The first tome or volume of the Paraphrase of Erasmus vpon the Newe Testamente

¶ The .xii. Chapter.

[ The texte.] At that tyme, Iesus went on the Sabboth dayes through the corne, and his disciples were an hungred, and began to plucke the cares of the corne, and to eate. But whan the Phariseis sawe it, they sayed vnto hym: beholde thy disciples do that whiche is not law∣full to do vpō the Sabboth day. But he sayd vnto them: haue ye not red what Dauid did whan he was an hungred, and they that were with hym? howe he entred into the house of God, and dyd eate the shewe breaddes, which were not lawfull for him to eate, neither for them whiche were with him, but onely for the priestes? Or haue ye not red in the lawe howe that on the Sabboth dayes the priestes in the temple breake the Sabboth, and are blamelesse? But I saye vnto you: that in this place is one greater than the temple. Wher∣fore yf ye wist what this meaneth, & will mercye, and not sacrifice: ye would not haue condemned innocentes. For the sonne of man is Lorde also of the Sabboth daye.

ANd vpon a certayne daye as Iesus went by the corne, and his Disciples stirred with hunger and goyng be∣fore hym, plucked the eares of the corne, and rubbyng them with theyr handes, eate the corne: the Phariseis takyng occasion on euery syde falsely to blame them, sayed vnto him: Seest thou not what thy disciples do breaking the Sabboth day? Why than doest thou not forbid them sith they do vpon the Sabboth daye, that whiche is not lawfull? Here Iesus so defended his dis∣ciples, that they coulde not blame hym, as the aucthour or breakyng of the Sabboth day, & teacheth them withall, that suche maner ordinaunces ought to cease as often as necessitie or some notable profite chaunceth. For the Sabboth daye, fastinges, and suche lyke constitucions were not ordeyned for mans hurte and vndoyng, but for his preseruacion and health. Therfore he doth obiect against the Phariseis beyng skilfull in the lawe, an exaumple out of the lawe, and that of a man not of the common sorte, but of him whom they counted chiefly to be an honest man and blamelesse. Why ({quod} he) doe ye falsely blame my disciples for that they asswage theyr hunger with a smale thing, and easie to be gotten? Haue ye not red how that holy Dauid cōstrained by necessitie, enterprised a greater thyng. Who fleyng from Saule, when he came to the citie of Nobe, dyd eate the loaues, whiche they called the leaues set furth to be shewed, and not only he, but also his folowers and seruauntes? It is vnlawfull for any man sauing only priestes and Leuites, to eate of these loaues: but when he was in daunger for hunger, neyther the priestes feared to shewe hym these loues, nor Dauid feared not to touched and eate them, as though they had been prophane and not holy. Yf ye alowe the doyng of the priest Albimalech: if ye disalow not the doyng of the Prophete Dauid: why do ye reproue my disciples for a thing muche lesse to be regarded? For what a finale worke is this to plucke vp the eares of corne being at hand, & to eate the corne rubbed out with your hādes? Besides this the lawe it selfe cōmaundeth the Sabboth to be broken. For the priestes in the temple killing y^e beastes on the Sabboth day, & exercising the bucherly office, gathering together a pile of wood and setting it a fier, plucking of the skinne, cuttyng them in pieces, and sethyng them, breake not they the Sabboth day? the lawe suffereth no worke

to be doen, and yet the sacrate priestes doe exercise & vse these fowle workes in any holy place vpon the sabboth day. Ye knowe that these thinges be doen, and ye doe allowe them for this, because they make for the vse of the temple. If the authoritie of the temple be so great, that the worke which is bestowed vpon it doeth not breake the Sabboth daye, this I saye vnto you: Heare is one of greater authoritie than the temple. They that doe seruice vnto hym, ought more to be excused from the blame of breakyng of the Sabboth daye. If they breake not the Sabboth day which labour in the sacrifices of Moy∣ses: muche more ought they to bee excused that serue and wayte vpon the ghospell, whiche is a sacrifice moste acceptable to God. He that did ordayne the Sabboth daye may also take awaye the Sabboth: and he that ordeyned the Sabboth daye, dyd ordayne it for mans sake, and contrarywise he made not man because of the Sabboth daye. It is mete therfore that the kepyng of the Sabboth daye geue place to the profite and commoditie of man, and not man to perishe because of the Sabboth daye. If sacrifice be made so muche of, that whoso attendeth vpon it, may blamelesse breake the Sabboth daye, why holde ye not hym excused, whiche by a necessari•• benefyte helpeth his neyghbour vpon the Sabboth daye? For God confesseth that he estemeth more this kinde of sacrifice, than yf a man offer vp to him a beast. For he say∣eth by his Prophete Osee. I desyre mercye and not sacryfice: And the know∣ledge of God, more than brente sacrifice. Ye take vpon you to be learned in the lawe, and yet this is wrytten in the lawe, which yf ye truely vnderstoode, ye would neuer haue blamed them that be blamelesse, for a lyght matter, & noy∣some to no manne. For there be certayne ordinaunces, not that they be good or yll of themselfes, but that by some meanes they be profitable towardes god∣lines, and do rather signifie, than bring or geue holines: as be kindes of meate, the colour or fashion or garmentes, or the stuffe that they muste be made of, fasting, and holy dayes. These thinges we must not so supersticiously obserue and kepe, that for them we omitte and let passe thinges that be of themselues and euer good, or doe those thynges whiche be of themselues and euer yll.

Aduoutrye, homicide, back bytyng and enuye, bee euer yll and wicked: And yet they that bee of the pharisaicall religion, doe lesse abhorre from these thynges, than from the b••••akyng of the Sabboth daye. To helpe thy nedye neghbour is euer godlye and holy, and yet the Phariseis vnder the colour of kepyng of the Sabboth daye, suffre theyr neyghbour to be gre∣ued and vexed.

[ The texte.] But he departed thence, and went into theyr Synagogue. And beholde there was a man hauyng a withered hand. And they ashed him, saying: Is it lawfull to heale vpon the Sabboth dayes? That they myght accuse him. And he sayed vnto them: who emong you shall haue a shepe, and if it fall into a pit on the Sabboth daies, will he not take it and lift it out? Than howe muche better is a man than a shepe? Wherfore it is lefull to do a good dede on the Sabboth dayes. Than sayeth he to the man: stretch furth thy hande. And he stretched it furth. And it was restored vnto health lyke as the other.

This daungerous supersticion, Iesus Christe studied clerely to plucke out of the myndes of his disciples. Therfore to the intent he myght beate thesame into the myndes of all men by a more manifest example, departing from this place, he returned into theyr Synagogue, mynding to take them to witnesse, whom he knew to be chiefly infected with this disease. And behold, furthwith

there was geuen hym occasion of a miracle. For there was one in the multi∣tude whiche had a lame and a wichered ryght hande. Nowe the Phariseis le∣kyng after an honest quarell to accuse Iesus, marked him whether he would heale the man vpon the sabboth day, which a litle before defended thapostles where as they were blamed for breakyng of the sabboth daye. But Iesus myndyng to declare vnto all men that their accusemente came not of religion but of enuy, commaunded the man with the lame hande to come furth before them, that the faulte myght appere vnto them all, to the intent they myght be moued with pitie towarde the miserable man, whiche had that membre dead and vnprofitable, that is moste necessary for a poore manne. But before he healed the man not ignoraunte what the Phariseis thought, he demaunded of them this question. Is it lefull to heale a manne on the sabboth daye? And whether is it more tollerable emong you to doe good to a man or to do yll, to saue a manne or to destroy hym? For he destroyeth hym, who whan he maye saue hym, doth not saue hym. But they all helde theyr peace leste the peo∣ple should thynke them cruell, yf they should saye, it were not lawfull to helpe and succour a miserable manne on the sabboth daye, or leste they should lese theyr occasion to blame Iesus, yf they had answered it had been lawfull. They therfore saying nothyng, Iesus hymselfe bryngyng furth an example leused the knot of the question. Whiche emong you ({quod} he) shall be founde so religious and deuoute a keper of the sabboth day, that yf it chaunce one of his shepe to be in daunger, by fallyng into the dyke on the sabboth daye, wyll he not put to his hande furthwith to plucke her out? If auarice can do so muche with you, that ye had rather breake the sabboth daye, than to diminyshe your substaunce by one shepe: howe muche more ought charitie to preuayle, and obtayne of you, to helpe your neyghbour on the sabboth day, whiche is farre better than a shepe? It is manifest therfore (I reporte me to you) to be law∣full to helpe your neyghbour with a good turne vpon the sabboth daye. But whan Iesus perceyued that theyr enuy woulde not be mitigated ney∣ther by these woordes, nor by the syght of the miserable man, and that they would not be moued by so euident and playne reason, casting his iyes about, taking it greuously, and beyng sory for suche great blindnes of theyr heartes, he turned vnto hym that had the drye and withered hande, and sayed: Put furth thyne hande: and at that woorde he put furth his hande as plyaunt and nimble, as the other was.

[ The texte.] Than the Phariseis went out, and helde a counsayle agaynst hym, howe they myght destroye him. But Iesus whan he knewe it, departed thence, and muche people folowe•• hym, and he healed them all, and charged them that they shoulde not vtter hym: that it might be fulfilled which was spoken by Esay the Prophete, who sayeth. Behold my sonne whome I haue chosen: my beloued in whome my soule hath muche delyght. I will put my spirite in him, and he shall shewe iudgement vnto the Gentyles: He shall not stryue nor crye, neither shall any man heare his voyce in the stretes. He shall not breake the broused ••eede, and he shall not quenche the smokyng flaxe, tyll he sende furth iudgement vnto vic∣tory, and the Gentyles shall trust in his name.

The Phariseis driuen into a rage by this so notable an acte, when they per∣ceyued that they had loste an occasion to accuse Iesus, departyng out of the Synagoge, & leauyng the multitude whom they perceyued to beare a good mynde vnto Iesus, consulted secretly with the Herodians, whiche also had

to do with Iohn his disciples, which enuyed y^r glory of Iesus, by what mea∣nes they myght rydde Iesus out of the waye. They had nowe a will toward murder, and nothyng lacked but a meete occasion. But Iesus not ignoraunte what they intended, withdrewe himselfe from that place, lesse he myght seme to haue geuen some occasion of extreme delyng to the rageyng and furyous men. He myght haue spytefully represte them, he myght haue ouerwhelmed them with miracles, he might haue destroyed thē also, but mynding to shewe the euangelicall mekenes, he gaue place to theyr rage & fury, yf perhaps they would relent and repent: and thus farre he gaue place vnto them, that▪ neuer∣theles in other places he distributed his heauēly doctrine vnto the multitude, which folowed him thicke and threfold, and as many sicke men, or otherwise myserable, as were brought vnto hym, he healed them. For his tyme was not yet come: the ghospell was not yet sufficiently spred abrode. Wherfore he gaue place to them, not to prouyde for hymselfe, but to take from them the oc∣casion of a wicked dede, & to teache withall, that the wysdome of the ghospell ought not to be defended against the disobedient with threatnynges, wyth checkes or contencions, but with mildenes & mekenes. Therfore he cōmaun∣ded the multitude y^t folowed hym, that they should not disclose hym, leste the rumour spreadyng abrode, the Phariseis myght bee stirred more and more. Neyther was this thyng doen by chaunce, but it was prophecied nowe long before by the Prophete Esay that it should so come to passe: In y^e wrytinges of the whiche Prophete the father doeth descrybe and set furth the victorye of his sonne obteyned thorowe mekenes, and the saluacion of the ghospell, tran∣slated to the Gentyles, for the pertinacye and stubbernesse of the Iewes, suffi∣ciently knowen to all men. Behold (sayeth he) my sonne whom I haue chosen before other: behold my dere beloued, in whom my soule is delited. I will geue vnto hym my meke and gentle spirite, by thinspiracion wherof, he shall shewe iudgement, not onely to the people of Israel, but also to all nacions. He shall not doe this tumultuously or violently. For he shall not chyde nor shall not crye out against them that be con••enciouse. No man shall heare his voyce in the stretes, as they be wonte that warre with the tong. He shall geue place to the inuincible malice, but he shall endeuour to bryng all vnto saluacion. He shall geue none occasion to the yll of theyr incurable destruccion, but he shall sane all, yf by any meanes they can turne themselues vnto the better. He wyll not despise the weake, he wyll not despyse the feble, in whome there shall re∣mayne any good hope: he wyll cheryshe them, rather than oppresse them. He wyll not breake the browsed reede, and he wyll not quenche out the smokyng flaxe, vntyll the trueth of it selfe, by the processe of time, haue the hygher hand and vntyll the madnesse of the wicked through theyr owne default breake out so farre, that all men maye perceyue, that they be worthely repelled and cast a∣waye. Than the Gentyles shall enbrace his doctryne, whiche the Iewes de∣spised, and put theyr trust in hym, whome the Iewes refused to trust.

[ The texte.] ¶Than was brought vnto hym, a blynde and dumme man, vexed with a deuyll: and he healed hym, insomuche that the blynde and dumme, both spake and sawe. And all the peo∣ple were amased, & fayed: Is not this that sonne of Dauid? But whā the Phariseis heard it, they sayed: This felowe dryueth not out deuils but by the help of Belzebub the prynce of deuils. But whan Iesus knew their thoughtes, he sayed vnto thē: Euery kyngdom de∣uided against it selfe shalbe brought to naught. And euery citie or house deuided against it∣selfe

shall not stand. And if Sathan cast out Sathā, he is deuided against himselfe. 〈◊〉〈◊〉 than shal his kingdom endure? And if I cast out deuils by the help of Belzebub, ••y whose help do your children cast them out? Therfore they shall be your iudges. But yf I cast out deuils by the spirite of God, shall is the kingdom of God come vnto you. Or els how can one enter into a strong mans house and spoyle his iewels except•• he first binde the strong man, and than spoyle his house?

It chaunced in the meane tyme that emong many whome he healed, they offered vnto Iesus one that was possessed with a deuyll, whiche had taken from the wretched man both his iyes and his toung. Iesus commaunded the deuill to departe: he departed, and forthwith the moste miserable manne was wholy restored in such wyse that both he sawe and spake. The multitude was amased at that so great a master, and nowe suspectyng hym to bee Messias, they ••pake among themselues. Is this that sonne of Dauid, whom the Pro∣phetes dyd promyse? Whan the Phariseis heard this voyce of the people, they set not vpon Iesus hymselfe, of whom alwayes they had the wurse, but they endeuour to withdr•••••• the hartes of the multitude from the honoryng and veneracion of him •••• cannot be ({quod} they) that this is that sonne of Dauid as ye suppose. For he shall come borne vp and mayntayned by the power of God. He casteth not out deuils by the helpe of God, sith he is wicked and a breake•• of the Sabboth daye, a glotton, and a drunkard, and a companion of the Publican••s, but by the helpe of Belzebub the prynce of deuils. Now Ie∣sus although he heard not their voyce, yet knowing both what they thought, and what they spake to others, turnyng vnto the Phariseis, so ordered hys answer, that by manifest reason he reproneth theyr madde raising and rebuke, and yet he rayseth not on them agayne, but rather prouoketh them louingly to embrace theyr health and saluacion. Euery kyngdome ({quod} he) deuided with in∣warde deuision and discorde, muste nedes come to naught. And euery house stryuyng with it selfe, with inwarde disagreing must nedes fall. And yf Sa∣than driueth out Sathan, and yf one deuyll dryueth out an other, howe shall his kyngdome endure? And howe is it lykely and greable, all deuilles beyng enemyes of menne, desiryng nothyng but the hurte and destruccion of them, whose health miserably they doe enuy, that nowe they fauour so greatly their health, that for this cause one deuyll stryue•• 〈◊〉〈◊〉 fighteth with an other? Nowe yf I cast out deuils by the power and helpe of Belzebub, these me disciples your chyldren, whom ye knowe, by whose helpe cast they out deuils? for they also cast out deuils, and yet ye reproue not them, but only me ye falsely blame: and yet they haue might of me to cast them out. Therfore it cānot be that they should chase awaye deuils in the power of God, and I in the might of Belze∣bub, sith they doe it in my name. And therfore men vnlettered and vnlearned be able to doe so great thynges, because they beleue simply that by the power of God I chase awaye deuils. Therfore theyr godly belefe shall condēne your vnbelefe, because you desyre rather vniustly to reproue, wheras ye might be godly folowers. And if the thyng it selfe declare that I doe cast out deuils not by the helpe of y^e deuill, but by the might of God, ye ought not to doubte any more, but that the sōne of Dauid is come, and the kyngdom of God, sith ye see that the strength of the aduersaryes deeth vanyshe awaye, whan they whiche professe the ghospell call vpon my name. Therfore lyke as there is a concorde and agrement emong the deuils themselues to destroye all men: so I whiche

am cum to saue all men, haue no concorde nor agrement with them, but deadl•• dissencion and disagremente. Hitherto Beelzebub hath exercised hys tyrannye vpon sinfull men geuen vnto fylthie desyres: I takyng a way the synnes of men doe confounde and destroy Beelzebub the Prynce wyth hys whole garde, and I doe restore vnto god through innocencye, whom he did possesse throughe vn∣ryghteousnes. The thyng is done by force, not by any agremente betwene me and the deuils. They feele, and confesse that there is a present power wherunto they be forced to geue place. Or els howe maye it be that any man myght enter into the tower of a myghty man, and take away his stuffe, vnlesse fyrst he ouer∣cum the myghty man, and lay him in bandes? Than he once kept vnder which was hable to resyste, he wyl spoyle the whole house, and as it were carye awaye hys pray. The worlde is the house of Beelzebub. In thys he claimed to hym a∣certeyne kyngdome, because the whole worlde was geuen to ambicion, excesse, fylthy lustes, auaryce, anger, enuy, and other noysom desyres, by the whiche he is made myghty. I as a man of more power and valiantnes, haue entred into his kyngdome, and ouercūming him haue wunne againe to the true prince, that whiche he vniustly did possesse. Therfore there is no agrement betwene vs: the prynces be diuers, the kingdomes be diuerse, by no bande or leage to be reconci∣led and made at one.

[ The texte.] He that is not with me, is against me: and he that gathereth not with me, scatereth abrode. Wherfore I saye vnto you, all maner of synne and blasphemy shalbe forgeuen men, but the blasphemye agaynst the spirite, shall not be forgeuen men. And whosoeuer speaketh a woord against the sonne of man, it shalbe forgeuen him. But whosoeuer speaketh against y^e holy gost, it shal not be forgeuen hym, neyther in thys worlde, nor in the worlde to cumme. Eyther make the tree good, and hys fruite good, or els make the tree euyll, and hys fruite ••uyl. For the tree is knowen by hys fruite. O generacyou of vypers, home canne ye speake good thinges, whā ye your selues are euil? for out of the aboūdaunce of the hart, the mouth speaketh. A good man out of the good treasure of the harte, bryngeth furth good thynges. And an euill man out of the ill treasure bryngeth furth euil thynges. But I saye vnto you, that of euery ydle worde that men shall haue spoken, they shall geue account in the day of iudgement. For of thy woordes thou shalte be iustyfyed, and of thy woordes thou shalt ••ee condemned.

He that wyl be grafte in the kyngdome of god, muste withdrawe hymselfe from the kyngdome of Beelzebub, and muste fight agaynst hym in my tentes. No man can be at peace wyth god, vnlesse he be at war with the deuyll. I take goddes parte, and not Beelzebubs. Therfore whoso is not in my tentes, is my enemye, and aduersarye. And whoso healpeth not me in gatheryng together, is agaynst me in scateryng abrode. See that ye ioyne youre selfe to the better parte. It is better to obteyne health in the kyngdome of God, than euerlasting deathe in the kyngdome of the deuil. Ceasse from seruyng of synne, and the deuil shall haue no power ouer you. God wyll receiue them to hys kyngdome that run from hym, and wyll not impute the synnes of the former lyfe, bee they neuer so outragiouse, vnto such as be penitent. Thys onely is to bee obserued, that no manne blynded with enuye, and peruetted wyth malice, withstande the glorye of god agaynste hys owne conscience: and where as he seeth with hys lyes the diuyne power by manifeste sygnes and wonders, to be opened to the worlde, that he attribute it not to the spirite of Beelzebub. Wherfore thys I assure you, whatsoeuer is done by woorde or dede, shall be remitted vnto men, so that they repente them. God doeth easyly forgeue that whiche by anye meanes is veniall and pardonable by the reason of frayltye of mannes nature.

But yf any man speake blasphemye against the spirite of God, whose manifest power he seeth of hys playne weorkes, he shall scarcely fynde pardonne and forgeuenes. And whoso speaketh blasphemy agaynst the sonne of man, whom he despyseth for the weakenesse of hys fleshe, he shall bee pardoned, because errour and ignoraunce mixte wyth hys dooyng, dothe exclude peruerse and set malice. But whoso speaketh blasphemy agaynst the holye ghost, shal vneth obteyne pardonne and forgeuenes eyther in this worlde, or in the worlde to come. This thyng spake Iesus to thyntente he woulde feare the Phariseis from theyr obstinate frowardnes, because whan they sawe and perceyued that those thynges whiche he dydde, coulde not bee doene but by the spirite and the myght of God, yet they moued with enuy resisted the glory of god, and ascry∣bed his miracles vnto Beelzebub, whose spirite they saide wroughte in Christe. Whan after common reason (saieth he) the free is knowen of the fruite, why do ye blame the tree, sythe ye cannot but allowe and commende the fruite▪ The miracles whyche I worke, ease and releue the miseries of menne: they hurt no man, they be not done for vayne ostentacion and glory, or for gaine and lucre, but to do good and to healpe. No man can deny but thys is good, freely to doe for them that be in affliccion. Why therfore saye ye that that which is good of it selfe, cummeth from Beelzebub, who by your owne iudgement is al naught? If ye wyll hyde the blindenesse of your myndes, ye muste speake thynges that may stande together, nowe the thynges whiche ye speake, agree not toge∣ther after the common iudgemente of menne. Therfore eyther make the tree good and his fruite good, or els make the tree ill and his fruite ill. Either graūt that I am moued wyth a good spirite, wheras ye graunte that my workes bee good, or els saye that my workes be ill, that your▪ saiyng may appere probable, where ye saye that I haue the spirite of wicked Beelzebub. And yf my doynges be suche that ye muste nedes cōfesse that they be good, ascrybe not good thinges to an ill authour. Ye kinred of vipers, yll men springyng of yll pa••entes, con∣iecture and iudge ye by your selues: Do ye not speake euen as ye be? and dooe not your weorkes declare what spirite ye haue? Ye enuy the glorye of god, and falsely blame his spirite. From whence cummeth so pestilente fruyte, but of an euill tree? For as it can not bee that a wylde tree shoulde bryng furth genti•• fruite, and that a tree of poysoned iuyce shoulde bryng furth holsom appulles: euen so how can ye speake well syth ye be yll? For as the fruite taketh hys taste and verdoure of the iuyce of the roote: so communycacion ryseth of that whiche is hyd in the harte, lyke as a good manne bryngeth furthe good thynges oute of the good tresure of his harte: so the yll man bryngeth furthe yll thynges out of the euyll tresure of hys harte. Whose harte is replenished with godlines and charitie, they speake wordes whiche sauour of that that is in the harte. Whose harte is replenished wyth enuy, pryde, and auarice, they vse suche communyca∣cion, whyche by the mouthe doeth vtter the affeccion of the harte. Menne shall be esteined before god not onely of theyr dedes, but also of theyr woordes. An ill thought is pestiferouse and noysome onely vnto the thynker, but yl talking doeth powre out the poyson of the harte emongest many. The tonge therfore muste bee rescayned, not onely from outragiouse blasphemies, from ••aolding, rhiding, and backbityng, and vncleanly communicacion, but vtterly from all thinges wherof cummeth none honeste profite or commoditie. Yea I saye vnto you, that man shall render a count in the day of iudgement not onely for filthy

talkyng, but also for euery vayne, idle, and vnprofitable worde, that they shall speake. For theyr wordes also, shalbe taken and accounted for dedes. Of thy wordes eyther thou shalte be iudged good, yf good woordes issue out of a good harte, or thou shalte be condemned as vniuste, yf yll woordes issue out of an yll harte. And here vnderstande ye the perfecte iustyce of the kyngdome of heauen, far passyng the iustice of Moyses lawe. For that lawe punysheth onely the ma∣nifest blasphemye agaynste god: here shall be punyshed also anye reuylyng or taunte agaynste thy neyghhour, and not only the noysome and perilouse say∣ing, but also the idle and vaine woorde. For that whiche is vnprofitable on the tree, is the burden of the tree and not the fruyte: and therfore it is noisome, be∣cause it occupieth the time and the eares of the hearer, without any fruite or pro∣fite, whereas the tounge is geuen for this intent, that therwith we should profite our selues and our neyghboure, and that with this member we should celebrate and magnifye the glory of God.

[ The texte.] Than certayne of the Scribes and Phariseis asked hym saiyng: mayster we will see a sygne of the: but he aunswered and sayde vnto them: The euyll and aduoutrous genera∣cion seketh a sygne, and there shall no sygne be geuen to them, but the signe of the prophete Ionas. For as Ionas was three dayes and three nyghtes in the whales belly: so shall the sonne of man be three dayes and three nyghtes in the harte of the yearth. The men of Ni∣nyue shall arise in the iudgement with this nacion, and condemne it, because they amended at the preachyng of Ionas: Beholde here is one greatter than Ionas. The quene of the south shall ryse in the iudgement with this generacion, and shal condemne it. For she came from the vtmoste partes of the worlde, to heare the wisedome of Salomon. And behold in thys place is one greater than Salomon.

Certayne of the scrybes and phariseys whan they had hearde these thinges, dissemblyng the rage of theyr myndes, go vnto Iesus with more gentyl woor∣des, as though they woulde nowe beleue him, yf for theyr sake he woulde shewe sum miracle worthye and meete for them and also for hym, who chalenged to hym the spirite of god, and had alwayes in his mouthe the heauenlye father. Maister ({quod} they) we whiche bee not of the common sorte, but learned men, de∣syre of you to see sum notable sygne from heauen, whiche maye declare that ye be derely beloued of god, and that ye doe that thyng whiche ye do by his power and myght. But Iesus knowyng theyr subtill thoughte and obstinate malice, whiche required a sygne for none other intent, but to take a newe occasion thereby falsely to accuse hym, chiefly sithe it is more easye to pycke a quarell at those thynges whiche bee shewed from heauen, than at those thynges whiche appeare before the iyes, bee hearde wyth cares, and touched wyth handes: not bearyng so greate frowardnes, but in maner turning from them, and taking it angrely (as it were) wyth hymselfe, made answere, saiyng: O naughtye and counterfeit nacion, whiche doethe glorye that they haue god to theyr father, whiche doeth crake of her progenitoure Abraham, where as it foloweth rather them whiche forsakynge God, wurshypped the golden calfe: whyche styr∣red sedicion agaynste Moyses: whyche murmured in the deserte: whyche kyl∣led the Prophetes: whereas it declareth that it hathe Beelzebub to her father, with whose spirite beyng replenyshed, it doeth rebell agaynste the spirite of God.

But it shall haue no synge geuen from heauen, whiche it maye calum∣niate and reproue, and whiche it is vnworthye to haue, for as muche as it is

wholly sette and geuen to the yearthe, but once there shalbe a sygne geuen to it out of the yearth, whereby it maye be ouercum and vtterly peryshe, yf it wyll not conuerte. This nacion meruayled at the miracle of the Prophete Ionas, whyche swallowed vp of a beaste in the sea, was restored againe aliue after thre dayes. Thys shalbe a sufficient sygne for them, yf they maye see hym reuyue a∣gayne by the deuine power, whome by theyr malice they haue slayne. Thys myracle shortly shalbe shewed vnto them, whiche they wyll falsly slaunder. For lyke as Ionas wyllyngly deliuered hymselfe to deathe, and was receyued of the beast of the sea, and was in her belly three dayes, and three nyghtes, and beyng paste hope of all menne, by and by through the healpe of God was re∣stored alyue: so the sonne of manne shall bee deade in the harte of the yearthe three dayes and three nyghtes. By thys fygure and darke exaumple, Iesus syginfieth hys deathe and buriall, and furthwith hys rysyng from death. And he added. As Ionas was to the Niniuites, so am I to you. He tolde them that the vengeaunce of god, and the destruccion of theyr citye was at hande, vnlesse they would repent: I declare the same vnto you all. But the Niniuites whome ye despyse as heathen and idolaters in comparison of you, shall ryse in the iudgemente of God, and shall declare you worthelye to be damned in com∣parison of them. For they although they were synfull, yet beyng a fearde at the threatenynges of the Prophete, humbled themselues vnto penaunce. And be∣holde: here is one greatter than Ionas, whyche preacheth to you in vayne.

The Niniuites were people farre from the wurshyppynge of God, Ionas vnknowen, and symple, and meke came vnto them. No man commended hym, or tolde before of hys cummyng, he shewed no miracles, he allured vnto hym no bodye with benefite, he promysed no great thyng. Onely he threatned vndo∣yng and destruccion, and he preached no lenger than three dayes. I being pro∣mysed by thoracles of the Prophetes, so often commended by the testimonye of Iohn, by the testimonie of the father, beyng your countreman, beyng cumme also of the same parentes of whome ye glorye and crake: haue taught you nowe so long tyme, testifyng by so manye miracles, that my doctryne is not vayne: haue holpe so manye wyth my free benefites, and doe not thunder sore threate∣nynges, but of myne owne accorde promyse forgeuenes of all synnes: I offer euerlastyng felicitie of the heauenly kyngdome: yet it is sayed that I haue the spirite of Beelzebub: I am layed at with deadlye deceytes, so farre ye bee from bendyng and bowyng to true penaunce. Furthermore, the quene of Saba shall ryse in the iudgement, to the reproche and condemnacion of this generaci∣on, because that she by the reason of tidynges brought far of, leuing her king∣dome and her countreye, toke a longe iourneye vnto Salomon, not moued by any feare, but only for the desyre of wisedome. And she did not only cum to Sa∣lomon, but also she brought with her great gyftes. And beholde, there is one in thys place greater than Salomon. For what lyke thyng dyd Salomon to the thynges whiche ye see me do? or what lyke thyng taught Salomon? And yet ye put me to al kynde of rebukes, whyche of myne owne accorde bryng vn∣to you the doctryne of the gospell, wherby ye maye be saued: furthermore also, ye go about to do me more grieuouse displeasures whych am beneficiall vnto you. But the greatter the wonders and benifites be whereby ye bee prouoked vnto penaunce: the greuouser shall your punyshemente bee, vnlesse ye repent in tyme.

[ The texte]

¶Whan the vncleane spiryte is gone out of a man, he walketh through dry places seking t••st, and findeth none. Than he saieth: I wyl returne into my house, from whence I came, And whan he is cum, he fyndeth it empty, and swept and garnyshed. Than ••e goeth and taketh vnto hym seuen other spirites worse than hymselfe, and so entereth in, and dwel∣leth there▪ ••nd the ende of that man is worse than the begynnyng. So shall it bee also vnto this frowarde generacion:

Further what thyng shoulde chaunce vnto them, and into what blyndnesse the people of Israell shoulde cum, and howe miserably it should be handled of the prynces of Rome, and how it should be banished throughout the worlde, reiected and despised of all nacions, Iesus had rather to signifie by a certayne darcke exaumple, than to declare it manifestlye. And he taketh a similitude of a man whyche was possessed of a deuyll, who whereas he was once deliuered and restored to hys ryght mynde, afterwardes by his owne defaulte receyuyng the deuill agayne, was more grieuously vexed, than he was before. Whan an vn∣cleane spirite ({quod} he) goeth out from a man, beyng banyshed from his olde hos∣pitall, he walketh in dry and baren places, seking rest and fyndeth none. Than sayeth he wyth himselfe. I will returne into the hou••e from whence I wente, where when he cummeth, he fyndethe it decked and clensed, but withoute anye geast. Than he s••yng that there is a place and not occupied of anye other, not beyng contente to returne thyther hymselfe alone, he taketh vnto hym seuen o∣ther spirites worse than hymselfe, whych entryng into the house together, make theyr dwellyng there. And it cummeth to passe, that the man is more greuously vexed than he was before. So shall it happen to this vngracious nacion. By thys similitude Iesus noted the obstinate and wylfull malice of the pople of Israell, falling backe oftentimes to theyr olde maners. In tymes paste they serued and folowed the deuilish vices and desyres. It was sumwhat deliuered by the lawe and the Prophetes, but returned often agayne to her own manner and disposicion. It retourned to Idolles, it did sacrifice in the woodes, it kyl∣led the Prophetes. It was redressed and amended through affliccions by Pha∣rao in Egypte, by Nabuchodonoser in Babilon, and by diuerse other calami∣ties and miseries. Finally prouoked of the sonne of god so many waies, hathe not onely renewed, but also farre exceded al the wickednesse of her forefathers, not only araiyng the harmelesse and the well doer wyth al kynde of spitefulnes, but also driuyng him vnto the crosse and passion with false accusementes. Whereof a certayne monstruous blyndenes, and seuen tymes more miserable than the blindnes of theyr fathers, hath possessed theyr hartes, and therfore they shall be more cruelly handled and destroyed than they haue been hytherto.

[ The texte.] ¶And when he yet talked to the people, beholde hys mother and brethren stoode withoute desyryng to speake wyth him. And one saied vnto him. Behold thy mother and thy brethrē stande without desyring to speake with the. But he answered and saied vnto him that had tolde him. Who is my mother, or who be my brethren? and he put furth hys hand towarde hys disciples, saying: Beholde my mother and my brethren. For whoso doeth the wyll of my father whyche is in heauen, thesame is my brother, and sister, and mother.

As Iesus spake these thynges to the people, there came the mother of Iesus, wyth certayne of hys cosens whyche desyred to speake wyth hym. But when they coulde not cumme vnto hym for the multitude beyng so thycke, and standyng aboute the doores of the house, a voyce passyng ouer from

one to another, a certayne man interrupted the communicacion of Iesus, and tolde hym that hys mother and hys brethren were at the doore whiche desyred to speake with hym. But Iesus offended wyth this importunitie and trouble∣sumnes, and wyllyng also to teache that such affeccions should be passed litle v∣pon, as often as the matter of the gospel is in hande, and that the kinred of the myndes oughte more to be regarded than the kynred of the bodies, whyche is gotten by vertue and not by the nerenes of bloud, the whych also is more large than the other, he aunswereth him whych interrupted him. Who is my mother and who are my brethren? I being occupied about the heauenly busines know∣ledge no mother nor brethren, ioyned by carnall affinitie: wherof sum bee far of perchaunce in hartes. And holdyng out his hand towardes his disciples, which syttyng nere receyued gredely in silence his wholsome doctryne, if ye wil know ({quod} he) my very true kinsfolkes which be moste dere vnto me, these be my mother my sisters, and my brethren. Here is no difference of kinde or age, no respecte of kinred. Whosoeuer doth obey the wyl of my father whyche is in heauen, he is my mother, he is my sister, he is my brother. I esteme hyghely the spiritual and not the bodily affinitie. This affinitie euery man may come by. Euery mā like as he is moste obedient vnto my fathers wyl, so he is moste nere and moste dere vnto me.

Notes

• Haue ye not redde what Da∣uid did? &c.
• Or haue ye not ••ed in the lawe? &c.
• But I saye vnto you. &c.
• Wherfore yf ye w••ste what this meaneth. &c.
• And behold there was a māne ha∣uyng a wi∣thered hād
• And they asked him. &c.
• Who e∣mong you shall haue a shepe.
• Than saieth he to the manue.
• And the people folo¦wed hym he healed them all.
• And char∣ged thē. &c.
• That it myght bee fulfilled which was spoken by ••say. &c.
• This fe∣lowe dri∣ueth out deuils, &c.
• But whan Iesus knew their thoughtes &c.
• And yf I cast out de∣uils. &c.
• Therfore they shalbe your iud∣ges.
• Eyther make the ••re good & hys fruite good &c.
• The euyll and aduous∣tetous &c.
• For as Io∣nas was thre dayes▪ &c.
• The men of Niniue shal aryse, &c.
• The quene of the south shal rise▪ &c,