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

The .xiii. Chapter.

[ The texte.] The same day Iesus went out of the house, and sate by the sea syde, and much people were gathered vnto hym, insomuche that he went and sate in a shyp, and the people stood on the shoore. And he spake many thynges to them by simylitudes, saiyng: Behold the sowyer went furth to sowe. And as he sowed, some sedes fel by the way syde, and the foules came and deuoured them vp. And some fel vpon stony places where they had not much yearthe, and anon they sprong vp, because they had no depenes of yearth. And when the sunne was vp, they caught heate, and because they had no roote, they wythered away. Agayne some fell emong the thornes and the thornes sprong vp and choked them. But some fel into good ground and brought furth fruite, some an hundred folde, some six••y folde, & some thyrty folde: Whosoeuer hath eares to heare, let hym heare.

AT the same tyme whan Iesus sawe that the place was not able to receiue suche a multitude, he went oute of the house to the water syde. And whan he came thy∣ther, he satte vpon 〈◊〉〈◊〉 banke, teachyng the people whiche gaped after his doctryne insaciablye. Further when he sawe the multitude so great and thicke, that they thruste hym, and pressed hym: and to thintente he myght bee at more libertye from the people, he entred into a shyp, and spake out of that as out of a pulpit, to the people standyng vpon the banke. For so he myght be both better seene and better heard of manye,* 1.1 because the sande of the bancke and the brincke of the bancke, made as though it were a rounde auditory.

And because in that multitude euery man had not one mynde, he shewed and sette furthe manye thynges vnto them by darke similitudes, eyther because thys maner of speakyng is familiar and commonlye vsed of the prophetes, or because it is moste meete and conuenient for to teache and to moue the myndes of the people, because that comparison taken of thynges that bee well knowen and perceyued also of them that be vnlearned, by and by toucheth and moueth euery one: or because by this feare and pleasaunte manner of speakyng, thynges that bee spoken bothe crepeth into mennes myndes more pleasaunt∣lye,

and sticketh more surely: or els because that thys manner of monicion slaū∣deryng no manne, but secretly by similitude touchyng euery mannes consciēce, is wont commonly lesse to offende. And fyrste of all he letteth furthe a parable, signifiyng that many on euery side come runnyng to the preachyng of the gos∣pell, and yet fruite springeth not in them all: whiche chaunceth not by the faulte of the teacher, but by the faulte of the hearers. Nor lyke fruite springeth not in all the hearers, but accordyng as euery manne bryngeth a mynde voyde from worldlye cares and desyres: so is the fruite of the woorde that is heard of hym greatest. Therfore exhortyng to geue audience, he putteth furth thys parable, saiyng: The sowyet went furth to sowe his sede, and as he casted his sede 〈◊〉〈◊〉 certayne cornes fell by the waye syde, and because they were ba••e and vncoue∣red, the birdes came fliyng and eate them vp. Agayne other summe fe•••• to the rough and stony places, which when they were not depely couered with yea••th••, because of stones that ••etted them, nor coulde not take roote depely ynoughe, they sprang vp shortelye and before theyr tyme▪ throughe the warmnes of the sunne, because there was not muche yearthe to kepe them couered vnto theyr tyme, nor no deepe roote to minister hun••oure and moysture. Agayne other sum fell into the thorny grounde, and by the reason of increase of thornes, they were kepte downe and choked, and coulde not ryfe nor spryng vp at theyr libertye. Further other sum fel vpon a good and fruitful grounde, and springyng vp luckely brought furth fruite, yet not al alyke but accordyng to the goodnesse of the grounde: sum an hundred folde, sum three score folde, some thyrtye folde as muche: so that of one sede sprang an eare that bare an hundred cornes: of ano∣ther that bare three score, of another that bare thyrty. Iesus speakyng these thynges did not as than explicate and declare the darke riddel and similitude, but leaueth it to euery manne to coniecture and thinke vpon in hys mynde. Onely he made an exhortacion that thei that had meete eares shoulde heare the parable diligently.

[ The texte] And the disciples came and saide vnto him: Why speakest thou to them by parables? he aun∣sweryng sayed vnto them. It is geuen vnto you to knowe the misteries of the kyngdome of heauen▪ but vnto them it is not geuen. For whosoeuer hath, to him shalbe geuen, and he shalbe made more aboundaunt. But whosoeuer hathe not, from hym shalbe taken, that also whiche he hath.

But another tyme when the disciples hadde Iesus alone, they wente vnto him and asked hym why he spake vnto the people by darke and obscure simili∣tudes. Unto whome Iesus aunswered on thys wyse: because as yet they yelde not themselues mete to haue the truethe opened vnto them, by the wyiche cer∣tayne of them emonge the multitude bee not onely not the better, but also bee pricked and stirred to be the worse. Wherfore I vtter vnto them lyke manner of preachyng as they bryng hartes to heare. They wil not vnderstand thinges that be moste manifeste, I doe inuolue and wrappe my language wyth darke∣nes, that by suche meanes I maye prouoke them to the desyre of learnyng and searchyng. But ye whiche receyue symplye and delicouslye the thyng that is geuen, ye are worthye to bee partakers of the more secrete thynges concernyng the wisedome of the gospell. For vnto hym that hath, it shall bee geuen, that he maye haue aboundantlye, but vnto hym that hath nothyng, nothyng shall bee added, insomuche that he shall bee also spoyled of that whyche he semed for to haue. In other thynges it is a cruell thyng to spoyle hym that is nedy: Here be∣cause pouerty cummeth through the defaulte of the nedy, it is mete and rygh••

to take from the vnkinde manne. We bring and offer freely certaine principles of heauenly Philosophy, and that accordyng to the capacitie and simplicitie of the myndes, as castyng certaine seedes, whyche whoso receyueth desirously, truly he prouoketh vs to commit mo thynges vnto hym. Contrarywise, whoso despiseth and reiecteth that whiche is geuen frely, and turneth it to occasion of more yll, is he not worthy to be spoyled of that whiche he had vnworthely?

[ The texte.] Therfore speake I to them by similitudes, because they seyng, se not, and thei hearing, heare not: and vnderstande not▪ And 〈◊〉〈◊〉 Prophecie of Esay is fulfilled in them, whiche sayeth: Ye shal heare wyth your eares, and shal not vnderstand: and seyng ye shal se, & shal•••• or se. For the harte of thys people is wexed grosse, and theyr eares be dul of hearyng, and thei haue shut theyr iyes, leste at any tyme they should see with theyr iyes, and heare with their ea∣res, and vnderstand with theyr harte, and be conuerted, and I heale them.

For thys cause I speake to them in darke parables because they will heare the manifest trueth eyther with no profit, or els to theyr owne hurt. For it cūmethe to passe through their frowardnes, that where as thei haue iyes and se manifest tokens, yet beyng blynded with enuye, they see not that whyche they see. And where as they haue eares and heare the trueth that cannot be confuted, yet thei heare not that they heare, nor vnderstande not y^e which they heare although they vnderstande. Truely the saiyng of Esaie is fulfylled in these men: Ye shal heare wyth your eares and not vnderstande, and ye shall see with your iyes, & yet not se. For the harte of thys people is hardened, and they be dul of hearyng, and they haue closed theyr iyes, leste they myght se with theyr iyes, and heare with their eares, and vnderstande with theyr harte, and at laste tourne vnto me, and I make them whole. Truely these men therfore be infortunate, but not to be pitied though they be very miserable, whyche witingly and willinglye secke theyr owne destruccion, and reiect their owne health.

[ The texte.] But blessed be your iyes, for thy see, and your eares, for they heare▪ For verily I say vnto you, that many Prophetes, & righteouse men desy••ed ••o se those thynges whiche ye se, and they haue not sene: and to heare those thynges which•• ye heare▪ and they haue not hearde.

Contrariwise youre iyes are blessed, because they see the thinges that we doe: your eares are blessed, because they heare the thinges y^t we speake: Your hartes are blessed, because they vnderstande the wil of my father. This is no meane nor common felicitie, truely many prophetes, and many iust and holy men, haue de∣syred to see y^e thinges which ye se, and happened not to see them: and to heare the thynges which ye heare, and they had not the gifte to heare them. And they truly as in a dreame, gessed at the thyng that should cum, which ye se before you, and also heare.

[ The texte.] Heare ye therfore the similytude of the sowi••t. Whan one heareth the worde of the king∣dome, and vnderstandeth it not, than cummeth that euyl one and taketh away that whiche was so yea in his harte: this is he which was sowen by the wayes syde, But he that recei∣ued the sede whyche was cast in stony places, thesame is he that heareth the worde, and a∣no•• with ioye receiueth it, yet hath he no roote in hymself, but dureth for a season: for whē tribulacion or persecucion hapneth because of the woorde, by and by he falleth. He also that receyueth sede into thornes, is he that heareth the worde, and the cate of this worlde, and deceitfulnes of ryches choke vp the worde, and so is he made vnfruitful. But he that recei∣ueth sede into y^e good ground, is he that heareth the worde and vnderstandeth it, which also beareth fruite, and bringeth furth sum an hundreth folde, sum sixty folde, sum thyrty folde.

Therfore because your simplicitie and desyre of knowledge, deserueth thys, harkē ye what the parable doth meane, which I put furth of the sowier sowing his sede. There be thre sortes of men, in whom sede of the woord of the gospel

eyther bringeth furth no fruite, or els bryngeth not to perfeccion, the fruit that is sprong vp. And the fyrste moste baren of all. These be they whiche lighte∣ly and negligently heare the wordes of the heauenlye doctryne, and ••uffer them not to entre into theyr myndes, nor fasten them in their remembraunce, to thin∣tente they maye be rooted there: but theyr mindes beyng compassed and fensed with no desyre nor care, beyng armed with no purposes agaynst the assaultes of vaine thoughtes, at euery lyghte occasion they suffer that that is sowen, to be spurned at and troden downe. That perceiuing the yll and naughtye one, whiche lieth in waite and enuieth good begynnynges, by and by sendeth into the mynde, certayne fleyng and waueryng cares, whiche maye destroye the seede before that it spryng vp in grasse, or haue any roote, that they be no better than yf they had not hearde at all. These be signified by the seede that fel by the hye waye where go bothe menne and beastes, that is to saye, all maner of cares, af∣feccions of kynred and of affinitie, care for common offices, loue, hatred, suspi∣cion, and suche other. These thinges chase awaye the woorde of the gospell oute of the mynde,* 1.2 wel••e••e before it bee receyued. Agayne there is an other, whiche receyueth (as it were seede) the woorde of the gospel with hys eares, and grede∣lye putteth it into hys harte, recordyng and deuising wyth hymselfe to frame hys life after the rewle therof: but because he prynteth it not vtterlye in the in∣wardes of hys mynde, but after the fashion of men, he doth that he doth lightly with a certayne affeccion for a tyme, he nourysheth the seede that he hathe ta∣ken, vntil it be growen vp to a grasse, and sheweth a certayne hope of euan∣gelicall godlines, absteynyng from greate sinnes, and florishyng with meane vertues. But if any storme of persecucion begyn to ryse, and yf for the gospell sake banishment be offered, or prison, punishement, deathe, & such other whiche require a stedfast strength of the mynde, than, as at the vehemente heate of the sunne, they wyther a waye, and vtterly fainte and decaye. A figure of this was the stonie ground, whiche receyued the sede, and brought it foorth into grasse,* 1.3 but it was not able to succour and defend it with humour agaynst the heate of the sunne, for throughe the stones it can haue no depe nor sure roote. Agayne there is an other whiche gredely heareth the woorde of the gospell, and setteth it depe ynoughe in his mynde, and kepeth it long, but his mynde being intan∣gled and choked with trouble•••• in cares of this worlde, and especiall of ryches. as it were with certayne thicke thornes, he can not frely folowe that he loueth. Because he wyl not suffer these thornes, whiche cleaue together and be intāgled one with another emong themselues, to be cut away, the fruite of the seede that is sowen dothe vtterly perishe. This was signified by the similitude of the sede whiche was receiued in the grounde full of thornes and briers. Further the seede that was receiued in the good ground, signifieth them whiche bothe heare the woorde of the gospell and recorde it wyth themselues, and fasten it surelye in theyr remembraunce, and so doe powre it into thaffeccions of theyr mynde, that they will not swarue from it to dye therefore, who also do rydde and dely∣uer themselues from affeccions and filthye cares of ryches, whiche suffer not the mynde to be free and at liberty, but geue themselues wholy to the heauenlye inspiracion.* 1.4 The seede of the doctryne of the gospell is not vnprofitable to suche myndes. But lyke as one kynde of wheate bringeth not furthe lyke fruit in all groundes, but it springeth with lesse or more increase accordinge to the goodnes of the grounde: So after the godly desyre and capacitie of them that

heare the worde, the fruite of godlines cummeth forthe more aboundauntlye. By thys parable Iesus taught vs, with what studye and desyre the heauenlye doctryne ought to be receyued, yf we desyre that fruit should spring of it. These thynges Iesus dyd interprete and declare vnto hys disciples aparte.

[ The texte.] Another similitude put he furth vnto them, saying: The kyngdom of heauen is likened vn∣to a manne, whyche sowed good seede in hys field. But whyle men slepte, hys enemye came and sowed rares emong the wheate, and went hys way. But whan the blade was sprong vp and had brought furth fruit, than appeared the taxes also. And the seruauntes of the hous∣holder came and sayed vnto hym: Sir diddest not thou sowe good seede in thy field? From whence than hath it ta••es? he said vnto them: The enuiouse man hath done thys. The ser∣uauntes sayed vnto hym: Wilt thou than that we go and wede them vp? but he said. naye, leste whyle ye gather vp the rares, ye plucke vp also the wheat with them: Let both grow together vntil the haruest, and in tyme of haruest, I wyl saye to the trapets: gather ye first the ta••es: and bind them together in sheues to be brēt: but gather the wheat into my baru••.

But let vs retourne vnto the order of our former communicacion. The lorde Iesus proposed vnto them another parable, to shewe them also that there was another poyson and mischiefe to be taken hede of, if a man wil laie vp pure and fine corne in hys barne. For the other ylles do onely hurt y^e sede latelye sowen, or spryngyng into grasse. This doeth corrupte the corne now sprong vp and well growen. Thys poyson is, whan Sathan, whiche coulde not choke and de∣stroy the seede of the euangelicall doctrine with flying, waueryng, and ydle thoughtes, nor with troublesome persecucions, nor with carefulnes of riches, honours and lyke thinges, wherewith mannes lyfe is entangled, goeth about to infecte it by false Apostles and wicked Byshopes and Heritikes, whiche wresteth and wriethe by subtyl interpretacion, the heauenlye doctryne after theyr lustes and desyres, and myngle true thynges with false, and sincere and pure thynges wyth vicious and fawty. The parable is after this sorte. The kingdome of heauen ({quod} he) is like vnto an housbandman, which being a good husband, sowed good seede in hys field. But his seruauntes being aslepe, there came priuely a certayne aduersarye, whiche bare the husbande manne no good wyl, and because he could not in the night take away the seede which was now layed safely in the ground: he vseth crafte and deceyte to hurt it. He scatereth and mengeleth with the wheate that was sowen, the vnprofitable seede of coc∣kelles, and thys doen he wente awaye. Fyrste no man perceyued thys deceite. But whan the seede was nowe sprong vp into grasse, and the stalkes were la∣den and burdened with eares, than at lengthe the cockels growyng vp toge∣ther, (their vnlykenes vtteryng or shewyng them,) began to appere. Than the seruauntes merueylyng howe this shoulde cum to passe, go vnto the husbande man. Maister ({quod} they) dyddeste not thou sowe good seede in the fielde, howe is it than that cokelles be mengled with them? But the mayster suspectyng who was authour of the shreude turne, sayeth: Myne aduersary dydde thys whyche beareth me so euyl wyll, that he hathe a plasure to hurte me, thoughe he haue no profite hymselfe therby. Than spake the seruauntes: wyl ye than that we go and gather the cockelles and cleanse the corne? The maister sayeth: In no case, leste peraduenture as ye plucke vp the cockelles vnaduisedly, ye plucke vp al∣so therwith the wheate that groweth nere by. Suffer the wheate to growe toge∣ther with the cockelles vnto haruest tyme. Than wyll I committe thys mat∣ter to the haruest folkes, that before they mowe and cut downe, they shall fyrste gather the cockelles and bynde them together a parte in bundels for to feede the fyer, and afterwarde laye vp and couche the cleane wheat in my barne.

[ The texte]

Another parable put he furth vnto them saiyng: The kyngdome of heauen is lyke to a grayne of mustarde seade, whiche a man toke and sowed in hys fielde, whiche is the leaste of al seades. But whan it is growen, it is the greatest emong•• herbes, and is a tree, so y^t the birdes of the ayer cum and make their nestes in the braunches therof.

Agayne Iesus mindyng to shewe by a similitude howe that the philoso∣phy of the gospell fyrste in apperaunce abiecte and homely through the ignomi∣ny, and slaunder of the crosse, being as it were planted by a fewe vnlearned men should by litle and litle through the strength of the trueth, grow to such myghte and power, that it shoulde go ouer all the worlde, and shoulde embrac•• al kinde of men, proposed this redell and similitude. The kyngdome of heauen ({quod} he) is lyke vnto a musterde seede, whiche a certayne man toke and sowed in hys field, which of it selfe is leaste among al pulse. But whan it is growne vp, it is grea∣ter than al kyndes of herbes and risethe vp as bigge as a tree, insomuche that the birdes make their nestes in the bowes therof.

[ The texte] An other similitude spake he vnto them: The kingdom of heauen is like vnto leauen, which a woman taketh, and hideth in three peekes of meale til al bee l••auened. Al these thynges spake Iesus vnto the people by similitudes, and without a parable spake he nothing vnto them: that it myght be fulfilled which was spoken by the prophete, that sayeth: I wil open my mouth in parables, I wyl speake furth thinges hidden frō the begynning of the world.

Agayne Iesus dyd inculcate and beate in the selfe fame thyng, doyng them to vnderstande by what meanes the strength and myght of the doctryne of the gos∣pell secretly crepyng in, and dispersed and set abrode by a fewe apostles, should al••te and transforme al the worlde into her nature: and whan it shall seme most to be consumed and extinct, than chiefly it shall set forth and shewe strength. The kyngdome of heauen ({quod} he) is lyke vnto leauen, whych beyng but a litle quan∣titie, the woman put in three measures of meale, and three lefte it vntill the litle piece of leauen had changed by litle and litle the whole quantitie of the meale, & turned it into her owne nature. All these thynges Iesus declared vnto the peo∣ple in riddelles, and cloudes of parables, and spake nothyng vnto them than without a parable: to thyntent that he might both excite and stirre their mindes with darke speakyng, and make them desirouse to learne, and yet geue them no holde, though they sought occasion busilye, vniustly to reproue hym. And the soothe saiyng of the Prophete tolde of this before in time paste. I wyl open my mouthe in parables, I wyl shewe furth thynges which hath been hyd hytherto sith the worlde was made.

[ The texte] ¶Whan the people were sent away, Iesus came into the house, & his disciples came vn∣to hym saiyng. Expound vnto vs the parable of the tares of the field. He aunswered and said vnto them: He that soweth the good seed, is the sonne of man. The fielde is the world. And the children of the kyngdom, they are y^• good seede. The tares are the children of that naughty one: The enemy y^• soweth them is the Deuel. The haruest is the ende of the world. The reapers be the Aungels. As the tares therfore are gathered and brent in the fyer, so shal it be in the ende of thys world. The sonne of man shal send forthe hys Aungels, and they shal gather out of hys kyngdome al thynges that offende, and them whiche do miqui∣••ye, and shal cast them into a fornace of fyer: There shalbe wallyng and gnashyng of teeth. Than shal the ryghteouse shyne as the sonne in the kyngdome of their father. Whosoeuer hath eares to heare, let hym heare.

Than Iesus departyng from the multitude went home, and they folowed not, for that they vnderstoode not what he mente, and that none occasion was geuen of false reprofe. Further whan he was at home alone, hys familiar disci∣ples came vnto hym requiryng hym to expounde them the parable of the coc∣kels mengled with wheate. For the parable of the seed diuerslye sowen once

declared, they gessed well of themselues what he mente by the musterd seede, and the leuen put in the meale. Iesus without any griefe declared it plainely. The good husband ({quod} he) whiche sowed the good seede, is the heauenly father: the felde in whyche he sowed, is the whole worlde and not onely Iewry. Fur∣ther, the good wheat that sprang vp of the good seede bee they, whyche by the doctryne of the gospell behaue themselfe worthily for the kyngdom of heauen, agreing to their profession in lyfe and dedes. The naughty cockels springyng of the yll seede mengled wyth these, bee yll men whyche professe not purely nor sincerely the doctryne of the gospell, And the aduersarye whiche mengled hys seede priuely in the nyghte, whereof spryngeth peructse and yll doctryne, is the deuill. The seruauntes whiche would gather the cockel before the tyme, be they whyche thynke that the false apostelles and chiefe heretikes shoulde bee rydde out of the waye with sweorde and deathe, where as the good man of the house willeth not that they shoulde bee killed, but suffered, yf happe bee that they re∣pente, and be turned from cockelles into wheate. And that yf they repente not, they shoulde be kepte and preserued to their iudge, of whome once they shall be punished. The time of harueste is the ende of the worlde. The harueste folkes be the angels. In the meane season therfore the yll mengled with the good, must be suffered, when they be suffered with lesse daunger and peril, than they bee ta∣ken away. Further whan the last tyme shal cum, whan the good shal be seuered from the ill, when rewardes shall be geuen to euery manne for hys dedes: than the sonne of man the iudge ouer all, shall sende furthe hys angels to clense hys kyngdome, and they shall suffer none offence to remaine there, for than neither the good can profite the yll, nor the yll shall be suffered any more to trouble the good: but whosoeuer liuyng emong the good had rather moleste and trouble them, than to be made better by theyr cumpany, he shall gather them together and shedde them from the others, and deliuer them to the fyer of hell. There shall they punyshed worlde withoute ende: for their shorte and false lustes and pleasures remoued from the floore of the churche, and caste into a darke den of hel, that is to say, into the kyngdome of theyr father, where as nowe ouer late & vnprofitable penaunce, shall force those myserable people to wepe and to waile and to gnashe with theyr teeth. Further they that cum and spryng furthe of the good seede and perseuer and continue vnto thende, although in the meane tyme they appere here vyle and abiecte, and be afflicted of the yll sorte: than all vyle∣nes of mortalitie set aparte, they shall shyne lyke the bryght sunne in their fa∣thers kyngdome. These thinges because they be great and weighty thinges, of both partes ought not to be heard nigligently. Thei perteine either to the euer∣lasting felicitie, or to the euerlasting destruccion of al men. Wherfore whosoe∣uer hath an eare, neyther deafe nor stopped with the desyres of the world, let him heare, y^t he may auoide euerlastyng punishemētes, & obteine the life euerlasting.

[ The texte.] ¶Agayne the kyngdome of heauen is lyke vnto a treasure hyd in the fielde, whych a man hath found and hyd, and for ioys therof goeth & selleth al that he hath, and b••eth the f••eld.

Besyde these, to thyntent he myght the more kyndle and stirre the myndes of them that were hys, to the desyre of theuangelicall godlines, he added twoo other similitudes, whereby he teacheth that the professyon of the gospell is a thyng not to bee desired lyghtly, or after the common maner, but that this one∣ly thyng ought to be laboured for with great studye, all other thynges sette a∣parte and that thys excellent good thyng must he purchased and obteyned by

the losse of all your goodes. Whiche thyng thoughe it chaunce not easilye to euery man, yet whan it is once found it hath high felicitie. And althoughe in the meane season be hyd emong men, and setteth not furth it selfe, yet he that hath it, reioiseth secretly wyth hymselfe, lokyng safely for that daye, in the whiche the felicitie that is nowe obscure and darcke shall after bee made mani∣feste and open. The kyngdome of heauen ({quod} he) is lyke to a treasure hyd in the fielde, which if a man perchaunce do get, he blabbeth it not abrode to others, lest any take if from hym, but ioying secretly & reioysyng to hymselfe, he goeth to the lorde of the ground, and sellyng al that he hath and making asmuch mo∣nye, as he can, byeth the fyelde, in the whiche he knoweth the greate or precious treasure is hyd, and thynketh hymselfe happye, to loose all hys meane possessi∣ons, for to be enryched wyth one notable grounde, although he know it not.

[ The texte,] Agayne, the kyngdome of heauen is lyke vnto a marchaunte man sekyng good pearles, which (when he had found one precious pearle) went and solde al that he had, & bought it.

Agayne the kyngdome of heauen ({quod} ye) is lyke vnto a marchaunte manne, whiche deliteth in goodly Margarites. And when he hadde got a notable good one, byanby he solde all that he had, and bought it. And he thoughte not hym selfe the poorer, because he had now lefte him nothyng of hys olde ryches. Naye than at the length he thought hymselfe ryche, because he was priuie to hymself, that he had in secrete possession, a precious Margaritie, whiche though it were but litle, yet it passed the price and value of all the other possessions.

[ The texte] Agayne, the kyngdome of heauen is lyke vnto a nette that is cas••e into the sea, and gathe∣reth of al kynde of fishes, whych whan it was ful, men drue it to lande, and sate downe and gathered the good into vessels, but caste the bad awaye. So shall it be at the ende of the worlde. The an••els shall cum and seuer the bad from among the good, and shall cast them into a fornace of fyer, there shalbe waylyng and gnashyng of teeth.

Unto these he added also an other parable, not vnlyke vn to the parable of the wheate and cockels, exortyng hys disciples, whome of fyshers he made a∣postles, that is to saye, fyshers of men, that they shoulde studye and endeuor to allure and drawe manye to the professyon of the gospell, and that they shoulde not byanby caste awaye and destroye the yll mengled with the good, but saue them and kepe them to be punished of theyr iudge, yf after that al thinges were proued, they woulde not repente▪ Againe the kingdome of heauen ({quod} he) is like a net caste into the sea, whiche beyng spred abrode, dothe take and embrace all kynde of fyshe. Whyche when they nowe perceyue to be full, than they drawe it to the banke, and nowe syttyng vpon the drye lande choose the good fysshes and put them in theyr vesselles, the yll and vnprofitable fishes they caste a∣waye. So shall it bee in thende of the worlde. The angels shall go furthe and loke aboute what the net of the gospell dothe take and drawe. They shall not suffer the good to be mengled with the yll any more in one net, but they shall esteme euerye man by his merites, not by hys professyon. They shall seperate the yll from the cumpany of the good and shall lay vp the one safely for theyr maister, the other they shall caste into a burnyng fornace: there shalbe intolle∣rable tormente whiche shalbe testified vp wepyng and gnashyng of teeth:

[ The texte] Iesus sayeth vnto them, haue ye vnderstande all these thynges? They saye vnto hym, yea lorde. Then sayde he vnto them▪ therfore euery Scribe whiche is taught vnto the kyng∣dome of heauen, is lyke vnto a man that is an householder: Whiche bryngeth furth out of hys treasure thynges newe and olde.

Iesus to thyntente he myght the more surely fasten these saiynges in the myn∣des of his disciples: he asked of them whether they vnderstode these thynges

well. When they made aunswere that they vnderstode them, he added yet an o∣ther parable, wherby he monished them that these and manye suche oughte to be learned, and surely remembred, to the intent that by and by vpon euery oc∣casion, they myght redily take them furth: whether the hearer should be allured with rewardes, or ells put in feare, by the feare of punishemente. For the breste of the euangelicall preacher ought to be (as it were) a certayne store house and a ryche, and a plentiful treasure, from whence they maye easely take out diuers thynges, sumtyme out of the bookes of the olde testament, sumtime oute of the euangelicall Philosophy, as shalbe moste expedient for theyr hearers. For one thyng muste not be spoken at all tymes, nor after one fashyon, nor all men be not moued with all thinges. Therefore they haue nede of a certayne ryche trea∣sure furnished with all kynde of learnyng. The parable is thus. The Scribes of the Iewes ({quod} he) when thei bee consul••ed, make aunswer out of their bookes. But whosoeuer wil be a cunnyng Scribe in the kyngdome of heauen,* 1.5 it is not sufficient for hym to bryng furth olde thynges, vnles he bryng furth newe al∣so, lyke a certayne riche householder whiche hath all thynges in hys treasure: whether a man desyre ••ewe thynges, or whether he woulde haue olde thynges, to satisfie and contente all men.

[ The texte.] And it came to passe that when Iesus had finished these simylitudes, he departed thence. And when he came into his owne countrey, he taught them in theyr sinagogues, insomuch that they were astonied, and sayde: whence cummeth this wisedome and power vnto hym? Is not this the carpenters sonne? Is not his mother called Marie? & his brethren, Iames and Ioseph, and Simon, and Iudas? and are not all hys sisters with vs? Whence hath he all these thynges? And they were offended at hym? Iesus sayd vnto them: A prophete is not wythout honor, saue in hys owne countrey, and in hys owne house. And he dyd not manye myracles there, because of theyr vnbelefe.

When that Iesus had taught sufficiently with these diuers parables, bothe the people and hys disciples, he wente into his countrey, that is, to Nazareth: that by often chaungeing of the place, the doctrine of the gospel myght be the farther spred abrode. In the whiche countrey of hys, he beganne not hys prea∣chyng, leste he shoulde seme any thyng to folowe mannes affeccion, and yet he woulde not passe it ouer, to teache that we ought to do good vnto all. Iesus therfore enteryng into theyr congregacion, began to teache them as he hadde taught other. Here that thyng hindred the matter of the gospel, whyche oughte to haue furdered it, because the cōmon sorte of men had rather to enuy thinges that be knowen and familiar, than fauour them, whereas they make muche of straunge thynges, fondely and foleshely, esteming a thing therfore to be good∣ly because it cummeth farre of. Therfore whan Iesus was knowen here of certayne whyche knewe the lowenesse and symplenesse of hys stocke, and the pouertye of hys parentes, and also the arte whereby Ioseph (commonlye thought to be hys father) founde and nourished his wife and her sonne, know∣yng also that Iesus was of the same arte, and where as they neuer hearde saye that he was brought vp in learnyng, thus they mutter and murmoure a∣mong themselues: howe hathe he thys notable wisedome? or fro whence hathe he power to shewe myracles? Is not thys Iesus the carpenter, Ioseph the carpenters sonne? Is not hys mother poore and a meanne womanne amonge vs, whiche is called Marie? Be not hys cosens with vs, Iames, Ioseph, Simon, and Iudas? Do not as many as be hys nexte kinsfolkes dwell here with vs? Howe is it than that he sodaynly beyng made an other manne, retur∣neth

vnto vs preachyng, & myghty in myracles? Doth he thinke that he is vn∣knowen vnto vs? So the kinred and the poore estate of Iesus, dyd offend thē, and made them to stumble, thynkyng as yet nothyng of hym but as of a man, and one of the common sorte of people, and for the olde poorenes and lownes of hys lyfe, enuying the newe renoune and honour. But Iesus rebukyng theyr grosse and ouer rude iudgement, esteming a man not for his vertues, but for fortune and nobilitie of birthe,* 1.6 sayeth vnto them: A prophete is no where lesse set by than in his owne countrey and in his owne familye, and among his own kynsfolkes. And where in other places he was redely beleued, and shewed ma∣ny miracles, here he dyd weorke none, but that with laiyng on his handes, he healed a fewe that were sycke. Not because hys power was straighted or dimi∣nished, or hys will chaunged, but because theyr vnbelefe did let it. For like as a phisicion cannot profite the sicke yf he reiecte his medicine: not because the arte of the phisician is not effectuall, but because the sicke man is in fault: so be∣cause it is the fayth vnto the which miracles be geuen, vnbelefe is a let to him to shewe them furth, whiche lacketh neyther power nor might, but that he was ••etted by the defaulte of others. Therfore Iesus reprouyng them for so greate malice, saied: This is no newe thyng ye now do vnto me. The same chaun∣ced in times past to the holy prophetes Hely and Helisee, whose tumbes ye haue nowe in veneracyon. For whan it rayned not three yeares and a halfe, and ther∣fore a greate famyne was throughoute all that countreye: Helias beeyng in daunger for hunger, was commaunded to go to no ••other wedow, wheras ••here were many in Iewry, but vnto the straunger in Sarepta, in the countrey of the Sidonians. Of this womā onely was he receiued, and found faith, & wrought a miracle. Further in the tyme of Helisee, there were manye lazares in the na∣cion of Israell, and yet for all thys there was none healed but onely Naaman a Sirian, whose fayth in a maner forced the Prophete to shewe a miracle.

Notes

• * 1.1

  And he spake to thē many thyn∣ges in simi∣litudes,
• * 1.2

  But he that receiued the seede▪ &c.
• * 1.3

  He also that receyued, &c.
• * 1.4

  Whiche al∣so beare••••; &c.
• * 1.5

  Therfore e∣uery scribe. &c▪
• * 1.6

  A Prophete is not with∣out fauoure sau•• in hys owne coun∣trey.