ Aâ— he
thyng called you foorth into wildernes was it trowe ye to see a prophet In dede he opēly cōfessed that he was not the Messias yet this one thing do I affirme vnto you if ye ranne forth into wildernes for that cause to see a prophete ye are not frustrate ne deceiued of the thyng ye loked for Ye haue in very true dede seen a prophet yea and more then a prophet too For this same is very he of whom Esaye long many a day gonne dyd prophecie that he shoulde bee the foregoer of Messias Beholde saieth he I sende my messenger before thy face whiche shall prepare thy way before thee For the prophetes did by derke mysticall sayinges foreshew certain thinges long after to cum but this Iohn did with his fynger point to Messias and shewe him whan he came Therefore they that thinke highly of Iohn dooe thinke rightly and well For thus muche I affirme vnto you all Emong al the men that are now in this tyme or afore tymes hitherto haue been borne of women there hath not any prophet arisen greatter or more excellent then Iohn Neuerthelesse he that is lesse in the kingdome of god is greatter then he And all the people and Publicans that hard him iustified god and were baptised with the baptisme of Ihō But the Phariseis and lawiers despised the counsail of god against thēselfes were not baptised of him and the lord sayd Wherunto shal I lyken the men of this generacion and what thyng are they like They are lyke vnto children sittyng in the mercate place and criyng one to an other and saiyng We haue pyped vnto you and ye haue not daunced we haue mourned vnto you and ye haue not wept For Iohn Baptist came neyther eatyng bread nor drynkyng wine and ye say He hath the deuil The sonne of man is cum and eateth and drinketh and ye say behold a gluttonous man and an vnmeasurable drinker of wine a frende of Publicās and sinners And wisdome is iustified of all her children It is great and great enough that I dooe nowe witnesse of hym But the thyng that sum assygne vnto him he wyll not hymselfe acknowlage ne take as due vnto hym For there is one greatter then he in vertue to dooe thynges and also in dignitie who neuertheles after the opinion and acceptacion of the people is inferiour to him in the kyngdom of heauē The strayght liuyng of him and his goyng into deserte oute of all coumpanye they dooe highly esteme and the familiaritie of this other do they contemne The dignitie of Iohn they haue in reuerēce at the glory of this other they haue enuy The doctrine of hym they did enbrace the doctrine of this other they slaūdre depraue He preached baptisme vnto repentaūce for he affirmed the kingdōe of heauen to approche and to the voice of hym herkened euery body as wel the ignoraūt and inferiour people as also Publicanes souldiers harlotes making haste to the baptisme that Iohn ministred vnto thē confessing theimselfes to be synners and beyng desirous and fain to be washed from their sīnes And so did they glorifie the righteousnesse of god acknowlagyng theyr owne vnrighteousnesse forasmuche as no creature is clene from great sinne sauyng onely God and enbracyng the goodnes of God who hath made promisse that he will freely forgeue al the offences and transgressions of the former lyfe vnto all persones that with syncere trust and affiaūce wil take their refuge vnto him And cōtrariwise the Pharises the Scribes the lawiers while they reken shame to acknowlage their owne iniquitie they haue rather willed to make God a lier thē to enbrace the trueth therfore thought they skorne to bee baptised of Iohn vnto their cōfusion and castyng away despysyng the mercifull counsaill of God who hath appoynted and determined to abolishe the sinnes of all mortall people by this moste easy and ientle waye For what is a more easy thyng then to confesse and so to be diep◠in water not for that innocencie was or might be geuen by Iohn but for that the baptisme and preachyng of Iohn did make a preparatife to the same innocencie to the end that the more noumbre of persones might be brought to saluacion through the preachyng of him to whom Iohn was as a forerenner and messenger in case he should finde their hertes and myndes already prepared to receiue it There was nothyng of all the premisses vnaduisedly doē or wtout a good grounde but the prouidence of god disposed all thynges to the health and saluacion of mankynde And the poore commoners the people of moste lowest sorte and synners who semed to be ferthest out of the way frō true godlynesse and very farre short of the knowlage of the lawe suche men embraced the beneficial and mercifull goodnes of god And contraryewyse they whom it behoued moste of all to vnderstand that these thynges wer promysed by the holy saiynges of the prophetes and who also seemed to be the very pillours of al deuout holines haue vtterly refused the bounteous goodnes of God beyng offred vnto them and haue felt no maner compunccion to repentaunce or amendment neither at Iohns preachyng nor yet at mine And Iesus laiyng this obstinate malice plain in their face brought in a similitude of this sorte in his communicacion What shall I than say of the people of this peruerse generacion or to what thyng shall I say them to be like They may bee lykened vnto boyes whom we see sitting together in the open strete which boies aunswering one another in their plaiyng vse thus to saye we haue plased you mery songes vpon our pypes and yet haue ye been therby nothing moued to daūce we haue played you mourning songes and yet haue ye not wept Thissame prouerbe beeyng taken of the common guise of children in the strete did the Lord Iesus apply and compare vnto the obstinate Iewes who neyther with the streight liuing of Iohn were moued to any feare of gods vēgeaūce nor yet with the courteous familiaritie and beneficial doinges of Christ wer any thing stirred vnto the loue of him For there came Iohn saieth Iesus with singular streightnes of liuyng bothe preachyng repentaunce and also geuing an exaumple of repentaūce neither eating any breade ne drinkyng any wine but liuing in wildernesse clothed in a pilche of a Camels hyde girte with a gyrdle of lether But for all these thynges so ferre wer ye from all repentaunce that the thyng which was doen for to emende you ye turned into surmised slaundres and querels saying He lacketh common reason he hath a deiuil in hym The sonne of man is come seking by the contrary waye to bring you to saluacion that is to wete as a man familiar and readie to mete or speake with all persones that woulde makyng no shew of any new streightnesse of lyuyng nor manacyng or threatenyng any punishement but alluryng all persones with benefites vnto the loue of hym eatyng and
thoughe it wer sumwhat derkely that one should come after me who going before me in dignitie and power did ouerreche me for because although he semed to come after me both in byrth of hys manhed in the tyme of hys preaching and also in auctoritie yet in godly gyftes he was far before me In so much that I myselfe did not certainly knowe at the fyrst howe great he was or what he was For he is so great that I whome ye haue in suche reuerence am no maner of way to be compared vnto him He is the lorde and auctour of all health I am none other but his seruaunte and goer before neyther is my baptisme or preaching any other thing but an introduccioÌ„ to the heauenly doctrine and vertue whiche he shall bryng vnto you Neyther yet am I sent for any other purpose by the commaundemente of God but to preache repentaunce of your former sinnes to shewe you that the kyngdome of heauen is at hande and to washe you with water to thintent that after he should be shewed to me of his father by sure tokens he might at his coming be the better conceiued in your mindes being already prepared with these principles His conuersacyon and life was simple and pure and beyng in no poyncte notable emong men he ioyned hymselfe to the multitude as one of the common sorte of the people and came to be baptised as though he had bene subiect to sinne ¶ And Iohn bare recorde saying I sawe the spirite descende from heauen lyke vnto a dooue and abode vpon him And I knew him not Therfore I coulde not knowe surely by the disposicion of hys body nor by mans coniecture that he was the onely sonne of God and that moste pure lambe whiche through faythe shoulde put awaye all the sinnes of the worlde but that I was taught by a notable sygne from heauen that thys was he to whome I was appoynted to bee the goer before And what this sygne was Iohn did openly declare to the multitude When Christe sayeth he willynge to shewe to the worlde an exaumple of humilitie and ioynyng hymselfe to the company of sinners came to be baptised the father of heauen did honour hym with an heauenly token For I my selfe sawe the holy ghost cummyng downe vpon his head in the likenesse of a dooue and there remayning Until that time I did not certaynly knowe hym whose goer before I was by reason that his corporall estate did hyde hys celestial excellencie But he that sent me to baptise in water the same sayed vnto me Upon whom thou shalt see the spirite descende and â—â—â—y stil on him the same is he which baptiseth with the holy goste and I sawe and bare recorde that he is the sonne of God For as yet the tyme was not come in the whiche the father of heauen woulde haue him to be openly knoweÌ„ to the people Therfore when I knew by the inspiracion of the sayde father that Messias was alreadye come then to take awaye the errour and mistakyng of hys persone or leste mannes coniecture should haue any doubt therin he by whose commaundement I toke vpon me the office baptise you with water taught me by a sure token by the shewing wherof I might assuredly knowe who he was that shoulde baptise you with an effectuall baptisme and should by the holy gost wherwith he was replenished freely geue to all them that trusted in hym remyssyon of all theyr synnes For before Iesus came to me to be baptised the father of heauen did aduertise me before hande saying By thys token thou shalt surely know my sonne Emonges many whom thou shalt wash with water vpoÌ„ whomsoeuer thou shalt see the holy ghost in the lykenesse of a dooue descending and remaynyng be wel assured that thesame is he which hath power to baptise with the holy gost For man washeth with water but he onely by his heauenly power taketh away sinnes and geueth righteousnesse I saw this token according to the fathers promyse in hym whan he was baptised And for thys cause he gaue me grace to see him that you also through my preaching should know the autour of your saluacioÌ„ Wherfore like as heretofore I haue witnessed so doe I now also openly testifie that this is the sonne of god from whence as froÌ„ the heauenly fountayn ye must require all thynges whiche perteyne to righteousnes and eternall felicitie For I will suffer you no longer to suspecte greater thinges of me then I deserue nor yet to be ignoraunte of hym whome to knowe is saluacion By these manier of witnesses Iohn did often commend Iesus beyng as yet vnknowen to the multitude and gaue ouer his owne auctoritie to him as to his better to the entent that from that time furth the people should leaue hym and cleaue to the gouernaunce of Iesu Goddes prouydence in the meane tyme procuring this to th entent that they both might be to vs an holsome exaumple of a true preacher of the Ghospell For truely Iohn neyther with the encisemente of so great renoume beeing willingly offered vnto hym was so much corrupt that he would take vpon hym an other mannes praise nor yet so afrayed of the enuie of the Priestes and Phariseis whose ambicyous enuie and enuious ambicyon woulde suffer no bodye to bee exalted but themselfe that therefore he dyd ceasse to speake of the glory of Chryst neyther did he regarde his owne commoditie but what was expedient for the people hereby teachyng how a preacher of the ghospel ought to haue a constaunt and sure stayed mynde yea euen to the auenturyng of hys lyfe not onely agaynste excesse couetousnes but also against al ambicion And as for Iesus Christ when he came as one of the common sorte of the people to be baptised and also when he behaued himselfe amongest Iohns disciples as if he had bene one of them wheras he was lorde of all he taught vs how we must come to true glorye by great humilitie and modestie of mynde and that none is mete to be a mayster vnlesse he haue played the parte of a good scoller neyther that anye ought to take rashely in hande the office of preachyng excepte he hath bene all manier of wayes well tryed and approued and in manier appointed therunto of God The next day after Iohn stode agayn and two of his disciples and he beheld Iesus as he walked by and sayeth Beholde the lambe of God And the two disciples heard him speake and they folowed Iesus Now to th entent that Iohns most excellent purenes and honestie might more clerely appere he thought it not inough to turne thaffeccions of the people from him to Christ but he laboureth also to despatch from himselfe his owne peculier disciples whome he had and to put them to Christ. For the day after these thinges which I haue already rehearsed vnto you were doen in the presence of the people Iohn stoode there agayne and twoo of hys
furth of enterludes appointeth time for his players to come and goe euen so doeth here the angell moderate the settyng out of these two persons and their meting For at the same tyme as god would haue it a certaine gelded man being a Chamberlayne toke his iourney a person halfe maymed in that he lacked his stones by reason wherof he was not a perfecte man of body but right wyse for all that and of a manâ—y stomacke an Ethiopian borne blacke skynned but one that shoulde sone after be clothed with a garment of a laÌ„bes flece immaculate as white as snowe and chaunge his naturall complexion in the fonte of baptisme a head officer to Candace quene of Ethiope whom she had made her high treasurer Here speake we of a sorte of people delicatly brought vp by reason of theyr excesse and superfluitie which are well worthy to be in subiection to a woman Riches is the norisher of all superfluitie This man of a deuout mynde had taken his iourney towardes Ierusalem For the temple there was of so great renowme that diuers nacions yea oute of far countreyes came and brought with them sundry gyftes In consideracion whereof the priestes had muche dysdaine and hatred at them that sayd this temple should be once distroyed This chamberlayne meaned well and godly but fowle was he deceyued to seke in the Iewes temple for religion whence it was euen than all ready to depart vnto the heathen And as he was in his repayre homewarde sitting in his chariot he mispent not the tyme in fables or elles in slepe but for the loue that he had to religion was in readyng Esaye the prophete declaring to vs where we ought to seke for Christe For in temples is not he hydden but in bokes of holy scripture ¶ Then the spirite sayde vnto Philip go neare and ioyne thy selfe to yonder charet And Philip came to hym heard hym read the propheâ— Esaye and sayde vnderstandest thou what thou readest And he sayde how can I excepte I had a guyde And he desired Philip that he would come vp sytte by him The â—enour of the scripture that he read was this He was led as a shepe to be slayne like a lambe dumme before his shearer so opened he not his mouth Because of his humblenes he was not estemed But who shal declare his generacion for his lyfe is taken from the yearth The ChaÌ„berlaine aunswered and said I praye the of whoÌ„ speaketh the prophet this of himselfe or of some other man Whan Philip had here in his waye mette with him the angell warned hym againe priuely and sayde go to and approche thou neare vnto this charet Whan Philip had made good spede thyther he heard the Chamberlaine readyng Esay the prophete and streyght therupon perceyuyng his good zele and endeauour vnto religion sayde to him vnderstandest thou what thou readest Than answered he howe should I vnderstand a man as I am geuen wholy vnto temporall busines excepte I had one to expounde to me the secret sence and meaning of the prophete And with that desired Philip the he would step into the chariote and sit by hym that they might the more commodiously talke togyther Up went Philip and sat by the Chamberlayne Marke me how well doth Philip here resemble a trewe preacher of the gospell and howe plainly in this chamberlayne is suche Heathen people described as couet to knowe Christe There must nedes be wonderfull great encrease of all godlynes where the one hasteth in muche desyre to teache the other hartely biddeth hym to his compaynie desirous to learne Here was nothing done by chauÌ„ce god did set al in rule and ordre For this chaÌ„berlaine happened for his parte vnawares vpon that place of the prophete whiche described Iesus Christ. This was the place of Esay he was led as a shepe to be slayne and as a lambe helde he his peace before the person that clyppeâ— hym and not once opened his lyppes Because of his humblenes he was not estemed Who shall declare his generation For his lyfe is taken away from the earth This texte of Esaye whan Philip had repeated to hym the chamberlayne was more enflamed with ardeÌ„t affeccion to knowe whome the prophete spake of and sayd of whoÌ„ I praye the speaketh the prophete these wordes of himselfe or of sum other See how apte this chamberlaine was to learne He had heard that Esaye himselfe was cut in pieces at commaundement of kyng Manasses with a wodden sawe and ignoraunt was he not that prophecies laye sumtymes after suche sorte of doubtefull that what seamed to be spoken of this person or that after the historical sence oftentymes myght after a more priuey or misticall sence pertayne to another But easye is it to teache that person whiche in suche wyse demaundeth ¶ Philip opened his mouth and began at the same scripture and preached vnto him Iesus And as they went on their waye they came vnto a certain water and the ChaÌ„berlaine said see here is water what doth let me to be baptised Philip said vnto him yf the beleue with all thyne herâ—e thou mayest And he aunswered and sayd I beleue yâ— Iesus Christe is the sonne of God And he commaunded the charet to stand styll And thei went downe bothe into the water both Philip also the Chamberlaine and he baptised him And as sone as they were come ouâ— of the water the spirit of the lorde caught away Philip and the chamberlayne saw him no more And he wente on his way reioisyng but Philip was found at Azorus And he walked thorow oute the couÌ„trey preaching in al the cities tyll he came to Lesaâ—ea Than Philip as one that was ready with ryght good wil to teache opened his lyppes and begynnyng at this place of the prophete expounded to hym briefly the principall poyntes of the gospell that is to saye that this person whom the prophete spake of was the sonne of god â–ª throughe whome god had decreed and by his prophetes promysed frely to saue all that woulde put theyr truste in him and that he woulde for this cause haue hym to be borne againe very man of the virgin Mary And where the one natiuitie and eke the other can not be in worde expressed whether it be his eternall generacioÌ„ of his father whiche from euer was withoute circumscripcion of tyme or that he once had of the virgin by the holy ghostes handyworke without maÌ„nes help takyng so vpoÌ„ hym mannes nature that he departed neuer from his godhed the prophete Esay seing this in spirite and muche astoyned therat sayde who shall be able to declare at lengthe his generacion Furthermore that he was the trewe paschall lambe for whose deathes sake his father had appoynted to delyuer not onely the Israelytes but al other nacions also from bondage of synne and from death euerlastyng And therfore delyuered he hym into the handes of the priestes scribes phariseis and head men amoÌ„g the people who brought him
and sawe fower foted beastes of the yearth and vermine and wormes and foules of the ayre In this matter it becommed not Peter to holde his peace but he tolde all the matter euen frome the begynnyng howe as it had chauÌ„ced in this wise Certes I duâ—st not breake the lawe whiche we haue deliuered vs of our forefathers but in this poincte folowed I him whiche is aboue the lawe I was in the citie Ioppa fastyng and in my prayers that no manne can suspecte it to be a vayne dreame And whan I had commaunded as very hungre enforced me some meate to be dressed I was in the meane time rauyshed and in a traunce sawe this vision A great vessell muche after the fourme of a greate linen sheete knitte fast at fower corners was let downe from heaueÌ„ and came to me Werupon whan I had sette myne iye being very hungry I loked what maner of meate there was And there I sawe dyuerse kyndes of fowerfoted beastes besydes those that were noxious beastes with other sondrye kyndes also of beastes â–ª that crepe on the yearthe and fowles of the ayre whome the lawe by expressed commaundement woulde vs to abstayne fro And I hearde a voyce saying vnto me Aryse Peter sley and eate But I sayed not so Lord for nothing commen or vncleane hath at any tyme entred into my mouthe But the voyce answered me againe saying from heauen count not thou those thinges coÌ„me which God hath clensed And this was done thre times And all wer taken vp againe into heauen And beholde immediatly there were thre men all ready cum vnto the house where I was sent froÌ„ Cesarca vnto me And the spirite sayed vnto me that I should go with them wtout doubtyng Moreouer these .vi. brethren accoumpanyed me and we entred into the mans house And he shewed vs how he had seen an angell in his house which stoode and sayed to hym sende menne to Ioppa and call for Symon whose sirname is Peter he shall tell thee woordes wherby both thou and all thyne house shal be saued Whiles I was lookyng on this I hearde also a voyce whiche exhorted me that I shoulde not sticke to eate thereof and sayed vnto me aryse Peter kyll and eate To whome I made than answere God forbyd For to this daye hath no vnclene meate entred into my mouthe Than aunswered the voyce eftsones in this maner call not thou whiche art but man those meates vncleane whiche god hath purified This vysion dyd three tymes appere And afterwardes all those meates whiche I thought worthy to be abhorred were taken vp into heauen And after I was cum to my selfe whyles I reuolued in my mynde what this vision whiche so often apered shoulde meane the spirite of god forthwith gaue me knowlege that there were three men at the doore where I hosted sent from Cesarea that would speake with me And the same spirite commaunded me that I shoulde not sticke to goe with them I obeyed the visyon and by the holy ghostes sendyng I tooke my iorney to Cesarea not alone but I tooke syxe brethren with me to beare wytnesse of all those thynges whiche I dyd by the commaundement of God And brefely er entred into the mannes house that had sente for vs. There he in presence of vs all shewed howe that fewe dayes before whyles he was fastyng and hys prayers at home in hys house he had seene an Aungell standyng before hym in a glistenyng garment when it was brode daye and saying vnto hym Cornelius sende some of thy seruauntes to Ioppa and let theym desyre Symon otherwyse named Peter in thy behalfe to take the paynes to come speake with the. He shall tell the those thynges whereby thou and all thy housholde maye be saued I perceyuyng these visions to had agreed on both partes and perceyuyng farder howe earnest theyr desyre was with out all dissimulacion beganne to teache them those thynges that our Lorde Iesus had willed vs to preache And as I began to preache the holy gost fell on them as he did on vs at the begynnyng Than came it to my remembraunce howe that the lorde sayed Iohn baptised with water but ye shall be baptised with the holy ghost For as muche than as god gaue theÌ„ like gyftes as he dyd vnto vs when we beleued on the Lord Iesus Christ what was I that I should haue withstand god Whan they heard this they helde theyr peace glorified God saying than hath God also to the Gentyles graunted repentaunce vnto lyfe I had not fully fynished my communication but beholde the holy ghost cummyng from heauen entred into theym in lyke maner as he at the fyrste tyme had into vs and they began to speake dyuerse languages euen as we than spake Thys was an euident token that their faythe was approued before God And euen than the very thyng it selfe shewed what this hard vision to vnderstande that I had seene dyd meane For these were those same fowerfooted creping beastes and fowles whiche we that are circumcised do abhorre but goddes wyll is to haue theym purifyed thorowe faythe yea he wyll not that we take anye thyng as vncleane whiche thorowe faythe of the ghospell is made holy And farther I remembred the wordes that the Lorde spake vnto vs whan he was ready to ascende to heauen Iohn baptised in water but you shal be baptised in the holy ghoste And we diepe the body in water but it is not water that gyueth saluacion vnlesse by faythe we obtaine the fierye baptisme And whan as the matter of it selfe in effect was euident enoughe that they had receyued the baptisme whiche Iesus the lorde had promysed and that the same fauoure thorowe faythe was employed on those whiche wer not circumcised whiche we before had receyued not because we had so deserued by kepyng of the lawe but thorowe our fayth wherby we beleued our lorde Iesus Christ how coulde I be agaynste the wil of god Was it for me to staye that they shoulde not be baptised in water whiche were than already baptised in the spirite of God seyng that water is nothyng elles but a token of the grace that shal be geuen vs from heauen But than was grace gyuen them before without oure ministerie So that to deny them to be baptysed in water had bene nothynge elles but to improue that whyche God had done Whan they had hearde these hys wordes they helde theyr peace and praysed God saying than the verye thyng in effect is euidently declared that God hath gyuen repentaunce not to the Israelytes onely but to the Gentyles also that they therby maye obteyne lyfe euerlastynge And these were the firste frutes of the Gospell that the churche had of heathen by Peters procurement For before hym none other durste so doo but Philip onely and that also not without monicion of an aungell They also which were scattered abrode through the affliccion that arose about SteueÌ„ walked throughout vnto Phenice and Cypres and Antioche preachyng
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
c. We speake as we doe knowe c. No manne asceÌ„deth vp to heauen As Moses lyfted vp the serpent He gaue his one â–ª ye begotten sonne He that beleueth on him is not condemned Because he hath not beleued Men loued darkenes more then lyght Because theyr woorkes were euill For euerye man yâ— euill doth hateth the light He taried with them and baptised and Iohn also baptised c. There was muche water c. And there arose a question c. And they came vnto Iohn All men come to him A man can receyue nothiÌ„g excepte it be c. Ye your selues are witnesses c. I am not Christ but am sent before hym He that hathe the bryde is the brydegrome What he hath seen heard that he testifieth The father loueth the sonne c. He that beleueth not the sonne shall not see lyfe For it was so that he must nedes go thorowe Samaria Than he came to a citie c. And it was about the sixt houre His disciples were goen awaie vnto the toun to bye meate â–ª The womaÌ„ saieth vnto hym c. Sir I perceyue that thou art a prophete our father 's wurshipped in this mouÌ„tayne And ye saye that in Ierusalem is the place where men oughte to wurship Ye wurship ye wâ—â— noâ— what we know what we wurshippe c. I knowe yâ— Messias shall come â–ª whiche is called Christe Iesus sayeth vnto her I that speake vnto the am he I haue meate to eate that ye know not c. Iesus saith vnto them my meate is to do the will of hym that hathe sent me Say not ye there are yet .iiii. monethes end than cummeth haruest And herein is the saying true that one soweth and an other reapeth And he abode there ii dayes The ruler sayeth vnto hym Iesus sayeth vnto hym goe thy waye thy sonne lyueth Then he enquired of them the houre whaÌ„ he began to amende So the father knewe c. And he beleued and al his houâ—holde This is the seconde miracle And there is at IerusaleÌ„ by the slaughter house apoole c. Whan Iesus sawe him lye c. He sayed vnto hym wylte thou bee made whole Sir I haue no man c. And thesame daye was the Sabboth c. Tha asked they hym what man is that c. The man departed tolde the Iewes that it was Iesus Because he doeth these thynges on the sabboth daye Therefore the Iewes soughte the more to kill hym The sonne can doe nothyng of himselfe c For the father loueth the soÌ„ne c Neyther iudgeth the father any man He that honoureth not the sonne c. The time shall come and nowe it is c. For as the father hath life in hymselfe c. Maruailâ— not at this c. I can of mine owne selfe do nothyng yf I should beaâ—e wytnesse of my selfe But I receyue not the recorde of man c. He was a burnyng a shynyng light But I haue greater witnes theÌ„ the witnesse of Iohn for the workes whiche my father hath geuen me to finishe c. Ye haue not hearde his voyce at anye tyme nor seen his shape Ye haue not the loue of god WheÌ„ce shal we by bread that these maye eate Iesê° saieth make the people sitte downe And Iesus toke the bread Labour not for the meate which perisheth This is the worke of God that ye beleue what signe shewest yâ— then I am the bread of life For I am cum downe from heaueÌ„ This is the wil of him that seÌ„t me And they shall bee al taughte of God I am the liuing bread Excepte ye eat the flesh of the sonne of manne This is the bread whiche came down from heauen c. What and yf ye shall see the soÌ„ne of man c. Will ye also go away c. Thou hast the woordes of eternal life c. We are sure that thou arte Christ. c. His brethren therfore sayed vnto hym There is no man that doeth any thyng in secrete c. For his brethreÌ„ beleued not in hym My time is not yet cum c. The worlde cannot hate you I will not go vp to this feast c Howbeit no maÌ„ spake â—penly of hym c. For feare of the Iewes How knoweth be the scripture If any man will be obedient vnto his will He that speaketh of himselfe seketh his owne praise The people aunswered and said thou hast a deuill Who goeth about to kil thee And ye on the Sabboth day circumcise a man Iudge noâ— after the vtter apperance c. Then cried Iesus in the temple c. And I am not cum of myselfe but he that sent me is true And him ye knowe not Ye shall seke me and shall not finde me c. Than sayd the Iewes among themselues whither wil he goe c. If any man thirst let him cumme vnto me and drinke Doeth any of the rulers or of the Phariseis beleue on hym Searche loke for out of Galile a riseth no prophete And the Scribes and Phariseis brought vnto hym a woman taken in aduoutrie Let hiÌ„ that is among you without sinne cast the firste stone at her He said vnto her woman where are thyne accusers Go synne no more I am the light of the world c Thou bearest recorde of thy selfe But ye can not tell whence I am I iudge no man and yf I iudge my iudgemente is true If ye beleue not that I am he ye shall dye in your sinnes Thei vnderstoode not that he spake of his father If ye coÌ„tinue in my woorde c. And the truâ—th shall make you free Whosoeuer committeth sinne c. But if theâ—â— sonne make you free c I speake that whiche I haue seeÌ„ c. Yf ye were Abrahams children c. If god wee your father He that is of god heereth Gods wordes I seke not myne owne prayse c. What makest thou thy selfe It is my father which honoureth me c. Than toke they vp stones to caste 〈◊〉 hym He sawe a man which was blind I am the lyght of the worlde Is this your sonne c. Geue God prayse We are Moses disciples I am come iniudgemeÌ„t c. If ye were blynde ye should haue no sinne I am the good shepehearde I geue my life for the shepe c. I put my life froÌ„ me that I might take it againe Yf thou bee Christ tel vs playnly My father c. is greater than al. c. Lazarus is dead and I am glad for your sakes c. Iesus wept Excepte the wheat corne faâ—l into the ground and dye Lord doest thou washe my feete If I washe yâ— not thou hast no part with me For I haue geueÌ„ you an example Now I tel you before it come One of you shall betray me That he shoulde geue some what to the poore A new commauÌ„dement geue I vnto you that ye loue together Before the cocke crow c. In my
men he chose not Philosophers not Phariseis not Priestes not ryche men For he woulde not that the glorie of the gospel should be defiled ' with any worldlye ayde and succour But as he walked neere the water whiche as we sayed before was in the border of bothe Galilees he espied twoo brothers germaine the name of the one was Symon and he was called also Peter the other was named Andrewe whose fathers name was Iohn These before that tyme heard Iohn through whose prouocacion they began to folowe Iesus But they lefte them both and turned agayn to theyr facultie and crafte whereby they were wont to get theyr lyuyng And nowe they were bustlye occupied castyng theyr nettes into the sea It was a sygne of good lucke Fyrste youth more ready to receyue the newe doctryne further the agreablenes of brethren one readye to helpe another Agayn a craft and facultie in whiche was no hurt wherby they got a poore liuyng out of the common mere or poole Fynally the fishyng put them in remembraunce of the newe fisshyng whiche serued not to take fishes with nettes to feade the belly but wyth the nette of the gospell to catche men drouned wyth worldly cares vnto desyre of the heauenly lyfe Therfore as they were occupied about necessaries for theyr bodye Christ speaketh vnto them saiyng Folowe me ye shall learne a science of me better than euer ye learned of your father And yet ye shall not leaue your science but ye shall chaunge it to a better fashyon For I will make you hereafter fysshers of men that ye whiche wayte for fishes to destroye them maye catche and take men into euerlasting saluacion They knewe the voyce of hym whome before they did beleue and whose gentilnes they hadde proued before wyth familiar communicacion But through the strength and efficacie of his voyce he brought to passe that foorthwith at the word of the caller thei forgat not onely theyr fishe but also theyr nettes as they were they lefte them there and not byddyng theyr acquayntaunce once fare well they folowed Iesus euen as he walked They sawe no greate thyng yet in Iesus notwithstandyng they stayed not nor lingered nothyng nor were not careful howe they should gette theyr liuing hereafter but ioyned themselues to hym callyng them with hys onelye woorde and folowed him and would not awaie to dye therfore And whan he was gone foorth from thence he saw other two brethren Iames the sonne of Zebede and Iohn hys brother in the shyp with theyr father Zebede mending theyr â—ettes and he called them and they furthwyth lefte the shyp and their father and folowed hym Iesus going a litell further espyed other two brothers Iames and Iohn the sonnes of zebedeus he was the better pleaseâ— for that the brethren and the father agreed so well together They wer al in one botâ— endeuoryng one thing euen the fame that Peter and Andrewe were aboute But these went not spedely forwarde with theyr businesse because theyr nettes were broken with longe wearyng whiche was a token of pouertye Iesus therfore passing by as they were earnestly occupyed in mendyng of theyr nettes spake vnto them and bad them folowe hym The young men of a playne confidence and truste without any tariyng furthwith leauyng theyr nettes and forgetting theyr father also bend themselues to folowe Iesus so the preaching of Iohn hadde framed and fashioned them so deserued the towardenesse and redinesse of theyr hartes so had the inspiracion of Christe drawen them who wholly breathed and sauoured of the heauenly spirite wherwith he was replenished And Iesus wente about al Galile teachyng in theyr Sinagoges and preachyng the ghospel of the kyngdome and healyng al maner of sickenes and al manier of diseases emong the people And his fame spred abrode throughoute all Siria And they brought vnto hym all sycke people that were taken with diuerse diseases and grypynges and them that were possessed wyth deuils and those that were lunatike and those that had the palsey and he healed them And there folowed hym great multitudes of people from Galile and from Decapolis and Ierusalem and Iewry and froÌ„ the countreyes that lye beyond Iordane Ye see the entrynges of our Philosophye whereby it was thoughte good vnto god to saue all mankynde Ye se the pompe and ruffling of the euangelycall schole Poore Iesus beyng accumpanyed with these few fishers vnlerned of the common sorte and poore men walked ouer all Galile not nowe in corners nor in deserte but in theyr Synagoges where was moste resorte preachyng and shewyng that the kyngdome of heauen whiche had heretofore been promysed was nowe at hande not puttyng them in feare of helle fyer lyke as Iohn dyd but inuiting and allurynge all men with free benefites For wheresoeuer he wente he healed all mennes diseases indifferently and freely refusing no man were he neuer so vile and of the meanest sorte and with lyke easynesse he chased a waye all diseases were they neuer so incurable to thintent bothe to set furth and declare by miracles his power to be greater than mannes and also through free benefites to purchase and winne the loue of all menne For hym we gladly truste and beleue whome we loue Yea euen the wylde beastes also bee wunne with benefits Surelye there is no benefite more godly than freelye to restore health By these meanes it came to passe that the fame of hym spredde abrode throughout all Syria and manye brought from a farre theyr diseased folke incumbred with diuerse dyseases and griefes and besydes these suche as were possessed with diuels and Lunatikes and diseased with the palsey whome Phisicyons commonly eyther take not vpon them to cure or els be wonte to cure in vayne because the dysease passeth theyr arte and cunnyng But Iesus healed all easily not with mannes medicynes but wyth heauenly vertue wherwyth he was hable also to rayse the dead It was a small matter to hym to take awaye the diseases of the bodyes whiche toke awaye the diseases of the myndes It was a smalle matter for hym to prolong the lyfe of the bodye whiche came to geue euerlastyng lyfe vnto all men There came therfore from thys parte and that parte a wonderfull numbre of people not onely from Galile of the Gentiles where he was but also out of the other Galile whiche was beyonde the water and oute of the countrey that was called Decapolis because of the tenne cities whiche were in it also out of Hierusalem and the residew of Iewry and out of the places whyche were beyonde Iordane All men as they haue nede runne to a benefit Many be moued wyth nouelties Sum came for malice with a mynde to wayte displeasure Iesus for his parte draweth all vnto hym but fewe bee mete for the heauâ—nly Philosophye for the teachyng and deliuery of the which he chiefly came into the worlde The people is moued wyth care of the bodye and is desyrouse and deliteth muche in newe syghtes and gasinges But
remission of synnes and all the lande of Iewrye and they of Ierusalem went out vnto him and were all baptised of him in thy ryuer of Iordan confessing theyr synnes And albeit summe menne had leuer make a further rehersall of thistorye of the gospell and begynne the same with the natiuitie and birth of Iesu Christe Yet me thinketh it sufficient for that I woulde be briefe to take my begynnyng of Iohn Baptistes preaching For lyke as the day starre goeth before the Sunne so came he and appeared vnto the worlde before Christes preaching not by chaunce and fortune but by Goddes determinacion to styrre vp the myndes of the Iewes to looke for Messias that would streightwayes cum yea and to poynte hym vnto theim wyth his finger when he came the whiche Iohn the Prophetes so many hundred yeares sythens prophecied and told before should cum For the same prophetes whiche prophecied and spake of Christes cummyng spake and prophecied also of Iohn the forewalker of Christe For in Micheas the prophete God the father speaketh vnto his Sonne in this wyse Lo sayeth he I sende my especiall and electe messenger before thy face who shall make a waye for the that anon after shalt cum and take on the thoffice of preaching the ghospell Lykewyse the Prophete Esaye sygnifying the preachyng of Iohn sayeth The voyce of a cryar in wildernesse prepare ye the waye of the Lorde make strayght his pathes In semblable wyse the paciente is monished before the cummyng of the Phisician to knowlage hys disease and reuerently to receyue hym whan he cummeth and in all thynges to do after him and folowe his counsayle When therfore the tyme approched that Iesus Christe the sonne of God who was not yet knowen vnto the world should begin to take vpon hym this ministracion for the whiche he was sent downe from heauen into earth Iohn according as the Prophetes had prophecied and tolde before played the forecurrour baptizing in wildernesse not that he dyd therby washe awaye sinnes but onely styrre and exhort men to be repentaunt for their former lyfe that they knowleaging their disease shoulde gredely desire his cumming whiche onely baptizeth with spirite and fyre takyng awaye at once through fayth in him all sinnes endowyng mens soules with heauenly grace whiche he poureth out of hymselfe as out of the well and fountayne therof freely deliueryng from vnrighteousnesse freely geuyng ryghteousnesse freely deliueryng from death and freely geuyng lyfe euerlastyng The greater that this loue and kyndes was which God shewed vnto mankind the greuouser shall their punishment be that haue set nought by thesame when it was offred them And lest any should so do Iohn came before to prepare and dispose all men by his carnall baptisme to the spiritual baptisme of Christ to cause them by exhorting and making them afrayde to forthinke and hate their former lyfe and fynally to geue them forewarnyng that messias and the kyngdom of God were at hand Iohn was not the light that shoulde lighten euery man whiche cummeth into this world but a messanger of the light that anon after should appeare He was not the phisician whiche should take awaye mennes sinnes and geue health but made them inwardly to tremble in their conscience in that he declared vnto them the great daunger they stode in Finally he styrred vp all mennes hartes to the greate desire of euerlasting saluacion by preachyng vnto them how he was not farre of the which only should deliuer froÌ„ sinne He was not the brydgrome but a forewalker of the bridegrome to wake and call vp all men to meete the bride grome cumming He was not the sonne of God but a voice foreshewing the sonne of God who anon after should be disclosed vnto the worlde Moses lawe was a fearefull lawe in somuche that the childern of Israell could not abide the voyce of God when he spake vnto them Iohn being a limitte or bordre set betwene the lawe and grace and as a man mengled of bothe dyd herein vse a poynte of the olde law because in his preachyng he manaced all men with euerlastyng death and damnacion vnlesse they woulde tourne in season from their synfull lyuing And againe this had he of the new that he moued not the people to sacrifices burnt offringes vowes or fastinges but to baptisme and repentaunce of the former lyfe and shewed moreouer how the moste mercifull Messias was already cum present who shoulde freely forgiue all men their offences that would put their whole trust and confideÌ„ce in hym The former lawe was written or published in wildernesse and from thence also cummeth the beginning of the newe He must cleane forsake all the worlde that will be worthy to be partaker of the grace of the gospel whiche compendiously geueth all thynges In great cities are riches delicacies pleasures pride and ambicioÌ„ But specially Ierusalem had in it a famous temple by reason wherof she was not a litle proud and stately The same citie had also carnall sacrifices wherunto the people trusted Furthermore it had holye dayes obseruaÌ„ces of the sabboth a prescribed choise of meates and other ceremonies wherby she supposed that man was iustified and made rightuous before God finally there were highe minded priestes and dissemblyng pharisees But who so desireth the baptisme of the gospel must vâ—terly laye apart all trust and confidence of these thynges He must forsake all Iewry with her Ierusalem her temple her sacrifices her priesthod and pharisaicall fashions and from theÌ„ce depart into wildernesse where he may heare the moste ioyfull tydinges of our sauiour that straight wayes wil cum To returne to Iohn he cried not in vain For he made a great many so afrayed with his crying and preaching that they forsoke their dwelling places and hasted to the water of Iordan and that not alonely out of all the countrey of Iewrie but also out of Ierusalem it selfe Thither flocked a great rablement of souldiers and publicaâ—s and also certaine of the phariseis Iohn receiued and taught as many as came without choise or regard of persoÌ„ and did also baptise suche of them as were displeased with themselfes for theyr offences and confessed the same expressing hereby as it were by a certain corporall figure the very order of the newe lawe and gospell For the first office and ministerie in christian profession is to teache When the christian nouice by this name vnderstande good reader suche a one as forsaking eyther the Iewish or Panims religion and intending to be christened is newely enstructed in the faith in the wiche state he is called of thauncient fathers catechumenus when I saye the christian nouice beginneth once through the doctrine of the teacher both to know his owne filthie liuyng and also the goodnesse of God than is he wholely displeased with hymselfe and perceyuyng no where els to appeare any hope of saluacion hath strayght wayes recourse for ayde and succour to the beneficiall lorde who freely extendeth his mercy and goodnesse towardes
lytle ones is not estemed after the quantitie and strength of the bodie but after the humblenesse of suche a mynde as claymeth nothyng in this worlde that is highe nor trusteth anywhit to his owne strength but with syncere fayth hangeth vpon Christe Iohn aunswered hym saying Maister we sawe one cast out deuels in thy name and he foloweth not vs we forbad him because he foloweth vs not But Iesus sayed forbyd him not For there is no man whiche yf he doe a miracle in my name can lyghtlye speake euil of me for he that is not against vs is on our parte Whosoeuer shall in my name geue you cuppe of water to drinke because ye belong to Christ verely I say vnto you he shall not leese his rewarde By occasion of these wordes there arose an other doubt among the disciples the whiche Iohn propouned in this wyse Mayster ê¯ he when thou sentest vs out to preache the kyngdome of God we sawe a certaine felowe caste out diuels in thy name and yet was thesame neyther of the numbre of the twelue nor of the seuentie whome thou dyddest afterwarde chose and sende out nor none of all the disciples whiche folowe vs. Wherfore hym as one of an other secte and none of thy felowship we forbad but whether we dyd well or no we wot not Iesus answered Forbyd ye none suche as are in any wyse good to sprede abrode and preache the ghospell For you must not be disdainfull in receyuing of those whiche goe aboute by what endeuoure soeuer it be to auaunce the worde of god You must not consydre whether he folowe me as a disciple but whether he preache my name If he cast out diuells by callyng vpon my name he cannot lyghtelye speake yuell of me And yf he so doe then will the thing it selfe reproue him For it shall be said vnto hym howe darest thou for very shame backbyte that name whiche thou hast proued mightie and effectuall in working of miracles Therfore do ye not vpon light occasion suppose him to worke for a naughtie purpose whoso doeth a godly dede He that resisteth not the ghospell in this poynte furthereth it because he aydeth not them whiche take part against the same Whosoeuer is not againste you maketh for you This newe doctrine must beeset forth whensoeuer occasion serueth but with what synceritie of mynde it be promoted it is no mattier to you so that the preacher doe by any manour of meanes further the busynesse whiche you goe about For not onely they shall be rewarded for furtheryng of the gospell whiche shall caste out diuels in my name but they also who according to theyr abylitie will put theyr helpyng handes neuer so litle to the aduauncyng therof For whoso wyll geue you euen but a cuppe of colde water in my name that is to say in respect that ye are my disciples and doe my busynesse be you right well assured thesame shall not lacke his rewarde ¶ And whosoeuer shall offende one of these litle ones that beleue in me it were better for him yf a mylstone were hanged about his necke and he were caste into the sea Wherfore yf thy hand hinder the cut it of It is better for the to enter into lyfe maymed then hauing two handes to go into hell into fyre that neuer shal be quenched where theyr worme dyeth not and the fyre goeth not our And yf thy foâ—te be a hyndraunce to the cut it of It is better for the to go halâ—e into lyfe then hauyng two feete to be cast into hell into fyre that neuer shal be quenched where theyr worme dieth not and the fyre goeth not out And yf thyne â—ye hinder the plucke it out It is better for the to goe into the kingdome of God with one iye then hauing two iyes to be caste into hells fyre where their wormâ— dieth not and the fyre goeth not out Againe if any shall chaunce to let them by whome the ghospell is aduauÌ„ced truly it is aduaunced not by those whom the world counteth great but by litle ones simple persons vnderlinges and men of no reputacion if anye I say offend any of these litle ones who haue reposed theyr affiaunte in me so true is it that he shall not auoyde punishment that he shoulde be muche eassier punished if there were a mylstone tyed vnto his necke and he cast into the sea The princes of this world cruelly punishe suche as let theyr deputies to put those thynges in execucion whiche they haue commaunded to be done They hange them on a ieobet and also many tymes quarter them or cast them downe headlyng from sum high rocke or els drowne them in the sea with a stone tyed vnto them for cumming vp agayne so true is it that they will not haue theyr great men offended whom they vse as ministers of their tyrannie that is to say to oppresse the people But God wyll muche greuouslyer punishe suche as will let his litle ones whom he would to haue the handelyng of th affayres of the heauenlye kyngdom for all mennes saluacion that they cannot put theyr kynges commaundementes in execucion For albeit they shall seeme for a tyme so to doe vnpunished yet at the leangth shall they not escape the punishment of hell The tyrauntes of this worlde could inuent no kynde of deathe comparable to that punyshemente whereby bothe bodye and soule shall seme to dye with continuall tourmentes and yet neuer can dye Therefore studye you not howe to be reuenged Doe your businesse and God shall punishe those that will let you Nowe if there aryse anye lette and impedimente not of any persecutoure but on theyr behalfe whiche appeare to be your frendes there oughte nothynge to be so deare vnto you that the loue therof maye cause you to leaue of the ministracion of the gospell Admitte it be thy ryghte hande that is to saye thy father or verye nere frende whome thou canste not spare put case it be thy ryghte eye that is to wete thy welbeloued wyfe and swete children Admitte it be thy foote that is to saye thy seruaunt or factour whose seruice thou canst not lacke for thexploiture of suche affaires as thou hast to doe in this worlde Cut of thy hande plucke out thyne iye chop of thy foote that hyndreth thee to doe the busynesse of the ghospell If thou canste brynge with the to the euangelike saluacion thy father thy mother thy brethren and thy systers doe it But yf the tender affeccion thou bearest towardes them withdrawe the from the ministracion of the ghospell and againe if it shoulde so come to passe that whiles they refuse to be saued by thee thou shouldest also perishe and be damned with them then cast awaye naturall affeccion and let the charitie of the gospell ouercumme the charitie of maÌ„ne doe thesame thing in perill of thy sowle that thou woldest doe in the ieoperdie of thy bodie If thou were at suche an exigent that thou shouldest eyther be
tyme forewarde to better and beter and the soule shall by oure sluggyshenesse continually renne headlong backewarde to wurse and wurse For thus do we see it commonly come to passe Big laddes and strieplynges grow quite awaye from the purenes of babehood to boyishe wantonnesse the youth than againe groweth forewarde a pace to brabling in the lawe and to making of affrayes manstate emendeth to ambicion and couetise And so cummeth it to passe that euery manne the nerer that he draweth to the state of age so muche the ferther goeth he backewarde from innocence liuyng But such persons as haue once put on Christe on theyr backes oughte according to the exaumple of the same Christe with all theyr strengthe to heaue forewarde vnto better and better to the ende that they maye bothe with the pure clenesse of the soule make themselues acceptable in the syghte of God and also by the vncorruptnesse of theyr liuing geat themselues an honest fame and reporte emong men ¶ The .iii. Chapter ¶ In the fifteenth yere of the reigne of Tyberius the Emperour whan Poncius Pilate was lieutenaunte in Iewry and Herode the Tetrarche of Galile and hys brother Phylip the Tetrarche of Iturya and of the regyon of the Trachonytes and Lisanyas the Tetrarche of Abilene whan Anna and Cayphas were the hygh pryestes the woorde of the lorde came vnto Iohn the sonne of zacharie in the wyldernesse And he came into all the coastes aboute Iordane preachyng the baptysme of repentaunce for the remyssyon of synnes as it is wrytten in the booke of the woordes of Esaye the prophete saying The voyce of a 〈◊〉 in wildernesse prepare ye the waye of the lorde and make hys pathes streyghte Euerye valley shal be filled and euery mountayne and hill shal be broughte lowe and thynges that be croked shall be made streight and the tough wayes shal be made playne and all fleashe shall see the saluacion of God THou haste hearde good Theophilus with what begynnynges bothe Iohn the forerenner and also the lorde Iesus made a way and a preparatife vnto the office of preaching the gospel Nowe heare by what meanes and with what successe they enterprised and entred the mattyer to the ende that thou mayest well vnderstande that nothing was doen by happe or casualtie ne through mannes wisdome but euery whit by the prouidence of god tempreing and ordreyng hys owne mattyer after a newe manier of facion of hys owne For nowe was the tyme already come that the heauenly kingdom beyng reuealed and published the worldly kingdom shoulde abate and decaye the spirituall priestehood beyng disclosed the shadowie priestehood wherin the Iewes had vntill that time made many glorious vauÌ„tes and braggues of themselfes shoulde vanishe cleane away Ceasar the emperour of Rome surnamed Augustus had now ended his life by whose proclamacioÌ„ the whole world had afore been surueied and the names of euerye bodye within the empire registred in bokes and in the tyme of his reygne Iesus Christ was borne Wicked Herode also was now deceassed who had sought Iesê° being an infant for to haue slain him And Archelaus Herodes sonne for his behauiour ouermuche reseÌ„blyng his fathers wicked prankes was exiled froÌ„ his kingdom into an other couÌ„trey Tiberius Cesar had succeded Augustus in the empire And in the fiftenth yere of his reigne Poncius Pilate a Romain was president of Iewry And Herode the brother of Archelaus by the eleccion and apointment of the said Tiberius the emperour had Galilee allotted vnto him Philip had the rule gouernaunce of that part of Syria whiche is called Ituria and it was called also Traâ—honitis of the roughnesse of the mountains because the countrey is full of vphilles dounhilles and almost no part of it euen or plain chaumpian grounde For it goeth al alongst in hilles dales froÌ„ Libanus froÌ„ the mouÌ„tains of Idumea vnto the west coaste of Syria ThaÌ„ moreouer the part that is called Abilena of Abila the principall citie of the same region was by assignement cum to the haÌ„des of Lisanias for his porcioÌ„ who afterward chaunged the name therof called it LysanioÌ„ For Augustus in his time because he would soÌ„what breake enfeble the puissaunt force of that kingdoÌ„ had made a diuisioÌ„ of it distributed it amoÌ„g foure brethren Herode Philip Antipater Lysanias which therfore were called Tetrarches that is to say in English the foure princes or the foure head rulers For the name of a kyng was long afore abolished by a lawe of the Romaines who woulde haue no kynges And this was a token or rather a figure that the kingdom of the Iewes should shortly after vanishe awaye accordyng to the prophecie But the holyest parte of Iewrye wherin Hierusalem and the temple stoode and in whiche the lord of al was borne one Ponce Pilate a Romain had the administracion gouernaunce of beeyng as it were a figure plainly betokenyng euen by the verye case and thing as it stode that the Gentiles should breake into the kingdom of heaueÌ„ which the Iewes would reiect and vtterly despise Likewise the priesthode as a thyng that should soone after ceasse and haue an ende wente wandrynge shifting from one to an other out of due ordre and was bought and solde and made eueÌ„ a market mater wherin at that time two notable vngodly meÌ„ Annas and Caiphas had the highest and the chefest roumes Emiddes these matters of diuiding mangleyng the countrey into sundry rewlers handes and in the middes of this very troublesome state of thinges emonge the Iewes the kingdome of heauen and a new priesthode sprang vp wherof Iohn the soonne of Zacharie was chosen and specially appoynted to bee an open preacher and proclaymer This Iohn before laye hydden emong the wylde beastes and passed a life of wonderfull streightnesse cladde with a Camels skiÌ„ne girt with a belt of a rough leather thong feeding vpoÌ„ wild honey and grashoppers of that countrey not so muche as tasting any wyne or stronge drinke to the entent he might be a mete preacher of repeÌ„tauÌ„ce might teache the people by his life before he should teache them by his wordes might be clere without al crimes himself who should so frely reproue the faultes transgressions of other meÌ„ but now beyng inspired with the holy ghost admonished by the same he came out of the dennes of wildernes gat him not into the teÌ„ple which place was reserued vnto Christ but into al those quarters coastes which lye about the riuer Iordane to the end that he mighte haue the more pleÌ„ty of water for such as shuld be baptised And he preached that the kingdom of heaueÌ„ was at haÌ„d exhorting that the people should prepare theÌ„selfes to the saluacioÌ„ which approched thorough repentaunce of their former liues that with the baptisme of water which he in his persoÌ„ gaue being but as a foregoer a messeÌ„ger of Christ they should make them selfes mete for the
baptisme of the spirit whiche spirit he should geue whose cūming approched These thinges were thā doen by inspiracion of the holy ghost who lōg before had prophecied the same by the mouth of Esai the prophet For in this maner speaketh he of Iohns preaching The voice of a crier in the wildernes the lord approcheth prepare his waies make his pathes streight ieste being offēded with the vntoward crokednes of your condiciōs behauiour he spedily stert backe away frō you He cūmeth to al al must goe forth to mete him All thinges must be made plain and euē Euery valey shal be filled vp euery mountain and hill shal be brought doun and made flatte They whiche wer high emong mē because they were in a great opinion and estimacion of righteousnes or wisedom shal abate their stately and proude coūtenaunce that they may be hable apte to receiue the righteousnesse and wisedom of God they which as idiotes or mē of no knowlage ne regard as sinners wer out of al reputaciō vtterly despised as abiectes amōg mē shall sodainly through their obedience to the ghospell be reysed vp vnto the felowshyp and communion of the kyngdome of heauen Suche thinges also as tofore wer warped writhed sundry waies stoode all croked shal in a moment be made euen streight again with the squiere of the ghospel where places wer rough by reason of the thornes of manifold vices and naughtie desires and lustes they shall nowe be made verye smooth and plain wayes For by and in suche mindes dooeth the lorde loue to walke And to suche extreme contraries shal the courses of all thynges at the cummyng of hym bee chaunged They that were in despaire shall be set vp in coumforte and hope again Suche as trusted in themselfes not caryng for any other healper or saueour shal be cast away and perish vnpossible to be recouered again Thei that were before tymes esteemed and reputed for wyse shal become fooles and suche as were accoumpted for fooles shall bee endued with the gyft of heauenly wysedome They whiche to fore were idolatres shall becum true seruers and wurshippers of the lyuyng God and they whiche in outwarde semblaunce appered to be true wurshippers of God shal be found idolatres Those that before were wrathefull shall bee quiete of mynde and beneficiall to others and suche as serued the lustes of concupiscence and lecherie before shal now loue and enbrace all chastitie They whiche before were pollers and catchers away of mens gooddes shal now frely without sparynge geue awaye of their owne To this manne therfore that shall make suche an alteracion and chaunge of thynges prepare your selues The lorde wyll euen within a litell whyle be here present in this world not only the Iewes shall see hym but all the nacions of the whole worlde shal with the iyes of faith beholde him that is the autour and geuer of saluacion by and through whom God maketh a free offer of the blisse of heauen vnto all such persons as through godly promptnesse and readinesse to beleue and through correccion and amēdment of their former lyues shal receiue hym whan he cūmeth Then said he to the people that were cum forth to be baptised of hym O ye generacion of vipers who hath taught you to flee from the wrathe to cum bring ye forth therfore the due fruites of repentaunce and begin not to say with your selues we haue Abraham to our father For I say vnto you God is hable of these stones to rayse vp children vnto Abraham Now also is the axe layed vnto the roote of the trees euery tree therfore whiche bringeth not foorthe good fruite is hewen downe and cast into the fyer All this had Esai so many hundred yeres before prophecied of Iohn nothing there was but in the end it came to passe and proued agreable vnto the prophecie in euery behalf and in euery pointe For at Iohns preachynge a great multitude of people leauing their houses and declaryng by the same their doing as plainly as if they had spoken it in wordes that who so ernestly mindeth or desireth to attain to saluacion must doe away and forsake the carnall affeccions that he hath at home in the house of his herte did by heapes resort vnto the shore of fluime Iordane that they mighte be diepped in water by him not that Iohn was a forgeuer of sinnes or could so doe but because that he with this begīnyng and preamble did prepare folkes hertes and mindes vnto the redēpcion and saluacion that was cūming For a good great part and towardnes of health it is to acknowlage ones self to be sick and a great auauntage and foredele towardes recouerie hath that persone whiche is apte and willyng to take that maye bee a remedye for his disease And forasmuche as the first steppe and degree to amendment springeth oute of the feare of god so that we first feare the iuste punishment at the handes of the righteous auenger than loue the liberalitie of so boūteous a lord Iohn cryed out with a great boldnes and plainnesse against the proude Phariseis and Scribes who tofore had euer sticked fast contynued in the steppes of their wicked fathers and through the false persuasion of righteousenes wer puffed vp in pride though they wer strōg enemies vnto true religion setting other mē at naught and standing highly in their owne conceytes for none other cause so muche as for the respect that they wer descended of Abraham by the lynage and discent of the fleshe as thoughe God esteemed men after their kinred or linage and not rather accordyng to the vertues and godly qualities of their mindes O ye generacion of vipers saith he moste vicious and corrupte children descended of moste vicious and corrupt auncestrie whereby haue ye perceiued and foūd out that the vengeaunce of god hangeth ouer you vnlesse ye in season amend your liues What person hathe geuen you any by warnynge or watche woorde to flee from the moste sharpe punishement and scourge of god whiche shal spare no age whiche shall pardone no nacion nor shall shewe fauour to no degree or estate of men highe or lowe Lyke as remedie is offered vnto all suche as will yelde themselfes to be cured and healed so dooeth punishement abide all persones indifferently without excepcion as many as refuse to amend from their olde naughty behauiour and conuersacion Why dyd not entier loue towardes god allure you hither before as well as the feare and dread of punyshemente doeth violently hale you hither nowe at this present your mindes and hartes are as yet nothyng chaunged at all Wherefore yf ye without any feynyng or dissimulacion bee penitent and sory for your wicked life past chaunge your condicions be ye of an other sort of conuersaciō thē heretofore ye haue been declare plainly by your very doinges that ye are reformed and emended Ye haue vnto this day hitherto lyke wylde trees brought forthe
spice of enuie at his name waxyng euery one day more famous then other and in maner derkenyng the glorye of Iohn of whoÌ„ they had an hyghe opinion make relacion vnto Iohn liyng fast bounde in the pryson of all the thynges that Iesus spake and dyd Iohn therfore of purpose to remedie and cure this affeccyonate mynde of his disciples called two of them apart vnto him seÌ„t theÌ„ vnto Iesus to demauÌ„d of him this questioÌ„ Are thou he that was sayd should cum or els dooe we loke for an other Iohn had so often alreadie geuen testimonie of Christe and also pointyng at him with his finger had said of him Behold the lambe of God Beholde hym that taketh awaye the sinnes of the worlde And nothyng is there more contrary to al reason then to thinke that so great a Prophete as Iohn beyng now nere vnto his death should begynne to doubte For though his body were in prison yet was not his testymonye of Christe bound in â—haines neither did the derkenes of the prison any thing dimme his iudgemente concernyng Christe For whom he acknowlaged in his mothers wombe hym dyd he no lese acknowelage in the pryson But the synguler good man iudged it so to be most expedient that he might by this way as it wer make deliuerie of his disciples into the handes of Iesus Whan Iohns disciples therfore had dooen their message to Christe after thesame maner fourme as their maister had geuen them in commission the Lorde Iesus did at the first make them no aunswer But many miracles doen in their presence right many sundrie maladies driuen out from suche as were sicke many vncurable euils put away froÌ„ men vnclene spirites cast out of meÌ„ with a word the sight restored vnto many that were blind at last thus he aunswered theÌ„ To what purpose is it for me to geue sentence of my self who I am There is no testimonie more clere oute of doubte then the testimonye of a 〈◊〉 actes Goe your waies and beare word vnto Iohn what ye haue seene with your iyes and what ye haue heard with your eares The blynd receiue their sight they that werlaine are made hable to walke lepres are made clene the deafe haue their hearyng restored the dead returne to life again the poore lowe dooe enbrace the glad newes of saluacion according to the prophecy of Esaye whiche sayeth He hath sent me to preache the ghospell vnto the poore Iohn preached the kyngdome of heauen to be at hande Weigh ye with your selues whether these thynges whiche ye see be thynges worthie and semyng for the kyngdom of heaueÌ„ And blissed is he that shal not turne these thinges which I doe for the health of men into an occasion of slaundre to hymselfewarde For as the greatnesse of the thinges wrought by me shall stiere many persones to enuie agaynst me so shall the weakenesse of this body bee occasion of slaundre to a great many With this saying Iesus did secretly checke the enuie of Iohns disciples geuing also therwithall a by woorde of knowledge that it would so cum to passe that the worldly open shame of the crosse by whiche in any wyse the mystery of the kingdome of heauen was to bee executed and accomplished would turne many mennes hertes a way from the doctrine of the ghospell and ferther that blessed shoulde they bee who neither woulde beare enuie ne grutche at his glory ne as men dismaied or troubled with the reproche of open deathe would sterte backe from his holsome doctrine ¶ And whan the messengers of Iohn were departed he began to speake vnto the people concerning Iohn What went ye out into the wildernesse for to see A rede shaken with the wind But what went ye out for to see A man clothed in softe raiment Behold they whiche are gorgeously apparelled and liue delicately are in kynges courtes But what went ye foorth to see A prophete yea I say to you and more then a prophete This is he of whom it is written Behold send my aungell before thy face whiche shal prepare thy way before thee For I say vnto you among womens children is there not a greatter prophete then Iohn Baptiste And whan Iohns disciples were gon their way to reporte vnto hym the aunswer of Iesus the Lorde begonne largely to speake in the praise of Iohn to the entent that none of them should by reason of demaundyng the former question by his disciples mystrust or suspecte Iohn hymself to be any thyng waueryng or concernyng his owne testimonie that he had afore geuen of Iesus to haue now chaunged his mynde and to be halfe in a doubte of the same Iesus therefore remoueth a waye from Iohn the suspicion of inconstauncie and also maketh Iohns testimony concernyng hym to be of the more credeÌ„ce and weight in such wise extolling Iohns excelleÌ„t vertues that yet neuerthelesse he gaue hym not the tytle of Messias whiche tytle certain persons for a good long space did labour to geue vnto him And in this maner it was that Iesus spake Yf ye suspecte saieth he that Iohn who a good while sens gaue testimonie of me to be nowe of a waueryng mynde why than did ye a greate while agon leaue the tounes after that sorte and rennefull and whole into deserte places to see the man to see a rede trowe ye that is blowen to and fro with the winde and neuer long abideth stedfaste But goe to yet what went ye foorth at laste to see A man trowe ye gaily apparelled in softe sylkes that he may with deliciousnes of fare or with ambicion of honour bee corrupted But this suspicioÌ„ cannot light on a maÌ„ which went clothed in a camels hide whiche gyrt his loynes with a roughe thong of heary leather whiche lyued with grassehoppers to his meate and with plaine water to his drinke and whiche wheras he susteined his life with no fyner diete then this did besides also fast very often WhoÌ„ gorgeous araie doneth best please whoÌ„ deliciousnesse of meates dooeth delite suche dooe seke and make shift to be in kynges courtes And on suche persones as haue a great desire to the thynges aboue said the suspicion of a corrupt sentence and mynde of inconstancie and waueryng or of plain flattery may perchauÌ„ce light But Iohn hath preferred wildernes before the courtes of princes he hath preferred the hearie hide of camels before veluets and silkes and before garmeÌ„tes of clothe of golde or set with precious stones wilde honey and locustes hath he preferred before the martspaines and other swete delicates of kynges plain water before the swete hypocras of the riche meÌ„ And how that Iohn can in no wise flatter the very prison that he is in dooeth sufficiently trye There is therefore no cause why any man should suspecte that Iohn dyd afore for any mannes pleasure or fauour geue so high and worthie testimony of me and now to haue chaunged his mynde But yet would I fain know what
was to whom the glory of that name was due Of whiche two aunswers the one that is to saye the confessing what he was himself endauÌ„gered him to lose his owne estimacion the other whiche declared him redy to confesse Christe put him in ieopardy to be hated of the Pharisees But the manne being perfeicte without corrupcion passing nothing of either of bothe these daungers did openly confesse that he was not Messias whiche was promised by the prophecies of the Prophetes and by the voyce of Moses not denying Messias to be alredi come but I am not he saith he He shewed theÌ„ that this surname was due to an other that excelled him who neuerthelesse was lesse regarded after their opinion And so this maliciouse diligent serche of the Pharisees came to none other effecte but to stablishe the faythe of the gospell ¶ And they asked him what then Arte thou Helias And he saieth I am not Arte thou that Prophet And he aunswered no. Therfore after they wer disapointed in this first question they did procede to demaunde futher sayinge If thou be not the cheefest of all and that which many attribute vnto the seing thou doest vsurpe a new dignitie wythout the auctoritie of the Scribes Pharisees causeste the people wonderfully to fauour the not without the decay of the common auctoritie of the priestes Pharisees at the leaste thou muste be one very nie vnto Mesias not much vnder him And we reade in the prophet Malachie that before Messias cummeth Elias the Thesbite shal cum who shall repaire again all thinges Art not thou therfore that Elias Iohn denied that he was Elias not but that he was Elias in sum respecte because he was the goer before Christe in the spirite of Ely but that he was not that Elias the Thesbite whiche was rapte sodainly caried vp into the aier in a fiery chariot whom the Prophet iudged to be reserued for this purpose that he maye be the goer before of the second cumminge of Iesu Christe The Iewes had read the prophecy but they vnderstood it not neither were thei wurthy to learne this mistery for so much as they enquired it of an hatefull minde and because they knewe that Moses had promised that a certaine Prophete shoulde come of the Iewes kinred whom he commaunded thei should geue eare vnto And some of them knewe right well that this Prophete shoulde be Messias himselfe moreouer some other bruiâ—ed abrode that one of the aunciente Prophetes was rysen agayne and they suspected Iohn to bee thesame therefore they asked him whether he was that Prophete promised of Moses or at leaste some other of the Prophetes whiche beeynge rysen from deathe to lyfe shoulde take vpon him that auctoritie He did frankely and playnly confesse that he was no suche thynge as many toke him to be ¶ Then sayed they vnto him What art thou that we may geue an aunswere to them that sente vs what saieâ—â—e thou of thy selfe He sayed I am the voyce of a cryer in the wildernes make streight the way of the lorde as sayed the Prophete Esaias But now when they had no more matier to question with hym of seeing mens coniectures touching Iohn were at a full pointe they moued hym erâ—nestly to tell openly what he hymselfe was and because he shoulde no longer make any delay or excuse they prouoked him by the auctoritie of the priestes to thintent that euen for very feare of power he should confesse who he was We do perceyue say they that thou takest vpon thee more then the Pharisees priestes and scribes do We can no ferther diuine or coniecture therof and yet we must bring some aunswer to them which haue sent vs hither I fall the people bee deceiued in their so diuers and soundrie opinions of thee tell thou thyselfe who thou art for vndoubtedly thou arte knowen to thyselfe wel ynough Therfore whom doest thou professe thy selfe to bee Here now Iohn because he spake to theim that were learned in the lawe lest he shoulde seme to take vpon him of mans presumpcion that thing whiche he was in dede he taught them out of the very prophecie of Esay whiche was righte well knowen to the Pharisees both howe he was none other but the goer before Christe and that the lorde hymselfe was already come whom they ought to receyue with cleane hertes whom also they being blinded with enuie ambicioÌ„ and pride shoulde crucifie I sayeth he am neyther Messias nor Elias nor any of the prophetes reised vp agayne to this lyfe neyther yet haue I taken vpon me this office by myne owne autoritie forasmuche as many yeres heretofore I was appointed to the busynes of this office by the auctoritie of God For I am euen he of whom Esay did write The voice of the criar in desert make right the way of the Lorde You see the deserte you heare the voice of the crier nowe there lacketh no more but that you cast away worldely desire and prepare your mindes againste his cumming that he maye come to you a very sauiour Moses did set him furth vnto you as it wer in a shadowe and the Prophetes did long agone propheâ—y that he shoulde come But I doe shew him vnto you nowe already cumming And they whiche were sent were of the Pharisees And you shall vnderstande that they which were sent to Iohn were of the Pharisees secte for the Pharisees in those daies did excell all other bothe in knowlege of the lawe in opinion of holines and also in auctoritie And they were not fare of from the doctrine of the gospel forsomuche as they did beleue the immortalitie of soules and that there was an other life to cum after this But ambicion couetousenes and enuy had corrupted their mindes Howbeit at that time their malice as yet was not so farre inflamed that they woulde openly shewe themselfes aduersaries to Christ but within a while after when they perceiued his doctrine to bee contrary to their renâ—ume aduantage and autoritie being vtterly caste into an extreme rage they went about to crucify their Messias whom they had promised to the people by the prophecies and in the knowlege of whom they had muche bosted themselfe So hurtful and pestilent a thing it is yea the knowlege euen of holy scripture excepte a mans minde be free voide from yearthly desires But the prudence of God being far wiser then mans inuencions can clerely turne the malice of the wicked men to the welth of the good For this so enuious and so craftie enquiring of the Pharisees hath stablished our beliefe And they asked him and saied vnto him Why baptiseste thou then yf thou be not Christ nor Helyas â–ª neyther that Prophet Iohn aunswered theim saying I baptise with water but there standeth one among you whom ye know not Therefore they nowe being more stired and prouoked and not onely enuiyng Christe whom alway they had in contempte but also Iohn whom
quenche the smokyng flaxe did not repel or refuse the saied Nicodemus that came to salute hym though he were both fearfull and came out of due tyme but doeth curteously receiue hym who was doubtlesse a weake spirited manne but yet without malyce and for that cause worthy to be promoted lytle by lytle to higher thinges Now byanby Nicodemus declaring how much he had profited by seyng Iesus doe his miracles maketh suite to gette his good will with this preface Maister saieth he we doe already euidently perceiue this thy doctrine not to be suche as the Phariâ—eis is for the thyng it selfe dooeth shewe that thine autoritie of preaching is geuen the not of man but of God For no manne coulde doe these miracles which thou doest except God were present with hym and did helpe hym Nicodemus dyd set forth this opinion concernyng Iesus as an hye and great estimacion howbeit it was farre vnder his dignitie for Nicodemus supposed him to be none other but summe Prophete whom God dyd fauour and was present with in the doing of his miracles as though he had not wrought them by his owne power Iesus answered and sayed vnto him verily verily I saye vnto the except a manne bee borne froÌ„ aboue he cannot see the kyngdome of God Nicodemus sayeth vnto hym howe can a man be borne when he is olde can he entre into his mothers wombe and be borne againe But Iesus doeth neither reproue Nicodemus vnperfite opinion coÌ„cerning him neither doeth he forthwith boast of his owne greatnes but with gentle and freÌ„dly behauiour litle by litle bringeth him that is so apte easy to bee taught vnto further knowledge of more secrete misteries of the euaÌ„gelicall doctrine The Iewes which had as yet druÌ„ke but only of the water of Moses lawe whiche had knowen nothyng els but the baptisme of Iohn neither had they yet tasted the wyne of the euangelicall doctrine nor had been baptysed by the spirite and fyer The Iewes I say vnderstode all thynges carnally and for that cause were very rude vnfit for the Philosophie of the gospel whiche â—s all spiritual Therfore our lorde did not cast him in the teeth with his ignoraunce nor with his halting minde on both sides in that he did partely apply himselfe to the worlde partely to God nor yet spake that thing to him which afterwarde he required of his disciples when they were come to more knowledge saying to them whosoeuer shal be ashamed of me afore men I will be also ashamed of hym before my father Our lorde I say did lay none of these forsaied thynges to his charge but by his darke sayinges he causeth Nicodemus to vtter his ignorauÌ„ce to the entent that litle by litle he may instruct him and bring him from carnal affeccion to spirituall vnderstanding Nicodemus sayth he take this for a very suertie except a man be borne again new as it were chauÌ„ged into a new man he caÌ„not see the kingdome of God So very new is this doctrine which thou desirest to learne of me Forasmuche as Nicodemus thought that saying to be to no purpose he aunswereth in dede ignorauntly and grossely but neuerthelesse simply and plainly saying how is it possible that a man beyng already of so many yeres as I am can be borne again Canne it any waye be brought to passe that he should entre into his mothers wombe and come thence again and so be borne a newe Iesus answereth verily verily I saye vnto the except a man be borne of water and of the spirite he cannot entre into the kyngdome of God That whiche is borne of the flesh is flesh and that whiche is borne of the spirite is spirite Iesus beyng not offended euen with this so grosse an aunswere vouchesaueth geÌ„telly to enterprete and declare what it is to be borne a new or from aboue Nicodemus sayth he the thing that I haue saied to the is most true He that hath a will and desire to be hable to receiue the euangelical doctrine must be borne again but the maner of byrthe that I speake of is after an other sorte for it is not carnall but spirituall and it doeth not consist in multiplying of bodyes by generacion but in turnyng of sowles into a new forme neither by this byrth be we made again the children of meÌ„ but the children of God Therfore be wel assured as I toulde you eueÌ„ now that excepte a man be borne again by water the holy gost of a carnall maÌ„ become spirituall he cannot entre into the kingdom of God which is altogether spiritual Lyke is borne of the lyke That which is borne of the flesh is none other thyng theÌ„ flesh but that which is borne of the spirite is spirite And verily as much difference as is betwene the flesh the spirite betwene the body God so much is this generacioÌ„ wherof I speake more excellent then that which bringeth forth one body out of an other They which be borne after the flesh doe sauer none other thing but the flesh nor beleue any thing to be but that which they fele and perceiue with their senses But those thinges which be not seen be moste excellent and of greatest strength where as the flesh is weake and impotente Meruayle not thou that I sayed to the ye must be borne from aboue The wynde bloweth where it liâ—teth and thou hearest the sounde therof but canst not tell whence it cummeth or whyther it goeth So is euery one that is borne of the spirite Wherfore seying that there be two sundry wayes how to be borne there is no cause why thou shouldest meruaile that the same veray man which is once borne naturally after the flesh wherby he might be the child of a man should be borne again of the spirite inuisible that thereby he maye be the childe of God who is a spirite also might be made apte for the kyngdom of heauen whiche is spirituall and not carnal But if thou doest not yet vnderstand me take vnto the a similitude of suche thynges as be sumwhat agreable to spirituall thynges and yet may be perceiued with our bodily senses God in very dâ—de is a moste sincere and pure spirite and very far of from all bodily senses but this ayre wherby we be coÌ„serued in life wherof we fele so great strength and profit is called a spirite or wynde bycause in coÌ„parison of our bodies it is right subtile and fyne but this kinde of spirite the wynde is not stayed at mannes wil and pleasure but of his owne violence is caryed whyther soeuer he list spreading it selfe ouer all thynges and putting into corporall thynges a meruailous force and strength Sumtyme it bryngeth lyfe sumtime death it is otherwhyle calme and still and otherwhile more boysteous violent sumtyme it bloweth out of the East sumtime out of the West sumtime out of one part of the world sumtime out of another shewing himselfe by
bee taken downe Then came the souldiers and brake the legges of the first and of the other which was crucified with him but whan they came to Iesus and sawe that he was dead already they brake not his legges but one of the souldiers with a speare thrust him into the syde and furthwith came there out bloud water And he that sawe it bare recorde his recorde is true he knoweth that he sayeth true that ye myght beleue also for these thinges were doen that the scripture should be fulfilled Ye shall not breake a bone of him and agayne another scripture sayeth They shall looke on hym whome they pearced But it is a sporte an a wonder withall to heare now againe in this case the peruerse religion of the Iewes so farre out of course and mysordred The Iewes vpon a myscheuous malice and by wicked meanes brought with violence vnto the crosse an innocent and one that had bene beneficiall vnto them beyng nothing abashed with the relygion of the feastfull daye to do so cruel and so vngraciouse a dede but they were very supersticiouse and made muche a do about taking the bodies of frō the crosse They came vnto Pilate and besought him the by his commaundement the legges of them which were crucified might be broken to th entent they might the sooner be deade and then their corpses be taken downe and had out of the waye lesse beyng sene they shoulde violate and breake the feastfull daye That daye was a solemne greate daye whiche of the great apareylyng and fournature of holy adournmētes and dyuine seruice is called of the Grekes Parasceue that is to saye a preparacion And their holy and solemne Sabbothe daye was nye at hande vpon whyche daye to worke was a detestable thing For at this season the men beeynge ye wote well very precise in their relygion after they had finished and accomplyshed so horryble an acte as thoughe the thinge had been well doen they bente their myndes to celebrate the sacrifice that was to be offered by Moyses lawe solemnely and purely not knowyng that the very true Easter lambe was already offered vp in sacrifice Suche a poyson and so pestiferouse a thing is holynesse that consisteth in outwarde and bodily thinges and hath not holynes and godlynes of herte and mynde ioyned and annexed vnto it Nowe therfore Pilate grauntyng them their request the souldiers brake bothe the theues legges whome they found yet aliue And then when they were come to Iesus because they saw him alreadye deade and therefore thought it a vayne and superfluous thynge to breake his legges they lefte them whole vnbroken For to this ende and purpose were the legges broken that those whiche hung vpon the crosse shoulde the sooner gyue vp the ghoste But among the souldiers stoode a certaine man whiche for the more certeintie of the Lorde Iesus death opened his syde with a speare and immediatly out of the wounde there gushed forth bloude and water in a great misterye declaryng that his death shoulde washe and cleanse vs from synne and the same also geue to vs euerlastinge lyfe and saluacion For baptisme standeth in water and with water are we baptised And the lyfe of a manne is in the bloude But it is againste the course of nature for water to runne out of a bodye that is wounded Howbeit he that sawe the thing with his iyes testified and beareth witnes hereof And we knowe his recorde to bee true And leste any of you shoulde stande in doubte whether ye maye or no beleue the thing whiche els mighte seme incredible I assure you that Iesus himselfe knewe that witnes to tell trueth And althoughe these thinges semed to be doen by chaunce or casualtie that is to saye that in stede of breakyng his legges as the others were his chaunce was to haue his side thruste thorowe yet for all that were they doen by the foresight and prouidence of God and as his diuine councell disposed that in this pointe also theffecte and conclusion of the thing myght aunswere and agre with the prophecies of the Prophetes For among other rites and customes wherwith Moses teacheth in Exodus that the paske or passouer ought to be obserued and celebrate he had prescribed euē that thing specially by name that is to wete that lambe which was sacrifised should be so slaine that no bone of it should be broken euen thereby notyng and declaryng that Iesus was the very true phase or passeouer the figure whereof that Mosaicall lambe did beare resembled thesame For the bloud of this true lambe Iesus saueth them that beleue in hym from death And the spirituall eatyng of this lambe conueyeth vs beeyng made free from the seruitude of Egypte that is to saye from the sinfull lustes of the worlde and from the tyranny of sinne into an heauenly region And againe the holy ghoste speaketh thus by Zacharye They shall see hym whom they pearsed For he shall once come with thesame body wherwith he hong on the crosse though it be alreadye a gloryouse body yet shall he shewe the printe of the wounde to all folke and he shall shewe the vnfaythfull to theyr rebuke the fountayne that was open all in vayne to them that would not beleue with the flowyng and streames wherof they might haue been cured After this Ioseph of Aramathia which was a disciple of Iesus but secretely for feare of the Iewes besought Pilate that he might take downe the body of Iesus And Pilate gaue hym licence he came therfore and tooke downe the body of Iesus And then came also Nicodemus which at the begynning came to Iesus by night and brought of myrthe and aloes mengled together aboute an hundred pounde weyght Then tooke they the body of Iesus and wounde it in lynnen clothes with odours as the maner of the Iewes is to bury And in the place where he was crucified there was a gardeyne and in the gardeyne a newe sepulchre wherin was neuer man layed There layed they Iesus therfore because of the preparyng of the Sabboth of the Iewes for the sepulchre was nye at hande And so nowe his death beyng already certayne and himselfe founde dead by the experience of many it behoued furthermore that his buryall should many wayes confyrme the belefe of the resurreccion And as Christe would perdie his whole life to be base and of a lowe porte so he would that his buriall should be honorable and of a great maiestie not intendyng therby to teache vs to be carefull of a sepulchre but to th entent that those thinges once accomplyshed whiche concerned the abasyng of hymselfe and the whole ministery thereof he might make a waye to the honour and prayse of his resurreccion And in very dede the honour whiche is geuen to a manne alyue is not without either suspicion or daunger but the honour whiche voluntarily we geue to the dead is a sure wytnes of prowes goodnes and vertue Nowe therfore Ioseph beyng a manne of
except that than was absent whiche name Thomas signifieth in the Greke tongue Didimus and in the Latin Geminus in Englyshe doubtefull For he was one of the twelue whoÌ„ the lorde did specially and peculiarly choose to the office of preachyng the gospell Therfore after that he was come in to them the disciples that could scant stande for ioye shewed openly vnto him that they had seen the lorde Thomas supposyng them to be deceyued and illuded by some vision or spirite denyed to beleue vnles he might see hym with his owne iyes and not to beleue his owne iyes as sufficient witnesse except he might see withall the printe of the nailes euen freshe in his handes yea and with putting his owne handes into Iesus side perceyue by felyng the wounde that the speare made And trulye this incredulitie of the Apostle by the dispensacion of God as he shall dispose didde muche good to the confirmacion and stablishement of our fayth ¶ And after eyght dayes agayne his disciples were within and Thomas with them Then came Iesus when the doores were shut and stoode in the middes and sayed Peace be vnto you After that sayed he to Thomas Bryng thy fynger hither and see my handes and reache hither thy hande and thrust it into my syde and be not faythlesse but beleuyng Thomas aunswered and sayed My Lorde and my God Iesus sayeth vnto hym Thomas because thou haste sene me thou haste beleued blessed are they that haue not sene and yet haue beleued And many other thinges truly did Iesus in the preâ—â—ce of his disciples which are noâ— written in this boke These are written that ye might beleue that Iesus is Christe the sonne of God and that in beleuyng ye might haue life thorowe his name Therfore eyght dayes after when the Apostles met together agayne by stealthe and at this tyme with the reste Thomas was in coumpanye whiche hitherto woulde not beleue that Christe was rysen the Lorde came in to them where they were the gates beyng hard faste shut and standyng in the middes of them he saluted them after his vsuall and well knowen maner and facion saying Peace with you And turnyng hym by and by to Thomas whose vnbelefe he knewe that was ignoraunt in nothyng whiche lacke of beliefe because Iesus knewe it came not as the phariseis infidelitie did that is of malice but of mans infirmitie he vouched safe to heale it He sayeth thus to hym Thomas sayeth he forasmuche as it dooeth not suffise the to haue hearde of many that I was rysen to lyfe agayne whiche hath seen me and hearde me except thy senses mighte feale and perceyue thesame bring hither thy finger and feele the woundes of the nayles and see that I truelye carye the very true markes therof Put thy hande into my syde and handle the wounde whiche the speare made and hereafter be not vnfaythful and harde of belefe in other mattiers but after thou haste nowe seen this thing proued certainly true whiche persemed to thee incredible see thou geue fayth to my promises howe incredible soeuer they seme to the common sence and iudgement of men After that Thomas had seen and felte knowyng bothe the face and accustomed voyce of the Lorde he than conceyued a full fayth and spake aloude My Lorde and my God For as he was more harde of belefe so no body did more clearlye confesse Iesus to be God and man for because the handlyng of the body which late before hong dead vpon the crosse witnessed that he whiche was rysen to lyfe agayne was a very man in dede and the knowleage of hidde secrete thynges proued well his godhead So than of trueth Iesus did well accepte and embrace Thomas his confession but yet withall he did reproue his hardnesse of belefe saying Thomas because thou hast seen me hearde me and handled me thou beleuest but blessed shall they be whiche though they see not will yet beleue Verely the Lorde Iesus declared vnto his disciples his diuine power and godheade by many other tokens whiche are not written in this booke but some thynges are reported and declared by other Euangelistes and some thynges also were reported and tolde by worde of mouthe and euen they were the tellers therof which bothe sawe and hearde the thynges themselues For to set out and write all thynges whiche woulde haue bene a worke that for the greatnes it coulde not haue been measured was not cared for but yet it was thoughte necessarye to write of some thinges that thereby ye mought come to the beliefe that Iesus was the sonne of God Whiche thyng yf ye do in dede ye shall haue that full blisse and beatitude whiche our Lorde Iesus promised to them that when they see not beleue For lyke as he suffered death and liueth immortal so shall ye also by profession of his name in true faythe obtayne eternall lyfe The .xxi. Chapter ¶ Afterwarde did Iesus shewe himselfe againe at the sea of Tiberias And on this wyse shewed he hymselfe There were together Symon Peter and Thomas whiche is called Didimus and Nathanael of Cana in Galile and the sonnes of Zebedei and two other of his disciples ANd verely to confirme more and more the faythe of his disciples Iesus oft times appeared vnto them and talked with them sometyme also eate meate in theyr company leâ—te any suspicion shoulde setle in theyr myndes that it was but a delusion or some ghoste whiche they had sene neyther was he therwhiles continuallye for all that present in their company as he was wont before his death nor so familiarly handled himself among them nor yet was seen of all menne because he hadde sayed before that he would appere to his and not to the world nor to his neyther but euen when he list For nowe immortalitie shewed a certaine semblaunce full of maiestie that was to be had in reuerence to th entent that their faith beyng full stayed and establyshed he might withdrawe from them altogether the sight of the body and spirituallye to be now amongst his And so now therefore he appered and shewed himselfe againe to his disciples at the depe lake called Tyberias And he presented himselfe vnto them on this wyse The disciples which before that tyme kept theÌ„selues secrete in Hierusalem to be in sauetie out of the Phariseis daunger repayred againe into Galile there was a good sorte of theÌ„ together euen no fewer thaÌ„ Simon Peter and Thomas called Didimus also Nathanael of Cana a citie of Galile where Iesus turned water into wine And besides these the two sonnes of zebedei Iohn Iames the greater with these was two other disciples ¶ Symon Peter saieth vnto them I wyll go a fishyng They saye vnto him We also wyl go with the. They went theyr waye and entred into a shippe immediatlye and that night caught they nothing But when the mornyng was nowe come Iesus stoode on the shore neuerthelesse the disciples knewe not that it was Iesus Iesus sayeth vnto
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