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

The .ij. Chapter.

BUT whithersoeuer a man flieth, vertue hath euer her fame and glory folowyng her, euen as the shadow fo∣loweth the body. For he that is vnfainedly good, cā ne∣uer be but one maner of man, and lyke himselfe. And as there is alwayes light, whithersoeuer the body of the sūne remoueth: euen so to what place soeuer true god∣linesse remoueth, there is alwayes great resort of peo∣ple. Now wildernesse was no longer wildernesse, after the lorde Iesus, the true light of this world, was gon thither. And yet the per∣sone in whome is the power to worke the myracles of the ghospell, ceaseth not (asmuche as in him lyeth) to auoyde such places wheras muche people is as∣sembled to beholde hym, for that he knoweth certainly, what a perilous vice vainglory is. Neuerthelesse the feruent desyre he hath to helpe and do all men good, doeth oftimes cause hym, though it be againste his nature, to haue re∣course thither againe. And by this meanes cummeth it to passe, that whiles the good man is compelled to remoue from place to place, the moe receiueth bene∣fite at his handes.

[ The texte.] ¶ After a few dayes also he entred into Capernaum agayne, and it was noysed that he was in the house, and anon many were gathered together: insomuche that now there was no roume to receiue them, no not somuche as about the dore. He preached the worlde vnto them. And there came certaine vnto him bringyng one sicke of the Palsey, whiche was borne of fower men. And when they could not come nye vnto him for prease, they vncoue∣red the roofe of the house that he was in. And when they had broken vp the ••oofe, they did (with ••d••des) let downe the bed wherin the sicke of the Palsey lay. When Iesus sawe their fayth, he sayd vnto the sicke of the Palsey: sonne thy sinnes be forgeuen thee.

Wherfore Iesus geuyng vs ensample bothe to flye vayne glory, and also continually to doe good to our euen christen, within fewe dayes after returned agayne to Capernaum, from whence he semed to be dryuen away before, by reason of the great importunitie of the people, whiche euen in the night tyme lay about the gates of the house wherin he soiourned. For as he made Beth∣leem muche renoumed by his byrthe, and Nazareth very famous by his edu∣cacion, and the countrey of Egypt happy, because he fled thyther for his pre∣seruacion and safegarde: so did he, as it were adopte and choose Capernaum to be his countrey, bothe by his ofte tarrying there, and also by shewyng of many fayer miracles in the same. He came agayn hyther in maner by stealth, and fyrste kepte hymselfe secrete in a house, before it was knowen in the citye that he was cum. But as the Sunne can not be hyd, so the Lorde Iesus can not be kept close and secret. The rumour whiche (as it is commonly seen) rose of a few persons, had now blowē abrode throughout the whole citie, that Ie∣sus was in the house. And furthwith thither flocked suche a multitude of peo∣ple that all the house was fylled, and not onely that but also the porche, and al the places about the dore were not sufficient to receiue them. It is a blessed house whither Iesus is cum to dwell, and neuer departeth thence agaynt. That house is the churche. For Capernaum beareth the figure of the whole worlde, wheresoeuer the Gentyles inhabite. Certes at Ierusalem the Iewes cast Iesus out of the temple, and among the Gentiles, the kyngdome of hea∣uen

suffereth violence, and the multitude of all sortes of people entreth into it, after a certaine forcible fashion. The Christian Nouices sitte aboute y^e gates, greatly desyring to be admitted into the Lordes house, muche houngryng and thirstyng after the rightuousnes of the kyngdom of heauen. And verily Iesus excludeth no manne from this house, neyther poore, nor ryche, whole nor sycke,* 1.1 so that he haue a vehement desyre to heare hym. Wherefore the Lorde teachyng vs that we ought alwayes chyeflye to care for our soule health, and afterwarde for our bodies, fyrste of all ministred vnto them the doctrine of the ghospell, wherwith the diseases and maladies of the soule are cured. For this cause such as are disposed to geue almes to y^e poore, do very well, yf they geue them fyrste a bryefe exhortacion, that maye make them the better in mynde and soule, and then departe with theyr charitie. For the common sort of people be of suche a disordered iudgement, that they are more desyrous of those thynges whiche are expedient for the body, then of those y^t pertayne to theyr soule health. The lord euidently declared vnto vs by his ensample, that our chiefe care oughte to be for that parte, whiche is the chiefeste parte or porcion of man, in that he fyrste taught, and then by and by healed suche as were dis∣eased. Nowe whyles Iesus was teachyng,* 1.2 and busye about curyng the dis∣eases of theyr soules, there came vnto hym certain men, bringyng with theim one that was sycke of a Palsey, whose synowes were so resolued in all partes of his body, through the violence of the disease; that he could not styrre out of his bed, but was fayne to be caried thither vpon fower mennes shoulders. Here hast thou plainly set out, the very ymage and fygure of a minde, whiche is by worldly lustes and desyres made so womanlyke, and dissolute, that it can in no wise lift vp it selfe to doe any thyng that is good & godly, but lyeth styl in the bedde of lowe and filthy cares, and neuer remembreth any thyng that is hygh or celestiall. Nowe when they sawe howe they coulde not for prease of people that sate so thicke about the gate and porche, bryng this sycke man to the sight of Iesus, they lifted hym vp vpon the house, and after they had remoued the slates, and made a way in, they let hym doune bed and all, with a long corde, and layed hym at the feete of Iesu, nothyng doubtyng but that he of his great mercie and goodnesse, woulde help the selye wretche, as∣sone as he once cast those his pitifull iyes vpon hym, and beheld how he laye in his bed lyke a quicke karkas, impotent, and benummed in all his lymmes. Iesus sawe this miserable person, euen before he was broughte vnto his pre∣sence, and knewe right well the great faith of those that brought hym. He could if it had liked hym, without leauīg of or breaking his tale, haue sygnified his pleasure vnto them, by whom he had luste, in this wise: Let the sycke of the palsye aryse, and beyng sodainly healed, cary home his bed again. But his will was to shewe al men there present, that piteous sight, and also to declare of what great strength and efficacie true belief vpon hym, is wyth almighty God the father. The disease was vncurable, and of long continuaunce: the cummyng to Christe very cumberous. And yet the gracious goodnesse of the lorde,* 1.3 ioyned with lyke power, put them in a sure hope to obtaine theyr request. Wherfore after he sawe theyr notable fayth, the more he perceyued the man to be diseased in soule then in body, the more pitye and compassion he toke on hym. Euery man thought hym in a miserable case that thus lac∣ked the vse of all his membres: but more miserable was his soule, beeyng in

subieccion and bondage of sinne. They loked after nothing els but that the poore wretche should be restored to perfite health of body, which was a thing farre aboue mannes power. But Iesus beyng highly pleased with so notable a faithe, and therfore willyng to make hym all, and in euery part whole, tur∣ned vnto hym, and sayed: Sonne, thy synnes are forgeuen.

[ The texte.] ¶But there were certaine of the Scribes sittyng there, and thinking in their hertes: Why doeth he speake these blasphemies? Who can forgeue sinnes but God onelye? And imme∣diately when Iesus perceiued in his spi••ite, that they so thoughte within themselues, he sayeth vnto theym: why thinke ye suche thynges in your heartes? whether is it easier to saye to the sicke of the Palsey, thy synnes be forgeuen thee, or to saye, aryse, take vp thy bed and walke: But that ye maye knowe that the sonne of man hath power in earth to for∣geue sinnes, he spake vnto the sicke of the Palsey: I saye vnto thee arise, and take vp thy bed, and get the hence vnto thine owne house. And immediately he arose, tooke vp the bed, and went forth before them all, in so muche that they were all amased, and glorified God, saiyng: we neuer sawe it on this fashion.

There were present in that assembly, certaine Scribes, who for the know∣ledge they had in the scriptures, were neuer the godlyer, and better in theyr li∣uyng, but rather more enclined to surmise matiers agaynst hym. They had learned of the bokes of the Prophetes, and Moses, that it perteyneth to God alone to pardon sinnes. For the priest dyd not release sinne, but made interces∣sion vnto God for other mens offences, and that not withoute sacrifice. Be∣cause the Scribes knewe this right well, they had suche secrete thoughtes & imaginacions with themselues: What newe saying is this that he speaketh, whiche neyther Moses, nor Aaron, nor any of the auncient Prophetes, durst presume to speake. For he sayeth: thy synnes are released. Trulye he is a blas∣phemous person against God, that thus taketh vpon hym gods power. The law cōmaūdeth sum offēces to be punished with death. And other sum there are, for the whiche satisfaccion is made with burnt offerynges, and diuers o∣ther kyndes of sacrifices, by the mediacion or intercession of the priest: But he passyng nothyng vpon suche rites and ceremonies, doeth at once forgeue all sinnes with bare worde of mouth. This thing that he taketh vpon hym, and promyseth, pertayneth not to manne. It lyeth in Goddes power alone to per∣fourme it. Surely they were offended with the imbecillitie and weakenesse of his manhode that they sawe, and therefore coulde suppose nothing of hym, a∣boue the state and condiciō of man. Neyther had the vulgar people any grea∣ter opinion of him, whiche yet by reason of theyr simplicitie, were not so muche enclined to pycke quarels, as the other were. The spirite of this worlde putte those thoughtes in theyr myndes, who whyles they stacke harde to the litte∣rall sence of Moyses lawe, were farre frō the spirite and true meaning thereof, and were somuch the more vnapte to be taught thesame, because thei thought themselues very well skilled in the scriptures: in somuche that thesame thyng hath here also place, and is verified, whiche we see chaunce among paynters, and singing men, who are wonte to take lesse for teachyng of one that is altogether rude and ignoraunt in theyr arte or science, then for him who hath ben euell enstructed of an other mayster in the same: and the reason is, be∣cause in teachyng of the ignorant, there is but one labour to be takē: where∣as yf a man take vpon hym to instruct the other, as it is the firste, so is it the more paynfull labour to teache hym to forget what he hath learned before, then to teache hym. And these vngodly thoughtes, they of a certain worlde∣ly pollicie, kepte in theyr stomakes for feare of the people, in whose presence

they muche aduaunced and magnified themselues for their greate knowledge & vnderstandyng. The Lord Iesus who rather desyred to declare his diuine power by deedes,* 1.4 then to vtter thesame by wordes, because he woulde plainly shewe vnto the Scribes howe there is nothyng so closely hydde in mennes brestes, be they neuer so suttle and craftie, that his holy spirite (which sear∣cheth, and throughly seeth all thynges) knoweth not, tourned him vnto them, and as though they had spoken out those thynges, whiche they inwardlye thought in theyr myndes, sayed in this wise: Why haue you suche slaūderous imaginacions in your hertes? why do you rather iudge me by this weake and feble body of myne, then by my deedes?

Why do you not gather of these my workes which you see with your iyes and cannot deny, that those thynges are of trueth, whiche can in no wyse be sene with your corporall iyes? you are offended with me because I sayde: Thy synnes are forgeuen: and deme it to be a vayne saying, and of none effect, be∣cause you see not the efficacie therof, whiche putteth forth and sheweth it selfe in the soule of man. But you that haue your bodely iyes whole and faultlesse haue spirituall iyes faultie and blemished.

What yf I speake like wordes vnto the other, and make the efficacie ther∣of appeare vnto your iyes? Is it not then reason that you beleue the thyng whiche you see not, beyng thereunto enduced by the thyng you see? There is nothing that man can easelyer do, then speake: and contrarilye, there is no∣thing so harde, as to perfourme what is spokē. God alone cā as easely do the one as the other. And though hytherto he neuer gaue this power to manne, yet it is not oute of his power to geue it to whom it pleaseth hym. And long sithens he promysed by the prophetes that he would sende his Messias, who shoulde cure the diseases of the people of Israell, and abolishe and cleane take awaye synnes. Therfore regarde you not this symple bodye of myne, lyke in all poyntes to yours: neyther beholde ye my garmente, not decked & trymmed with Philacteries, and embroudered hemmes: nor yet my speache nothyng differyng from other mennes. Let the thing selfe be the grounde and founda∣cion of your iudgement. It is no maisterie for a man to saye vnto a synner: Thy synnes are pardoned.* 1.5 And it is lyke easy to saye vnto y^e sicke of the Pal¦sey: Arise, take thy bed and wa••ke. You haue hearde me speake the one saying and fynd faulte therewith. Nowe heare ye the other, which ye cannot lykewise fynd faulte withall, when you see euidently with your iyes how the thing en∣sueth immediatly of my wordes. And this will I do: not to boast and brag vpon my power, but to the entent you may perceyue that God hathe geuen power vnto the sonne of manne, who appeareth vnto you an vnderlyng and a weake person, to release synnes with worde, (which power your priestes ne∣uer had) and that not in Iewry alonely, but also in all regions and countreys of the worlde, in suche wise that whatsoeuer he releaseth in earth, is released in heauen: and whatsoeuer he leuseth not in earth, the same remayneth still bounde and vnleused in heauen. You haue no cause to picke quarels, and sur∣myse matters against me but to reioice and be glad for your singuler wealthe and commoditie, if god of his infinite mercie, haue encreased his bounteous goodnes towardes you. If you saye that God cannot thus do, then do you derogate or diminishe his Maiestie. If you saye he wyll not, you offende his goodnesse. If you saye he doeth not, albeit he hath once promysed so to do, thē

do you make hym a lyar. Finally yf you be voyde of belefe in suche thynges as are spiritual, and pertaine vnto the soule, wheras ye can not thwarte and cauyll in the thynges you see dooen before youre iyes, then do you plainly declare your obstinate malice.

* 1.6When Iesus had spoken these wordes, and they diligently marked what he would do, he tourned hym to the sycke of the Palsey, and sayde: I saye vnto the, arise, take vp thy bed, and go hence into thy house. And he had scarcelye spoken these wordes, but an effectuall vertue therof manifestly en∣sued▪ For the sycke manne began not by litle and litle, and at the length with muche a do to moue hymselfe: But assone as Iesus had spoken the worde, he raysed hymselfe, and stode vp as lustie and couragious, as though he had neuer felte any Palsey at all. Then lifted he vp his bedde, and layed it on his shoulders, and so went out through the prease of people, shewyng thē al a newe syght that neuer had bene sene before y^t day, in as muche as he, who was a litle before bedred, and caried lyke a dead karkas on fower mennes shoulders, was now cranke, and lustie: yea and able ynough without anye helpe, to carrye so great a burden. They made hym roume to go oute, who woulde geue him none to cum in. And both these thinges were right expedi∣ent to be doen. Fyrste that the people shoulde not let hym haue entraunce, be∣cause to make the greatnesse of his faythe manifest to them all: then y^e roume should be made him to go out through the middest of the prease, because eue∣ry body might see this wonderful sight and miracle. The Scribes saw these thinges, and were not onely neuer the better therfore, but also more enuious, and maliciously set against Iesu. The residew, so many as were present, being greatly amased with this straūge miracle,* 1.7 glorified god, who had geuen such power to man, with bare worde of mouth both to forgiue sinnes, and also to heale an vncurable disease, truly confessing that among all the marueylous dedes, whiche were eyther reported to be doen of the holy men that were be∣fore theyr dayes, or els of suche as liued in theyr tyme, there was none compa∣rable vnto thys. Now if we stand still many tymes when we see thinges wrought ••y grauers, & painters, & diligently behold and vew euery point of the workemanshippe, alwaies espying some newe thīg, that we sawe not be∣fore: me thinketh it right expedient y^t we staye & tarrie here a while, to behold this notable syght, & with godly curiositie, to consydre euery thing: because whatsoeuer the Lorde dyd in earth, he dyd it for this purpose, that we study∣ing the mysteries therof, shoulde picke out for our instruction, what so euer conduceth to vertuouse and godly lyuing. And this shall we doe with muche more profite, if we first cōsidre what was outwardly shewed vnto the corpo∣rall iyes: then what was sygnified by this figure to be inwardly wrought in mens soules. Let vs therfore fyrst of all pondre the violence and greatnesse of this dysease, whiche the lord Iesus cured with worde. For the palsey is nothing els but a noysom humour, that taketh and astoyneth the synowes of the body, whiche are the instrumentes of mouing, so that he that is sycke of this disease, hath membres not to vse, but to payne hym with greuous bur∣then, & doeth almost appeare to be a liue carkas lyuing only to his payne and torment. And for the most parte, this disease either riddeth a man sodainly out of the world, or els if it chaunce not so to doe, then after long continuance it maketh an end of him, with a more cruell and paynfull death: and is one of those diseases, that the physicians reck••n vncurable, and for that cause wyll

not by theyr good will, medle with all, or els if they assaye to ouercome it, then at the length, after they haue a great while striuen therwith in vayne, they as the weaker parte, geueit ouer, & forsake theyr cure, specially if the sayd dis∣ease haue once taken not one or two partes, but the whole body. Now how vncurable this mans disease was, it plainly appeared in that he kept his bed continually, and was borne lyke a dead carkas, on fower mens shoulders. Furthermore this kinde of disease, manye times maketh a man speachlesse and also febleth & dulleth the quicknesse of the wyt. And so did it fare (as it semeth) with this pacient, who albeit that he was in this yuell takyng, yet neuer desyred he the lorde to helpe him. Who is so hard harted, whom so pitiefull a sight woulde not moue to compassion? who woulde not thinke suche a one to be in better case dead, then after this manoure aliue? But now, christian man, beholde a lytle whyle with thy spiritual iyes, and consydre how muche worse is the palsey of that mannes soule, whose powers are altogether entangled with the moste triflyng cares of transytory thynges, and worldly vanities, in so muche that when he should doe any charitable dede or work of mercye, then is he altogether benummed & taken with a palsey, so that he hath neyther handes to relieue the pore at theyr nede, nor feete to goe to Iesus, nor tongue to desyre his sauiour to helpe hym: but as one cleane dead to Iustice is carried about hither and thither, whithersoeuer it pleaseth the sensuall lustes and appetites of his body, whiche be as it were his porters, to carry hym. What shall the sely soule do, whiche because it is altogether dissolute, and weakened by superfluitie, by carnall pleasure, by inordinate desyre of vayne glorye, and worldly riches, hath no strength at all to lyfte vp it selfe from the filthy cares of this world, to the loue of heauenly thynges? It is altogether fastened to the naughty bed of carnall lustes, and therein lieth, and resteth. And beyng in this case, it farre passeth mannes power to helpe it. Only Iesus is able with his almighty commaundement, to put awaye all the violence of this disease. Wherfore we ought to resorte vnto this physyciā, vnto whome no disease is vncurable, but not without a greate faythe, which may doe so muche with him, that this pacient was holpen euen for the belefe of other men. They prayed not with woordes, but yet were they earneste suters in dede. When fayth hartely desyreth any thyng of Christe, her request is very affectuall, and no meruayle syth that euen we mortal men, fele great carefulnesse in our mindes (suche are the naturall affeccions of man) when we se one that hāgeth vpon vs, with all his harte and mynde, & hath put his sure confidence and trust in vs. God requireth of synners, neyther burnt sacri∣fices, nor offered gyftes. Onely acknowleage thy sycknes, and truste in thy phisycian: and yet no man can make the able thus to doe, but god alone. For after that he of his inestimable goodnes, hathe once decreed to heale the soule taken with the palsey, he fyrst of all putteth into it a certaine wonderfull hea∣uinesse & yrkesomnesse of ones selfe, in so much y^t the sinner hateth himselfe, and is wery of his former lyfe. Nowe he seeth in what ignoraūce and darkenesse he hathe ben of long season, what greuous offences he was wonte to cōmitte, and abhorreth himselfe, and woulde without doubte, be in vtter dispayre of saluacion, vnlesse he that put in the vinegre of sorowe, dyd also giue hym the oyle of good hope. The iustice of God, ••ore troubleth the synnefull soule. It threateneth with vengeaunce, and punishmēt due vnto the synnes: It threat∣neth

with hell and damnacion. But on the othersyde the remembraunce of the goodnes and great mercy of God, calleth backe the synner from despera∣cion, for that god seketh not the death of a synner but wylleth rather that he tourne and lyue. The lorde Iesus who restored the lawe of nature, and destroyed not Moyses lawe but made it perfite, did also applye hymselfe to the common reason and iudgement of the vulgare people. As the pocion ministred by a faythfull phisician sore vexeth the whole bodye, and bryngeth it out of quiet, specially in a ieperdous disease, and the more it worketh, and troubleth the pacient, the more hope is there of health: euen so the nearer vn∣to despera cion the penitent synner is, the nearer is he to his soule healthe, Ie∣su being his phisycian. Now marke me well a shamefast vnshamefastnesse. For shame, as it is commonly sayde, is vnprofitable to the neady man.

Shame putteth awaye shame, euen as one nayle dryueth out an other. It is an vnprofitable shame that causeth a man to hyde and kepe secrete his syck∣nesse. This shame is put awaye by the longe werinesse of the disease, and the great hope that a manne hath, to recouer his health: and nowe is he not asha∣med to confesse his sycknesse, because he is ashamed to be sycke. What manne yf he be greuously diseased in his bodye, hathe any regarde of shame at all? Dooe not menne in suche case discouer, euen the moste priuie membres of theyr bodyes, and suffer the phisycian to handle them? Lyke affeccion of minde is in hym, who hath begonne to knowledge the fylthie disease of his soule. For what lewder pageaunte or pranke cowld there be played, then to clime vp v∣pon another mans house, to cast downe the tiles, to make an hole, and con∣uey doune from aboue a fowle lothsome syght that euery body abhorred, and lay it before all theyr iyes? What woulde y^e proude pharisey haue sayde here? Certes he woulde haue cryed: Oh vilaynous dede: and ouer this haue rayled out of measure agaynst theyr lewdnesse, who had contrary to the common lawe, made an hole, and forciblie entred into an other mans seuerall house, and with suche a deadly syght, bothe interrupted the holy preachyng of god∣des worde, and also defiled the iyes of the audience. He woulde haue com∣maunded the karkaslyke sycke man to be had away, and then haue all to was∣shed himselfe with water. But with those thinges, in as muche as they were an euident profe and argument of a notable faythe towardes him, the Lorde Iesus was hyghly delyted, whiche they that crake vpon the righteousnesse of Moyses lawe, woulde haue bene offended with all: in somuche that he, and y^t not lokyng to be desyred, healed this miserable creature: and fyrst of all he cu∣red the diseases of his soule, whiche are synnes, and then forthwith deliuered his body of the palsey, because that as there are many vices, whiche after they haue taken theyr begynning of the body, doe from thence redounde into the soule: so it chaunceth oftentimes that the body is infected with the disease, that is first bred and ingendred in the soule, as when lecherye whiche is engendred of the humours of the fleshe, defyleth the sowle, and from thence returneth a∣gayne her maladie and euyll effect into the body, there causyng eyther the pal∣sey, or the fallyng euyll: or els when that enuie, whiche taketh her begynnyng of a vicious soule, dothe also wast the body, and bryng it to a cōsumption. He onely is able to cure bothe the partes of man, whiche made bothe. Here is it also to be consydered, howe greate was the largesse of Iesu in forgeuyng of synnes. For whē he saithe: thy sinnes are remitted, he lewseth thē all together.

Neyther is there any mencion made of the merites paste, nor any requiring of sacrifices, or satisfaccion, but mencion of faythe only. It is inoughe humbly to haue cum to the feet of Iesus. That man hathe made sufficient sacrifice, who with perfecte faythe hath shewed hymselfe vnto Iesu, then whiche sacrifice, there is none more acceptable vnto him. The sycke of the palsey was wholy displeased with himselfe, bothe for that he knewe his owne synfull liuing, and also because his body was oppressed with so miserable a sicknesse. All his trust was in the mightye goodnes of Iesu, who made hym all whole because he wholy committed himselfe vnto this phisician: he cōsidered not how vncurable was his disease, but only regarded how myghty, and good was the phisician, vnto whome he committed himselfe. Nowe what hope of recouery is there in those persons, that cherysh, and make muche of theyr disease, that flye out of the physycians syght, yea that hate, and abhorre hym? If thou be ashamed to acknowledge thy syckenesse to a mā phisycian, or els yf thou haue any mistrust in hym, who peraduenture when he knoweth thy syckenes, wyll rather hit the in the teeth therwith, then cure the same, yet hide it not from Christ, who dis∣closeth no mannes offences, but healeth all men, and that frelye: and thus do thou to thentent it maye lykewyse chaunce vnto the, as it chaunced to the sicke of the palsey. What did he▪ He all thinges now turned cleane cōtrary, lyf∣ted vp his bed on his shoulders, as one ruling his sensuall appetites and pas∣siōs, whiche he serued before. For this is the very thing that is meant by bea∣ring of the crosse. This is it that is vnderstand, by crucifying the fleshe with her vices and cōcupiscences. Now neadeth he no more fower porters to carry hym. He walketh on his owne feete, whithersoeuer y^e spirite of Christe leadeth hym, neither goeth he, but whither he is commaunded to go. For what is it to walke, but by continuall encrease of vertue, styl to goe forwarde, and euery daye to wax better and better? what is it to retourne into the house fro whēce he came, but to knowleage in what case he came out frō thence, and by whose benefite, he returned thither againe soodainly chaūged, & altered bothe in body and sowle. For it is the propertie of the phariseis, to dwell without in stretes, market places, and whereas conuenticles and vnlawfull assembles be. He dwelleth at home in his owne house, whoso knoweth howe nought and ver∣tuelesse he is of himselfe, and wholly ascribeth what vertue and goodnesse so∣euer he hath, to the free liberalitie of our sauiour. Now will I dismisse the frō any lōger beholding of this syght, after I haue rehersed vnto the by waye of epilogacion, the persones of this seene or pageaunt. The sycke of the palsey, and they that carrye hym, be made shamelesse through theyr great fayth, and obtaine theyr peticion. Iesus is so muche delyted with theyr faythe, that euen of his owne accorde, and not desyred of them, he doubleth his benefite. The symple and vnlearned people, discerning nothyng in him, whom they beleued to be nought els but a manne, only merueyleth at the power of God. The scribes alone muttre softly with themselfes agaynst Iesu. Let vs therfore eschew the ensample of the saide Scribes, who whyles they studie to aduasice theyr owne glorie, goe about to duske the glorye of Iesu. Let vs of y^e simple sorte of people, and with them glorifye God, not only if it please hym at any tyme of his great mercifull goodnesse to heale the infirmytie of our soules, but also whensoeuer we see any other, through his saide bounteous goodnes, forsake theyr olde vicious lyuyng, and cumme to amendement.

[ The text.] ¶And he went agayne vnto the sea, and all the people resorted vnto him, and he taught them. And as Iesus passed by, he saw Leuy the sonne of Alphey, sittyng at the receipte of custome, and sayde vnto him: folow me. And he arose and folowed hym. And it came to passe that when Iesus sate at meate in his house, many publicanes and synners sate also toge∣ther at meate with Iesus, and his disciples. For there were many that folowed hym. And when the Scribes and phariseis saw him ••ate with publycanes and sinners, they sayd vnto his disciples: Howe happeneth it that he eateth and drynketh with publicanes and sinners? When Iesus heard that, he sayde vnto them. They that be whole haue no nede of the physician, but they that are sycke. I came not to call the ryghtuouse, but synners to repentaunce.

After this so notable a miracle was wrought at Capernaū, Iesu, to then∣tente he might dooe good to moe, departed thence agayne, and went to the sea. He dyd not conuey hymselfe awaye, because he woulde not helpe men and doe them good, but whyle he forsoke the vncurable scribes, he prouoked the godly by his departure, the more to desyre his presence. For there likewise re∣sorted a greate number of people vnto the sea, teachyng vs that we ought in lyke manoure to forsake all thynges, & folowe Iesus whithersoeuer he goeth. For he is euery where a sauiour, whether he be resydent in cities, or trauayle thoroughe tounes, and villages, or continewe in y^e wyldernesse, or goe vp to mountaines, or come downe into the plaine, or els repayre to seas and wa∣ters. When he sawe therfore,* 1.8 that so great a multitude of people was cumme thyther, & knew ryght wel the cause of theyr cumming, he taught them on the shore. And as he there walked, he passed by a certaine custome house, where those are wont to syt that demaunde custome, and towle, of suche as sayle by: and espied in that house a certaine manne named Mathew, who was also called Leuy, the sonne of Alphey, sytting at the receipt of custome, for he was a publycane or customer. And albeit this sorte of menne was euery where muche hated of the people, yet specially among the Iewes, they were counted abhominable. For they vse to bye this office of the prince, for an vnreasona∣ble summe of money, and therfore to thentent theyr aduauntage and gayne may be the more, for the moste parte they take and extorte of all menne, with∣out pitie and conscience, and put maryners, and wayfaring menne to muche busynesse, vnto whome many tymes damage and disprofite ynough other∣wyse happeneth. There were verye many among the Iewes, who denied that the Iewes beyng the holye people of god ought to pay tribute vnto the Emperour, since he was an heathen prince and a worshipper of Idolles. And for this cause they greatly abhorred the Publicans, who to haue the gaynes of the money whiche they leuied ouer and aboue that was due, serued hym in gatheryng of toll and custome. The lorde whiche had before imbray∣ded y^e scribes with theyr vnbeliefe, for that they murmured against his mira∣cle, whereas the symple people gloryfyed and praysed god therfore,* 1.9 because he woulde nowe eftsones shewe that none be farther from true holynesse, then suche as thynke themselues perfyte holy menne, called Mathew out of the custome house, and commaūded hym to folowe him. Mathew beyng sodain∣lye chaunged, and made a newe man, forsoke his gayning seate, and folowed poore Iesus, to thentent he might be enriched with the ryches of the ghospel. All men did not so greatly merueyle at this facte, and yet was it in dede more wonderfull then that, whiche they so muche merueiled at a lytle before, when the sicke of the palsey was healed. For consydre me well what a palsey he hath whose mynde is fastened to couetousnesse. Neyther is it vnknownen howe in∣tricate,

and busye, the accomptes of publicans be, and therfore that he sodein∣ly chaunged went out of his custome house, forsakyng all that euer he hadde, and folowyng Iesu, was more to be merueyled at, then the sycke of the palsey when he whipte out of his bed, and went home vnto his house. The pharisey heareth Iesus reasoning or disputing on many matiers, and seeth him worke sundry miracles, and yet distrusteth, and murmureth agaynst hym. The pub∣lycane who neuer heard ne sawe suche thynges before, obeyed thonly worde of Iesu. And beholde an other occasion, wherby bothe the wickednesse of the phariseis, and also the bounteous goodnesse of Iesu maye the better be set forthe and knowen.* 1.10 For Mathew being now the assured disciple of Iesu, to thentent he myght commend his maister to moe, and bryng suche as were his late companions, and felowes of the same state and condicion that he was, to the lucre of the ghospell, was not afearde to desyre the lorde that he woulde vouchesafe to be his geast at home in his house. Iesus lightely condescended vnto his request, because that before he so wyllingly obeyed when he was called. Mathew supposyng that he had obteyned no small thyng, prepared a right gorgious and a royall feaste, whiche shoulde suffice a great many, that is to wete, certaine disciples whom the lorde had now gathered, and besydes them diuerse other, which then folowed Iesus and went with him as vnbid∣den geastes to this feaste: and many publicans, yea and sinners to, whom for olde familiaritie and acquayntaunce Mathew had bidden therunto, beyng nothing ashamed what manoure of companions he once had, sithe he was thē departed from them to an other felowshyp. For he trusted it woulde cumme to passe, y^t lyke as he was called of the lorde, so should he throughe the lordes mercyfull vocacion, haue many of them scholefelowes with him in learnyng the doctrine of the ghospell (whereby is geuen aboundaunce of heauenly trea∣sure) who were before his felowes in vicious lyuing, and getting of slaunde∣rous gaines. He receiued this great confidence through the gracious goodnes y^t he perceiued in Iesu towardes all menne. Truly it was mete this shoulde be a great feaste, which represented y^e churche that should be gathered together of the gentiles. For the feastes of the Iewes be small, and receyuable but of fewe persons, because they onely folowe the fleshe or litterall sence of the lawe, where as the spirite and true meaning thereof, dilateth it selfe in most ample wyse, and receiueth al sortes of people. All menne loue libertie and haue neede of mercy:* 1.11 few haue rightuousnesse, and yet did the phariseis chalēge thesame notwithstanding they lacked it, & were in very dede vnrightuous: who when they sawe Iesus feasting with publicās and synners (whome they as menne of great perfeccion and holynesse would not vouchsafe so muche as to speake vnto) went vnto his disciples, being then but symple ignoraunt persons, and suche as they thought might easely be plucked from theyr mayster: and them dyd they hunt after and assaye to wynne with theyr venemous whisperyng. Why ({quod} they) doeth your maister, whom you (Iohn forsaken) folowe as the more holy and perfite manne, eate and drinke with synners, since that the com∣munion of table is the greatest token of familiaritie that maye be? Hath not hered this scripture folowing? with the holy thou shalte be holy, and with the froward thou shalt be froward. Doth not he cōsidre how that by reason he is thus familiar, & kepeth company with sinners, he doeth encourage thē to cōti∣newe still in sinne, whiche els peraduenture, yf menne woulde auoyde theyr

companye, woulde amende theyr lyues: When the disciples, who were as yet rawe in theyr profession, had no ready aunswere to make them, but onely with a symple plaine fayth hanged vpō theyr Lorde,* 1.12 then Iesus (vnto whom ney∣ther the secrete wordes, nor yet the hid thoughtes of the phariseis were vn∣knowen) made answere for them in this wyse: O you phariseis, why do you grudge and murmour agaynst me, for that I rather feaste with thē whome you take for wycked and abominable persons, then with the priestes, scribes, and phariseis? The physicians are praysed who being themselues in good health go yet vnto y^e sycke when they are sent for: And am I blamed for going vnto them who acknowledge the disease of theyr soule, and desyre a physycian to cure them? Suche as are in good health do not quarell with the physycian & saye: Why visytest thou suche, and suche, & not vs: For they that are whole haue no nede of a physycian. The facultie of phisycke muste alwayes be ready for those that be euyll at ease. These folkes which acknowledge theyr disease, are right glad that the physician is cum. For you sawe by that I did vnto the sicke of the palsey, howe I haue power geuen me to take away sinne. You that thinke your selues whole, & take vpon you to be right wisemen, haue no cause to quarell with the physiciā if he cum not vnto you. I was sent into y^e worlde, to take awaye the sinne of the worlde. Whoso knowleageth his sicknesse, and desyreth the physycians helpe, him will not I fayle at his nede. Nowe he that thynketh hymselfe faultles, yf he be in a right beliefe, neadeth nothing that I can do. But if he be deceiued in his opiniō, or els knowe right wel his inwarde infirmitie,* 1.13 and yet dissembleth thesame, then is he paste all hope of recouery. And for this cause the physyciā should but lose his labour, if he wēt vnto him. For who can heale a manne agaynst his wyll? Therfore the physyciā is vn∣iustely reproued, yf he folow the rules of his facultie: but they are very vncur∣tuous, who when thēselues are in good healthe, haue great disdayne and en∣uy that the physyciā should be present with the sicke. And this my facte ought not to seme straunge and vncouth vnto you, whiche professe the knowledge of the lawe. For you reade therin as foloweth: I will mercy rather then sacrifice. God spake these wordes by his Prophete, sygnifying therby that the carnall iustice of the lawe, whiche standeth in abstayning from open offences and the obseruacion of ceremonies, shoulde be set asyde and abolyshed. He that neyther cōmitteth murther, theft, nor aduoutry, he that resteth on the Sabboth day, fasteth vpon dayes apointed, washeth, & maketh sacrifice, is righteous after thestimaciō of man: But god requireth another maner of righteousnes, which standeth in free beneficence or well doyng to our neyghbour, in forgenyng thē that haue offended vs, in mekenesse and gentle demeanour. Now how farre are they from this prayse, which do not onely themselues not helpe their neigh∣bour in his necessytie, but also haue great despite, and bable agaynst it, yf anye manne so do? God promised to sende you suche a Messias, not as should excell the Phariseis in sacrifices, phylacteries, fastinges, and long prayers, for thob∣seruaciō wherof they magnify & set out themselues vnto the people, but suche a one as shoulde be beneficiall to all men, a lanterne to them that be out of the way, a helper to oppressed persōs, a cōforter to suche as are in aduersity, a phi∣siciā to all that are cōtrite in herte, and finally suche a one as should ioyne vn∣to god, those that semed to be farre frō God: & contrarywise, declare that suche

as appered to be next God, and moste holiest, were verie far from true godly∣nesse. With these wordes the lorde Iesus bothe stopped the mouthes of the Phariseis, and also taught his disciples how charitably they should demeane themselues toward sinners. For this cause we are much bound to the wicked phariseis, who so oft prouoke the lord to expoune the doctrine of the gospell.

[ The texte.] ¶And the disciples of Iohn and the Phariseis did fast: and they cum and say vnto hym: why dot the disciples of Iohn and of the phariseis fast? But thy disciples fast not. And Iesus sayed vnto them: can the chyldren of the weddyng fast whyle the brydegrome is with them? As long as they haue the brydegrome with them, they can not fast. But the dayes wyll cum when the brydegrome shalbe taken away from them, and then shall they fast in those dayes.

Behold there went also vnto Iesu certain of Iohns disciples in cōpany with the false accusyng Phariseis. For they also were attached with a spiece of hu∣main enuie, for that Iesus semed to deface the great estimacion of their may∣ster Iohn, notwithstandyng his life & rule appered to be strayter then Chri∣stes was, and that he had mo disciples then thother. Wherfore they went vn∣to Iesus, & moued vnto him this capcious question: why ({quod} they) do Iohns disciples, and the phariseis oft times fast, and thy disciples not fast at all? Unto this question, because they assayled hym and not his disciples, the lord made a gentler aunswer, than he did a litle before, when he defended his dis∣ciples: teachyng vs hereby, that Christian charitie, whiche vseth all myldnesse in the euyls and displeasures doen vnto herselfe priuately, is more diligent in defendyng other from the same. For the Christian byshop must be paciente, and meeke, in sufferyng all iniuries doen vnto his owne person: but yet ought he with diligent endeuour to helpe his flocke, whensoeuer it is in ieoperdie. Wherfore Iesus sayd: You that haue diligētly heard Iohn Baptist preache, ought to call to remembraunce howe he preached that I was the bridgrome and he the bryde gromes frende. It is mete that all heauinesse be away when the brydegrome is present.

Moses is a seruaunt and no brydegrome,* 1.14 and therfore fastinges were con∣uenient for hym, because the same doe cause sadnesse, and abate myrthe. It is well doen that they fast, whiche continue in the Synagoge, beyng a seruaunt and not a bride. For suche haunt not the brydegromes chaumber. But the fre borne chyldren, who haunte the weddyng chaumber, cannot fast, as long as they haue the brydegrome hymselfe present with them: because theyr myrthe is so great, that it wyll not suffer them to remembre heauy thynges. He that for dread of punyshment doeth his duetie, can in no wyse be meary. Now the chyldren who haue receyued the spirite of libertye, perceyuyng that they are dearly beloued, and cared for of the brydegrome, be neuer carefull leste they offende in these thynges whiche wer commaunded for a tyme, to men of a ser∣uile nature: as for an ensample, in washinges, in thobseruacion of the Sab∣bothe, in choyce of meates, in apparell, in holy dayes, in sacrifices. They put theyr confidence in the myght and goodnes of the brydegrome who is able without all these thynges, to geue them perfite righteousnesse. Spirituall be∣lefe taketh awaye fleshly carefulnes. Charitie that maketh all thinges plea∣saunt, causeth gladnesse. The brydegrome hath his owne proper meate, from the whiche his companions can not abstayne.

The worde of God, and the flesh of the brydegrome, is the meat and foode of the soule, and his blood is the drink of the same. Suche as cleaue nygh

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vnto me, are euer desyrous to eat theyr fyll of this meat: and they that haunt the bride gromes weddyng chamber, doe alwayes couet to be drunken wyth this drinke. But lyke as corporall meate causeth not rightuousnesse, euen so fastyng maketh not a man iuste: yea it is oftentymes seen that he whiche ea∣teth his meate, is more rightuous then the faster. Suche fastynges as are commaunded by the lawe, are full of heauinesse, and therfore displeasaunt to almightye God, who loueth a cherefull gyuer. He can in no wyse be merye and chereful, that feareth and trembleth. But whoso knoweth that he is set at ly∣bertie in these thinges, eyther to doe them, or not to doe them, and yet mooued by charitie fasteth, thesame vndoubtedly fasteth wyth great myrth and glad∣nesse: not because his fasting is so prescribed by the lawe, but for that chari∣tie moueth hym so to doe. Whan my disciples are once cum to that strengthe of mynde, that I nowe goe about by my teachyng and preachyng to bryng them vnto, than shall charitie cause them to doe more of theyr owne free wyll, than now doth the prescripcion eyther of the law orels of Iohn get of you by compulsion. But as yet they are not cum to this strength and perfeccion. They are yet tender and weake: for the presence of my body letteth them to at∣tain therto. The day shall once cum, when the corporall presence of the bryde∣grome shalbe taken away from them, and then being made stronger by recei∣uyng the holy ghoste from heauen, they shal not onely fast, and that of theyr owne accorde, but also gladly and with right good wyll doe thynges, in the atchiuyng wherof, more strengthe and constaunt courage of mynde shall be shewed, then in fastyng. But forasmuche as this doctrine is spirituall, it can not be receyued of them, who all theyr lyfe long haue enured themselfes wyth Pharisaicall ceremonies. And for this cause I pyked out simple, and igno∣rant yong men to be my disciples. For I shoulde but lose my labour if I dyd commit spirituall and heauenly doctrine vnto theyr mindes, that are so super∣sticious in keping of carnall ceremonies. Old thinges best agreeth with old, and newe thynges with newe, the whiche if a man myngle together, he doo∣eth not onely labour in vaine, but also maketh those persons wurse, whome he goeth about to refourme. For it is better for them stil to continue in theyr olde supersticiousnesse, then whyles a man doeth his endeuour to bring them to the freedome of the spirite, to prouoke them (all feare of transgression lay∣ed asyde) to committe sinne at libertie. For as it is more a doe to teache suche an one any crafte or occupacion, as hath conceyued a wrong opinion of hym selfe, thinkyng that he hath good skyll therin, and hath none at all, then hym who is altogether ignoraunt in the same: euen so is it the hardest thyng that maye be, to teache suche persons the ryghtuousnesse of the ghospel, whiche for thobseruacion of certain folysh carnall ceremonies, beleue surely they haue attayned perfite ryghtuousnes. And this doubtles is the cause that I fynde fishermen, publicans, sinners, vnchast women & Ethnikes, more apt to learn this spirituall philosophy, then the scribes, phariseis & priestes, who suppose that perfit godlynes standeth in thobseruacion and kepyng of mans ceremo∣nies. Iohn as a meane betwene the old law & the new wēt about to myngle together two sundry doctrines. For he durst not commit this liuely philoso∣phy, pure and vnmengled as it was, vnto them that were weake of mynde. Nowe all is weake that is humayne & carnall. And contrarily that is full of lyfe, vertue, and strength, whatsoeuer is godly, spirituall, and heauenly.

Wherfore vnto my disciples (whome I chose rude and ignoraunt, to the en∣tent I myght the soner enstruct them in this strong and pithful Philosophy) I prescribe none of these thinges folowyng: Eate these meates, forbear these, now rest, now labor, vse suche apparel, touch not this thing, handle not that. And the cause is for feare leste they woulde alwayes continewe weake, if they once learned of me theyr maister to put any trust in suche corporall thynges. It is a thyng very vnprofitable to ioyne thynges together, whiche disagree one with an other.

¶No man also seweth a piece of newe clothe vnto an olde garment;* 1.15 els taketh he away the new piece therof from the olde, and so is the rent wurse. And no man poureth newe wyne into olde bottels, els the newe wyne doth burst the bottels, and the wyue runneth out, and the bottels are mar••ed. But newe wyne must be put into newe bottels.

For there is no man so farre from reason, that if he be disposed to amende an olde garment, wil sewe therunto a patche of newe clothe. And why so? certes for that he perceyueth yf he should so do, he shoulde bothe lose his new cloth, & also make the hole of the olde garment bigger then it was before. For beyng offended with the notable diuersytie betwene the piece of cloth sewed on, and the yll mended garmente, he strayght wayes plucketh of the piece that he se∣wed to, and so the hole of the same garment gapeth fowler then it dyd before. Neyther is there any man so folysh as to put newe wine in olde bottels.* 1.16 And why? because he seeth that he should sustain double losse therby. For the new wyne wurketh so feruently through the vehemencie of the fumes therein en∣closed, that it breaketh y^e bottels beyng weake by reason of age, all to pie••es: and so are bothe bottels and wyne cleane lost, and spilt. Howe doeth he then prouide bothe for the safetie of the one and the other? Trulye he putteth the newe wyne into newe bottels. Euen so they whose mindes haue of long time been accustomed to the naughtie wine of Pharisa••call supersticion, can in no wyse away with the newe wine of heauenly & spiritual doctrine, but lothe and abhorre thesame, stylle callyng after a taste of the wurse wine that hath been theyr accustomable drynke. And that Iesu spake the truthe herein, the Phari∣seis them selues many tymes declared by theyr deedes.

[ The texte.] ¶And if chaunced again that he went thorow the corn fieldes on the Sabboth dayes, and his disciples began by the waye to plucke the eares of the corne. And the Phariseis sayd vnto hym: Beholde why do they on the Sabboth dayes that whiche is not lawfull? And he sayed vnto them, haue ye neuer read what Dauid dyd when he had nede, and was an hungred, both de and they that were with hym? howe he went into the house of God in the dayes of Abiathar the hye priest, and dyd eate the shewe bread, whiche is not lawfull to eate, but for the priestes onely, and gaue also to them whiche were with hym? And he sayed vnto them: the Sabboth was made for man, and not man for the Sabboth: there∣fore is the sonne of man Lorde also of the Sabboth.

For as it cha••nced on a certaine season that his disciples trauayled tho∣rough a corne fyeld, and that vpon the Sabboth daye, on the whiche day it was a matter of conscience among the Iewes to doe any maner of weorke, they wente before, and Iesus theyr mayster followed. And anon prouoked by hunger, they beganne to plucke the eares of the corne, and with the cha∣syng of theyr handes to rubbe once the corne, and eate it. Nowe heare howe the olde bottels were offended with the newe wyne of the libertie of the ghos∣pell, calling after the olde wyne of kepyng the Sabboth, that hadde cleane lost his verdure. For the Phariseis, who as menne very righteouse in theyr owne conceyptes folowed Iesus, beholdyng what the disciples dyd, wrong∣fully

blamed the Lorde in them. For lyke as the vertuousnesse of the schollers is a great commendacion to the mayster, euen so theyr mysbehaueoure, and lewde taches are reproched and layed vnto those that instructed them. They tolde the lorde, and poynted vnto his disciples, as thoughe they had doen a greuouse offence, for that they brake the Sabboth daye, to the ende that he shoulde cause them to leaue worke, and by that meanes approue the pharisai∣call supersticion: orels yf he woulde not so do, then myght they take some oc∣casion to pi••ke a quarell, or surmise some matter agaynst hym. The Lorde so defended his disciples, that he disproued the learned in the lawe of Moses, by the auctoritie of the lawe, and of his gentlenesse vouchesafed to teache them the true meaning therof,* 1.17 whiche in dede deserued shaperly to be rebuked. With what face ({quod} he) do ye accuse my disciples, for that thorough constraint of hunger, they plucke a fewe eares of corne, beeyng by chaunce in their waye, for theyr reliefe and sustenaunce? sithe there is expresse mencion in the very lawe it selfe (wherof you professe your selues to be teachers) howe Dauid when he was in lyke necessitie, dydde a thyng whiche soundeth muche more to the breache of the lawe then this. For he beyng almost famished, and in great daunger to perysh for lacke of foode, fled for succour vnto the house of God: and although he were a laye man, was not afrayed to desyre Abiathar, then chyef of the priestes, to geue him those moste holy loaues called the shewe bread, the whiche it was not lefull for any man to eate of, but the priestes one∣ly •• and that but duryng the litle whyle they were within the precinct of the Temple, occupied about makyng of sacrifice. Abiathar was not here igno∣raunt what the lawe had commaunded, and yet feared not he to deliuer vnto Dauid, and his trayne, the sayed holy loaues, to be eaten in the holy place. If you knowe not that this is scripture, orels yf you haue it not in memory, howethā for shame dare you professe the knowledge y^t of law? If you know, and remembre it, why doe you in a lyke ease quite Abiathar, and Dauid, yea and allowe theyr facte, and yet accuse my disciples as giltie of an heynous trespasse? If the rigorousnes of the lawe did then geue place vnto the necessi∣tye of the neyghboure, when the lawe was of mooste force & strengthe, howe muche more then standeth it nowe with reason that the ceremonies of the same lawe, geue place therunto, whensoeuer charitie moueth a man to help his euen Christen?

Moreouer it is lykewyse commaunded in the lawe, that euery man ought to loue his neyghbour with lyke affeccion as he loueth hymselfe. Nowe synce this is the moste principall and greatest of all the commaundementes in the whole lawe, why doe you then of an vnright iudgement breake that whiche is chiefest, and alwayes continueth, for the obseruacion of those thynges whiche are of lesse value, and shall not endure for euer? The tyme once hath been when the Sabboth was not holy daye. And the tyme shall cum when to all true and Godly men, euery day shal be lyke holy. But the tyme neuer was, nor neuer shall be, when it hath not or shall not be an holy dede for man to suc∣cour his neyghbour in his nede. The law forbyddeth murder. Truely he mur∣thereth, whoso when it lyeth in his power to saue a manne, doeth not succour hym at all. And this lawe is permanent, and shall continue for euermore. The same lawe forbiddeth also to woorke vpon the Sabboth daye. Nowe what a wrong shapen holynesse is this, yf a man whiles he feareth to breake

the Sabboth, suffer his brother to peryshe, when he wyll not sticke to plucke out his asse fallen by chaunce into a dyche vpon the same daye, without anye feare, or scruple of conscience to breake the seuenth, or Sabboth daye?

When Iesus had with these,* 1.18 and suche lyke manifeste reasons, declared how aukewardly deuout and holy they were, he added this generall sentence: The Sabboth day ({quod} he) was instituted for mens cause, and not men made for the Sabboth daye. The sonne of manne came not to destroye men, but to saue them. And for that cause hath he power, yea, cleane to take awaye the Sabboth, so ofte as mans health so requireth. And that whiche I haue spo∣ken of the Sabboth, is to be thought and demed of all like constituciōs. They were all instituted for a season, to this ende, that the sturdye and disobediente people shoulde by little and little accustome themselfes to obey goddes com∣maundementes, to thintent that they might by corporal figures, be brought, and as it were ledde by the hande, to the vnderstanding of spirituall thynges.

He breaketh the Sabboth daye godlily, who nothyng troubled with euill lustes, breaketh it onely for the good zeale he hath to helpe his euen Christen. Fastyng is a godly thing, but thesame is made vngodly, and detestable, if it beyng only instituted for mannes soule helth, be abused to the destruccion both of body and soule. Againe a vowe is a holy thing, but thesame is made vnho∣ly, yf a man by reason of a supersticious mynde he hath to perfourme it, bee withdrawen from the perfourmaunce of suche thinges, as nerer appertayne to true godlynesse. He doeth well, and lyke a good holy manne, whoso maketh his oblacion at the aulter. But agayne, that is an vnholy gift which a manne offereth, before his neighbour be made at one. So is it also well doen to passe litle vpon the coulour, and fashiō of apparell, so oft as it behoueth a man so to do, because man was not made for the garmentes sake, but the garment first inuented for the vse, and commoditie of man. In lyke manner, meate is ordai∣ned for mans cause, and not man made for meates sake. Wherfore it is lofull to eate all kyndes of meate when mans necessitie so requireth. For all these corporall thinges, wherin you put perfit righteousnesse, as your temple, sacri∣fices, meate, clothing, holy dayes, fastynges, vowes, and offered giftes, are vnholily obserued, yf for the obseruacion therof, the health of your euen chri∣sten be in any wise hurt or appair••d. And againe they are well and holily kept, if charitie towardes your neighbour so requirīg, you nothing regarde what∣soeuer is carnall, but truly perfourme in your hertes, that whiche suche cor∣porall thinges be figures & significacions of. Of such manier of constitucions, Moyses was the minister, and not the auctour: the seruaunte, & not the mai∣ster. Suche as with a seruile minde cleue still vnto him, do very supersticious∣lye keepe those thynges, that are comprised in the letter of the lawe. But they that sticke vnto the sonne of man (who is Lord ouer the whole lawe, and tea∣cheth howe all thinges whiche were figured by those corporall shado∣wes and figures ought to bee obserued after the spirituall sence and meanyng) are free, and clene discharged in conscience, from any longer obseruing of suche Ie∣wishe ceremonies.

Notes

• * 1.1

  He prec•••••• the 〈◊〉〈◊〉 vnto 〈◊〉〈◊〉
• * 1.2

  And there cam certa•••• vnto hym.
• * 1.3

  Whē Ies{us} sawe theyr fayth. &c.
• * 1.4

  And imme∣diatly whē Iesus per∣ceiued in spir••••e. &c.
• * 1.5

  But that ye maye know that y^e sonne of man. &c.
• * 1.6

  He spake vnto y^• sicke of the Pal∣sey. &c.
• * 1.7

  In somuch that they were all a∣mased.
• * 1.8

  And as Ie∣sus passed vp. &c.
• * 1.9

  And he a∣rose and fo∣lowed him. &c.
• * 1.10

  And it came to passe that when Ies{us} &c.
• * 1.11

  And when the scribes and phari∣seis sawe hym eate with pub∣licans. &c.
• * 1.12

  Whē Ies•• hearde that he saieh. &c.
• * 1.13

  I cam not to call the rightwise but sinners &c.
• * 1.14

  Can the chyldren of the weddīg fast? &c.
• * 1.15

  The 〈◊〉〈◊〉
• * 1.16

  And no mā pout••h new wyne into old bottels.
• * 1.17

  And he said vnto them: haue ye ne∣uer read? &c.
• * 1.18

  And he sayde vnto them: the Sabboth. &c.