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

The first Chapter.

IT is naturallye gyuen to all men, to desyre felicitie. This felicitie many worldly men right politique and wyse, as touchyng a certain kynde of wisdome, haue hitherto pro∣mised: some, by suche lawes as they haue made and writ∣ten: other some, by rules and preceptes that they haue gi∣uen, to teache men how to leade a vertuouse and a godlye life. But for as much as they were mēne, they were not able to perfourme their promise. For they neyther wi••t themselfes what was the true, & perfyte felicitie of man, nor wherein it stoode. And for this cause it came to passe, that in stede of true felicitie, they embraced a certain deceyuable image or shadowe therof, and infected other with their errour, beyng bothe decey∣ued them selfes, and deceyuers. Therfore bothe the lawe makers, and philoso∣phiers, brought vs a certaine gospell of their owne inuencion, but suche a one as was partely false, and deceyuable, and partly werishe and of no efficacie. Moyses and the Prophetes wrote a more certain and piththie gospell than they, but to one nacion alone: and as that tyme required, wrapped with figu∣res and shadowes, disposing men onely to y^e knowleage of veritie, but vnsuf∣ficient to giue perfite saluacion, neuerthelesse sumwhat promoting therunto, wherin goddes wisdome resembleth nature, whiche bringeth vs, and as a mā would say, leadeth vs by the hande, from the knowleage of thynges that are vndre our corporall sight, vnto the knowleage of thinges inuisible. And yet theyr gospell conteineth in it more feare then glad and ioyful promise, and hath muche more bewrayed the wickednes of man, than taken away the same, ra∣ther beaten into mennes myndes goddes might and power, than set out his mercie and goodnesse, caused more rather dreade, then emplanted loue.

For what could man do but feare, tremble, and despayre, after he had learned by the law, that he was alwayes in bondage and subieccion of sinne, and not able to refrayne therfro, and also did knowe how no manne coulde escape the iudgement of God, a very rigorous & sore auenger of synne and vngodlinesse? Who is he that can finde in his harte to loue hym whome he feareth? Now y^e dreade of goddes iustice, although it be many tymes the beginning of salua∣cion, euen as a bitter medicine that vexeth the whole bodie of manne, is the entrey to health, yet is it not the thyng whiche maketh man to haue perfite fe∣licitie. The grace and beneficiall goodnes of God, causeth man to loue God, and loue to godward is the thing that aua••••ceth hym to happie state and fe∣licitie. Therfore after y^e whole worlde was sumwhat prepared, as wel by the prophecies and foresayinges of the prophetes, as by the commaundementes and figures of Moyses, in these laste dayes was opened and preached vnto y^e same, that verye ioyefull gospell, that all mēne ought to embrace, and most lo∣uingly to receyue: whiche of the owne accorde, or without any deseruyng on mans behalfe, bringeth not onely to the Iewes, but also to all nacions of the worlde remission of all sinnes. And lest haply any manne put doubtes in y^e cer∣taintie

of this promise, it is God that maketh it, and no manne: neyther is his ambassadour Moyses, or anye of the Prophetes, but the verye sonne of God hymselfe, Iesus Christe, who for oure saluacion came downe from heauen, & toke vpon him our corruptible fleshe, to thintent that he beyng giltlesse, and without all synne, might by hys passion and death, freely geue innocencie and lyfe to all that beleue his promyses, and put theyr whole affiaunce in hym.

For God, who is of his own proper nature gracious and beneficial, would by this meanes, shewe that excedyng great and inestimable kindnesse that he bare towardes mākynde: which was so great, that greater can neyther be de∣syred, ne ought to be loked for. He could not sende a more honorable messenger than his owne onely begotten sonne, nor shewe more kyndnesse, than through faythe onely, freely to release all mennes offenses were they neuer so many, neuer so great and heynous: yea and ouer this, through his holy spirite, chose those that were before slaues and bondmen of the diuell, to be felowes with his soonne, by whome he hath geuen vs al thinges both in heauen and in earth.

And bycause nothyng could be more ioyfull then this message, or tydinges, it is by right good skyll called of the Grekes, Euangelion, that is asmuche to saye in Englishe, as glad and ioyfull tydynges, to comfort you, that you should no more feare the yoke and burthen of Moyses lawe.

[ The texte.] ¶ The beginning of the ghospell of Iesu Christe, the sonne of God as it is written in the Prophetes. Beholde I sende my messenger before thy face, whiche shall prepare thy waye before the. The voyce of a crier in the wildernesse, prepare ye the waye of the Lorde, and make his pathes streight. Iohn did baptise in the wildernesse, and preached the bap∣tisme of repentaunce, for the remission of synnes: and all the lande of Iewrye, and they of Ierusalem, went out vnto him, and were all baptised of him in thy ryuer of Iordan, con∣fessing theyr synnes.

And albeit summe menne had leuer make a further rehersall of thisto∣rye of the gospell, and begynne the same with the natiuitie and birth of Ie∣su Christe: Yet me thinketh it sufficient, for that I woulde be briefe, to take my begynnyng of Iohn Baptistes preaching: For lyke as the day starre goeth before the Sunne, so came he, and appeared vnto the worlde before Christes preaching, not by chaunce and fortune, but by Goddes determi∣nacion, to styrre vp the myndes of the Iewes, to looke for Messias that would streightwayes cum, yea and to poynte hym vnto theim wyth his finger, when he came: the whiche Iohn, the Prophetes so many hundred yeares sythens, prophecied and told before should cum. For the same pro∣phetes whiche prophecied and spake of Christes cummyng, spake and pro∣phecied also of Iohn, the forewalker of Christe. For in Micheas the pro∣phete, God the father speaketh vnto his Sonne in this wyse: Lo, sayeth he: I sende my especiall and electe messenger before thy face, who shall make a waye for the, that anon after shalt cum, and take on the thoffice of preaching the ghospell. Lykewyse the Prophete Esaye sygnifying the prea∣chyng of Iohn, sayeth: The voyce of a cryar in wildernesse: prepare ye the waye of the Lorde, make strayght his pathes. In semblable wyse the pa∣ciente is monished before the cummyng of the Phisician, to knowlage hys disease, and reuerently to receyue hym whan he cummeth, and in all thynges to do after him, and folowe his counsayle. When therfore the tyme appro∣ched, that Iesus Christe the sonne of God, who was not yet knowen vnto

the world, should begin to take vpon hym this ministracion, for the whiche he was sent downe from heauen into earth, Iohn according as the Prophetes had prophecied and tolde before, played the forecurrour, baptizing in wilder∣nesse: not that he dyd therby washe awaye sinnes, but onely styrre and exhort men to be repentaunt for their former lyfe, that they knowleaging their disease shoulde gredely desire his cumming whiche onely baptizeth with spirite and fyre, takyng awaye at once through fayth in him, all sinnes: endowyng mens soules with heauenly grace, whiche he poureth out of hymselfe, as out of the well and fountayne therof: freely deliueryng from vnrighteousnesse, freely geuyng ryghteousnesse, freely deliueryng from death, and freely geuyng lyfe euerlastyng. The greater that this loue and kyndes was which God shewed vnto mankind, the greuouser shall their punishment be that haue set nought by thesame when it was offred them. And lest any should so do, Iohn came before to prepare and dispose all men by his carnall baptisme, to the spiritual baptisme of Christ: to cause them by exhorting, and making them afrayde, to forthinke, and hate their former lyfe: and fynally to geue them forewarnyng, that messias, and the kyngdom of God, were at hand Iohn was not the light that shoulde lighten euery man, whiche cummeth into this world, but a messanger of the light that anon after should appeare. He was not the phisici∣an whiche should take awaye mennes sinnes, and geue health, but made them inwardly to tremble in their conscience, in that he declared vnto them the great daunger they stode in: Finally he styrred vp all mennes hartes, to the greate desire of euerlasting saluacion, by preachyng vnto them, how he was not farre of, the which only should deliuer frō sinne. He was not y^e brydgrome but a forewalker of the bridegrome, to wake and call vp all men, to meete the bride grome cumming. He was not the sonne of God, but a voice foreshewing the sonne of God, who anon after should be disclosed vnto the worlde. Moses lawe was a fearefull lawe, in somuche that the childern of Israell could not abide the voyce of God, when he spake vnto them. Iohn being a limitte or bordre set betwene the lawe and grace, and as a man mengled of bothe, dyd herein vse a poynte of the olde law, because in his preachyng he manaced all men with euerlastyng death and damnacion, vnlesse they woulde tourne in season from their synfull lyuing. And againe this had he of the new, that he moued not the people to sacrifices, burnt offringes, vowes, or fastinges, but to baptisme, and repentaunce of the former lyfe: and shewed moreouer how the moste mercifull Messias was already cum & present, who shoulde freely forgiue all men their offences, that would put their whole trust and confidēce in hym. The former lawe was written or published in wildernesse, and from thence also cummeth the beginning of the newe. He must cleane forsake all the worlde, that will be worthy to be partaker of the grace of the gospel, whiche compendiously geueth all thynges. In great cities are riches, delicacies plea∣sures, pride and ambiciō: But specially Ierusalem had in it a famous temple, by reason wherof she was not a litle proud and stately. The same citie had also carnall sacrifices wherunto the people trusted. Furthermore it had holye dayes, obseruāces of the sabboth, a prescribed choise of meates, and other ce∣remonies, wherby she supposed that man was iustified and made rightuous before God: finally, there were highe minded priestes, and dissemblyng phari∣sees. But who so desireth the baptisme of the gospel must v••terly laye apart all

trust and confidence of these thynges. He must forsake all Iewry with her Ierusalem, her temple, her sacrifices, her priesthod, and pharisaicall fashions, and from thēce depart into wildernesse where he may heare the moste ioyfull tydinges of our sauiour that straight wayes wil cum. To returne to Iohn, he cried not in vain. For he made a great many so afrayed with his crying and preaching, that they forsoke their dwelling places, and hasted to the water of Iordan: and that not alonely out of all the countrey of Iewrie, but also out of Ierusalem it selfe. Thither flocked a great rablement of souldiers and pu∣blica••s, and also certaine of the phariseis. Iohn receiued and taught as many as came, without choise or regard of persō, and did also baptise suche of them as were displeased with themselfes for theyr offences, and confessed the same: expressing hereby as it were by a certain corporall figure, the very order of the newe lawe and gospell. For the first office and ministerie in christian profession is to teache. When y^e christian nouice (by this name vnderstande good reader suche a one as forsaking eyther the Iewish or Panims religion, and intending to be christened, is newely enstructed in the faith: in the wiche state he is called of thauncient fathers, catechumenus) when I saye, the christian nouice beginneth once through the doctrine of the teacher both to know his owne filthie liuyng and also the goodnesse of God, than is he wholely displeased with hymselfe, and perceyuyng no where els to appeare any hope of saluacion, hath strayght wayes recourse for ayde and succour to the beneficiall lorde, who freely exten∣deth his mercy and goodnesse towardes vs. It is a great furtheraunce to the recouering of health, if the pacient knowe his owne infirmitie. It preuayleth not a litle to the obtaynyng of light, if a manne perceyue the present darkenes he is in. He hath already much profited to puritie of lyfe and vertuous lyuing, whoso abhorreth his owne vnclenesse. The preaching of Iohn, figureth the christian enstruccion, or fyrste teachyng by mouthe of Christes religion. His baptisme representeth the baptisme of Christe. That he so gentlye recey∣ued all that euer came vnto hym, betokeneth nothyng els, but lyke as euery man nedeth the grace of the gospell, euen so no man of what degre or nacion so euer he be, ought to be secluded from the same. The phariseis had their was∣shinges. They washed their handes at meale tyme or whan they shoulde take theyr repaste: They washed theyr bodyes at theyr retourne home from the market: they washed oftymes theyr cuppes, dishes, stooles, tables, and the rest of theyr housholde stuf, as though cleanesse and puritie of lyfe, whiche God loueth, and alloweth in vs, stode in the obseruacion of suche triefles, or as though a litle quātitie of the Phariseis water, were of suche force & vertue that it coulde make a man euer the cleaner in the sight of almightie God. Suche maner of washinges & baptismes do not make a man cleaner in soule then he was before, but rather more proud and arrogant. Happy therfore are they who haue vtterly forsaken Moyses, and the Phariseis washynges, and with al haste runne vnto the bathes of Iordan. For in the Hebrue tongue this word (Iordan) is as muche to saye, as the floude of iudgement. He is not iudged of the Lorde, who so iudgeth himselfe. This is thatsame purifying floude whiche issueth out of two foūtaynes, that is, out of the knowleage of our own vnrighteousnes, and the remembraunce of the merciful goodnesse of god. This is that baptisme of repentaūce, and flood of teares, which causeth streames of bitter water, to flow out of the most inward vaines of mannes

hart, but it hath suche strēgth & vertue, that it doth as it were with the sharp∣nesse of saltpeter, scower and wipe awaye al the spottes and filthe of the soule. The Phariseis also haue a confessiō of their owne, but such an one as plainly declareth their pryde and arrogancie. I fast, sayth the proude Pharisei, twyse in the weke. I geue vnto the poore the tenthe parte of all my goodes, and I am not as other men be. The Iewes cōfesse other mens sinnes, and not their owne. Now they that prepare and make thems••lues ready to receyue the bap∣tisme of the gospell, will neyther be knowen of their owne good deedes, nor make rehersal of other mens faultes, but eche of them truly cōfesse theyr own. It is a poynt of arrogancie, for a man to stand in recitall of his owne good dedes, euen as to discouer other mens offences procedeth of malice, and euill will. To be shorte, to acknowleage thine owne sinne and iniquitie, is to glorify the goodnes of god.

[ The texte.] ¶Iohn was clothed with Camels heare, and with a gyrdel of a skynne, about hys ••oynes. And he did eate locustes, and wilde ••ony, and preached, saying: He tha•• is stron∣ger then I, cummeth after me, whose shooe latchet I am not worthy to stoupe downe and ••••••cuse. I haue baptised you with water, but he shall baptise you with the holy ghost.

And to thintent that Iohn, who in lyke manier came before the first cum∣myng of Christe, as Hely according to the prophecie of Malachi, shall cum before the last, might the more in holy and perfite lyuing resemble Hely, he led his lyfe in wildernes, vtterly exchewing the sinfull company of worldly people. He was not clothed with silkes nor yet with wullen clothes, but with a garment made of Camels heare, and girded about the ••oynes with a lether gyrdle. And by this strayght manour of liuing, he shewed a certaine e∣uangelike and christian perfeccion, euen before the gospel was published or preached. His foode was agreable to his dwelling place, and apparayle. For it was euen suche as came to hand, and was easie to be gotten: suche as the place of the own accorde, and without husbanding or tillyng, gaue hym, most commonly certaine flies, called locustes, and wild hony. And here the criar or preacher of Christ, did a great deale more then Moses lawe required. For that law made distinccion only betwene sundrye kyndes of beastes. But he vtterly, & that without commaundement, abstayned from eating of all fo∣wer footed beastes, fowles, & fi••hes: That law forfēded to were any clothing of linsaye wolsaye: but he cleane depriued himselfe bothe from the vse of woll and flaxe. Suche a lyfe doubtles was conuenient for the preacher of repen∣taunce, who although he were sanctified in his mothers wombe, yet would he neuer the lesse leade a straight life, lest his preaching shoulde haue bene litle estemed and set by, if his liuyng and doctrine had in any point disagreed. And by this meanes he gate hymselfe so great renoume, and auctoritie among the Iewes, that manye of them supposed he had bene very Messias in dede. But Iohn, albeit he was a man highly in the fauour of God, and endewed with many godly giftes and qualities, yet perceiuing what a great offence it was, for manne to chalenge that glorye whiche is dewe vnto God, or for one man to put ayde of saluacion in an other, openly preached in the presence of them all, and sayde: I am not he whō ye suppose me to be. My doctrine is a base and a werishe doctrine. My baptisme is not effectuall. I am nothing els but a manne as ye are, conceyued in sinne: nothing elles but hys messenger, whiche will strayght wayes cum to gyue saluacion vnto all men.

He is behynd me in tyme, and after the estimacion of the world, of muche lesse auctoritie then I am: but he surmounteth me so farre in heauenly power, that I,* 1.1 whom you haue in suche reuerence and veneracion, am not worthy to serue him in the office of the vilest drudge or slaue: not worthy, I saye, to lye vpon the ground, and vnleuse the latchet of his shors. You oughte to honoure him. You ought intierly, and with most feruent affeccion, to desire his cummyng. I preache vnto you earthly thinges. He shall teache you heauenly matiers. I haue hitherto baptised you, as touching the bodye, with water, preparing your myndes to repentaunce: When he ••nce cummeth abrode, he shall baptise you with the holy ghoste, whose secret vertue sanctifieth all thinges. For as no man hath rightuousnesse of himselfe, euen so can no man geue thesame to an other. He must nedes be of more power and excellencie than man, whoso geueth that thing, whiche pertayneth to God alone to geue. Knowe you the difference betwene an vnworthy seruaunt, and the maister: betwene the mini∣ster, and the auctor: betwene the criar, and the kyng.

[ The texte.] ¶ And it came to passe in those dayes, that Iesus came frō Nazareth of Galile, and was baptised of Iohn, in Io••••an: and assone as he was cum out of the water, he saw heauen o∣pen and the spirite descending vpon him, lyke a doue. And there came a voyce from heauen. Thou art my deare sonne, in whom I delite.

After that Iohn had with wordes of lyke sentence, moued and styrred vp the mynde of a great manie of theym, to wayt for Messias that was cum∣myng, then furth came Iesus when his tyme was cum, forsakyng the litle village of Nazareth in the countrey of Galile, where because of his educaciō and long continuaunce in thesame, men thought he had bene borne. Certes this is the nature and propertie of all euangelike thinges, to begyn very base∣lye, and from suche begynnynges by litle and litle, to cum at the length to highest perfeccion: whereas contrarily all thinges that euer the world and the deuel goeth about are after merueilous goodly beginninges, sodainly cast down, and brought to nought. So lucifer whiles he set his feate in the northe ymagenyng to be equall with the highest, was sodainlye cast downe head∣lyng into hell. In semblable wise Adam when that thorough the diuels in∣stigaciō, he desired to be equall with God, was by and by exiled, and cast out of paradise. Therfore if thou here considre the high excellencie, and greatnesse of Iesu, it will cause the muche more to wonder at his singuler humblenesse of mynd & modestie. He came out of a poore and homely village, out of Galile the vil••st countrey of all Iewrie. He that purifieth all thinges, came as one of the raskall sort, humble & lowly to the baptisme of repentaūce, amōg sinners, souldiers, brothelles, & publicās without any seruaūtes to wayte and attēde vpō hym. It was not ynough for hym to be circumcised accordyng to the or∣dynaunce of the lawe, and purified after the tradicion of Moyses: He desyred also to receiue Iohns baptisme, teaching & enstructing vs hereby, that who∣so maketh hym selfe ready to be a ministre and preacher of the gospell, muste omitte nothing whiche in any wyse perteyneth to the increase of vertue and godlines: And again ••schew all thinges, wherwith the weakelinges may be offended. Iohn taught vs this lessō, that a preacher of goddes word shoulde, not get himselfe estimacion and auctoritie, by gorgeous apparell, or pōpouse liuing, but by honest behauiour, and godly conuersaciō. But the e••sāple that Christ shewed, was of muche more perfeccion, and farther from the Iewishe

fashion then this: for that he differyng nothyng at all from other, neyther in his apparell, nor yet in dyet, dyd neuerthelesse by his godlye lyning, meke∣nesse, and beneficiall goodnes towardes all men, vtterly duske and deface the auctoritie of Iohn. For that is of hygher perfeccion whiche is geuen by the grace of the gospel, then that whiche procedeth from the austeritie, and strait∣nes of the lawe. The whole intent of the lorde Iesus was this, to make the worlde to know how he was the onely aucthour of saluacion, to expresse and set out vnto vs, a certaine fourme of euangelike and true godlynes, to cōfirme the truth and certentie of all that euer Moyses and the Prophetes had v••••ittē of thinges past, and to make vs, as it wer with the giuing of an earnest peny, to haue a sure hope and expectacion of thinges yet to come. For we right gladly beleue him, of whom we haue conceyued a meruelous good opinion, and vpon whom many witnesses do consent and agree.

Wherfore it was procured by the prouidence and wisdome of god, that the Lorde Iesus shoulde euery where haue an euident recorde and testimonie of his deitie: Of the whole lawe of Moses, of all the Prophetes, of the angels, of the shepardes, of the wise men called Magicians, of the Scribes, of Si∣meon and Anne, of Iohn baptist, of the father, of the holy ghost, and finally of Pylate, and the deuils. The miracles also that he wrought, plainely declared hym to be y^e sonne of God. He dyd many thinges, not because himselfe had any nede so to do, but for y^t he would set out vnto vs in his owne person, a certaine fourme and trade of lyuing: as when he fasted, when he was tempted, when he oftentymes prayed, when he came to baptisme, when he obeyed his paren∣tes, when he paciently suffered all iniuries and wronges, and finallye when he came to his crosse and passion.

He perfourmed many thynges that the prophetes had prophecied of before, lest the people should doubt of the promises afterwardes to be accomplished: as when that in his baptisme he receyued the holye ghost in the lykenesse of a doue, lightyng vpon the croune of his heade: as when he arose agayne from death to lyfe. Wherfore he came as a penitent to Iohn: he desired his bap∣tisme, and obteyned it. He was baptised in Iordane, wherin were baptised both tanners, Publicans, and souldiers, a sorte of people so sinful, that none are more blemished or defiled w••••h sinne. Are not here y^e stately princes of this worlde ashamed, who will haue nothyng common with the vulgare people? No kyng, nor priest cummeth to baptisme, and if it were theyr pleasure so to do, they would scarcely vouchesafe to receyue baptisme in a bason of golde or preciouse stones. Nowe our sauiour Iesus, that fountayne of all puritie, that kyng of all kynges, that lord of all lordes, disdayned not the common bathe, wherin the common sorte were washed. But whoso humbleth hymselfe be∣fore man,* 1.2 the same is highly exalted before god. Iesus was baptised as the rest, and euerychone of the common people there present. But the father of heauen disseuered hym frō the residue, by a certayne notable signe neuer sene, ne heard of before. For as sone as he was come out of the water of Iordane (whiche he halowed with the touche of his holy body) vnto lande, as he was in his contemplacion and prayers, Iohn sawe the heauens open, and the ho∣ly ghoste flie downe from thence, and light vpon the holy croune of his heade, and there tarye. The pride of Adam closed the gates of paradise agaynste vs: The humblenesse of mynde and modestie of Christe, hath for paradise opened

vs the gates of Heauen. There was a visible signe shewed vnto mannes iyes, but by the same we were taughte what maner of myndes that heauenlye spi∣rite both loueth and maketh. The spirite of the deuill, and the worlde maketh and loueth suche mindes as are haute, puffed vp with pride, & fierce: but that heauenly spirite loueth those whiche are lowely, meke, and peacible. There is nothing more harmles, and more without gyle, then the doue: nothing whose nature wurse agreeth with fighting and raueny. It was plainlye expressed & set out in the lord by this corporall figure, what is spiritually wrought in all those that with a sincere and pure faith, receyue the baptisme of the gospell. The body is washed with water, but the soule is throughly annoynted with grace inuisible. Moreouer that the done abode still vpon the croune of the lor∣des head, signified that the holy ghoste is geuen to all other godlye men, and good lyuers, ••atably after the measure and proporcion of their faithe, as it is presently expedient. But in Iesus was the continuall fountaine of al heauen∣ly grace. For the doue brought hym not then any new grace whiche he had not before, but euidently declared howe he was full of grace, and showed moreo∣uer, from whence all grace and goodnes issueth, and cummeth vnto vs. Iohn beyng stablyshed in mynde with this so euident a signe receiued of the father of heauen,* 1.3 doubted not to pronounce Iesus to be the very sonne of God. The witnes that he gaue vnto Christ, was of great waight and authoritie amōg the Iewes, but much greater was the testimonie of the father himselfe: whose voyce sounded doune from the heauēs, saying: Thou art that my derely belo∣ued sonne, in whome my minde delighteth. For a wyse childe is the fathers ioy and comforte. That heauenly spirit of God is not ydle, weake, faynt or feble, but of nature all fiery, and by and by wurketh, and putteth furth his vertue, as soone as it is once entred into the soule of man.

The spirite of man is slacke and slowe, and thinketh vpon nothing, but that whiche is lowe, vile, and worldly. But they that haue the spirite of the fleash mortified, and are led with the spirite of God, do furthwith goe in hande with high thinges, and of manly enterprise, that is to say, doe fight against the vn∣cleane spirite, their ghostly enemy the deuil, whō they are not afrayed euen to prouoke to battayle, as men puttyng theyr whole confidence in the ayde and succour of the heauenly spirite, whiche is of muche more vertue and puissaūce than all that withstande the gospell.

[ The texte.] ¶And immediatly the spirite droue him into wildernes: and he was there in the wilder∣nes fowerty dayes, and was tempted of Sathan, and was with wild beastes: and the aun∣gels ministred vnto hym. After that Iohn was taken, Iesus came into Galile, preachyng the gospell of the kyngdome of God, and saying: The tyme is cum, and the kyngdome of God is at hande: Repent and beleue the gospell.

Wherfore Iesus plainly expressing in himselfe, what he woulde haue vs to doe incontinent after we haue receyued baptisme, was brought by force of the holy goste, into wildernesse. There he made his abode fowertie dayes, and as many nyghtes, styll continuyng in prayer and fastyng, and in the meane sea∣son he was tempted of the deuyll, whom (after he had discoumfited, and ouer∣throwen hym) he delyuered vnto vs to ouercum: shewyng vs also the verye waye and meane, howe to gette the victorye. He is ouerthrowen by the spirite of Christe, by continuall prayer, and sobernesse of lyfe, and by the weapon of holy Scripture. The whyle that Christe continued thus in wyldernesse, he lyued among saluage beastes, vtterly abstayning from all comfort and solace

taken of the company of man. There had been no daunger for hym yf he had bene conuersaunt with the multitude of people, but he shewed hereby howe expedient it is for a Christian souldiour, to exchewe the compainye of the con∣mon sorte, vntill he haue sufficiently tamed the fleshe, and ouercome the deuyl, and by continuall recordyng of Goddes lawe, and deuout prayers, made him selfe strong ynough in spirite. For many be in more safetie when they lyue a∣mong beastes as Christ dyd, then when they be conuersaunt with suche mēne as are more noysome then any brute beastes. The Lorde and sauiour Iesus Christe kept company with beastes: but whiles he lacked the ministery of mē, Angels were alwayes present, and serued hym. They that vtterly despyse al•• the pastimes and pleasures of this worlde, neuer wante heauenlye pleasures, and solaces. For vs and our profite Christ was baptised: For vs he prayed: for vs he was notably described by the testimony of the father, and the holye ghost: for vs he went into wyldernesse: for vs he fasted: for vs he was temp∣ted: for vs he gatte the victorye ouer the deuil. Here consyder thou Christian souldiour, the very true and right order of thy perfeccion. The first instruccion and teaching by mouth of Christes religion, causeth hatred of the former lyfe, and hope of clensyng or remission of synnes. With these capitaines thou run∣nest to Iordane: and there throughe fayth in Christe, washest awaye the fyl∣thynesse of all thy synnes. And anon after at thine owne praier and at the peti∣••ion and praier of the churche, thou hast a newe spirite geuen the from heauen, and by it arte admitted to be of the number of the children of God, and emplā∣ted into the body of Iesu Christ, as a member of hym, who is the very heade of the churche. In the meane whyle it behoueth not the souldiour of Christe, to be carelesse. Thou hast promysed thy seruice to Christe thyne Emperour. Thou hast renounced the deuill. Thou haste receyued the holy ghoste as it were gifte money, a bond, and an earnest penye of thy salarye. Thou must en∣force thyselfe with thy vtter endeuour to get victory. But that neuer chaūceth to the negligente and rechele••••e person. Thou must take to thee armoure and weapon, leste thyne ennemie whiche euerywhere lyeth in wayte for the, cum vpon the vnwa••es, and when thou arte vnarmed. Thou shalte incontinent be assaulted with the world, the deuil, and the fleshe. Thou muste alwaies fight, to thentent thou mayest alwayes gette victory. For this battaile shal not ••nde before thou make an ende of thy lyfe. But yet the oftener thou chaunce to vanquishe thine ennemye, the weaker shall he departe from battayle, and thou the stronger. When thou haste here behaued thyselfe valiantly, and played the manne a while, then at the lengthe addresse thy selfe to the mini∣stracion of the ghospell, specially yf thou feele that the spirite of God driue the therunto.

The Lorde Iesus was meete to preache the ghospell (then whiche mi∣nisterie, there is none of greater perfeccion) euen when he was a verye lytle ••hylde: But he ordeyned a patarne or an example in hymselfe, for vs to coun∣terfayte and folowe: wherby we are taught, that we ought not by and by af∣ter our profession, rashely to hasten ourselues to this so high and holy a mini∣stracion. The lawe of Moyses had her tyme. There was also a tyme when it behoued that as the lyght of the euangelyke veritie, beganne by litle and litle to shine furth vnto the worlde: euen so shoulde the shadowes of the olde lawe vanishe awaye: and the carnall lawe gyue place vnto the spirituall, puttyng

furth her vertue. Lyke as in transformacions and naturall chaungynges of thynges, there is a certaine meane, whiche hath some affinitie with both the extremes, to the intent that thinges of muche contrarietie maye easely be trās∣formed, and to ••rned one into another: Eu••n so Iohn came as a meane be∣twene the carnall law of Moyses, and the spirituall law of y^e ghospell, to this ende, that men might the soner be transformed, and brought from the fleshe or litterall sence of the lawe, to the spirite, and true meanyng of the same. For ayre is not sodainly, and immediatly made of yearth, but in this transforma∣cion water is the meane betwene both, whiche at the length by litle and lytle is fined into ayre, a more pure element. Wherfore as long as the preachyng of Iohn (who partly vphelde the olde lawe, for as muche as it also sumwhat helpeth to bryng a man to Christ) floris••ed, our sauiour Iesus, leste he should haue seemed to any, eyther to contende with Iohn, or els to disanull the law, whiche he came to make perfect, neuer preached openly, ne declared his diuine power, but with a fewe miracles, nor gathered together any disciples, but ra∣ther behaued hymselfe as the disciple of Iohn: teachyng vs hereby, that no mā can well exercise the office of a mayster, vnlesse himselfe haue beene before an obedient disciple. But after that Iohn was cast into prison for his plaine and frāke speakyng, then dyd Christ as it were succede him, & come in his place. It is meete that the carnall be fyrste, and that latermore, whiche is spirituall and gostely. That whiche is vnperfect goeth before, and the perfect cummeth after. Grace foloweth the propertie of Nature. Corne is fyrste grasse before it haue eeres, and mannes state foloweth after infancie. The ceremonies of the lawe, notwitstandyng they haue sumwhat shadowed and figured Christ, yet nowe at the length drawe they to theyr ende, and the light of the ghospell shi∣neth abrode, whose only auctour is Iesus Christe. He went first to preache in Galile. For it lyked hym that this newe lyght shoulde begin to shyne oute of that parte of Iewry, whiche was counted vilest of all other. Proude Ierusa∣lem deserued not to haue this pre••minence, which, albeit she were in very dede as blynde as a betell, yet thought her selfe to haue a perfect good syght, and for that cause was more vncurable.

But in these thynges, whiche came not to passe by hasard of Fortune, there lyeth hyd a certayne secrete significaciō of thynges to be doen. For what be••••keneth it that Iohn is closed and shut vp in prison? Forsoth that the law of Moyses shall at the appearyng of the moste cleare light of the Gospell, be made darke, and vtterly loose her lyght. What signifieth it that he is bounde? Truely that the carnall parte of the lawe shalbe bounde, and free∣dome l••used and set at large, through the grace of the gospel. What meaneth it that Iohns heade is striken of? Certes that nowe is presente the true heade of the whole congregacion, which shalbe assembled of all nacions of the whole worlde.

What is this that Iesus preacheth the kyngdome of God in Gali∣le? Undoubtedlye he maketh a foresigne that the grace of the ghospell shall forsake the wicked Iewes, and go from them to the Gentyles, because the Iewes embraced styll that olde heade whiche was chopped of by the ghospell, and contemned Christe the very head of the whole lawe. For this woorde (Galile) in the Sirian tongue, signifyeth a flytting or chaungyng of habitacion. Before tyme grace laye hydde, and ceremonies were in

hyghest estimacion. Nowe are they gone, and Iesus cummeth abrode, the ef∣fectuall auctour and preacher of the grace of the gospell. Therfore accordyng to the misticall sence hereof, whoso wil heare Christ preache, must flytte away from their olde vsages, and naughty lustes, to the intent they maye be recey∣uable of this newe and heauenly doctrine. Let the Iewe caste awaye the per∣swasion and sure beliefe he hath conceyued of his owne holynes: the Phari∣sey, the pryde he taketh by trustyng to his woorkes: the Bishoppes, the glory of their temple, and sacrifices: the Philosophers, the vayne aydes of mannes wisedome. Let Kynges and tyrauntes cast awaye that moste foolyshe truste, whiche they repose in their ryches. Let all nacions laye aparte all vngodly customes, all filthy lustes, and hearken vnto this newe Preacher Iesus, who teacheth not worldly, but heauenly thynges. He speaketh indifferently to all menne. Let all men therfore heare hym alike.

Here is it very expediente to consider how our sauiour Christ beginneth to set furth his doctrine. Worldly Philosophers do first teache their audience, nor those thynges which are most fruitfull & profitable, but such thinges as may cause thē to be had in admiraciō for their singuler wisedome, minding nothing so muche, as to get themselues a name by dissenting in opinion, from other fa∣mous teachers. But the lorde Iesus woulde neyther disanull thauctoritie of the olde law, (for he doth truely interprete y^e same, which was before misse vn∣derstād: rather making it perfit, thē destroying it) neither disproued he Iohns doctrine, although it were vnperfit, but begā his preaching with the selfsame beginning, which Iohn had vsed before. A man would haue saied he had bene the very scholer and disciple of Iohn, who was in dede the maister, and au∣ctour of all. Now what preacheth he? what is the crye that y^e word, & sōne of the euerlasting father maketh? The world had far swarued frō y^e right vsage of the law of nature, whiche God hath grauen and planted in al mens hertes. The wisdome that the philosophers taught, increased the foly of the worlde. The religion which the gentyles vsed before time, was moste wicked, and de∣testable. The law of Moses caused muche hipocrisy with her shadowes, her sacrifices, and her fears. The lawe sygnified or meant by her figures, and the Prophetes tolde before by their prophecies, how one should cum, who should offer vnto all nacions perfite saluacion. But because this promise was so long differred, the worlde beyng as it were deafe, gaue no eare thereunto at all. Yet the lorde of his graciouse goodnesse, forgate not to perfourme the same. Now is the time already fulfilled that he prefixed or aforepointed vnto this busines. You nede not from henceforth to await for the fulfillyng of any other figures, or any mo darke sayinges of y^e lawe. You nede not to loke after newe prophetes. Loe, the kyngdome of God is now present. In steade of shadowes ••eritie shall shine abrode. In steade of the carnall lawe, the spirituall shall suc∣cede and cum in place. In steade of corporall ceremonies, true godlines shall raigne. In steade of the deuilles kyngdom, Gods kyngdom shal be enlarged. There is no cause why you should lynger or stay: why any man shoulde looke backe vnto the aydes of his owne rightuousnesse.

Perhaps as Moyses lawe taketh rightuousnesse, sum are rightuouse in the sighte of the worlde: but as the new lawe requireth thesame, all men are syn∣ners, and vnrightuous. Yet for all that there is no cause why you should dis∣payre. Knowe your disease, and then receyue remedy, that is, onely be you re∣pentaunte

for your former lyfe, and stedfastly beleue the gospel. Nowe is there brought vnto you a message right ioyfull, and muche to be desyred, I meane free remission of all your trespasses. You haue no nede of burnte offringes. Onely▪ knowledge your vnrighteousnesse, and repose youre affiaunce in the righteousnes of almighty god, who doubtlesse will perfourme what he pro∣miseth by his ghospell. For that man shal sufficiently deserue to enioye the pro∣mise therof, whoso beleueth the promiser.

[ The texte.] ¶A•• he walked by the Sea of Galile, he sawe Symon and Andrewe his brother casting nettes into the Sea, for they were fyshers. And Iesus sayd vnto them: Folowe me, and I wyll make you to become fyshers of men. And streyght waye they forsoke theyr nettes and folowed hym. And when he had gone a litle further thence. he sawe Iames the sonne of ze∣bede and Iohn his brother, whiche also were in the shyppe mending theyr nettes, and he a∣non called them, and they left their father z••••ede therein the 〈◊〉〈◊〉 the hyred seruaū∣tes, and folowed hym.

After the Lorde Iesus had with suche wordes moued and styrred vp the myndes of the Iewes to receiue the newe Phylosophy, and doctrine of the ghospell, he lykewyse began after the ensample of Iohn to gather certaine dis∣ciples, but fewe in number, and suche as were vnlettered persones, and of lowe degree, to the entent that when he had through theyr ministery conuer∣ted all the whole worlde, it shoulde plainly appeare how this kyngdom was the very kyngdom of God, and not a worldly kyngdom. Therefore as he tra∣uayled on a daye by the lake or sea of Galile, he ispied Symon, and Andrewe his brother, labouryng together, and aboute to caste their nettes into the wa∣ter: For they were fishermen, and by this occupacion gat their lyuyng. The basenes of theyr crafte, made for the aduauncyng of goddes glory. The con∣corde of the two brethren, sygnified the consent and agremente of the churche. The crafte of fyshing, bare the figure of the ministraciō of the ghospell, which by vertue of Goddes worde plucketh vp into the lyght of veritie, and loue of heauenly thynges, suche as are drowned in the darkenesse of ignoraunce, and the fowle stinkyng puddell of worldly cares. And thus fyrste of all fyshed he for these two fyshers. Come ye ({quod} he) and folowe me, for I will make you be∣gynne from this day forwarde, to fyshe after men. Assone as the Lord Iesus had spoken the word, the two brethrē leauing theyr nettes euen as they were, folowed him without any tarying. For Iesus voice hathe in it a certaine hea∣uenly charme or inchauntment. And goyng thence a lytle forwarde, he sawe other two, that is to were, Iames the sonne of zebede, and Iohn his brother, who were also trymmyng and mendyng theyr nettes in the shyppe, and ma∣kyng themselues ready to go a fyshyng. And these two notwithstanding their myndes were bent another waye, he sodeinly spake vnto, callyng and com∣maundyng thē to folow hym. Now, that thou mayest know young men of an euangelike faith, they made no tarying, but leauyng their father zebede with his hired seruauntes in the shyp, streyght wayes folowed theyr caller. Thus beganne Christe to gather the ciefe prelates, and ministers of his Churche, cleane refusyng the priestes, and Phariseis of Ierusalē, with all their pompe and pryde.

[ The texte.] ¶And they came into Capernaum, and streyghtwaye on the Sabboth dayes, he enterd into the Synagoge, and taught, and they were astonyed at his learnyng. For he taught thē as one that had authoritie, and not as the Scribes.

And being accompanyed with such a felowshyp, he came vnto Capernaum.

This Capernaum was a citie muche florishyng in substaunce, but no lesse proud, vngodly, and vicious, than it was welthy. Here byanby he beganne to playe the parte of an Euangeliste, or preacher of the ghospell.

For vpon the sabboth daye he entred into the Sinagoge, and taught the Iewes openly, not the vayne fables of the Phariseis, but declared vnto them the very true meanyng of the lawe, which was in dede spirituall, and not car∣nall. And the people perceiued him to be a newe teacher, & his doctrine also to be of a new sort. Thei sawe he was a mā of lowe degre, & that suche as accō∣panied him were but fewe in numbre, very rascals, & men of no reputacion: yet wondered they greatly at his wordes, for that they breathed a certaine godly vertue. For he did not after the maner of the Scribes, teache triflyng cōstitu∣cions of men, or olde wyues tales of genealogies, and pedegrewes, but his wordes were pith••hy and of authoritie, and the wonderfull great miracles he wrought, caused those verities that he spake to be beleued. What thyng soe∣uer is humayne and worldly, the same is of litle price and estimacion, when Goddes power begynneth once to put furth his strength and efficacie.

[ The texte.] ¶And there was in their synagoge, a man vexed with an vncleane spirite, and he cryed, saying: Alas what haue we to do with the thou Iesus of Nazareth: Arte thou cum to de∣stroye vs? I knowe the what thou arte, euen the holy one of God. And Iesus rebuked him saying: holde thy peace, and cumme out of the man. And whā the vncleane spirite had torne him, and cried with a loude voyce, he came out of him, and they were all amased, insomuche that they demaūded one of another among themselues, saying: What thing is this? What newe doctrine is this? For with authoritie commaunded be the foule spirites, and they o∣beyed him. And immediatlye, his fame spred abrode throughoute all the region bordering on Galile.

And lo, byanby there was occasion ministred for him to worke a myra∣cle. For in that assembly, was there a certaine felowe whiche was vexed with an vncleane spirite. This wicked spirite coulde not abyde the heauenly spirite speakyng in Christ. For he beganne to clatter agaynst his heauenly doctrine, crying aloude, and saying: O Iesus of Nazareth, what hast thou to do with vs? Arte thou cumme to destroye vs before the tyme? I right well knowe who thou arte. Certes the selfe same holy one, whiche the prophete Daniel promysed long sithens, whom God hath singularly sanctified aboue al other. The lorde Iesus, eyther because the tyme was not yet cumme that he should openly confesse who he was, or els because he was not pleased with this con∣fession, beyng vndoubtedly true, but yet made ••hroughe constraint of feare, and of a wicked spirite (who sythe he is of hymselfe a lyer, and delighteth to deceiue man, was not to be hearde in the presence of the people when he spake the trueth, lest any manne woulde haue taken occasion there by to beleue hym afterwardes when he had lyed,) the lorde Iesus, I saye, rebuked hym, and sayed: Holde thy peace, and departe out of the man, and so shalt thou better de∣clare who I am. And furthwith at the lordes cōmaundemēt, the vncleane spi∣rite forsoke the mā. But at his departure he tare him, & cryed out with a loude voyce, so that it euidently appeared thereby, how he fled awaye not wylling∣ly, but by force and constraint of Gods power. And here was shewed the fy∣gure of a manne possessed with the spirite of the deuyll. Is not he vexed wyth the worste, & cruellest of all the deuils, whiche is wholly possessed with ambi∣cion, couetousnes, rancour, malice, hatred, pleasure of the body, & suche other

lyke deuilishe lustes, and appetites? Suche as are vexed with these spirites, canne in no wyse abyde to heare the gospell preached, but yell and crye oute a∣gaynst it, as the deuill dyd, saying: what haste thou to do with vs Iesus? Arte thou cumme to destroye vs? For so many as y^e spirite of this world pos∣sesseth, thinke themselues vtterly forlorne, whensoeuer they are constrayned to forsake those thinges wherein they haue sette theyr false felicitie. Wherfore theyr myndes are sore troubled, and as you would saye, tugged and haled in∣to sondrie pieces, whylest on the one syde feare of eternall damnacion moueth them to vertue and goodnes, on the other syde the venimous•• swetnes of such vices as thei haue of long time accustomed vnto, holdeth them fast and with∣draweth them from theyr godly purpose.

But yet no manner of deuill taketh so faste holde, but he wyll at the com∣maundement of Iesu, flye awaye. It is a muche greater myracle to make of an ambicious man, a temperate, of a fyerce felowe, a pacient, of the lecherous persone, a chast liuer, of the extorcioner or one that liueth by pollyng and pyl∣lyng, a lyberall man, than to delyuer a mannes body from a wycked spirite.

But yet men wonder more at this, then at the other, not because it is more wonderfull and meruailous in dede, but for that it is seene with bodely iyes. Therfore when he had thus chased awaye the vncleane spirite by commaun∣dement onely,* 1.4 then the Iewes greatly wondered at it, insomuche that they demaūded one of another saying: What new thing is this? we haue not read that euer the Prophetes dyd the lyke, castyng out deuyls by bare worde of mouth onely. Or what new kynde of doctrine is this, that hath so great ver∣tue and power folowing it? He preacheth the kyngdome of god, and putteth furthe Gods power, in that he treadeth vnder foote, and subdueth the power of the deuill. Neyther is it by sorcery or inchauntment, or by makyng of long prayers vnto god, nor yet by any other laborious meane that he thus putteth to flyght the wycked fendes: But he commaundeth them with worde onely as theyr lorde and conquerour, and they incontinēt whether they wyll or no, obey hym. Of this wonderful facte, a great fame of Iesu was spred abrode throughout all the countrey of Galile. And because it shoulde appeare that in him is the well spring of godly power, whiche can neuer be consumed, one miracle dyd streyght wayes succede and folowe another.

[ The texte.] ¶And furthwith when they were cumme out of the synagoge, they entred into the house of Symon, and Andrew, with Iames and Iohn. But Symōs mother in lawe laye sicke of a feuer, and anon they tell hym of her, and he came and toke her by the hande, and lyfte her vp, and immediatlye the feuer forsake her, and she ministred vnto them. And at euen when the Sunne was downe, they brought vnto hym all that were diseased, and them that were vexed with diuels, and all the citie was gathered together at the doore, and he healed ma∣ny that were sicke of diuerse diseases, and cast out many deuils, and suffered not the deuils to speake, because they knewe hym.

For anon as they were departed out of the synagoge, they came into the house of Symō and Andrew, whither also Iames and Iohn folowed. Now Sy∣mons mother in lawe, as it thē fortuned, laye sycke & was sore vexed with an ague. Assone as Iesus was by them aduertised therof, he went to the bedside & toke the woman by the hande, & lyfted her vp, & forthwith the feuer forsoke her, & euē as she was sodainly, so was she perfectly, made whole. For she was sodaynly made as lusty and strong, as she was before, insomuche that she did her accustomed office in the house, ministring vnto Iesu, and his disciples.

He lyeth sycke of a perilous disease, whose mynde burneth with the loue of carnall pleasures: who by reason of superfluitie and excesse, leadeth an ydle and a sluggishe lyfe. It is a woman that lyeth sycke. And at the beginning the fyrst woman deceiued with the pleasaunt alurement of an apple, began to be sycke of this ague. Our fleshe that alwayes lusteth agaynste the spirit is our Eue. But happy are they whome Iesus, with the touche of his moste holye spirite, lifteth vp to the loue of heauenly thynges, that he whiche before tyme serued ydlenesse, riotous liuing, and vncleannes, maye sodeynly recouer his olde strength, and lustynes, and being made a newe manne, hereafter becum the seruaunt of clennes, chastitie, & sobernes. For these are the meates, whiche Christe is refreshed, and delyghted withall. Now ymagine, that the house of Symon sygnifieth the churche of Christ, in the whiche it is not conuenient that there be anye feble and weake in spirite, but suche as are full of euange∣lyke strength, and lustines. And yet many tymes Peters mother in lawe, that is to saye, the synagoge, lyeth sicke in the same. For he is a membre of the sy∣nagoge, vnto whose corrupte tasting, the vnsauery and weryshe letter yet sa∣uoreth: who tasteth well the water of the Pharisaicall vnderstanding, and can in no wyse tast the wyne of the spirite, and true meaning of the ghospell.

They that were in the house with the Lorde Iesu, desyred him to lyfte vp the woman that laye sycke in her bedde. In semblable wise let vs all, who are mē∣bres of the churche, desyre his mercyfull goodnes with most humble praiers, that he wyll vouchesafe to put out his holy ryght hand, and therwith to lifte vp also those timerous persons, whiche clening only to the letter of scripture, and wholy geuen to the supersticious obseruacion of ceremonyes, dooe of a certaine vnright iudgement, greatly desyre those thynges that are hurt∣full & noysome: and contrarily, hate and abhorre suche thinges as are onely to be desyred: to lyfte them vp, I saye, to the fredome of the ghospell, whiche ser∣ueth not for this purpose that we should with more libertie committe sinne at pleasure, but to the intent we should gladly, and with right good will, dooe the workes of Euangelike or christian charitie, and cherishe Iesus in his mem∣bres. The Lorde is alwayes ready to heale the soule, yf he be desyred, and cal∣led vpon. He loueth those that call vpō hym, call they neuer so importunatly, and out of season.

It was nowe late in the euening, and the sunne was set, so that it might be thought a great point of importunitee, to cal vpon the physycian at that time. But the great desyre of healthe had the vpper hande of shame. They brought vnto him a very great numbre of suche as wer diseased with all kyndes of in∣firmities, and among them also, some whiche were vexed with vncleane spiri∣tes. The whole citie of Capernaum came thicke and threfolde, to the gate of the house to see this syght. Iesus without excuse healed very many of them, of sundry diseases, and cast out many deuils. He was a quicke and a readye phy∣sycian, who with worde cured diseases. Moreouer he put to silence the deuils, who cryed with a loude voyce that he was Christ, vtterly despysyng the testi∣monie of his enemyes, and of them with whome he woulde that his shoulde in no wyse haue to do. He suffered the chyldren of the Hebrewes, and fyshers, to descry hym: But he admitted no recorde of the deuils, though it were true. The noughtines of the person that telleth the trueth, doth hurte thesame. And he doeth more harme with his lies, whiche hath gotten himselfe credence afore

by some true tale tellyng. This was then done accordyng to the hystorie. But to open the secrete sence and meaning hereof. We se very many euen nowe a∣dayes, that cum flockyng vnto Simon Peters house: whiche as I sayde be∣fore, bare the fygure of the Churche. For the citie of Capernaum representeth the whole world: the setting of the sunne, fygureth the deathe of Christe. The gate of the house, signifieth baptisme, whiche is beset with repentaunce of the former lyfe, & truste to obtayne soule healthe of Iesus. The sycke people sitte aboute the gates, that is to saye, the Publicans and sinners desyre to be recei∣ued into the felowship of the churche. They should not deserue to behealed ex∣cept they surely beleued that Iesus bothe could and would geue them helth. The churche of Christ conteyned in it but a very small numbre, so long as he y^• lanterne & lyght of the world, liued in yearth. But after his death a great mul¦titude of people began thither to resorte, out of al the countreis of the world.

[ The texte.] ¶And in the morning very early, Iesus (when he was rysen vp) departed, and wēte out into a solitarye place, and there prayed: Symon, and they that were with him folowed after him, and when they had found hym, they sayed vnto hym: all men seke for the. And he saied vnto them: Let vs go into the next tounes, that I may preache there also. For ther∣fore I am cū. And so he preached in theyr sinagoges, and in al Galile, & cast the deuils out.

These thinges so done: when the Lorde Iesus who came not for this onely purpose to cure corporal diseases, whiche he sendeth many tymes to his to the intent they maye be whole in soule: when, I saye, he sawe the multi∣tude greatly desyre to be healed of their bodely diseases, and not with lyke af∣feccion couet to heare his heauenlye doctrine, wherewith the maladies and di∣seases of the soule are cured, the nexte daye, as though he had bene desyrous to take some ease and rest, he deceyued them, for he roose verie earlye in the morning, and went from Capernaum into a solytary place, where he made his prayers to the father, genyng hym thankes for the benefites wyche he had decreed to geue vnto mankynde by hym. And here are sundrye ensamples prepared for our instruccion. Fyrste he teacheth vs that we must assone as we haue done our neyghbour good, departe away: leste we seme to loke after any mede or reward, of those that we haue done good vnto. Secondarilye we are taught manye tymes to leaue of the teachyng of holsom doctrine for a season to styre vp a desyre in vs to aduaunce the same. Finally we learne also that we ought to refreshe and quicken the spirite, by often goyng asyde into solitary places: I meane not suche goynges aparte, as are for pleasure and pastime, but for prayer, and heauenly contemplacion: because we maye retourne from thence more willyng in spirite, and better disposed to helpe the weake: Euery man which hath chaunged place, is not goen into wildernes, but he that hath cleane seuered his mynde from worldly cares, and wholly bent himselfe to the studie, and contemplacion of heauenly thinges. When Simon Peter, and the reste of the disciples vnderstode that Iesus was priuilye departed, they folo∣wed after til they had founde where he was. For it is not beseming that the true disciples of Iesu be any tyme awaye from their maister whome they ought in all thynges to folow. In the meane season, when the people, whiche flocked early in the mornyng to the gate of the house, had also learned how Iesus was gone awaye, they lykewyse folowed hym into the wilder∣nesse. Many there be that folow Iesus, but none fynde hym oute saue alonly his disciples: who after they haue once founde him, do shewe him vnto other.

Wherfore they tolde the lorde, how there was a great multitude of the citi∣zens of Capernaum come thither to seke him. The lorde then answered again saying. It is sufficient at this present, to haue layed these foundacions among the Capernaites. Nowe it is tyme for me to go in like maner, and viset the litle tounes, and villages here about, that I maye likewyse there preache the kyngdome of god▪ For I came not to preache to one citie alone, but to declare saluacion to all men. For this cause the Lorde trauayled through the tounes, and villages of all Galilee preachyng in their Synagoges, curyng diseases, and castyng out deuils, because the ignorant people shoulde by reason of his mighty dedes and myracles, geue firme credence vnto his doctrine.

[ The texte.] And there came a leper to him, besethyng hym and knelyng downe and saying vnto hym. If thou wilt thou canst make me cleane. And Iesus had compassion on hym and put furth his hande, touched hym, and sayth vnto him: I will, be thou cleane. And as sone as he had spoken, immediatly the leprosy departed from hym, and he sent him awaye furthwith, and sayth vnto him: Se thou saye nothing to any mā, but get the hence, shewe thy self to the priest, and offer for thy clensyng those thynges whiche Moses commaunded for a witnes vnto them. But he (assone as he was departed) began to tell many tynges, and to publishe the saying, insomuche that Iesus coulde no more openly entre into the citie: But was with out in desert places, and they came to hym from euery quarter.

It chaunced on a tyme whē Iesus had taught the people in a certaine moū∣tayne many goodly lessons, concerning the perfeccion of the euangelike or chri∣stian profession, that there met him as he came doune agayne, a certaine man infected with leprosy, a disease vncurable, and abhorred of all men: in whome was shewed to the corporal iyes, a figure of those thinges which he wrought by inuisible operacion in the soules of the hearers. The leper hated his filthy disease, and had a meruelous great confidence in Iesu. Here thou seest a figure of a sinner, which returnyng from vicious liuyng, and entendyng to amend, is at the nexte dore to saluacion. The same leper feared not y^e people although he knewe right well that they abhorred his company, but onelye regarded the goodnes of Iesu. Wherfore he ranne vnto hym, and fell downe at his knees. What woulde the proude Pharisey here do? He would crye: hence with this ougly and abhominable creature, leste he infect euen oure very iyes. He would call for water to washe awaye his noysome, and contagious breath.

This would the Pharisey do, more vncleane in soule, then any leper in body. But what doth the moste meke and gentill Lord, whiche onely was pure and cleane from all spot of synne? He commaundeth hym not to be had out of his sight, nor to be remoued awaye from his knees. It was not vnknowen vnto him what he desyred: but his wil was y^t the notable fayth of this mā, should be an ensample to all men. All suche as be lecherous persons, couetous, full of hatred & enuy, or attached with other filthy lustes and appetites of the body, are foule arayed with this horrible & detestable leprosy. And such as are here∣with infected, let them heare, and marke the wordes of this leper, to thintent they maye folow hym. If thou wilt, sayth he, thou canste make me cleane. He knowlegeth his disease, and doubteth not of the power, & goodnes of God. He wholy referrreth y^e iudgemēt to the lorde, to iudge of him whether he be wor∣thy to receiue so great a benefite at his handes, or no: readie to geue thankes yf he obtayne his desire: and not to murmur, and grutche agaynst hym, yf he ob∣tayne it not. For he would saye thus: He is able to put awaie leprosy, who not onely cureth all kindes of diseases, but also casteth out deuils: and he wyll do

it, that so willingly helpeth all that are in distresse and misery, whersoeuer he cummeth. But so great is myne vnworthynes, that I alone deserue not that, whiche all other obtain of his moste mercifull goodnes. This so perfite a be∣lefe, ioyned with exceding humblenes of mynde, and modestie, procured hym mercy of Iesu. For our sauiour shewing outwardlye, euen with his counte∣naunce, a certayne affecte of pitie and compassion, therby to teache what af∣feccion of mynd ought to be in vs towarde synners, heldeout his hande, and therewith touched the leaper,* 1.5 and by vertue of wordes that hymselfe pre∣scribed, made hym cleane. The leper sayed: If thou wilt thou canst make me cleane. Iesus answered: I will, be thou cleane. True fayth maketh not many wordes, neyther grutcheth the charitie of the gospell to do a good deede. And Christ had scarcely spoken these wordes (be cleane) but the disease was quite gone from the man, so that no token therof remayned. The lawe of Moses forfendeth to touche a leaper, the spirituall meaning wherof, cōtayneth whol∣some doctrine. We must abstayne from the company of vncleane persons and synners, leste we be infected by the contagiousenes of their vyces. But the Lorde Iesus is aboue the lawe: neyther can he be defiled with touchyng, who purifieth whatsoeuer he toucheth. He touched the leaper with hys hande, and furthwith he healed his whole bodye. Let vs therfore praye that he may in sēblable wyse touche our soules with his holy worde, and therwith purifie our inward vncleannes. O thou that vsest to haunt the company of harlots, thou that 〈◊〉〈◊〉 an adulterer, or polluted with lyke diseases, runne in lyke manner vnto Iesus (for he cūmeth downe from the height of his maiestie and meteth the) and knowyng thine own filthines, fall downe at his knees, prostrate thy selfe, and lye flat vpon the grounde: Crye and call vpon him, but crye with moste stedfaste belife of harte and mynde: Lorde, if thou wilt, thou canste make me cleane. And anon thou shalt heare these wordes agayne of thy mercifull sauioure: I will, be thou cleane. After these thynges were done in maner before rehearsed, the Lorde suffered not the man to folowe him, but caused him to departe, commaunding hym straytly to disclose nothing of this matter to any creature lyuyng, but rather ({quod} he) get the hence, and shew thy selfe to the priest, by whose iudgemēt accordyng to the ceremonies of the lawe thou wast iudged to be a leaper. And if he geue sentence that thou arte clen∣sed in dede of thy leprosy, then offer that Moses hath commaunded to be offe∣red, of those that should fortune to be deliuered therof. Thus shalt thou with more credēce publishe gods benefit towardes the, thē if thou straight wayes tell euery body that thou arte made cleane. For by this meanes it shall ap∣peare, euen vnto the Phariseis themselues, whiche depraue my benefites, that thou wast a verye leper, and hast bene clensed without eyther help of the Phisiciās, or els of Moses law, by bare worde of mouthe, and touche onely: & so shall they know how there is one present that farre passeth their priestes: who can easely cure leprosy, thoughe it be detestable, & abhorted, wher as they haue muche a doe, truly to dicerne thesame. This felow departed, in stede of a leper cleane in bodye, and wente to the priest, and was sene, and iudged to be cleansed of all leprosie. And anon after he conceled not this dede, but published it euerywhere, reportyng bothe this, and many other thynges of Iesu. Sum will here aske: Why did this man as he was commaunded in the one thyng, and in the other, nothyng regarde the Lordes commaundement? Truely for

that the one serued to confirme the certaintie of the miracle, because the priest not knowing as yet who had healed the man, shoulde pronounce his healthe restored by Iesu, to be a perfit health, who els peraduenture woulde haue de∣praued Christes benefit, yf the autour therof had bene knowen, before he had geuen his verdite. But after the miracle was once confirmed by his sentence, then made it muche for Gods glory to haue it published abrode. Wherefore then cōmaunded Iesu that thing to be kept secret, which in dede his will was should be blased abrode and vttred? Forsoth to monishe vs that we ought to seke no glorye and prayse of man for the benefites whiche it pleaseth God to worke by vs, because the goodlyer praise euer foloweth them whiche refuse thesame. It procedeth of an high courage so to do a good turne, y^t thou woul∣dest haue no thankes therfore yelden the of him, whom thou hast doen good & pleasure vnto, beyng only contented with this, that it lay in thy lot to helpe thyne euen Christen in his necessitie. But he that is holpen by suche benefite as he hath receyued at thy handes, ought with so muche the more diligence to publish and set out thy well doing euerywhere to thy prayse & cōmendacion. Christ was in no daunger to offende in vainglory: and therfore this ensam∣ple was ordeyned for our instruccion, whiche are continually in very great ieoperdy to fall therein. Neyther did this man contemne Christes commaunde∣mentes: but the great gladnes that he was in by reason of the restitucion of his health, and a certaine feruent loue whiche he was kyendeled withall to∣wardes Christe y^e autour therof, would not suffer hym to kepe silēce any ••n∣ger. Uerely it chaunceth for the most parte that we are best beleued, when we tell those thinges, whiche we had rather in very dede kepe secret, thē disclose, if the matter it selfe enforced not vs to vtter that which lyeth hyd in our stoma∣kes. Nowe what came of it that this man did thus blase abrode this miracle? Truly by reason therof, euery man conceyued suche an opinion of the Lorde Iesu, that he could not now for the great throng and prease of people that thyther resorted, openly enter into the citie, as he was wont to doe: but was constrayned to auoyde the good tounes, and make his abode in the wilder∣nesse. Suche as goe about to get a name and gaynes by iugglyng castes and woorkyng of Magicall miracles, desyer to be in those cities, whereas moste haunt and resorte of people is. But oure sauiour Iesus, in that he ofte tymes shunneth muche assembly of people, plainly teacheth vs what we ought to do. He that is able to worke the miracles of the gospell, doeth not so muche de∣syer the great multitude, as the feruent mynde and affeccion of beholders. In great cities many resorted vnto hym for this purpose only, to delite their iyes with newe and straunge sightes. No man foloweth Iesus into the wylder∣nesse, vnlesse he long after hym with a certaine vehement desire and affeccion. He that forgoeth al pleasures of good tounes, and foloweth Christ thorow rough and cumberous places, foloweth hym to his great commoditie. For he that loueth hym vnfaynedly, doeth in all thinges folowe hym whome he loueth: through reproche, hungre, despoylyng of substaūce, banishmēt, impri∣sonment, tourmentes and death. And suche folowers of Christ, were figured by those that came flockyng out of all countreis, and partes of Galile, vnto Iesu: who kept hymselfe close, in desert and solitary places.

Notes

• * 1.1

  He that is strōger thē I, &c,
• * 1.2

  And assone as he was come. &c.
• * 1.3

  And there ••āe a voyce from heauē &c.
• * 1.4

  And they were all a∣mased. &c.
• * 1.5

  And Iesus had compas¦sion on him &c.