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

The .ix. Chapiter.

[ The texte.] And entering into a shippe he passed ouer, and came into his owne citie. And beholde they broughte to by in a man sicke of the palsey, lying in a bed. And whan Iesus sawe the faythe of them, he sayd vnto the sicke of the palsey: sonne be of good cherr, the synnes be forgeuen thee. And beholde certayne of the scribes sayde within themselues: This man blasphemeth. And whan Iesus sawe their thought he sayde: wherfore thynke ye cuyll in your hartes. For whe∣ther is it easyer to saye: thy synnes be forgeuen the, or to saye, aryse and walke? But that ye maye knowe that the sonne of man hath power to forgeue sinnes in yearth: than sayeth be to the sicke of the palsey: arise, take vp thy bed and go home: and he arose and went home. But the people that same it, marueyled and glorified God, who had geuen suche power vnto men.

IEsus therfore not minding to geue that that is holye vnto dogges, nor to cast preciouse stones vnto swine, entred into the shyp, and went ouer the water agayne, returnyng into his citie called Capernaū, for there he had a house at that tyme. And when he was entred in∣to the house, many gathered about hym, emong whom wer also doctours of the lawe, that came from Galile, Iewry, and Hierusalem, and as he sat, (the Scribes and the doctours sitting by him) he taught them. And when there came a∣bout hym so great a number of men, that the house was nowe to litle, nor the entrye was not hable to receyue so greate a multitude, certayne there were whiche broughte vnto hym a certayne man greued and vexed with so vehement a palseye, that he was carried of foure men bed and all, whiche was rather a karkas of a man, then a man. Who when they knewe that Ie∣sus was within,* 1.1 and that they coulde not entre for the multitude, they cly∣med vp vpon the house top, and remouyng the tiles of the house, let down by ropes through a hole the bed with the sicke man, before the feete of Ie∣sus. Iesus not offended, nor greued with this importunitie of the seruaun∣tes, but rather allowing the feruencie of their faith, and albeit the faithe of the sicke man ought to be no lesse, which eyther commaunded that he should be let down, or els wiilyngly suffred it: turning vnto the manne bedred, to

thintēt that he might cōmēde his fayth very muche to thē that stode about: be of good courage my sonne ({quod} he) thy synnes be forgeuen the: first deliuering that parte of the man from disease, frō whence the disease of the body came: and yet meruelouse gently he calleth hym sonne, beyng a man wretched and miserable both in body and soule, priuely casting the phariseis and Scribes in the teeth with theyr pryde and arrogancie.* 1.2 The multitude keping silence and marueling, certayne of the Scribes whiche remembred that God sayth in the holy scripture: It is I that put awaye the sinnes of men, wheras in suche a great resort of the fauourers of Iesus they durst not openlye mur∣mur agaynst hym, they spake secretely with themselues: this is a blasphe∣mer of God, whiche beyng but man, taketh vpon him the power of God. But Iesus whiche had somewhat declared his godly power vnto the pha∣riseis in forgeuing of sinnes, declareth the same also by a speciall signe, ope∣nyng and shewyng that it is not hyd from him, what euery man doth thinke.

Therfore makyng aunswere vnto those thynges, whiche they spake with themselues in their secret thought, sayeth: Why do ye enuy at well doynges thinking ill in your hartes? Suppose ye because the disease of the minde is not seen with bodely iyes, lyke as the health also, that I take vpon me vntruly, and promise vnto other that I cannot perf••urme? But whether thinke ye more easy to saye to hym that is in sinne, as I sayed euen now, thy sinnes be forgeuen thee: or els to saye vnto the man diseased with the palse••, whom ye see wholy bound with diseases, aryse and walke? Therfore to thintent that by the reason of thinges that ye see, ye may also beleue the thin∣ges true that ye see not, and that bothe are indi••erently easye to the sonne of manne, with a worde to take awaye the disease, and to pardon the sinnes, I wyll geue you a signe and a token manifeste and open to euery mannes sense & vnderstanding. And in case ye shall see these wordes whiche I shall speake nowe not to be vayne, but to haue theyr present efficacie and strength, doubt not but that the sonne of man hath power in yearth to forgeue sinnes, and that not by sacrifices, or by holocaustes, but by simple and plaine woorde. And therewith turnyng to the diseased of the palsey, sayed: Aryse, take vp thy couche and departe into thy house, that they whiche haue knowen the sicke,* 1.3 and despayred of thy health, maye see and perceyue that thou art sodē∣ly made whole and strong, insomuche that thou art not onely hable to go v∣pon thy feete, whiche a litle before wast borne of .iiii. portes, but also, the course of thynges now chaunged, thou art hable to beare the bed, which hi∣therto hath borne thee. And furthwith as he spake, the thyng came to passe, the diseased of the palsey ryseth vp, and laying the bed vpon his shoulders, departeth into his house after an other manner of fashyon and pompe, than he was caryed a litle before. Whan the multitude sawe this euident and ma∣nifest myracle, and playnly perceyued that it was a thyng not of the power of man, but of God, they glorifyed God whiche gaue suche power vnto men in yearth, saying that they neuer sawe suche a thyng doen of them, whiche are counted the chiefe and the moste excellent men emong the Iewes. But the Scribes were so put to silence, that they were the more styrred and ex∣asperate with enuye, because they sought more theyr owne glorye then the glorye of God: by the whiche increasyng and shynyng furth dayly through Iesus, they sawe themselues to bee diminished and darkened. For like as

the sunne darkeneth the candle: so the glory of God darkeneth, and causeth to vanishe awaye the vayne glory of men. But the enuy of these men profy∣ted to none other ende, but through resistaunce, to make the glory of Christ more manifest and notable. For god can vse the malice of men, vnto his glo∣ry and renoume. Therfore Iesus to geue place to the enuy of the Scribes, departed thence, and returned vnto the meere and poole, where he taughte the multitude gathering about on euery syde.

[ The texte.] ¶And as Iesus passed furth from thence, he sawe a man named Matthewe, sitting 〈◊〉〈◊〉 the receyte of custome, and he sayeth vnto him: Folowe me, And he arose and folowed him. And it came to passe as Iesus sate at meate in his house, behold many Publicanes also, & sinners that came, sate down with Iesus and his disciples. And whan the Phariseis sawe it, they sayd vn∣to his disciples: Why eateth your Maister with publicanes and sinners? But whan Iesus heard that, he sayed vnto them: They that be strong, nede not the phisicion, but they that are sicke. Bo ye rather and learne what that meaneth: I wyll haue mercie, and not sacrifice. For I am not come to call the righteous, but sinners to repentaunce.

Further as he passed by the custome house, he espyed sitting there a cer∣tayne Publicane called Matthewe, whiche also was named Leuy the sōne of Alpheus. And this kynde of men because of their filthy gayne and great extorcion, be defamed and slaundered many wayes, especiallye emong the Iewes. But Iesus whiche heretofore called vnto him Simon & Andrewe, Iohn and Iames, from an homely & a meane kinde of gayne, but yet honest and lawfull, now to declare openly that he despiseth vtterlye no kynde of men, so that they repent and turne them to the better: called vnto him Mat∣thewe, and commaunded him to folowe. He without any ••arrying, leauyng his accomptes vnperfecte, leauying his lucre and gayne, beganne to folowe Iesus: and sodenly became of a Publicane, a disciple. For the voyce of Ie∣sus, had a certayne wonderfull efficacie and strength, and a certayne secrete power & maiestie shining in his countenaunce, whereby whom he would, he allured & drewe vnto him, euen lyke as the stone called Magnes, draweth yron. After that, Matthewe desyred Iesus, that he would vouchesafe to feast in his house.* 1.4 Which thing Iesus did without any griefe, to teache his disciples that they shoulde not forsake the cumpanye of wicked men, if there be any hope that they wyll be the better by theyr cumpany. Matthewe of suche thynges as he had than, made a bounti••ull and a great feast, vnto the whiche he brought many of his sorte of men, both Publicanes and sinners, whom by his example and communicacion,* 1.5 he allured vnto admiracion, and loue of Iesus. Therfore whē the Phariseis sawe Iesus and his disciples sitting at meat with them, seking for matter on euery syde of blame and re∣profe, they dare not speake vnto him leste they might heare that whiche they would not, but indeuoure to withdrawe his disciples from him. Why ({quod} they) doth your maister (whome ye folowe as one notably holye) feast with Publicanes and sinners,* 1.6 whome we forbeare as filthye and abhominable? But lyke do soone flocke with the like: and commonly we become suche as they be, with whome we lyue. When that Iesus heard his communicaciō, he taketh vpon hym to defende his disciples, beyng yet but weake: teaching that the preachers of the gospel be not defiled with the cumpany of sinners, with whom they cumpany for no nother intent, but to allure them to good∣nes. But the Phariseis do shunne and flee from the Publicanes, whiche cō∣monly be counted sinners, not because they would not be defiled with their sinfulnes, but to thintent that they themselues beyng wurse than the Publi∣canes,

may be counted holy among men: but they that be ••udued with the holines of the ghospell, do not desire the cumpany of sinners, to the entent that they would take any lucre or vauntage from them, but to enrich them with godlines, and they enter into their houses for no nother purpose, than the good physicions enter into the houses of sicke men. For it becūmeth a faithfull physicion, to bee more often in no place, than among them which haue nede of the helpe of physicions. Therfore he turnyng vnto the Pha∣riseis, whiche thought themselues iuste men, whereas indede they were infected with muche wurse vice, sayeth vnto them: I cumpanye with the Publicanes and sinners, because I am the physicion of the soules, & thyrste for the helth of men. To what purpose is it to cumpany with the iust, as ye suppose your selues to be, sith they nede no physicion? They nede a physiciō that be ill at ease, and the phisicion is profitable vnto thē, which knowlage their disease, and be willing to be healed. Therfore to lothe and despise thē it is no holines but pride: and to succoure them, it is a sacrifice muche more acceptable to god, then any kind of sacrifice whiche is offered in the temple. Ye which know the scriptures,* 1.7 ought not to be ignorant in this, where god speaketh thus: I wyll mercye rather than sacrifice. Agayn in Esai, he refu∣seth your offeringes, but the worke of mercy, he neuer refuseth. If ye haue not yet marked this thing, go and learne what this worde of god meaneth, and than if ye thinke good, reproue my doyng, which is not cōtrary to your lawe, but agreable to the wil of god. And why should I refuse the cumpany of sinners, whiche came purposely to stirre and prouoke suche maner of men to repentaunce of their former life? Many thinke themselues iust: if I with drawe my self from them, they ought not to be greued, for they haue no nede of my helpe. And it were a vayn thing, and but a rebuke to cal them to repē∣tance, whiche haue nothyng to repēt. With this talking Iesus touched and in maner skorned the arrogant pride of the Phariseis, whiche thought them selues to be iust, and were not.

[ The texte.] Than came the disciples of Iohn vnto him saying: why dooe we and the Phariseis fas••e for the moste par••e, but thy disciples faste not? And Iesus sayed vnto them: Can the bryde∣gromes chyldren moutnt as long as the brydegrome is with them? but the dayes wyll cum, whan the bridegrome shalbe taken from them, and then shal they faste. No man putteth a piece of newe clothe in an olde garmente▪ For than taketh he away a piece from the garment, and the tent is made wurse. Neyther do men put newe wyne into olde bottels, for then the bottels breake, and the wyne tunneth out, and the bottels perishe. But they put newe wyue into newe bottels, and both are saued together.

After these thynges, certain disciples of Iohn, which by the reasō of a cer∣tain carnall affeccion, dyd enuye Iesus, magnifiyng Iohn their maister, as one more excellent than Iesus, ioynyng them selues with the Phariseis, go vnto Iesus, and feare not falsely to blame him to his face, because he vsed his disciples ouer delicately, and brought thē not vp so hardly as Iohn did his, whiche semed to promise a more hard and straite disciplyne. The Pha∣riseis sought for a fame & an opinyon of holynesse among the people by two waies chiefly: that is by fasting and praier. Wherfore they demaund of Ie∣sus, why do we the disciples of Iohn and the Phariseis fast so often, & pray after the ordinance of our aunceters, whiche haue taught that prayer should be commended and set forthe by fastyng, and thy disciples vse not like faste? Unto this manifest and false reprose, because it touched hym, & not his dys∣ciples,

Iesus answered very gentely,* 1.8 so that he neither reproued the ordi∣naunce of Iohn, neither plainly condemned the fastynges of other men. But only shewed that the gentlenes, which he vsed towardes his disciples, was not of negligence, but of policie, whereby he brought them by lytle and litle to greater thinges, euen as when a wyse and skylful teacher of youth doeth not furthwith feare the tender age with harde thynges, but with inticemen∣tes allureth it to thynges of difficultie, and taketh occasion to answere, by y^t reason of the witnes that Iohn bare. For hetestifiyng of Iesus before thē that thought that Iohn was Christ: he that hath a spouse ({quod} he) is a spouse, and his frende standeth by and reioyseth muche because he heareth the voice of the spouse, meanyng Iesus to bee the spouse whom the prophecye in the psalme did promise should cum lyke a bridegrome out of his chaumbre: and he hymselfe nothing els but the frend of the spouse. Iesus therfore putting them in remembraunce of the saiyng of Iohn, saieth: Can the childrē whiche be in the chambre of the new spouse, whereas al thinges ought to be ioyfull be troubled and greued with the Iewish and lowryng fast, chiefly seing the spouse is present? Enuy them not for this ioye whiche wyl not long indure. Suffer them to be led with this tēdernes gentely and swetely vnto thinges of more perfecciō. Now they haue their spouse, and they be holy set on him, they haue no leysure now to faste: and they be so tendre, that they cannot a∣waye with it. In the meane season they shall growe and were, and the tyme shall cum, when their spouse shalbe taken from them, than they beyng stron∣ger, shal not onely fast of their owne accord, but also they shalbe able to suf∣fer sharper showres. The Iewes put the chiefest point of their religiō in of ten fastinges, and lōg praiers: These thinges as they be not to be reproued. yf they be not doen for vaynglory but for godlines: so the doctrine of y^e gos∣pel hath an iye and regarde vnto strōger thinges, & matter of more weight, vnto the whiche thynges I frame and fashion my scholers by litle and litle. Therfore my manner of teachyng agreeth not with Iohn. It is newe that I teach, and my doctrine is new, and a new maner of teaching is most seme¦ly for a newe kynde of doctrine. It behoueth not a schole mayster to bee ouer hasty: the thing shal declare it self in time, whose scholers be better brought vp and taught. Old thynges must not be mengled with newe. For no manne soweth a patche of new and rawe cloth in an old garment. For by this way, the hole of the olde garmente is not onelye not mended, but also the hole is made greater and more ill fauored, because the newe cloth agreeth not with the olde.* 1.9 And they that be wyse and polytike menne, put not newe wyne into olde vesselles. For than a double inconuenience foloweth, whilest both the wyne runneth out, and the vessels be broken and vtterly lost. But rather put newe wyne into newe vesselles, whiche maye beare the strength of the wyne, nor start a sūder with the boiling and working of the wyne. So both the vesselles be saued, and also the wine. I wil my disciples to be al newe, and so I fashion them for me by lyttell and lyttell, that in tyme to cum they maye bee strong and styffe to beare the myghte of the doctrine euangelycall. Iohn durst put no nother than olde wyne in olde vesselles, as fastyng & such other, which be far frō those thinges that men of the gospel must perfourm. I doe not commit the swete wyne of my doctrine but vnto newe vesselles.

[ The texte.] Whyle he thus spake vnto them, beholde there came a certayne rule••, and wurshypped

him, saiyng: my doughter is euen now deceassed, but cum, and laye thy hande vpon her, and she shall liue: and Iesus arose and folowed hym, and his disciples also. And behold a woman dis∣eased with an ••ssue of bloud twelue yeres, came behynde hym, and touched the hem of his gar∣ment. For she said within her self, if I may touche but his vesture onely, I shalbe whole. But Iesus turned him, and whan he sawe her, said: doughter be of good cōfort, thy faith hath made the safe: And the woman was made whole euen the same tyme. And whan Iesus came into the rulers house, and sawe the minstrels and the people makyng a noyse, he said vnto them: get ye hence, for the maide is not deade, but sleapeth: and they laughed him to skorne. But whan the people were put forth, he went in and toke her by the hande, and the damosell arose. And this rumor went abrode into all the lande.

Iesus speaking these thinges, there came vnto him a certain wardē of the Synagoge called Iairus, & falling hūbly vpō his knees wurshipped hym, and with behement praier & besechyng, said: my only daughter twelue yere of age, was at the poynt of death, whan I came frō home, and I am afeard leste that she be nowe deade.* 1.10 Cum I pray you, and lay your hande vpon her, that she may recouer and liue. Iesus (as he was ready to do good to al men whiche asked with plaine trust and confidence, whether they were pore or rich, Iewes or strāgers) forthwith arose vp & folowed Iairus, whiche made haste home if perhappes he myght fynde his daughter yet alyue. The disciples & the thicke multitude folowed Iesus. And behold as he was go∣yng, there befell an occasion of an other miracle. There was amōg the great multytude, of people a certayne woman, whiche had been diseased with the bluddy flixe for the space of twelue yeres, and had spent her whole substāce vpon phisicions, and yet founde she none that coulde heale her disease. Ther∣fore was she in double miserie, for that pouertie was ioyned with her sicke∣nesse. This woman when she had conceyued in her hart a great truste and cōfidēce in Iesus, because of the filthines of her disease, she durst not speake vnto Ies{us} before so many witnesses. Therfore as though she would steal a benefite secretely, she came priuely behynd his backe, and touched the hem of his garment.* 1.11 For thus she perswaded her self: if I touche but the vttermost part of his garmente I shall he whole, and by and by his garment once tou∣ched the flyxe stayed, & the woman perceiued that the helth of her body was restored. But Iesus willyng suche a notable exaumple of faythe not to bee hid, and teachyng withall that the glory of God ought not to be conceled: to then tent he would haue the benefite to be confessed, he turneth vnto y^e mul∣titude saying, who touched me? Whan all denied it: Yet sum body touched me ({quod} he:) For I feele a power goyng out from me. Here Peter and the other disciples, not knowyng what Iesus mente, saye: Lord thou seest the thicke multitude thrusting the on euery side, & doest thou aske who touched the, sith so many touche the? But whan Iesus, as ignorant who had touched him, loked about hym as seking for the priuie toucher, the womā being one∣ly priuy of the thing, perceiuing that she could not be hid frō Iesus, al shame fastnes set apart, fearing and trembling, fell downe at Iesus feete, and con∣fessed al the matter as it was, & what disease she had, & how many yeres she had been sicke, and how she had spent al her substance in vain vpon phisiciōs and how that she perswaded her selfe, that by the onely touching of the skirt of his garment,* 1.12 she myght be healed, and howe by and by after the touchyng she felt perfit health of her body. It was the wil of Christ that these thīges should be declared before the multitude, not to put the womā to shame, nei∣ther to purchase himself prayse of men: but by this example to teach all mē,

what sure confidence and trust is hable to do, and by the example of the wo∣man to establishe the faith of the warden of the Synagogue, which he per∣ceyued sumwhat waueryng, and withall to reproue the Phariseis for their vnbelefe. Therfore Iesus, lest he should seme to be angry, and to take away his benefite againe, comforted the woman trembling for feare, and said: my d••ughter be of good comfort. Thy faith hath obtained thee health. Depart in peace with a quiet and a careles mynde.* 1.13 My wil is that this benefite shal continue with the, though thou hast stollen it from me.

As Iesus was speaking these thynges, certayne came from the wardens of the Sinagoges house, and tolde him that his doughter was dead, & that there was no cause why to trouble Iesus. For they toke Ies{us} to be nothing els, but sum notable phisicion, whiche was hable by his facultie to restore health to them that were alyue, but not to restore the dead to lyfe. And ther∣fore they thoughte it but vayne to call a phisicion, bee he neuer so excellente, to a dead mā. Iesus perceiuyng that the father of the maide was muche a∣mased with this tidinges, comforted him, saying: Feare not, only haue faith and trust that the maide shalbe whole, and she shall be whole. It is in thee, that thy doughter may be whole. And now whan they wer cum to the war∣den of the Synagoges house, Iesus suffered not the multitude to enter in, nor the other disciples, besyde Peter, Iames, and Iohn, and the father and mother of the mayden. But al her kinsemen and frendes did wepe, and after the countrey maner, they beate their bodies, bewailing her, and criyng out, and such other thinges as men be wente to do very folishely in the funerals of riche men and greate men.* 1.14 Iesus bad them cease from theyr wailing, for the mayden was not deade, but a slepe. Meanyng thereby that the mayden was dead, to them whiche coulde not rayse her, but vnto him she slept only, to whō it was more easy to raise her from death, than to other to rayse her from slepe. Whan the familiars and frendes of the warden perceyued not these thinges, they laughed Iesus to skorne, because they knew certaily that she was dead, seing her whā she died: Therfore after that he had thrust forth from the funerals the mourning multitude, he taking the father and the mo∣ther of the maiden, entred into the parler, where as the corps of the mayden dyd lye. And Iesus takyng the virgin by the hande, said: Maidē aryse. And furthwith whan at the word the mayden rose, she walked also, that y^e fayth of the miracle might be the more certain. For he did not onely restore lyfe so∣dainly, but also strength and cherefulnes. And whē the parentes of the mai∣den were greatly amased, he gaue thē in commaūdement, and desyred them instantly to tell no body what was doen: both that he myght auoid the sus∣picion of vayne glory, (for this chiefly ought to be doen with the heades of the S••nagoge, which did al thinges possible to obtaine the praise of men:) and also that they myght shew furth with greater faith, and credite y^e thyng that was doen, if they commaunded to kepe silence, yet would nedes tel the thinges that they had seen doen, to the Phariseis and to the Prelates of the Synagoge. For he knewe the disposicion of man, which he minded to vse to the profite of others. And whan he departed, he badde them geue the maidē meate, vsing the part of a phisiciō, making as though it had been no myra∣cle, whiche thyng established the fayth of the miracle the more.

[ The texte.] And whan Iesus departed thence, two blynde men folowed him criyng, and saying: O

thou sonne of Dauid haue mercy on vs. And whan he was cum into the house, the blynde came to hym, and Iesus sayeth vnto thē: beleue ye that I am hable to do this? They said vnto hym: Lord, we beleue. Then touched he their ••yes, saiyng: accordyng to your faithe, be it vnto you. And their iyes were opened. And Iesus charged them, saiyng: see that no manne knowe of it. But they when they were departed, spred abrode his name in al that lande.

Now whan Iesus left the house of the warden of the Sinagoge and re∣turned to his owne house: two blinde men folowed hym, whiche had heard the fame of his miracles, and therof conceyued an hope to obtain health, es∣pecially hearing of his goodnes towardes al men, wer they neuer so meane. But when they coulde neither see Iesus, nor cum vnto him, yet with a loud crie for loue of health, and for feruentnes of faith, farre of they crie vpō Ie∣sus, with gentle praier, saiyng: O sōne of Dauid haue mercie vpon vs. Ies{us} in the way aunswered them nothing, differring his benefite, that the miracle might be the more manifest: endeuouring alway to allure y^• Iewes to faith, and by the very thynges many wayes to reproue y^e Phariseis vnbelefe. The captain had faith & trust, the woman had faith and trust, they that caried the man sicke of the palsey, did beleue and trust, the Iewes and Phariseys dyd distrust, and wer also full of malice & enuy. But whā Iesus was cum home, the blynde men were receiued into his house, who with stiffe hope folowed hym. Than Iesus geuyng exaumple vnto others, firste demaunded them of theyr faith: Beleue ye ({quod} he) that I am hable to perfourme your requestes? And they without any delay,* 1.15 sayde: Lord we beleue. Than Iesus touching their iyes with his hande, sayed: As ye beleue so be it to you, not chalēging to hym self the restoryng of the sight, but imputyng it to theyr fayth & trust, declaryng that chiefely vnbelefe made vs vnmeete for the bountyfulnesse of God, whiche is prest and readye for all men. Assoue as Iesus had spoken, the iyes of the blynd wer open, so that they saw clerely. Here Iesus willing to warne vs couertly, that although glory of it self foloweth the good dede yet we muste flee it rather then desire it: he charged the blynde menne verye earnestly, that no man should knowe this dede. But the ioying of their newe felicitie, spred the fame of Iesus the more through out the whole countrey: emong all them that knewe of their olde blindnes.

[ The texte.] As they went oute, behold they brought to hym a dumme man possessed of a deuill, and whan the de••uill was caste out, the ••umme spake: and the people maruelled, saiyng: It was neuer so seene in Israel. But the Phariseis said: He casteth out deuils through the prince of de∣uils. And Iesus went about all cities and townes teachyng in their Syngogues, & preachynge the glad tidynges of the kyngdome, and healyng euery sickenes & euery disease among the peo∣ple.

Whan the blynde were departed, there was an other miserable manne offered vnto hym, who was vexed with a deuill, whiche toke awaye the vse of his tonge, that the man neither was wel in his wit to wishe for helth, nor had no tonge to aske for it. He therfore because he had neede of an other mannes fayth, was offered vnto Iesus. Whiche withoute any tarriyng cast out the deuil, and furthwith the dumme spake. The multitude marueiling at so great spedines of miracles,* 1.16 ready in all kynde of diseases, beyng neuer so incurable, sayed among them selues. There was neuer manne emong the Israelites, that wrought so many miracles to easily. Cōtrariwise y^e Pha∣riseis blynded daylye with malyce more and more, where as the thynges that were doen in the sight of all menne could not be denyed, yet to the entēte they myght withdrawe from hym the mindes of the people that had him in

veneracion, they falsely slaūder him, that he casteth out deuils not by the po∣wer of god, but by the myght of Belzebub the prince of deuils. Thā which vntrue slaūder, what could be a more mad thing? As who should say one de¦uill driueth out an other, or as who should say, Belzebub the enemy of man∣kynd, gaue lyfe to the dead, health to the sicke, sight to the blynde, speche to the dum. These illes cum from them oftentimes, which Iesus of his good∣nes hauing cōpassion vpon mē toke away, with suche corporall benefites, as might sēsibly be perceiued, preparing them for the capacitie of spiritual be∣nefites. But most meke Iesus was not offēded w^t suche malicious reproch, but deuised more for the health of all men, because he sawe the Phariseis, (to whome it apperteyned to see for the healthe of the people) so lyttell to helpe and succour, that also they enuyed the commodities of others. Iesus therfore as a good shepeherde walked thorough al cities and stretes, labo∣ring to heale both the soules and bodies of all men, teachyng in their cōgre∣gacions, and preaching the kingdome of heauen (into the whiche none bee re∣ceyued, but suche as be voyd of all diseases of the soule) and healing also al kyndes of diseases and sickenesses.

[ The texte.] But whan he sawe the people, he was moued with compassion on them, because they were destitute and scattered abrode as shepe hauyng no shepeherd. Then saieth he vnto his disciples: the haruest is plenteous, but the laborers are fewe. Pray ye therfore the lorde of the harueste, that he wyll send labourers into his haruest.

Further whan Iesus sawe the multitude swarming on euery syde, and e∣uery day more thicke, and now gredy of health and sincere doctrine, and cō∣nsidered withall, that the Priestes, Phariseis, and Scribes, vpon whō the people hitherto did hang, to do any thing rather then to preserue the people, and that they were whole geuen not to the g••ory of God, but to their owne glory, to their owne lucre, to theyr own bely, and to their own pleasures, in whō if there wer any religiō it was but coloured and counterfaited, so that it was very noysome vnto true religion: and considered also that the people was but rude and grosse, and yet in the way of amendment, for they lokyng to be healed in their bodies, folowed with a simple and plaine faithe, & glo∣rified god: and although yet they vnderstode not the doctrine of the gospel, yet they did not reiect the same. Contrariwise whan he cōsidered the Phari∣seis and the Scribes, where as they had the Prophetes and the law, yet to be blinded with worldly desires, and also to resist the doctrine of y^e gospel: the good shepeherde was moued with pitie and compassion,* 1.17 because he saw them lyke vnto wanderyng shepe, skatered a sunder and destitute of a shep∣herd, and running vnaduisedly hither and thither. Iesus therfore cōsideryng that in the Phariseis, whiche played the wolues rather than the shepherds, the flocke had no hope, & that the people through miracles was nowe sum∣what prepared to receiue the doctrine of the gospell, he sayd vnto his disci∣ples, whom he had now well gathered together:* 1.18 I see a great harueste, but very few laborers. The fame of y^e gospel is spred abrode euerywhere. The feruencie of many is stirred vp, whiche seme ripe and redy to heare the wise∣dome of the gospel. But where be they that wil take vpon them to preache & teache? Where be they that will teache purely and sincerely, neyther sekyng after glory of man nor after gayne and lucre, but teachyng so sincerely as ye see me teache?

Truly suche a cumpany of men must not be neglected, beyng kindeled with the desire of the heauenly doctrine. What is than to be done, but to desyre and require the lord of the haruest, to thruste into his harueste the ydle and vnwilling laborers. For the occasiō is now, and lingeryng is daungerous. I knowe that it is more pleasaunt for you to be with me, but the tyme is at hand, that ye must shewe some profe of your selues, and that ye must begin to shew forth for the saluacion of other, that whiche ye haue receiued of me.

Notes

• * 1.1

  They brought vn∣to him a mā sicke of the palsey.
• * 1.2

  This man blasphe∣meth.
• * 1.3

  Arise take vp thy bed & go home▪
• * 1.4

  And it came to passe. &c.
• * 1.5

  Beholde manye Pu∣blicanes. &c.
• * 1.6

  And wh••n the Phari∣seis saw it &c.
• * 1.7

  Bo ye ra∣ther & learn what that meaneth.
• * 1.8

  And Iesus sayed vnto them: Can the bryde∣gromes. &c
• * 1.9

  Neither do mē put new wyne into olde bottel∣les.
• * 1.10

  And Ies{us} a∣rose & folo∣wed him. &c
• * 1.11

  For she said within hee selfe: yf I may. &c.
• * 1.12

  And whā he saw her, &c.
• * 1.13

  Thy faithe hath saued the.
• * 1.14

  For the mayde is not deade but slepeth.
• * 1.15

  Beleue ye that I am hable to do this▪
• * 1.16

  He casteth oute deuels through the prince of de¦uils.
• * 1.17

  He was mo¦ued with cō¦passion on them.
• * 1.18

  The haruest is plenteo{us} but the labo¦rers ar few.