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

The .x. Chapter.

[ The texte.] ¶And when he rose from thence, he went in to the coastes of Iury, through the regiō, that is beyond Iordan: and the people resorted vnto hym afreshe, & as he was wont, he taught them again. And the phariseis came, and asked him: Is it lawfull for a man to putte away his wife? to proue hym. And he answered, and said vnto them: What did Moyses bid you do? and they sayd: Moyses suffered to write a testimoniall of diuorcemēt, and to putte her away. And Iesus answered, and said vnto them: for the hardenesse of your harte, he wrote this precepte vnto you: but at the first creaciō God made them, man and woman. Therfore shall a man leaue his father and mother, and abide by his wyfe, and they twayne shall be one fleshe. So then are they now not twayne, but one fleshe. Therfore what God hath cou∣pled together, let not man separate. And in the howse, his disciples asked him agayn of the

same matter. And he sayeth vnto them: whosoeuer putteth away his wife, and marieth an other breaketh wedlock, to her ward. And if a woman forsake her housband, and be maried to an other, she committeth aduoutrie.

AFter the Lord Iesus had with such lessons sufficiētly prepared the mindes of his disciples against y^e storme that was at hand, he departed oute of Galile, and went into that parte of Iewry which lyeth beyond Iordan, wheras Iohn first taught. Now was Iesus so much renoumed in all places, that he could no where be hid. Therfore anon as he was cummen, the people came flocking hither in like manour as they were wōt to doe in other places. Neyther was he at any tyme wery of doing all men good, of curyng theyr bodyes, of enstructing theyr sowles. There lacked not here the phariseis, euery where one manour of menne, and like themselfes. The multitude sought for health, and were desyrous to heare his doctrine: but the other desired more to take hym in a trip, then to be healed: to proue him, rather then to learne. And whiles they so did, they coloured their maliciousnesse with a visure of holynesse, and cloked theyr disceitfulnesse with a pretensed desire to learne. Oh wisdom vnapte to receiue doctrine. They came to Iesus with bodie, whome they were farre from with mynde. They put forthe vnto hym a captious question, saying: What is thyne opi∣nion, our Maister?* 1.1 Is is lofull for the husbande to forsake his wife? This captiouse question deuised they among themselfes, trusting thend would be, that answering therunto he shoulde be driuen to graunt eyther one inconue∣nience, or an other. Before, he pronounced those blessed, who gelded them∣selfes for the kingdom of God. Therfore if he being a fauourer of chastitie had now giuen sentence that it had bene leful for a man to cast of his wife because to mary a new, as the Iewes vsed communely to doe: thē should he haue semed to haue taught cōtrary doctrines. Againe yf he had answered that it had bene ••••no wise lefull so to doe, then would they haue layed against him howe he had made the law of none authoritie, whiche geueth the husband libertie to put a∣way the wife: The lord because he would take these crafty felowes in theyr owne craftinesse (for they prepared a snare for him out of the law) asked thē a∣gayne: what nede you to aske me this question, synce yourselfes do professe y^e knowleage of the lawe? What cōmaundement hath Moyses giuen you tou∣ching these matiers? They answered: Moyses suffered the husband, yf there were any thing in the wife y^t offended him, by & by after a libel of diuorcemente geuen vp, to put her awaye, and mary an other, if it pleased him so to doe. The Phariseis did so interprete this sufferaunce of the lawe, as thoughe those men dyd very well, who for euery trifling cause, woulde be diuorced from theyr wiues, & marie agayne not vnderstāding the mind of the lawe maker, whiche they might haue perceiued by the beginning of the boke of Genesis. Iesus therfore sayd vnto them:* 1.2 In that Moyses gaue you this libertie to forsake your wyues, he fauoured not diuorcement, but suffred the husbandes to doe, what carnall desyre and sensualitie moued them vnto, and would rather per∣mit the lesse yuell, then open a wyndowe to more greuouse enormities. He would rather suffre vnlawfull separacion, then manslaughter, poysoning, or

detestable murthering of wyues. For he knewe the hardnesse of your hartes: vnto the which vice, this thing was geuen as a remeadie, lest greater mischiefe shoulde haue ensued. But in paradise before the nature of man was fallen to this wickednesse,* 1.3 matrimonie was not so instituted, y^t diuorce should be made at the sensuall will and pleasure of the husband: but for euer to continue be∣twen man and wife, and neuer to be dissolued. For at the first time god ioyned one to one, that is to saye, man to woman: betwene whome he would haue so great loue and charitie to be, that no separacion might chaunce. For this cause, saith he, a man shall leaue his father, and his mother, and sticke vnto his wyfe, and they bothe shall becum one fleshe, so that being now conioyned in bodie & soule, they are no lenger two persons, but one, to thentēt there maie be a mutu∣al participacion of weale and woe, betwene them. These wordes plainly de∣clare that God was not pleased with diuorce, els would he disanull his fyrst ordinaunce. But Moyses permitting diuorce besydes the will of God, proui∣ded for a seasō for y^e hardnesse of your hartes: supposing aduoutry to be a smal∣ler offence then murthering of wiues. If this gentle permission of Moyses do please you, know you also the cause compelling hym to geue you this libertie. Therfore what god himselfe hath so conioyned at the begynning, y^t it shoulde alwayes continue vndissolued, let not man parte asunder. Put awaye the hardnesse of your harte, & then shall there be no nede of diuorce: then shall sepa∣racion of manne, and wyfe, haue no place. With suche a sobre, and a discrete answere Iesus defended goddes commaundement, and yet neyther condēned Moyses, nor minished the prayse of chastitie, nor finallye brought himselfe in daunger to be taken in the phariseis snare, but rather snarled thē with theyr owne grinne, who came purposely to entrap him. But after he, & his apostles were cumme into the house, and they being with him alone had asked his opi∣nion herein, then did he more plainly condemne diuorcement. Whosoeuer, saith he, putteth awaye his wife, and marieth an other, committeth aduoutrye to herward. Agayne if the wyfe forsake the husband, and marye an other, she committeth aduoutrie to her former husbandward. For it is not mete for chri∣sten men to be so hard harted, that they neyther can awaye with theyr wiues condicions, nor wyll by faire meanes correct them when they doe amisse, but for euery tryflyng cause conceiue displeasure against them, and ymagine theyr death, except they departe, and get them away. This is a Iewishe minde, whiche my disciples must in no wise haue. The Iewe putteth awaye his wife for stenche of breth, for blearnes of the iyes, or for any such like fautes, where∣as among christen men, there is but one cause onely, whiche dissolueth wed∣locke, and that is, the breache of the fayth, & promise of matrimony. For that wife whiche hath letten an other manne haue the vse of her body, is nowe no longer a wife, although she be not yet diuorced: and that husbande whiche hath letten an other woman haue the vse of his body, is nowe before any se∣paracion be made, no more an husbande. As fyre is not fyre vnlesse it be hotte, so wedlocke is not wedlocke excepte that of two be made one. There cannot be one fleshe made of thre, or fower.

[ The texte.] ¶And they brought chyldren vnto him, that he should touche them. And his disciples re∣buked those that brought them. But when Iesus sawe it, he was displeased, and sayth vnto them: suffer the children to cum vnto me, forbid theim not: for of suche is the kyng∣dome of God. Uerely I saye vnto you, whosoeuer doeth not receyue the kyngdom of god

as a chylde, he shall not enter therin. And when he had taken them vp in his armes, he put his handes vpon them, and blessed them.

When he had spoken these wordes, there were certaine persons cum thyther, who had brought vnto him yong chldren, to thentent he shoulde lay his handes vpon them, and blesse them. They sawe howe diseases wer put a∣way by vertue of his touching, and therfore beleued they that thesame tou∣ching should also be good and holsome for sucking chyldren againste manye suche inconueniences as this weake and tender age is wonte to be indaun∣gered with. The disciples supposyng it not to be sitting that theyr Lorde, for somuche as he was occupied about waightier affaires, shoulde be we∣ryed with suche triflyng matters, kept awaye the children that they coulde not approche hym, and further rebuked suche as brought them, as though they had disquieted him with their importunitie. Uerilye a litle before he praysed lytle babes vnto them.* 1.4 Therfore when he perceiued howe they would not suffer the children to cum vnto hym, because it was out of theyr remembraunce what he had said before of suche little ones, he put them vnto silence, saying: Suffre ye the chyldren to cum vnto me, and kepe them not a∣way from my touchyng. For vnto suche belongeth the kyngdome of heauen. Those haue in them an ensample of innocencie and simplicitie, after the patarne wherof, proude malicious persones must be forged a newe, yf they desyre to be admitted into the kyngdome of heauen. Let no man thinke that these are to be set naught by, for theyr weakenes or symplicitie. This one thyng I assure you of: Unlesse a man be borne agayne, and all wilynesse, couetousnes, ambicion, hatred, wrath, desyre of reuengement, and enuy, put awaye, be∣cum suche a one in minde, as these are in age, he shall not be receyued into the kyngdome of heauen. And to thentent he might the more commend vn∣to all men simple innocencie, he toke eche of them in his armes, and layed his handes vpon them euerychone, and blessed them: teachyng hereby howe Bishops ought to disdayne the simple vnlearned people, nor any other be they neuer so bery vnderlinges, or abiect persons after the estimacion of the worlde, but cherish thē in euery be halfe til they cum forwarde to a better state of perfeccion. And aboue all thinges we ought to desyre the Lord Iesus, that he will vouchesafe to laye his holy handes vpon suche persons, and blesse thē. He will vndoubtedly geue vnto little ones wilinesse, wherby they may escape the diuels snares. He will geue them a tongue that goddes prayse maye be made perfite by the mouthe of infantes and suckelinges.

[ The texte.] ¶And when he was gone forthe into the waye, there came one running and kneled to him: and asked him, good maister what shall I do, that I maye inherite eternall lyfe? Ie∣sus sayed vnto hym, why callest thou me good? There is no man good but one whiche is God. Thou knowest the commaundementes: Breake a•••• matrimony: kyll not: Steale not: Beate no false witnes: defraude no man: honour thy father and mother. He answered and sayd vnto him: maister al these I haue obserued from my youth. Iesus beheld hym and fa∣uoured hym, and sayd vnto hym: one thyng thou lackest. Go thy waye, sell that thou haste, and geue to the poore, and thou shalt haue treasure in heauen, and cum, and folow me, and take vp my crosse vpon thy shoulders. But he was discomforted because of that saying, and wente awaye mournyng. For he had great possessions.

Nowe when these thinges were done in the house, and he gone forthe into the waye, then came there vnto hym a certaine yonge spryngalte, bycause that after childhode was commended, this age shoulde lykewyse

be called from good beginninges, to thinges of hygher perfeccion. He fell doune at his feete, and sayed: Good maister, what shall I doe to purchase me eternall lyfe? The askyng of this question, smelled sumwhat of that vice, wherwith all suche are attached, as stande in theyr owne conceipt.

But gentle teachers are wonte to wynke at this fa••te, yf it be meane and tol∣lerable for the great hope an lykelyhode that is in this age to cum forwarde. For he desyreth not so muche to be taughte of the Lorde, what he ought to do, as to be praysed for the thinges he hath already done. And he calleth hym good,* 1.5 whom he beleueth to be nought els but a man, as who saye, that man had any good thing of hymself. Therfore Iesus, as though he were offended with this arrogant name, saith vnto him: why doest thou call me good? This name is farre aboue the state and condicion of man. For there is none verily good saue god alone. For this cause, as he is an arrogāt person, whoso taketh this name vpon hym: euen so he that geueth the same vnto man, geueth hym more then it becummeth hym to do. With this proheme Iesus discouraged the yong man whiche in his owne conceipt thought himselfe not muche vn∣worthye to haue this goodly title, or name geuen hym: & forthwith asked him this question: knowest thou the commaundementes? Then to hym demaun∣ding what they were, he answered, recityng these common commaundemen∣tes folowyng, for keping wherof the Iewes chalenged the praise of goodnes and iustice. Thou shalt not commit aduoutry: thou shalt not kyll: thou shalt not steale: thou shalt not beare false witnesse: thou shalt not begile thy nigh∣bour: honour thy father and thy mother. Here this yong man hopyng to haue bene greatly commended, answered agayn with a glad and ioyfull hart: Mai∣ster I haue euer kept all these, since I was a litle child. Iesus beholding his great towardnes (for he cloked not the matter: nor dyd not, as the Phari∣seis, of a naughty mind, or proude stomacke stand in his owne conceipt) Ie∣sus, I say, signified y^t he was delited, euen with thonely endeuour of this age. Therfore he made semblāt that this godly affecciō of his, albeit it was vnper∣fit, dyd neuertheles highly please hym, who as it were, embraced y^e great li••e∣lihode he espyed in hym to profit & cum forward in y^e doctrine of y^e gospel, (for as that age seldō applyeth Godly lyuing, so ••s y^e study therof right cōmēdable in y^e same) teaching vs hereby, how we o••g•••• not in any wise ouer sharply to rebuke yong folkes, in whō we see any inclinatiō to theuāgelike & christē god∣lines: and by that meanes cause thē to withdrawe theyr yong & tender mindes frō the gospell, as sum ouer wayward schole maisters are wont to doe, which by reason of their crueltie & toughnes, be wont to teache good wittes to hate learning: but with all ientilnes to set them forward, and bring them to better thinges commending their diligence, but yet neuertheles shewing thē with all what they must endeuour thēselfes to attain vnto. Thē Iesus tēpred y^e glad∣nes of this yōg man, who reioiced ouertimely, saying: That thou hast obser∣ued these thinges, I cōmēd the. But perfite righteousnes stādeth not, as thou supposest,* 1.6 h••rin. Thou lackest yet one thing. Thē to him merueiling, & as••ing what y^t should be, the lord answered: returne home, & make sale of all that euer thou hast▪ and deale y^e money which thou makest therof, among poore folkes. Thou shal•• not lose such do••es, but for earthly possessiōs, horde vp great trea∣sure in heauē. And being lighted of thy burden, & fre from all encumbraunces, cum & folow me. For then will I knowledge the to be a disciple of the gospell.

The yong man wanted many thinges: but Iesus entended to shewe by tou∣chyng of this one soore, howe farre he was as yet from the perfeccion of the ghospell. After he had heard him say so, he went his waie mournyng, because he was disapointed of the prayse of righteousnesse, whiche he well hoped he should haue had. For he was a man of great substaūce, and therfore it semed vnto hym a very soore thing sodainly to forgoe thesame. Yet departed he not as one vtterly to be despaired of. For he was neyther wrothe, nor murmured against Christ, but went his waye with mournyng chere and silence. He was cōmended for his verteous and godly endeuour: but that he mourneth cum∣meth of mans frailtie and weakenes. For he vnderstode not Iesus woordes, the meanyng wherof was not that a man would so much forsake his goodes, as his affeccions. Whoso is redy and willyng to leaue all that he hath, if the case so require, hath forsaken all thynges.

[ The texte.] ¶And whē Iesus had loked roūd about, he said vnto his disciples. How vneasy shal they that haue money entre into the kingdō of god? And y^e disciples wer astonied at his wordes. But Iesus answereth again, and saith vnto thē: childrē howe hard is it for thē that trust in money to enter into the kyngdō of god? It is easier for a Camell to go t••••rou••e the ••ye of a n••••le then for the riche to entre into the kyngdom of god. And they were astonyed out of measure, saying betwene themselfes: who then can be saued? Iesus loked vpon thē, and saied? with men it is vnpossible, but not with God. For with god all thinges are possible.

With this ensample, Iesus frayed his disciples from couetousnesse. Ther∣fore when the yong man was gone awaye all sadde and heauy, Iesus loked round about on his disciples (for all this was done for theyr instruccion) and sayd: he his gone. Howe much a doe shall it be for them that haue aboundaunc•• of money, to enter into the kyngdome of God▪ These wordes greatlye amased the disciples, who supposed that vnnethe any one could be founde, whiche woulde sodainly lashe out great riches for the kyngdome of God, although themselfes had forsaken a fewe small thinges of little price or value. Therfore Iesus repeteth the thynges whiche he spake before, mittigating the sharpnes therof with pleasant wordes, and expouning the darke saying, whiche they vnderstode not. My children, sayeth he, how hard is it for thē that haue great substance, & trust vnto it, as the common sort doe, to enter into the kyngdom of god? And leste this seme to sore a saying, I will yet speake much sorer wordes thē these, but moste true withal: It is easier, I say, for a camel to go thorow a nedles iye, thē for a riche mā to enter into gods kingdome. The disciples after they had heard him say so, were muche disquieted in their myndes, & reasoned thus amōg themselfes: If no man can be saued vnlesse he enter into the kyng∣dome of God, and if no manne can enter into Goddes kyngdome, excepte he haue forsaken his riches: then sith we see all men so inordinately loue the same, that it seemeth they will in no ease forgoe them: what riche man can there be saued? This carefulnes of the disciples, smelled of the godlye charitie of theyr Lord (for they were desyrous that as many as might possible, should entre into the kyngdom of god) but as yet they vnderstode not the nature & vertue of the christian profession, whiche commaundeth vs nothing to passe vpon wife, children, parentes, no nor life to, if the case so require. It is the easiest thing that may be, yf a man waye and pondre the thyng selfe, to contemne and set naught by richesse:* 1.7 and again it is the moste greuous thyng of all, if we re∣gard the manours of the people. Therfore the Lord perceyuing his disciples to be carefull, and heauy, by reason of the wordes he spake vnto thē, and at the

nexte doore to desperacion, recomforteth them agayne. But fyrst he loketh v∣pon them as he is wonte to do, so ofte as he is about to speake any notable thing, or of great importaunce. Why despayre ye, sayth he, of the saluacion of riche men? The thynges whiche I require, be of muche difficultie: but there are muche harder thynges to be perfourmed. There is nothing harder, then to set naught by life for y^e gospels sake. Herein you shal haue me your capitain. If there shall sum be founde, vnto whome the ghospell shall be more deare then life, will you then despayre, that there shalbe sum who will set lesse by their riches, then by the gospell▪ These thinges seme vnpossible to humaine affecci∣ons: But al this is easily brought about by goddes helpe. God requireth hard thynges, and suche as be farre aboue the strengthe and power of man: but thesame putteth to his helping hande, that man may be able to accomplishe his commaundementes. And so cummeth it to passe, that man can do that by god almighties helpe, whiche of himselfe he is in no case able to do. Whoso w^t all the harte of his body trusteth him, shalbe able to do all thynges by hym. Therfore he that passeth not vpon his goodes for the kyngdome of god, su∣staineth no losse therby, but hath great profite and vauntage. And to know this, is a thing pertainyng, not to mans wisdom, but to faith geuen vs from heauen. For whosoeuer he be that with harte and minde beleueth that for the goodes forsaken, whiche hindred vs from doyng the busynes of saluacion, a hundreth fold so much is geuen vs here in this world, and in the world to cum lyfe euerlasting, the same will with right good wyll make suche an exchaunge.

[ The texte.] ¶And Peter began to say vnto him: L••e, we haue forsaken all, and haue folowed the. Ie∣sus answered, and said: verely I say vnto you, there is no man that hath forsaken house, or brethren, or systers, or father, or mother, or wife, or children, or la••des for my sake and the Gospels, but he shall receiue an hundreth folde: nowe in this life, houses and brethren, and sisters, and mothers, and children, and landes wi••h persecucions, and in the world to cum, eternall lyfe. But many that are first, shalbe last, and the last first. And they were ī the way going vp to Ierusalem, & Iesus went before them, and they were amased, and folowed, and were afrayed.

Of these wordes wherby Iesus broughte his disciples out of despaire, the same receyued more courage, and boldenesse▪ then they shoulde haue done. For nowe Peter by cōparyng himselfe to the yong man, who departed away all heauy and mourning, began to stand muche in his owne conceipt, saying: Loe, we haue forgōne all that euer we had for thy sake, and folowed the. We haue done what thou while ere requiredst of the yong man. To him thou pro∣misedst treasure in heauen: what rewarde then ought we to hope after? If a man regarde the valuacion of the Apostles goodes, they forsoke not muche, especially Peter, who was a fysher man, & with muche a doe gate his lyuing, with his daily trauaile & labour. But vnto euery man, his owen propre sub∣stance is greatest. And he forgoeth very muche, whiche so forsaketh all his goodes and ryches, that he hathe no m••nde, neyther to restore, nor to encrease the same agayn. He that hath cleane put away all affeccion and gredy desyre of riches, thesame hath forsaken, not onely so muche as he was worthe, but also so muche as he myght haue desyred.* 1.8 The lorde after this rule estemyng the goodes forsaken of the Apostles (who with right good will did also for∣sake suche thynges as were muche dearer vnto them, as theyr parentes, theyr wyues, and theyr kynsfolkes) answered in this wyse: I tell you this for a

suretie: Not onely you shall not be defeated of your reward, but also there shall be none who for my sake, & the loue of the gospel, hath forsaken house brethrē, or sisters, or father or mother, or children, or landes, but he shall receiue for e∣uery of these thinges so forsaken, a hundreth folde so muche, and that euen in this presente life, be the stormes of persecution neuer so great. For muche more shall encrease through the charitie of the gospell, then was taken awaye by the crueltie of persecutours. For one carnal brother or sister forsaken, he shall haue so many brethren, and systers: as felowes in professing of the ghospell. The affeccions of the spirite be more behemēte, & pleasanter withall, then are thaf∣fecciōs of nature. For one father, and mother, he shall haue so many fathers, as teachers: for one house forsaken, he shall haue euery where a house, wherso∣euer theuangelike and christen charitie shall raigne, which doubtles maketh al thinges common. For a litle piece of land forsaken, he shalbe partaker of all the landes whiche the true professours of the ghospell haue possession of. And if these thinges came not to passe, yet the losse of temporall goodes shalbe suffici∣ently recompenced with the ghostely giftes of the soule, so that a man had a hū∣dreth times leue•• haue the thinges receiued, then the thinges forsaken. There is no comparison betwene such thinges as be transitory, & will sone perish, al∣though no mā take them away, and the riches of the soule, whiche no man can geue but god alone: no mā can take away, but he that geueth them. And if this seme but a small gaine, there shalbe added therto the possession of eternall life in the world to cum. With these sayinges the lorde stayed the weake mindes of his disciples, leste they should eyther forthynke that they had forsaken suche thinges as thy forsoke, or els fall againe in time to cum to the loue of worldly riches, & goyng about to be enriched with vile thinges, waxe miserable poore as touchyng the goodes and riches of the soule. It is a naughtie chaūce whē a man falleth againe from the loue of the goodes of the soule, to the desyre of the goodes of the body: from true riches, to vayne and deceiuable riches: from euerlasting commodities, to fading and transytory. Now leste that by pray∣syng of his disciples for forsaking theyr goodes, and maisterynge theyr affec∣cions he should haue geuen them occasion to be careles, he spake further a litle sentence of lyke tenour as here ensueth: But many that nowe seme first, shall once be last. Neither are they to be despayred of, who be not yet able to per∣fourme what the vertue and strength of christian perfeccion requireth: ney∣ther ought suche to truste themselfe, as haue profited to a certain degree ther∣in. For there are sum who haue done the like as you haue, and yet for all that, they shall fall againe to a more mischieuous couetousnesse. And there be sum, who at this presente, cannot contemne and set naught by their goodes (of the whiche sorte that yong man was one) the whiche in tyme to cum shall excell suche as appeared to haue forsaken all the worlde. Finally it shal∣be found that those were poorest of all, who after the iudgement of the worlde, semed richest: and contrarily suche as appeared to contemne al world∣ly thinges were moste gredy and desyrous therof. For this prayse and com∣mendacion standeth not in thinges, but in affeccions. He is the poorer man of both, who possesseth suche goodes as fortune hath lente hym, as though he had them not, ready to departe therwith, so ofte as his neyghboure is to be holpen, not reioycynge ouer muche yf anye encrease be, nor pynyng awaye for sorowe, yf anye thing be taken from hym: then he that setteth

great store by that litle he hath, and neuer maketh an ende to augment and encrease thesame. Hereby he seemed to meane Iudas, who albeit that he for∣soke all that euer he had, as the other dyd, and folowed Iesus, yet after∣warde was he perceiued to be a more naughtie couetous wretche, thē those, which after the iudgement of the worlde be rychest.

* 1.9With suche woordes Iesus framed the myndes of his disciples, by lytle and litle against the most greuous storme of all that was at hand, the men∣cion wherof they vtterly abhorred. For nowe began he to goe vp to Ieru∣salem the whiche name the disciples hated, bycause they had hearde saye, how theyr maister should there suffer muche shame, and vilanie. In other places of the ghospell it is oft tymes mencioned, howe they went before, as when beyng hungry they plucked the eares of corne. In this vyage they coulde not so doe. For it is a painfull iourney to goe vp to Ierusalem. It is for them that be of valiant courage, and strong in spirite, and suche in whom this world hath naught that is his. Therfore Iesus nowe goeth before, and the disciples folowe after all heauy, and murmuring against hym, because he would willingly put himselfe in manifest daunger of lyfe. They both mar∣uayled what minde he had so to do, and also feared their owne partes, leste he woulde bring them into lyke daunger. Suche disciples, so grosse, and weake withall suffered Iesus: and doth it greue vs sith we be weake our selfes, to beare with the dulnesse of the weake? They gaped after a kyngdom, they de∣syred to be partakers of glory, and reasoned who should haue the chife place or preeminence: but they vtterly abhorred that thing whiche was moste ne∣cessary for theyr saluacion.

[ The texte.] ¶ And Iesus toke the .xii. agayne, and began to tell them what thinges should happen vnto him. Beholde we go vp to Ierusalem, and the sonne of manne shall be delyu••red vnto the hie priestes: and vnto the Scribes, and they shall condemne hym to death, and shall de∣liuer him to the Gentiles, and they shall mocke him, and scourge him, spitte vpon him, and kill him. And the th••ede daye he shall ryse agayne.

Iesus therfore to geue vs an ensample how we ought in instructing of our neyghbour, to teache him rather necessary thinges then delectable, rather holsome thinges, then pleasant: After he had called vnto hym the .xii. whome his will was should not onely be witnesses▪ but also in some pointes parta∣kers with him of this storme: Iesus, I say, printed in theyr myndes what he had first couertly, and anon after plainly foreshewed vnto them, saying: Loe, the tyme is nowe cum, that I haue so ofte told you of: We go vp to Ierusalē, to thentent you maye perceyue that I willingly,* 1.10 and wittinglye, will suffer what tourmentes, and passion soeuer I shall be put vnto. For I must not flye, syth the tyme appointed of god is present: this sacrifice shalbe made at Ierusalem, because that place is appointed thereunto. And the sonne of man shall be deliuered into the handes of the chief priestes, Scribes, Phariseis, and elders of the people. They shall condemne hym as a felon, and a wicked person, and at the lēgthe, after they haue accused hym of diuerse crimes, iudge hym to deathe. And then incontinent shall they deliuer hym as a notorious misdoer, to the heathen people, that they may mocke hym, and spitte vpon him. To be shorte, he shalbe scourged, and slayne: but on the thyrde day he shal arise again from death to lyfe. It is nedefull for you to knowe, & remembre these thynges, specially for twoe causes: partly leste ye thynke that the same beyng

altogether wrought accordyng to Gods determinacion, be done by hasard of fortune, vnknowyng to me, or againste my wyll: partly leste this storme whē it is cumme, trouble you out of measure, as men that thought nothing there∣on. For it is not mete you shoulde take it greuously, that I wyll willingly suffre for your cause, according as my father hath determined I shall doe: ney∣ther is it conuenient that you should be dismayed, as at a thyng whiche hath chaunced vnloked for, sith I haue so ofte times warned you hereof before.

[ The texte.] ¶And Iames, and Iohn the sonnes of zebede, came vnto him, saying: Maister, we woulde that thou shouldest do for vs whatsoeuer we desyre. He said vnto thē: What would ye that I should do for you? They said vnto him, Great vnto vs that we maye syt, one on thy right hand, and the other on thy left hand, in thy glory. But Iesus said vnto thē: ye w•••• not what ye aske. Can ye drinke of the cup that I drinke of▪ and be baptised with the baptisme that I am baptised with? And they sayd vnto him: That we can. Iesus sayd vnto them: ye shall in dede drinke of the cuppe that I drinke of, and with the baptisme that I am baptised withall, shal ye be baptised in. But to sit on my right hand and on my left hend, is not rayne to geue, but it shall happen vnto them, for whome it is prepared.

Now when the Apostles were all in their dumpes, and like men amased by reason of these wordes, and durst not now counsayll hym to the cōtrary: two of them, that it is to wete, Iohn, and Iames the sonnes of zebede, came vnto hym alone. These .ii. after they heard hym speake of his resurreccion, conceiued good hope,* 1.11 that that same kyngdome which he had so oft tymes promysed to cumme, shoulde very shortly begyn. For as yet they had not cleane cast out of their mindes the desyre of worldly aduaunceme••t. For they set their mother a worke, & by her desyred him to haue summe preeminēce & soueraigne dignitie geuen thē in thesame kingdom: but or euer, they vttered theyr minde, they did what they coulde to get a faythfull promise of him before hāde to haue theyr requeste graunted, because it should not thē be lawful for him to deny it them. The Lord makyng as though he woulde deny thē nothing whatsoeuer they demaunded, bad thē tel on hardely what great thing it was that thei sued for. For it semed that they would desyre some weyghty thyng, or hygh promociō. Lorde, saye they, oure peticion and suite is, to haue this honourable prefer∣ment in thy kyngdome, that we may sit nexte the, the one of vs on thy ryght∣hand, and the other on thy lefte. Iesus by askyng them a question, plainly be∣wrayed theyr ignoraunce and rudenes. For as yet they dreamed vpon a cer∣tayne corporall kyngdome: as yet theyr myndes were vpon the primacy. Howbeit it was then no time to rebuke thē for theyr grosse ymaginacion: but yet bryngeth he thē agayne to the remembraunce of death, the whiche they so muche abhorred. Because, sayeth he, ye perceiue not what maner a thyng the kyngdome of God is, therefore ye wo••te not what ye desyre. You seke after vaynglory, and consydre not by what meanes the true glory of my kyngdom is attayned. I will open you the waye, and yf the same do lyke you, then trust ye verely to haue the glory that you desyre, saue alonely that it shall be a true glory, and not suche a one as you dreame vpon, and imagine it to be. Can you drinke of the cuppe I now make my selfe ready to drynke of?

Can ye be baptysed with the baptisme that I shall ere it be long be baptised withall?* 1.12 They of a gredy desyre to haue theyr peticion graunted, as they folyshly desyred this preeminence, euen so did they rashly promyse for theyr be∣halfe, and saye they could: notwithstanding as yet they knewe not themselues ••righte. Neyther did the moste gracious Lord rebuke thē for this their great

foly, forasmuch as the tyme was not yet cum, that they shoulde be receiuable of these mysteries. As yet whatsoeuer they heard, they heard it as it were in a dreame: and yet did he with neuerthelesse diligence teache, & instruct them, euer attempering his wordes to theyr weakenesse, because they beyng after∣wardes, as a man would say, wakened out of their slepe, and manifestly per∣ceyuing the truth by the holy ghoste, shoulde with more entire affeccion loue theyr Lord, who beyng suche a one as he was, would so iently beare w^t suche maner of disciples: & also because they being once growen to more perfeccion, should agayne folowe his ientlenes in bearyng with the weaknesse of theyr euen christen, whom they should happen to instruct, hauyng alwayes in theyr remembraūce, how ignoraunt, howe forgetfull, and how dull they also them∣selues sometime were. This was an ambicious saying: Let vs sit nexte the in thy kyngdome. It was vnaduisedly spoken when they sayd: we can doe it. For it was spoken of thē, who would soone after deny theyr Lord & maister for feare. But suche error as springeth not of malice or obstinate euylues, but of symplicitie, must either be rured, or els borne withall for a season. Therfore Iesus answered: Truely ye shal drinke of my cuppe, & shall be baptised with the baptisme that I am baptised with: but in tyme to cum. For as yet ye are not able to do the thyng, whiche ye beleue ye can do. Therfore prepare your mindes hereunto: but leaue all y^e iudgement of your rewarde to god the father. Let your only endeuoyr be to counterfaite me, & folow my trace. He hath for euery mā his peculier rewardes already prepared, and will distribute thesame as it shal please him. For this matter is not so ordred in the kingdome of heauē, as it is in princes courtes, wheras he is not alwayes chief in dignitie, whiche deserueth so to be: but he whome the prince or kyng chiefly fauoureth. Sum∣times he fauoureth the naughtyest person of all. But with my father there is no regarde of person. Neither is it your parte to regarde the measure or multi∣tude of your merites and deseruinges, sith you are able to do nothyng of your selues: nor to considre how far ye passe other. You must only do your endeuoyr accordinge to the power that God hath geuen you, to folowe me. Ye shall not be defeated of your reward, although you thinke not theron at all. For he that fighteth for the rewardes sake, and would not els fight vnlesse he thought he should be rewarded for his labour, cleane disapointeth himselfe of the reward. Let no man be his owne iudge, but do what he can: and then remitte the whole iudgement vnto god.

[ The texte.] ¶And when the ten heard it, they began to disdayne at Iames & Iohn. But Iesus, whe•• he had called them to him, sayd vnto them: ye knowe that they which are sene to beare rule among the people, raygne as lordes ouer thē. And they that be greate among them, exercise auctoritie vpon them: neuertheles so shall it not be among you. But whosoeuer of you wyll be greate amōg you, shall be your minister. And whosoeuer of you will be chief, shall be ser∣uaunt of all. For the sonne of man also ••ame not to be ministred vnto, but to minister, and to geue his life for the redempcion at many.

And loe, howe one euill sprang of another. The simplicitie of these two disci∣ples, bewrayed a greater rudenes and ignoraunce of the rest. For after it was cum to the others knowledge what the two brethren, althoughe theyr re∣quest was not graunted them, had desyred of the Lorde, they all in maner dis∣dayning hereat, were angry with them and in theyr toppe, because not regar∣ding theyr simplenes and meane estate, they presumed to desyre y^e first or chief place which was rather due vnto them. There was none of them all but ho∣ped

he should haue had that preferment himselfe, accordyng as eche of them fauored his owne gyftes, and desertes. Doubtles these are the very affecciōs of suche persons, as leade theyr lyues in princes courtes. Euery man there highly estemeth hymselfe: euery man warraunteth hymselfe the moste hono∣rable aduauncementes, and hath great heart burning and disdayne at others preferment saue that the ambici••n of courtiers is spiced with malice, where as the disciples ambicion was nothyng els but mere ignorance and symplici∣tie. And whyles they straue thus for the preeminence and primacy, they had cleane forgotten the wordes that Iesus had spoken of the least, and greatest in the kingdom of heauen, and of the imitacion and folowyng of the lytle one. If any man aske the question why the Lord suffered so great ignoraunce so long while to continue in his disciples, by whose ministerye he purposed to haue the doctrine of the gospell preached, & taught throughout all the whole worlde: truely, the chiefe cause was, because he would by litle and lytle cleane weede out of theyr mindes, this and suche other naughty affeccions, and ther∣fore doeth he suffre them so oft to fall againe into the same affeccion, that is to say, into ambicion or desyre of dominion & prefermēt: euen as if a mā be soone delyuered of an ague he soone forgetteth bothe his disease and also the benefite of the physician, that cured him: Agayne if he ofte tymes recidiuyng, and fal∣lyng into the same disease agayne, be at the length with muche a doe rid & hea∣led therof, thē doth he the more hate his disease, and also the more knowledge the benefite of his healing, and shall better knowe how to cure other that are lykewise diseased.* 1.13 Therfore Iesus perceiuing that the fonde peticion of y^e two, and the disdaynfull wrathe of the other, yssued bothe out of one well, called them all vnto him, because he would ministre phisicke vnto them all with one medicine. As oft, sayth he, as ye heare me speake of the kyngdome of heauen (whiche verely is a spirituall kyngdome & differeth no lesse from this world∣ly kyngdom, then the yerthe differeth from heauen) do not you by vayne and phantasticall ymaginacion, fayne such a likenes & an apparaunce of thinges, as you see here in yearthlye kyngdomes. For ye knowe that those whiche seme to be ••hiefe rulers among the heathen people of his world, play the lor∣des ouer suche as be vnder their obeysaunce, and subieccion. And they whiche are great men among the heathen do exercise their power and authoritie ouer them, that they haue rule and gouernaūce of. Beware there be no suche thyng among you. Here a desyre to helpe the neyghbour, maketh a man greater, and not y^e desyre of worldly prefermēt. Therfore as I haue also taught you before tyme, whoso desyreth to bee great in very dede among you, let y^e same be your minister: let him, I say, not exalte himselfe to beare rule, but humble himselfe to do all men good.* 1.14 And whosoeuer will be chiefe among you, let the same be the seruaunt of all the rest: let him not chalenge any soueraignitie or preemi∣nence, but serue to thende he may do all men good: not sekyng hereby his own honour, but referring all the whole prayse and glory vnto God, whom he ser∣ueth in his mēbres. Let it not greue you to counterfaite the ensample whiche you see plainly expressed in me. For the sonne of man came into the world, not to rule, nor to lay the yoke of bondage vpō other mens neckes, but to be a mi∣nister for euery mans saluacion: and not onely to serue for all mens wealth & cōmoditie, but also to geue and bestowe himselfe for the enfranchisyng of bōd∣men, to this ende, that by the death and losse of one, a great many shoulde be

saued. Of a truthe this is the very Euangelyke and chrystian soueraigntye, whiche whoso will desyre, let hym desyre it as I doe, and loke for a rewarde, not suche a one as he appoynteth vnto himselfe, but suche as it shall please the father to geue hym: lyke as I without condicion obey my fathers commaun∣dementes euen to the crosse, wholy referryng the rewarde of myne obedience vnto his wyll, and godly arbitrement. It shalbe a great shame for you to de∣syre dignitie as you see worldly prynces doe, and to seke for a rewarde of the father of heauen. Eyther desyre you the kyngdome of heauen, and loke after an heauenly rewarde: or els if you desyre this worldly kyngdome, then require ye not the rewarde of the kyngdome of heauen.

With suche lessons and monicions they were before hande instructed and taught, who went with Christ to Ierusalem. For the cleuer that euery man is from all affeccions, the better appointed is he to go to y^e battayle of the crosse.

[ The texte.] ¶And they came to Hierico. And as he went out of the citie of Hierico with his disci∣ples, and a great numbre of people, blynd Bartymeus the sonne of Timeus, sat by the hye waie syde beggyng. And when he hearde that it was Iesus of Nazareth, he began ••o crie, and saye: Iesus thou sonne of Dauid, haue mercy on me. And many rebuked him that he should hold his peare. But he cryed the more a great deale: thou sonne of Dauid haue mer∣cy on me. And Iesus stode styll, and commaunded hym to be called: And they called the blynd, saying vnto hym: Be of good comforte, ryse, he calleth the. And be threwe awaye his cloke, and rose & came to Iesus. And Iesus answered, and saide vnto him what wilte thou that I doe vnto the? The blynd sayde vnto hym: mayster, that I might see. Iesus sayde vnto hym: goe thy waye thy faythe hath saued the, and immediatly he receyued hys syght, and folowed Iesus in the waye.

Nowe were they cum to the Citie of Hierico whiche is not farre from Ie∣rusalem. Hierico in the Syrian tong signifieth the Mone. By the Mone is fi∣gured this present life, whiche is nothyng els but the common course of the worlde, where some be borne and some dye: some be sycke and some be whole: some growe towarde mans state, and some draw in age: sometymes chaun∣ceth glad thynges, and sometymes heauy. For our cause Iesus came downe from that heauenly tranquilitie, yet wyll he not tarry here, but hasteth to Ierusalem, being very desyrous of mannes saluacion. And hitherto his dis∣ciples, and with them a great multitude of people, folowed him. Marke well howe Iesus is euery where as he is called. Eyther he teacheth, or healeth, or els restoreth to lyfe agayne. What his deathe shoulde cause through the be∣liefe of the ghospell that was preached, he shewed nowe plainly by a corpo∣rall fygure. Mankynde was blinde through ignoraūce of the trueth, & poore and beggerly for lacke of all vertues. Unlesse Iesus had passed by vs, there had bene no hope of lyght.

For a certaine blynde begger well knowen of the people, called Bartyme∣us, the sonne of one Timeus,* 1.15 sate by the hyghe wayes syde, who when he per∣ceyued hym to cum, began to crye, and saye: Iesu the sonne of Dauid haue mercy vpon me. Fyrst the bruite, or preaching of the Ghospell, sheweth vs that Iesus passeth by: then the great confidence whiche we straightwaies conceiue of hym, will not suffre vs to holde our peace when he goeth by. For the syn∣ner knowledging and confessyng his wretched lyuing, cryeth vpon the mer∣cyfull sauiour, and desyreth hym to take mercy and compassion vpon hym. He is at the nexte dore to lyght, whoso knowleageth his owne great blynd∣nes. To saye, Lorde haue mercy vpon me, is not a saying of the Phariseis, who thought themselues to be men of a perfite syght, but an euāgelike and a

christian saying. Neither vse the Phariseis to saye: O thou sonne of Dauid. For they say: is not this the carpenters sonne? That blynd man sawe a great∣deale more in the darke, then the Iewes do at this present day, whiche boast & bragge vpon the knowledge of the lawe, & professe themselues to be guydes of the blynde. But the multitude of people is an impediment and hynderaunce to the sely wretche, thus crying and calling for mercy. For what other thyng can they do but disturbe and trouble? His conscience also cryeth out against hym, not with one voyce, but with as many as are the offences that he kno∣weth hymselfe giltie of, saying: what hast thou to doe with Iesus, whiche art defyled with so many synnes? The lawe cryeth and barketh against hym say∣ing: thou cryest in vaine: God is iust: loke after punishement for thyne offen∣ces. The rulers of the Synagoge crye out againste hym, commaundyng that no man preache, no nor be so hardy as once to name this name Iesu, say∣ing: there is no healthe and saluation in Iesu, but in Moyses. To be shorte, the same thyng doe the Philosophers and heathen princes. But that a man may knowe a very euangelike and christen faithe in this blynde man, he gaue not ouer when the people thus cried against hym, insomuche that being rebuked, and commaunded to holde his peace, he cryed louder then he did before, say∣ing: Thou sonne of Dauid haue mercy vpon me. The people were offended with his crying: Iesus alone was nothing offended herewith, but stode styll, and commaunded hym to be called vnto hym. He hearde hym crye as he, pas∣sed by: but he made as though he had not heard hym. This came not of any daungerousnes on Iesus behalfe: but was the acte of him, who went about to wryng out of the man a notable faythe, for the ensample of other: and his pleasure was to teache all men by this blinde man, howe & by what meanes light maie be extorted or gotten perforce of Iesu. The fyrst hope to obtaine light, is to haue Iesus to stand still at our crying: The secōde, to be called vn∣to him, eyther by the teachers of the ghospell, or els by the secrete inspiracions of the holy ghost. For the blynde man could not go vnto hym, vnlesse he had bene led and guided by holy scripture, which we ought in no wise to despise, al∣though it be ministred by mā. The Apostles, and preachers of the ghospell, do happily call a blynde mā, when they call him at the cōmaundemēt of Iesu. But nowe adayes they call without his cōmaundement, not vnto him, but to the aydes of humaine Philosophie, or Heathen learning, to thobseruacion of Moises law, & to y^e cōmodities & pleasures of this presēt lyfe. Assuredly these ••allers make the blinde, more blinde then he was before. But the Apostles obeyng their maisters cōmaundement,* 1.16 called this man vnto Iesus, and so true is it, y^t they dyd not crie, & brable against him, as the people did, that they put him (hauing good hope already) in more hope and comforte, saying: Be of good chere, aryse, Iesus calleth thee. The blinde man conceyued so great hope herewith, that he cast awaye his cloke whiche defended hym againste the cold weather, and skypped out of the place where he sate, and ranne to Iesus. Here will I staye the a lytle while, good reader, because thou mayest marke the greate readinesse of mynde,* 1.17 and feruent courage of this blynde begger. Howe ofte arte thou called vnto Iesus? & doest neither caste awaye thy cloke or mātell, nor skyp out of thy dēne of misery, nor run vnto hym y^e calleth thee, but tournest thy backe, but lingrest from day to day, but castest doubtes, but ••••dest cauillacions and fayned excuses, but waxest luskyshe in thy fylthe, and

darkenesse, & haddest rather aske an almes of y^e worlde in a foule beggerly cloke then receiue light of Iesus, wherein is conteyned the summe of all felicitie? What a goodly and faire vesture is the garment of innocencie, and cleane lyfe? What a foule mantell hath he y^t is clothed with lechery, with couetous∣nesse, with excesse and ambiciō? Howe vile and wretched a begger is he, whoe for a small and corporall commoditie croucheth and kneleth vnto this world? Howe miserablye blynde is he, that neyther knoweth himselfe, nor almightye God his maker? As ofte as thou arte called from this miserable wretched∣nesse vnto Iesus, either when thou readest the ghospell, or hearest thesame preached, or els whan thou art drawen by a certaine secrete inspiracion of the holy ghoste, why doeste thou not then (all thynges layde aparte, that are wonte to let and hinder a man to attaine so great felicitie) leape vp vnto the hope of a better life? Why runnest thou not with moste sure faythe vnto Ie∣sus, whiche onely is able to geue the light, and will geue it to all men? Iesus cometh vnto the: he calleth the: and doest thou again for thy part grutche to mete hym? Thou pynest and wyddrest away euen tyll thy dying day in thy darkenesse: but thou shalt not euer haue Iesus passing by the. Certes after death he calleth no manne to saluacion, but to iudgement. When he passeth by here in this worlde, he heareth him that cryeth, haue mercy vpon me: here he standeth still, here he calleth, here he giueth light. This begger hath made the ashamed of thy slouthfulnesse, vnto whom the Lord, when he was cūmen vnto him sayd. What ayleth the to crye? what wilt thou haue me to do vnto the? what▪ knewe not Iesus why he cryed? knew not he what he shoulde doe? That is not so: but all this was done for our custruccion. Many beleued that this blynde man loked for an almes of the lorde, because he was a beg∣ger. For so nowe a daies many crye vnto Iesus: Lorde haue mercy vpon me. And beyng demaunded what they sue for, what they desyre to haue, one sayth, graunt that I maye be riche: an other, that I maye gette an office: this man, that I maie haue a wyfe with a good dowrie: an other geue me bo∣dilye strength: geue me long lyfe: or graunt that I may be auenged on my enemy.* 1.18 But these thinges Iesus many times taketh awaye from his frendes, because it so behoueth for their saluacion. The euangelike begger desyred none of all these thinges. For he knew right well what ought to be desyred of Iesu. Therfore let vs both heare and folowe hym: Rabbone sayeth he, (that is as muche to saye, as my maister) make me to see. For being careles for all other thynges, he desyred nothing els but light, whereby he might see God and his sonne Iesus, whom to knowe is euerlasting lyfe. For in scripture to knowe God, is nothing els but to see God. O very Euangelike and christiā praier, How fewe wordes hath it? but how great faith? Doubtles this is that short prayer whiche pearceth the heauens. Therfore, Iesus answered: Go thy way, thy faith hath purchased the helth. He is not byanby a man vndoen, and cast a∣waye, whiche seeth not awhit with bodelyiyes: but whoso seeth nothing at all with the iyes of his soule, thesame cannot, be saued. To haue recouered these iyes, is life euerlasting. Heare this saying thou pharisaicall felow who∣soeuer thou be, that sayest: I ascribe my safety to myne oft fastinges, to my long prayers, to mine almesdedes and my sacrifices: and for that cause thou criest not with the begger, haue mercy on me: but sayest, geue me the reward due vnto my deseruinges. Now Iesus doth contrarily ascribe saluacion vn∣to faith, and not vnto woorkes.

The blinde man streyght wayes recouered his sighte, not because he deserued it, but for that he beleued. And being commaunded to go his waye, he folowed Iesus. Lighte is geuen the freely: thy blindnes is taken awaye for naught. Afterward thou art left to thyne owne arbitrement whether thou wilt vse the gift of god aright or no. Thou art not compelled to folow: thou hast onely power geuen the to see Iesus: go now whither thou wilt, but at thyne owne auenture. What did that blessed blinde man? Heretourned not backe agayne to his beggerly cloke, or mantel: he retourned not to his olde beggerye, but forgote all these thinges, and folowed Iesus in the waye. It auaileth but litle to haue knowen Iesus, vnlesse thou do thy deuoire to folowe him whom thou seest. Iesus goeth straight to the crosse, hither muste thou folow hym, af∣ter thou hast once recouered thy syght a gain. As long as thou art blynd, thou maiest crye: Iesu haue mercye vpon me: but thou canst not folow him this way, before thine iye syght be restored. For who would folow him that wil∣lingly geueth his soule to death, onlesse he saw by fayth, that worldly reproche were the waye to euerlasting glory: that bodily tourmentes, and affliccions, were the waye to euerlasting ioyes: that death were the way to lyfe eternall. These thinges the quicke syghted of this world, see not perfitely, who do not onely with all theyr iyen loke after rule, riches, honoures, pleasures, and long life: but also endeuoyre themselues to get thesame by vnlefull meanes, as by counsayling before with Astronomiers, Soothsayers, Inchaunters, or Necromanciers. These thinges, I saye, they onely see whiche beleue the do∣ctrine of the gospell, and haue sure truste that they shall receyue and enioye the reward promised in thesame.

Notes

• * 1.1

  Is it law••ful for a mā to put a∣waye his wyfe? &c▪
• * 1.2

  And Iesus answered & sayd. &c.
• * 1.3

  But at the first creaciō God made them. &c.
• * 1.4

  Suffre the children to cum vnto me. &c.
• * 1.5

  why callest thou me good? &c.
• * 1.6

  One thing thou lackest &c.
• * 1.7

  With me•• it is vnpos∣sible. &c▪
• * 1.8

  The•• is no man y^t hath forsaken house or bre¦thren. &c.
• * 1.9

  And they were in the way goyng vp to Ieru∣salem.
• * 1.10

  Beholde we &c.
• * 1.11

  They sa•••••• vnto him. &c.
• * 1.12

  Cā ye drīke of y^e cuppe▪ &c.
• * 1.13

  But Iesus whē he had called them &c.
• * 1.14

  For the sōne of man also came not. &c.
• * 1.15

  Blind Bar¦tymeus the sonne of Tymeus.
• * 1.16

  And they called the blynd, say∣ing.
• * 1.17

  And threw away his cloke.
• * 1.18

  The blind sayd vnto hym. &c.