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

The .iij. Chapter.

[ The texte.] ¶And he entred agayne into the Sinagoge, and there was a man there, whiche had a withered hāde. And they watched him, whether he woulde heale him on the Sabboth day, that they myght accuse him. And he sayed vnto the man whiche had the withered hande. Aryse, and stande in the middes. And he sayth vnto them: whether is it lawfull to do good on the Sabboth dayes, or to do euill? to saue lyfe, or to kyll? But they helde theyr peace. And when he had looked rounde aboute on them with anger, morning on the blindnesse of their hartes, he sayeth to the man: stretche forth thy hand: and he stretched it out. And his hande was restored euen as whole as the other.

WIth suche wordes the lord Iesus as he walked on the way in the fielde, both disproued the false reprofe of the Pharise∣is, and also defended his innocēt disciples. But to the intent we should plainly learne that none are more geuen to pieke quarrelles, then suche as haue conceyued a wrong opinion of theyr owne holinesse, after Iesus was entred into the Synagoge, there to teache the people accordyng vnto his accustomed maner, occasion was eftsones ministred, bothe to hym to dooe a good, and a charitable deede, and also to the Phariseis to surmyse sum matter agaynst him. For there was one there present among the people, who had (whiche was a pytifull syghte to beholde) a withered and a lame hande, and therfore carryed about with hym, a dead member that dyd hym no slede: and so muche the more miserable was he, because he was wonte with his hand labor, to fynde both himselfe and also all his poore houshold. But oh ma∣licious and wicked Phariseis, quicke syghted to depraue, and finde faute with Christes benefites, but blynde to vnderstand the heauenly doctrine. By those thinges that they sawe with theyr corporall iyes, they knewe that he was a naturall man, and yet by his deedes and miracles that he wrought, they per∣ceyued not his diuine power. They sawe howe the sely felowe was in a mise∣rable case, & knew ryght well that Iesus was mercifull, and straight wayes gessed what would cum of it. And nowe 〈◊〉〈◊〉 they about to seke a quarell, not agaynste the disciples, as they dyd before for pluckyng the eares of corne, but againste the Maister himselfe, who defended them. They marke whether he beeyng of nature ready to helpe all that are in distres and misery, dare in the presence and syght of the Synagoge, heale a man vpon the sabboth daye, be∣cause that yf he so do, they may accuse him of breakyng the Sabboth, for as muche as they shall haue the people to beare witnesse with them what is doē.

That pitifull creature desyred not Iesus to helpe hym, but yet to saye the trueth, it was a kynde of desyre for hym to cum in to the syght of mercy∣full Iesu. The Lord, because he woulde haue them all to take good heede vn∣to the miracle that he entended to worke, called forth the man with the lame hande, and sayed: aryse, and stande in the myddes of the people. And with that he arose, and conceyued good hope that he should be made wholle. Then Iesus turned hym to the Phariseis, whose secrete thoughtes he was priuey vnto, and sayed vnto theym: What is your opinion whiche take vpon you to knowe the lawe? Howe, and with what thynges is the Sabboth

daye broken? With doing of good deedes, or of euill? by preseruyng of a mans lyfe, or destroying thesame? They knewe right well for what purpose he moued this capcious question. If they had answered that it had been bet∣ter for the reuerence and solemnitie of the Sabboth, to suffer their neighbour to perishe, then without scruple of conscience to helpe him in perill and necessi∣tie, the people coulde not haue suffered so vnreasonable an answere, cleane re∣pugnaunt to the lawe of nature. Agayne yf they had sayed he might lawfully haue dooen it, then had they brought themselfes in case that they coulde not haue charged him with any false surmise as theyr entente and purpose was to do. Therfore they thought good to holde theyr peace, and saye neuer a worde. And yet whiles they so dyd, they plainely declared vnto the people, theyr ma∣licious wilines, for that beyng prouoked by this question to amendement of lyfe, they of an obstinate mynde were still desyrous to picke quarels.

Nowe to the intent that this question shoulde the easlier be assoyled and answered to, he put furth another lyke questiō, asking whether there were any among them that kept the sabboth daye so hygh and holy, that if a shepe of his chaunced to fall into a dyche on that daye, woulde suffre it to peryshe, and in no wyse be so hardye as to drawe it out. There was none so blynde in that assembly, but he knewe ryght well howe muche the helth of manne ought to be regarded, before the helth and preseruaciō of a shepe. Truly he killeth, who∣so maye saue that thing whiche he suffereth to peryshe.

Wherfore after the Lorde had loked for an answere, and perceyued howe all the Phariseis lyke confederates, not because they were ignoraunte of the trueth, but of an ostinate malice helde theyr peace: he loked rounde about, and behelde them, she wyng outwardly with his countenaunce howe wrothe and sorye he was, for theyr vncurable wickednes, who when they toke vpon thē to be gydes of the blynde, had themselues heartes so blynded with worldely lustes, that they willyngly refused to see the moste radiant, and cleare light of veritie. For there is no blindnes more vncurable, then when a manne is bothe wittingly, & willyngly blynde. They sawe that the dumme beast might law∣fully be drawen out of the hole, lest it shoulde peryshe, without anye violacion or breache of the sabboth, and woulde in no wyse see, that it was lyke lawfull to prouyde for mannes helth vpon thesame daye. Therfore, the most gracious Lorde to teache vs that we ought not to withdrawe our selfes from helping of our neyghboure, for the vncurable frowardnes of the euill (the Phariseis contemned) turned him to the manne with the withered hande, and in the audi∣ence of the people, who were desyrous to see the ende of this matter, sayd vn∣to him: Stretche out thy hande. That voyce was scarcely heard: But he stret∣ched it out sodainly chaunged, and seruing him aswell to do euery thing with∣all, as the other whiche was neuer lame. Whome would not these reasones haue conuerted, and brought from his erroure? whom would not so euident a miracle haue moued to glorify God? But the Phariseis infected with the le∣uen of enuie, were therby prouoked to imagine more mischiefe.

Certes, these are those same corrupt, and alwayes vnryght iudgementes of the Phariseis. They passe more vpon a dumme beaste, then vpon a manne: more vpon the apparell, then the body: more vpon meate, then lyfe: more vp∣on the bodye, then the soule: more vpon worldly thinges, then heauenly thin∣ges: more vpon the fleshe, then the spirite: more vpon menne, then God. So

true is it that there is no greater mischiefe in the worlde, then is peruerse and aukewarde holynes. Among men it is counted to cum of a wonderfull vertue, with worde onely to restore a mans lame hande, and make it whole agayne. But it is a much greater vertue, and benefite, to restore the dead, and lame po∣wers of the soule. What a pitifull lame hande hath he? how dead? how voide of all pitie and compassion? who when he seeth his neyghbour in necessitie, do∣eth not geue him his almes? when he seeth him erre and stray out of the right waye, doeth not teache and refourme him? when he seeth him oppressed with iniuries, doeth not helpe hym? when he seeth him ydle, doeth not styrre hym to good woorkes?

Suche handes had the Phariseis, who woulde rather enuy the Lord, then be restored by him, vnto the helth of theyr soules. Such feble, and weake per∣sones hath the Synagoge. But the churche of Christ receiueth neither deafe, dumme, blynde, feble, halte, nor lame. Whoso is diseased, and vexed with a∣ny euils, let him cum into the syght of Iesu, and he shalbe cured. He will in∣spire vs with his holy spirite, and that whiche was before lame and without lyfe, shal then be made quicke, and alyne agayne. They that with true faithe wholy committe themselues vnto the Lorde, do returne home cured of theyr diseases. Contrariwise, such as trust to theyr owne righteousnesse, are made wurse by other mennes benefites and good deedes. They that are puffed vp with a Pharifaicall spirite, wylleth well to none, but to themselues. Agayne suche as haue receyued the spirite of Iesu, goe about nothing els but to dooe good to all men.

* 1.1¶And the Phariseis departed, and strayghtwaye gathered a counsell (with theym that belonged to Herode) agaynst him, that they myght destroye hym. But Iesus auoyded with his disciples to the sea. And a great multitude folowed him from Galile, and from Iewry and from Ierusalem, and Id••••ea, & from beyond Iordane, and they that dwel∣led about Tyre and Sydon, a great multitude of menne, whiche (when they had hearde what thinges he dyd) came vnto him.

For assone as the Phariseis were departed out of the temple, albeit in the presence of the people, they durst not speake one worde against Iesu, yet now after they had sent for suche as belonged to Herode, to the intente theyr con∣spiracy should be the stronger (for none knewe better the feate howe to worke mischiefe then the Herodians) they all layed theyr heades together, & secretly debated the matter betwene themselues, howe they myght destroye Iesus, whom as they sawe ferre to excell them in myghtie dedes, so they perceyued that it was not possible for them to disproue him with wordes. The Phari∣seis, and suche as were of Herodes retinue, were not louers and frendes to∣gether, and yet for to destroy the author of helth, they agreed all in one. O mis∣chieuous concorde. O blyndnes, muche in deede to be lamented. What shall the priuey traynes of worldly deceite preuayle againste him, vnto whome no∣thyng is vnknowen? The Lorde teaching vs by his ensample, that we ought many tymes to gyue place for a season to the vncurable obstinacie of the euill, leste through farther prouocacion they becum more mischieuous, conueyed hymselfe thence, and wente asyde agayne vnto the sea. The goyng asyde of Iesu, is no kinderaunce to the ghospell, but an encreasyng, and furtheraunce of thesame. For yf so be that the Pharise is had not driuen hym awaye, he

woulde not haue cum to the multitude of the gentiles. Therfore after that Iesus had forsaken the enuious and narrowe synagoge, and was gone vnto the sea, there came vnto hym out of euery quarter a great numbre of people, not onely out of Galile but also out of Iewry, yea and from Ierusalem selfe, from Id••••ea, and all the countreys lying beyond Iordane, and moreouer from suche places as bordered on the cities of Tyre and Sydon. For here was made a foreshewe of the churche, that shoulde be gathered together of the Gentiles, because the synagoge did through her vnbeliefe, repell y^e Gos∣pel. Out of all these places there came a great multitude of people, whiche moued by the bruite that was spred abrode of the marueylouse doctrine, and mighty dedes of Iesu, drewe thē selues together, & assembled at the sea syde. The lorde, who is bothe bounteous, and riche towardes all men, secluded no man, neyther from his doctrine, nor fro receyuing the benefite of healthe. The people were so eagre and hasty, by reason of the great desyre they had to be cured of theyr syckenesses: that one of them thruste another out of place, & by force preased in where Iesus was, to the intente they might at the leaste wayes but touche hym, because that by the onely touchyng of his garmente, diseases were also cured and put away. There was no difference neyther be∣twene disease, nor person, with this mightie and liberall physycian.

For whosoeuer they were that were troubled with any maner of euils, or infirmities, thesame were furthwith deliuered therof, yf it chaunced thē to go to Iesu. And the selfsame thing wee se spiritually done, euen in these dayes. How many be there out of all the nacions of the whole worlde, & what de∣testable vices are they subdued vnto, whiche flye vnto him for succour, & by touche of faythe are healed? Furthermore the vncleane spirites after they had sene Iesus, coulde not abide his puissaunt vertue, but fel downe at his knees and cried out, saying: Thou art euen that selfsame sonne of God, whiche was promised to cum. Iesus, who in no wise woulde suffre the wicked spirites to disclose him, strayghtly cōmaunded them to kepe silence, and in no case to discry hym before the tyme were cum. His will was to be knowen vnto the world, by humble and poore persons, vnto whom he said: He that heareth you, hea∣reth me. He willeth vs to geue no credence at all to wicked spirites, no not so muche as then, when they speake the trueth. For this busynes was not done at all auentures, but God by his high wisedom, ordered euery thing with cer∣taine degrees, and procedinges, for our saluacion.

[ The texte.] ¶And Iesus commaunded his disciples that a ship should wayte on him, because of the people, lest they should throng him. For he had healed manye: in so muche that they prea∣sed vpon him for to touche hym, as manye as had plages: and whan the vncleane spirites sawe him, they fel downe before him, and cryed, saying: thou arte the sonne of God. And he strayghtly charged them that they should not make him knowell.

Wherfore when Iesus was thrust with the prease of people, anon he commaunded his disciples to prepare hym a ship, because he woulde not be disquieted with the disordered, & clamorous multitude, which rather desyred bodely health, then the health of theyr soules, and thronged hym rather then touched hym. Suche as confessing theyr disease, go to Iesu with a syncere fayth, do touche hym, and are made whole. Againe they whiche troubled as yet with worldly lustes and desyres, cum rushing in with noyse & hurly bur∣ly, do greue and greatlye disquiete hym: Therfore the disciples who were

wonte to be familiarly conuersaunt with the Lorde, prepared hym a ship of a more pure congregacion. Iesus is better pleased with a fewe cleane, and quiet persones, then with a great many that are troublesome and vnquiet. But yet he so gat him away, that he neuertheles taught the multitude out of the ship. When thou seest Iesus teaching oute of the shippe, vnderstand hereby a bishop, preaching to a multitude of all sortes, whiche contayneth christian nouices, and suche as haue not as yet the spirite cast out by baptisme, both of the Iewes and Gentiles. Happy and blessed are they that do spiri∣tually touch Christ. None toucheth him so, but those whome he first tou∣cheth. For whomsoeuer he toucheth, the same are healed of all theyr sinnes: and nowe being of vnquiet persons, made quiet, they shall be receyued into the ship of the Churche, there to haue the continuall fruicion of his compa∣nie, and alwayes to sit at his table. The shippe wherin Iesus preacheth, is very narrowe and roumles to vncleane and sinfull persons, and contrarily moste wide and large, vnto suche as are in cleane life, and purged of theyr sinnes. The Lord refused the publicacion of deuils, and auoyded the sinfull and vnquiet multitude of people. And yet these thinges euidently shewed that the kingdome of God was cum, into the whiche both worthy persons and vnworthy, wēte about violētly to enter. Therfore he prepared himselfe certaine capitaines, whiche shoulde ayde hym in claymyng this heauenly kingdome: so many in numbre, as should be sufficient to teache so many na∣cions, as anon after shoulde come full and whole oute of all partes of the world, to professe the Philosophie and doctrine of the ghospell: So haue the princes of this worlde bene wont to chose them certaine head rulers and capi∣taines, to clayme, wynne, enlarge, gouerne and defend theyr empires & king∣domes by. It is requisite that the sayde rulers be ryghte trusty, wyse, poly∣tique, and diligent, and in especiall that they knowe the king theyr maisters will and pleasure.

[ The texte.] ¶And he wente vp into a mountayne, and called vnto hym whome he woulde, and they came vnto him. And he ordayned the twelue, that they should be with him, & that he might send them furthe to preache, and that they might haue power to heale syckenesses, and to cast out deuils And he gaue vnto Symon to name Peter. And he called Iames the sonne of zebede, and Iohn Iames his brother, & gaue them to name Bonarges, whiche is to saye: the sonnes of thunder. And Andrewe, and Philip, and ••arthelmewe, and Mathewe, and Thomas, and Iames the sonne of Alphe, and Thaddeus, and Simon, of Canaan, and Iu∣das Iscarioth whiche also betrayed hym.

Therfore Iesus (who had oftimes before, because to allure manye vn∣to this doctrine, humbled himselfe, euen to the basenes of the common peo∣ple, shewing therby that the teachers of the ghospell ought to do the lyke) Ie∣sus, I say, now calling furth to the highnes of euangelike perfeccion, wente vp into a mountaine, and called vnto hym, not euery rascal of the multitude, but suche as it pleased hym, and those that he had specially chosen and sor∣ted out before for this office and ministery. For he called not men of greate substaūce, head rulers & great estates, not priestes, Phariseis, or Scribes but poore men, vnlearned persons, & suche as were of lowe degree. For these were mete to folowe him, & to go vp to the mountayne, from whence what∣soeuer this presente worlde hathe in it worthy admiracion, is contemned: from whence as oute of a nighe place, the voyce of the father of heauen, is

heard: and to be short, from whence the glory of immortalitie, and euerlasting lyfe is beholden. They that were called, obeyed, and came to Iesus beyng on high. No man can mounte vp to this hill, except Iesus call him. For himselfe is the mountaine, vnto whome no man cummeth vnles he drawe hym. This that king of kynges, and Lord of rulers, did chose out twelue head officers and deputies, the whiche as loyall and faythfull garders of his personage, shoulde neuer depart from his person, to the intent, that when the affayres of the ghospell so required, he might sende them out as legates for the body, to preache suche thinges, as they had learned of him theyr kyng, and publish abrode theyr princes commaundement throughout the whole world. Now for as muche as they were vyle fishers, vnlearned persons, pooremen, and suche as in outwarde apparaunce, shewed no poynte of kinglines, not∣withstanding they promysed the kyngdome of God, our sauiour, leste theyr aucthoritie shoulde haue ben nothing regarded, gaue them a power, that no princes of this world can geue theyr ambassadoures, the whiche power was, that they shoulde in the name of Iesu, heale all maner of diseases, and also put to flight vncleane spirites. The first of these legates or messingers was Simon, whose name he chaunged, and called him Cephas, the which worde implieth as muche as this latine name Petrus, that is to say a rocke or a stone, to the intent that we should learne by the name selfe, how the chiefe ground∣warke and foundacion of the doctrine of the ghospell,* 1.2 is an vnmouable sted∣fastnes of fayth. The second was Iames the sonne of zebede, with his bro∣ther Iohn. To these he gaue also newe names; and they bothe were called Boanarges, whiche is as muche to saye in the Syrian tongue, as the sonnes of thundre: so that theyr name was a very prophecye to declare that they shoulde in tyme to cum, send out of that euangelike hill into all the worlde, the thunder of the preaching of the ghospell, whiche shoulde moue and styrre vp all mens mindes to the desyre of heauenlye thinges. For lyke as thunder soundeth from an high: so the preacher of the ghospell soundeth, and preacheth nothing that is low and carnall, but all that he speaketh, is high and heauen∣ly. Be you penitent, the kingdome of heauen is at hande. This saying is a thunder clap. For assone as this word is spoken, euery man feareth the daun∣ger of lightninge: but there folowethe a shower, and that is: Beleue ye the gospell, and you shalbe safe. The fourth legate and messinger was Andrew, brother vnto Peter, the fifth Philip, the sixte Barthelmewe, the seuenthe Mathew, the eyght Thomas surnamed Didimus, the ninth Iames the sonne of Alphe, the tenth Thaddeus, the eleuenth Symon of Canaan, the twelfth Iudas Iscarioth, the whiche betrayed the Lord. By these few basely borne, vnlearned, and weake persons, it pleased the Lorde to renewe the whole worlde, leste that mannes wisedome or power, shoulde chalenge any prayse in this heauenly busynes.

[ The texte.] ¶And they came into the house, and the people assembled thither agayne, so that they had no leasure, so muche as to eate bread: and when they that belonged vnto him heard of it, they went out to laye handes vpon him, for they sayde: he is mad. And the Scribes whiche came downe from Ierusalem sayed: he hath Beelzebub, and by the chiefe deuill casteth he out deuils: and he called them vnto him, and sayd vnto them in parables.

These thinges thus doen in the mountayne, to monishe vs that in cho∣syng the ministres of the ghospell we ought in no wi••e to be moued & led with low and priuate affeccions, Iesus came downe with his elect head officers

and they all together came into a house, as nowe the familiar frendes, and of shoulde with God. This exaumple was shewed to teache vs howe the teachers of Gods word should not grutche to descend from theyr highnes or perfeccion, and abase them selues euen to the lownes of the weake, therby to winne very many to theyr Lorde. Let vs also folow Iesus into the house, for this intent, that we may perfectly know what they ought to hope after, and wherunto to prepare theyr mindes, who take vpon them syncerely to preach the heauenly gospell.* 1.3 The multitude went not vp to the mountayne. For that thing pertayneth to them only, whom the lorde hath chosen out for that purpose. But assone as Christ and his disciples were cum downe lower, al the whole rablement of people resorted vnto hym again, so importunate∣ly crying and calling vpon him, partly for to heare his doctrine, and partly to be deliuered of theyr diseases, that the Apostles had no leasure so muche as to eate theyr meate. There can be no pleasaunter syghte vnto the teachers of the ghospell, then when the people being desyrous to learne, do disquiet the priestes, then when a great multitude of christen nouices sytteth round about the churche doore, then when there is not roume ynough in the Churches to receyue all maner of folkes, that resorteth vnto the bishopes sermon. After that all these dedes were through the great bruite therof, brought to his kinsefolkes and cosens eares, who knew right well thinfirmitie of his fleshe, wheras for grossenesse of vnderstanding they could not suppose any thyng of his godly might and power: after, I say, they heard tell how he wan∣dred vp and downe with a sort of rascall slouens, and vile felowes folowing him at the heles, and heard say also howe he caused muche people to folowe him, taughte newe learninges, and suche as had not bene hearde before, put away diseases, and caste out deuils, they ascribed all to fury and madnesse: because being offended with the weakenesse of his body they could in no wise referre these thinges vnto his godly power. They knew his father and mo∣ther, they knew his house, and all his family: they knewe that in all other thin∣ges he differed nothyng from other, and perceyued also howe all that was reported of hym, farre exceded the compasse of mannes power.

Wherfore for asmuch as they were his kinsfolkes, they thought it accordyng to mannes lawe, to be theyr parte and duetie to binde hym with cheynes, as one distraughte of his wittes and possessed with sum euill spirite. For they sayde: he is becum furious or madde. Truely they whiche contemnyng all erthly thynges,* 1.4 yea and life it selfe, embrace with all theyr hartes the heauen∣ly Philosophie and doctrine, do appeare to be besyde themselues to those per∣sons, vnto whome nothing sauoureth but that whiche is earthly, and tran∣sitory. He that spendeth his liuelode to helpe the poore at theyr nede, semeth mad vnto hym who hath reposed the ayde of this presente lyfe in worldlye ryches. He that willingly for the ghospels sake vpon hope to be rewarded with euerlasting blisfulnesse, bryngeth hymselfe to banishmente, pouertie, emprisonment, tormentes, and death, is starcke mad in his opinion, who be∣leueth not that there is a more blisfull lyfe after this presente lyfe, ordayned for those whiche are good liuers & vertuous persons. He that setteth naught by honours geuen of princes, and the people, to thend he may purchasse him∣selfe glory with god in heauen, semeth out of his witte vnto suche as be mad in very dede, whiles that by bribes gyuing, by craft and deceyte, by hoke or by croke, by right or by wrong, they desyre lordship, soueraigne rule, and dig∣nities:

the whiche anon after, they muste nedes forgoe. And the Lorde suf∣fered his kinsfolke to haue this wicked opinion of him, leste that his disciples should be offended if it chaunced them at any time afterward to heare lyke wordes of theirs. Howbeit the wickednes of the Phariseis was more ma∣nifest, who were themselues witnesses of these so great myracles that he wroughte. For his kinsfolkes erred rather of a certaine grossenesse of vnder∣standing, naturally giuen vnto the common sorte, then of any obstinate ma∣lice, and wickednesse. But the Phariseis whiche came from Ierusalem (who because of the knowleage they had in the prophetes, oughte to haue kno∣wen by such dedes and miracles as they saw hym worke, that the thing was already cum and present, whiche was promised of the same prophetes: and also for the soueraigntie of theyr religion, by reason wherof they highlye e∣stemed themselues, ought to haue honoured goddes power, whiche all men proued helping and holsome) the Phariseis, I say, blasphemously spake a∣gainst Iesus, saying: These dedes that he doeth, be farrre aboue mannes po∣wer: howbeit he doth them not by the vertue and power of god, but hath sum mightie and notable diuell, by whose ayde he worketh the same. For he hath vndoubtedlye the spirite of Beelzebub, the maister diuell of all, & through his helpe, putteth other diuels to flight whiche are not so strong and mightie. This shamelesse and blind blasphemy because it was not onely spoken a∣aginste Iesus (whome they reckened to be nothing els but a man) but against god hymselfe, whose glory they enuying at, ascribed the miracles that were wrought by his diuine power, vnto the vncleane spirite the diuel, the Lorde earnestly reproueth: and vseth also certaine parables, to thintent that all men shoulde clearly perceiue the mattier.

[ The texte.] ¶How can Sathan driue out Sathan? And if a Realme be deuyded agaynst it selfe, that Realme can not endure. And yf a house be deuided against it selfe, that house cannot con∣tinue. And yf Sathan make insurreccion against himselfe, and be deuided, he cannot con∣tinue, but hath an ende. No man can enter into a strong mannes house and take awaye his goodes, except he firste binde the strong man and then spoyle his house. Uerely I saye vnto you, all synnes shalbe forgeuen vnto mens children, and blasphemies, wherwith soe∣uer they haue blasphemed: But he that speaketh blasphemy againste the holy goste, hathe neuer forgeuenesse, but is in daunger of eternall damnacion. For they sayd he hath an vn∣cleane spirite.

Sith that the whole kyngdome of diuels, saith he, is against the kyng∣dome of god, how maye it then be that Sathan casteth out Sathan? except peraduenture the fiendes make battayle, and go together by the eares among themselues: as though it were like to be true, that they whiche serue one prince in his warres,* 1.5 do violently put one another out of his holde or fortresse. If that among mortall men, that Realme whiche is deuided through sedicion and inward discorde very shortly cummeth to ruine, because like as vnitie and concorde is the chiefe keper and patronesse of a Realme, euen so discorde brin∣geth anye thyng to destruccion be it neuer so strong, and well fortified: How then shall the kingdome of Beelzebub endure, yf one diuell cast out an other? What speake I of a Realme? Wheras sedicion raygneth, there euery thyng is so vnstable,* 1.6 that not so muche as a priuate house can long prosper and continewe, yf thinhabitauntes therof be at square, and one of them hate an other. Wherfore if I cast oute diuels by the helpe of Beelzebub (as you falsly report, and laye vnto my charge) then is it a sure profe that his kyng∣dome shall shortely cum to ruyne and desolacion: And the kyngdome of de∣uilles

once destroyed, what than remayneth but that it becumme goddes kingdome? But yf I (whiche thing is moost true) doe chase awaye deuilles, enemies to God, and mankinde, by goddes vertue and power, then is it euident that the kingdome of God is presente, whose power the findes are compelled maugry of theyr heades, to geue place vnto. For they geue not place willingly, or because they haue couenaunted so to do. There can be no leage or couenaunt betwene god and the deuils. They warre continu∣ally together, and can in no wyse be reconciled, as it fareth when there chaun∣ceth battayle betwixt two very doutye, and couragious Capitaines, whiche be mortall enemies, and at vtter defiance one with another. Neyther of them suffereth himselfe to be taken of the other, vnlesse it be by strength, and when he is ouerthrowen in batayle. For what couragious and bolde Capitayne will suffer his enemy to enter forciblie into his house, being righte strong, and well fortified, vnlesse his sayde enemy win the same by violent assault, and then caste him, now ouercum and vanquished, into prison, By this meanes shall he rifle his house, and carye awaye with hym the spoyle and praye. If ye see the deuils crye out, and make a greate noyse when they are caste out and expelled, yf you see also many forsake theyr synnes wherewith they ser∣ued the deuill, and cum to the fredome of innocencye, and good lyuyng, why do you then take all the glory from God the conquerour, and geue it vnto Beelzebub who is conquered and ouercome? Doeth Beelzebub the enemye of mankinde chaunge his olde condicions, and now prouide for the health and preseruacion of manne? is not this a manifeste blasphemye agaynste God? Be you righte well assured of this: there is no kinde of blasphemye, but it may be pardoned of God, because that in all other blasphemies ey∣ther ignoraunce or els the weakenesse and frayltie of mans nature, leaueth a place for the obtaynyng of forgeuenesse. But he that blasphemouselye hath spoken agaynst the holy gost, shall neuer obtayne pardon. That man spea∣keth blasphemy agaynst the holy gost, who being hardened and obstinate through malice, ascribeth those workes vnto the spirite of Beelzebub, which he seeth plainlye cannot otherwyse be done, then by the spirite of God. Erroure and ignoraunce are pardonable. But howe is it possible that a pur∣pensed malice againste the goodnesse of almightye God prouokyng vs to saluacion, shall get anye pardon at all? The weakenesse of mans bodye shall excuse suche blasphemy as is committed against the sonne of man. But to a∣scribe goddes power (the whiche plainelye apppeareth in my dedes, to the healthe and saluacion of mankinde,) vnto Beelzebub the enemy of God, is a kynde of blasphemye, for the whiche no amendes or satisfaccion can be made.

These wordes spake Iesus vnto them, defending the fathers glorie, and nothing in the meane whyle passyng vpon his owne. He meant that theyr offence myght be better excused and borne withall, whiche had an euill opi∣nion of hym, as his kynnesfolkes and cosens had, who sayed: He is be∣cum furious, and prepared cheynes to binde him withall: then the wickednesse of the Phariseis, who of a certaine vncurable malyce ascribed those woorkes vnto the spirite of Beelzebub whiche they coulde in no wyse fynde faulte with, nor say but they were worthye to procede of God.

They yet perceyued not the diuine nature that was in Christ. For he would not as yet haue it vttered and knowen. Certes God hath oftimes by ver∣tue

of his holy spirite, and the ministery of good liuers, wrought miracles, willing therfore to be glorifyed among men. Now yf any man not by reason of ignoraunce, but of very malyce, do ascribe suche miracles vnto the spirite of Beelzebub, then is his peruerse and malicious naughtines past all hope of amendement.* 1.7 Wherfore they might haue bene excused yf they had sayde that Christe had bene nothing els but a man, or that he had bene no kyng, nor Messias. But in that they depraued and spake yll of his workes, they offended God and his holy spirite, in asmuche as the spirite of god can worke by whome soeuer it lusteth. Nowe when they sawe so manye myracles mer∣ueylousely wrought, the people glorify God, so manye holpen of theyr infir∣mities, so many deliuered of vncleane spirites, so many turne from viciously∣••ing, to a godly desyre, to lyue well and vertuousely after the ghospell, and that by the preaching of Christ: yet they obstinately sayde, he hath a deuill, and not the spirite of god.

[ The texte.] ¶There came also his mother, and his brethren, and stode without, and sent vnto him to call hym out, and the people sate about hym, and sayed vnto him: behold thy mother and thy brethren seke for the without. And he answered them saying: who is my mother and my brethren: and when he had loked rounde aboute on his disciples, whiche sate in com∣passe about him, he sayd: beholde my mother and my brethren. For whosoeuer dothe the will of God, the same is my brother, and my syster, and mother.

After the Lorde Iesus had with these, and many other wordes defended the glory of the heauenly father against the wicked blasphemy of the Pha∣riseis, and imbrayded the Iewes with theyr obstinate, and incorrigible vn∣beliefe, which they perseuered in notwithstanding that thorow faith alonly al synnes are ••ewsed and forgeuen: in the meane time there befell occasion for him also to declare that in the high ministracion of the ghospel, there ought no regarde at all to be had to humayne affeccions, the whiche in other mat∣tiers to be muche moued by, is counted a thing prayse worthie, and right commendable. For there came vnto hym his kynsfolkes in companye with his mother, who because there was no way for them to entre in for prease of people, stoode without: and theyr voyce passyng from man to man, came vnto them that sate aboute Iesus, who shewed him howe his mother and brethren were cum, and desyred to speake with hym. There were sum, euen among his nere kinsemen, whiche had an euill opinion of him, yea and many of them supposed he had bene out of his witte. Yet they thought by reason of kinred, they might lawfully at any tyme when they woulde, call hym oute to speake with them. The Lorde, to teache vs that the busynesse of the gospell, whiche was done by the spirite of the father for mans saluacion, and goddes glory,* 1.8 ought not to be left of for any affeccions humayne, aunswered as though he had been angrye, and in a great fume saying: who is my mother, and who are my brethren, and kinsfolkes? In this busynesse whiche I haue now in hande, I knoweledge no fleshlye kyndred. The ghospell hath a spirituall kinred of frowne, the whiche ioyneth together mens mindes with streighter bondes then doth the other theyr bodyes. And when he had loked round a∣bout on his disciples, who sate in compasse nexte hym, as he was teaching, he sayde: Behold these are my brethren, and my mother. As the ghospell maketh a new birth, so doth it also a new kinred. For whoso beleueth the gos∣pel, and therein obeyeth the wil of my heauenly father, although he be not on∣ly fardest frō me, as touching kinred of stocke or familie, but also y^e strangest

alyaunte that is, to all oure nacion, thesame is my brother, the same is my sister, the same is my mother. For this kynred is not estemed after the de∣grees of bloud, but by degrees of y^e spirite. I acknowledge none to be of my kinred, except he be borne afresh of the heauenly father through fayth, and then as a very naturall sonne, doe obeye his father when he calleth hym to euerla∣sting thinges. As euery man will in moste perfecte wise perfourme this, so shall I take him for my nerest kinseman.

Notes

• * 1.1

  I•• texte.
• * 1.2

  And •••• gaue vnto Symon to name Pe∣ter. &c.
• * 1.3

  And y^e peo¦ple assēbled together a∣gayne. &c.
• * 1.4

  For they sayde: he is mad. &c.
• * 1.5

  And if a realme be deuided a∣gainst it selfe: &c.
• * 1.6

  And yf Sa∣than make insurrecciō agaynst Sathan. &c.
• * 1.7

  For they sayed: he hath an vn∣cleane spy∣rite.
• * 1.8

  Who is my mother and my brother: &c.