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

¶The .vii. Chapiter.

THus went the ghospell forward among the simple and light∣ly beleuyng people. But it had not lyke successe amonge the Scribes, and Phariseis, who thought in theyr owne con∣ceiptes, that they had in theyr keapynge the castle of all pure religion, and true doctrine: and scantly estemed the vnlearned, and ignoraunt sorte of the commō people, for men. For of the priestes there is scarcely any where any menciō made, but when Iesus should be put to deathe. Therefore lyke as in Comedies or playes there are diuerse sceanes, and pageauntes, to the intent that by the comparing together of sun∣dry persons and matters, euery thing maye the playnlyer appeare: so in thys euangelyke busines, the Lorde Iesus so ordred all thynges that were doen from tyme to tyme, that it shoulde playnlye appeare to all men, after they sawe howe ready the simple people, and Gentyles were to beleue, howe vncurable was theyr froward obstinacy, who of congruence, ought to haue refourmed other, if they had been hard of beliefe. To the vnlearned and common sorte it was sufficient for the recoueryng of theyr health, that they touched but the hem of Christes garment. But the Phariseis were neuer the better, neyther for that they vnderstode the prophecies and foresayinges of the Prophetes, neither be∣cause they had so oftetymes heard Iesu preache vnto th••m the heauenly doc∣tryne, nor for so many miracles, as they had sene him woorke before.

[ The texte.] ¶And the Phareseis came together vnto him, & diuers of the Scribes, whiche came from Ierusalem. And when they sawe certayne of his disciples eate bread with cōmon, that is

to saye with vnwashen, handes they complayned. For the Phariseis, and all the Iewes▪ excepte they washe theyr handes ofte, eate not: obseruing the tradicions of the elders. And when they cum from the market, except they washe, they eate not. And manie other thinges there be, whiche they haue taken vpon them to obserue, as the washyng of cuppes, and censes and brasen vessels, and of the tables.

Nowe after all this was doen, thither came certayne of the Phariseis and Scribes in companye together, forsoth a worshypfull sorte of gentilmen, and worthy to be had in greate reuerence: and the more a greate deale because they came from Ierusalem, where they bare men in hande that the well of godly∣nes and holy doctrine was: whereas in deede there was the verye well springe and head of all ambicion, all hipocrisie, and all vngodlynes. These felowes, because they thought themselues ryghteous men, and well learned, came not hither to learne any thing of Christ, neither to be healed, but to picke quarels. And loe, byanby was there a ready occasion for them so to doe. This occasion (beyng much desirous therof) they toke of the supersticious obseruacion of ce∣remonies, whereof rysen almost all quarelinges, and wrongfull accusacions amonge christian men. The Iewes call that common whiche is vncleane and vnholy, abhorryng all impuritie, and endeuouryng in no wyse to seme to haue any where any maner of vncleane or filthye thyng. And this cleanesse they mea∣sured, not by puritie of mynde (the whiche is the onely, and true puritie before God) but by corporall ceremonies. And of these ceremonies a fewe were com∣maunded by Moyses lawe, not to this ende that they shoulde be earnestly ob∣serued for euer, but partly to the entent the ignoraunte, and disobediente people should by this meanes accustome thēselues to obey Gods commaundementes, and partely because they should by suche mauer (as a manne would say) of sha∣dowes, and rudimentes, be by litle and title en••tructed to those thinges that be∣long vnto true godlynes, which is in the soule of man. Nowe sum of them not contented with the ceremonies commaunded by the lawe, added thereunto con∣stitucions of their owne makyng, out of numbre, whiche the Phariseis more rigorously compelled the people to kepe, then suche thynges as were commaun∣ded by God, alwayes, and euery where to be obserued. And for suche folishe trifles, they chalenged the prayse of holines, and brought the people in a fonde beliefe, that they were made holy therby, and finally (the whiche was a muche wickeder deede) they wente aboute to forge a matter of vngodlines, or heresy against their neighbour, for the breache of suche ceremonies, thobseruacion wherof conduced nothing at all vnto true godlynes.

For when they saw certayne of his disciples eate meate with vnwashed han∣des, that is, as they vse to speake, with commune, and vncleane handes, they re∣buked them as wicked persons, and theyr maister too, who had naughtely in∣structed them. They condemned not this facte because it was either of it owne proper nature vicious, or els forbidden by almightye God, but because it disa∣greed with their vse and custome. Assuredly the wurst rule that can be to iudge by, is to disalow any thyng, because thou vsest not to do the same.

For it chaunceth many tymes that the folishest thinges of all, grow to a com∣mune custome, whiche ought not in any wyse to be made the rule of godlines, in asmuche as puritie is to be estemed, not by custome, but by those thynges whiche are true, and commaunded by God. But the Scribes, Phariseis, yea, and almoste all the whole packe of the Iewes, most folishely iudgeing puritie of mynde to stande in corporall thynges, dyd contrarie to this, supersticiously

obserue the maner taught them, not of God, but of theyr forefathers, and el∣ders, in suche wyse, that yf they had been in daunger to sterue for hunger, they woulde haue eaten no meate, vnlesse they had first washed theyr handes. And yf they be compelled to take theyr repaste ofte tymes a daye, then washe they ofte tymes, and therfore suppose that they cumme cleane vnto the table. Further, if they retourne home from the market, then do they (as though they had gathered sum filthe by touching of the people) washe theyr whole bodies afreshe before they eate any meate: wheras all this while hauyng theyr soules moste polluted with hatred, enuy, ambicion, couetousnes, hypocrisye, and manye other detestable vyces, they neuer haue anye mynde of washyng at all. These, and suche other like tradicions, were taught them of theyr forefathers, besydes the constitucions of the law, wheras the law expresly forfendeth that anye thynge be eyther added▪ or taken awaye from Gods commaundementes. Neyther thought they it sufficient ofte tymes to washe theyr bodies, therby to appere the cleaner: They washed also theyr cruses, theyr brasen vessels,, and thei•• tables.

[ The texte.] ¶ Then asked hym the Phariseis and Scribes: why walke not thy disciples accordinge to the custome ordeyned by the elders, but eate bread with vnwashen handes? He answe∣red, and sayed vnto them: well prophecied Esay of you hypocrites, as it is written: This people honoreth me with theyr lyppes, but theyr harte is fat from me. Howbeit, in vayne do they serue me, teaching the doctrines, and commaundementes of men: for ye laye the com∣maundement of God apart, and obserue the constitucione of men, as the washing of cruses, and of cuppes, and many other suche lyke thinges ye do.

Nowe coulde they no lenger kepe in this foule scabbe of false reprouyng, yet quarelled not they with the disciples, but assayled the maister himself, as though he had committed sum haynous enormitie. Why, say they, do not thy disciples who folowe the, and hang vpon thyne instruccion and teachyng, kepe the custome begon of our elders, but eate their meate with vnwashen and vn∣cleane handes? Iesus intending to teache vs that there is no more noysom or mischeuous kinde of quarrelling, then when a man vnder pretence of godly∣nes, fyndeth faute with the well doynges of his neyghboure, sharpely repro∣ueth theyr malice, and coloured righteousnes: By your deedes, sayeth he, you playnely declare, that the Prophete Esay prophecied of you hypocrites, full well, and worthely, whyche make an outwarde shewe of holynes, wheras in∣wardly ye are replenished withall sinne & wickednes. In this Prophete, God complaynethe in this wyse: This people honorethe me with theyr lyppes, but theyr heart is far from me. And as thēselues do liue, so do they enstructe other. I passe nothing vpon this cleanes of theyr bodies, and houshold stuffe, but re∣quire of them inward puritie & cleanes of soule. They serue me in vayne wyth this coloured kynde of godlynes, auauntyng and magnifying it, as thoughe it were a thyng of great worthynes, and wherein perfite godlynes did stande, teaching mans tradicions, whiche make no man commemdable, and prayse worthy before God: and of a supersticious mynde they haue to obserue the∣same tradicions, nothynge passynge vpon Gods commaundementes. Looke howe muche differ••nce there is betwene God and manne, so muche differenc•• oughte there to be betwene mens constitucions, and Gods commaundemen∣tes. God is a spirite, and that whiche is spirituall and ghostly continueth for euer, and oughte neuer to bee neglected. Agayne, what thynge soeuer is corpo∣rall, thesame lastethe but for a season. If it be lawfull to passe litle vpon the

ceremonies whiche god himselfe hathe commaunded to be kepte, whensoe∣uer charitie towardes the neyghboure exhorteth so to doe: Howe muche lesse then is it meete to breake the commaundementes of God, for kepyng of mans tradicions? It is a wrong shapen godlines, and an vnholy holines, to bee su∣persticious in kepyng of suche ceremonies as your forefathers▪ instituted and taught you of theyr owne mynde, and in the meane while litle to regard those thinges which God himselfe hath commaunded you to obserue. You thinke it to be one of the chiefeste pointes of godlines to washe your handes, your cup∣pes, your cruces, and to obserue manye other lyke thinges, the whiche your doinges, by reason they haue a certayne counter••ayte apparaunce or visure of holines, doe highly set you furth and make you seeme prayse worthy vnto the worlde: and this prayse so gotten by coloured holynes, you set more by then by Goddes auctoritie. For you loue your selues: and neyther seke Goddes glorye, nor the soule health of the people, whose guydes, and teachers you professe your selfes to be.

[ The texte.] ¶And he sayed vnto them: wel, ye cast aside the commaundement of god, to mayntayne your owne constitucions. For Moyses sayd: Honour thy father and thy mother, and who∣so cursethe father or mother, let him dye the death. But ye saye, a man shall say to father or mother, Corban: which is, what gifte soeuer cummeth from me, shalbe for thy profite. And so ye suffer him no more to do ought for his father or his mother, and make the worde of God of none effect through your owne constitucion, whiche ye haue ordayned, and manye such thinges do ye.

Therfore it is no maruayle yf ye disanull, and cleane take awaye that God hath commaunded to be obserued of all men for euer, to thentent that mannes tradicions, whiche procure you great gaynes, and authoritie, maye still continue. Doth not all the worlde see that you thus do? Dyd not god geue this law by Moyses? Honour thy father, and mother: And he that cur∣seth his father or mother, shall dye the death. This God commaundeth not in one place, but doth oft times repete it, and put euerye man in remembraunce thereof, because that children shoulde to theyr power, helpe theyr parentes when they be olde, & impotent, or fallen into pouertie, or otherwise, so ofte as they are oppressed with any maner of necessitie, and by this meanes paye them home agayne, the benefyte of theyr nourishing. The same thing the lawe of na∣ture commaundethe, whiche is likewise emplanted in manye brute beastes, as in Storkes: But you hauinge an iye to your owne peculiar vauntage, doe with your fayned doctrine, make Gods commaundemente of none effect: and require that this lawe (whiche God woulde so fayne haue euery body to kepe) shoulde geue place vnto your sayed coloured doctrine. God himselfe cryethe: honour thy father and thy mother: & ye are bolde to saye the contrary: Honour not thy father and thy mother. You crye not so with wordes, but you do it in very dede. So muche the more detestable is your wickednes, because you cloke the same with an ymage or colour of godlynes. For to the intente your treasury (wherewith all your excesse and pride is mayntayned) maye be filled, you craftely alure whomsoeuer you can, to bringe very many giftes vnto the temple, by defeatinge euen of theyr owne parentes, whom they shoulde accor∣ding to Gods commaundemēt, succour at theyr nede perswading them that by this meanes the commaundement is fulfilled, as thoughe the thynge whiche is dedicated vnto the temple, were geuen to God, and that God were the very naturall father of all menne. Wherfore vnto him who hath caste anye moneye into the treasurye, you saye, that he nowe nedethe not to geue anye thynge

to the reliefe of his poore parentes, because the commaundemente is other∣wyse fulfilled: and in the meane while you so feare the parentes with vayne supersticion, that they dare not require of theyr children anye thinge, whiche semethe once dedicated vnto God, leste in so doynge they shoulde brynge themselues in daunger to be accused of sacrilege. Doubtles God hath no nede of your moneye, neyther is the same employed to his glorie, but turned to your owne priuate commoditie: and thoughe it were bestowed vpon the buildynge of the temple, yet with God there is no temple so holy that for the mayntey∣naunce therof, he would haue the children forsake theyr parentes at theyr n••de. Do not you, when that by suche fayned doctrines, ye both so deceyue the chyl∣dren, that they refuse to helpe theyr parentes, and also so feare the parentes that they dare not touche anye thynge once consecrated vnto the temple: dooe not you, I saye, whiles you thus stablishe and vpholde your owne commaun∣dementes, dysanull and put out of place goddes commaundementes? This thinge haue I broughte you forthe for an ensample, whiche ye cannot denye. But you offend not herein alonely. For in many other thynges you doe the lyke, as in that you nowe doe. Goddes commaundemente is: thou shalte loue thy neighbour as thy selfe. And you for trifling washinges taughte you of men, goe a boute to surmyse mattiers bothe agaynst me, and my disciples, nothyng regardyng goddes commaundement in thys behalfe.

[ The texte.] ¶ And when he had called all the people vnto him, he sayde vnto them: Herken vnto me euery one of you, and vnderstande: there is nothyng without a man that can defile hym when it entreth into hym: but the thinges which procede out of a man, those are they that defile the man. If any man haue eares is heare, let him heare. And when he came into the house away from the people, hym disciples asked his of the similitude. And he sayd vnto them: are ye also so greatly without vnderstandyng? Doe ye not yet perceyue that what∣soeuer thing from without entreth into a man, it cannot defyle him▪ because it entreth not into his hart, but into the belly, and goeth out into the draught, purginge out all meates

After the Phariseis were with these wordes vnto them priuately spoken, rather put to sylence then cured of theyr maliciousnesse, he eftsones called all y^e people vnto him. For his pleasure was to haue them all monished of the premisses, leste they shoulde at anye time afterwarde, haue bene by Pharisa••∣call tradiciōs, withdrawen from the puritie of the gospell. Heare you all (saith he) and vnderstande my wordes. You sawe howe I was accused of heresie or vngodlynesse, for that some of my disciples dyd eate breade with vnwashen handes, as who saye, he that so eateth, were by suche meate polluted and made vncleane before God. The cleanes, and vncleanesse of manne, standethe not in outwarde, but in inwarde thynges. Neyther canne the soule of manne bee defiled with corporall thinges. Therefore nothinge that is without man, and entreth into the bodie, can make him vncleane before god. But suche thynges as be within man, and cummeth out of hym, declarethe him to bee vncleane. By this darcke saying, the Lorde Iesus gaue the people occasion diligentely to ensearche what was the meanyng of his wordes, and to make them more diligent, he sayd moreouer: whoso hath mete eares to heare, let hym heare: meanyng that the foresayed songe was songen in vaine to the deafe Phariseis. But after the multitude was sent awaye, and he gone into a house, then the disciples desyred hym aparte, to expounde them the parable of the difference betwene the thinges entring in & cumming out of man. Iesus here folowinge then sample of a faythfull, and diligent scholemaister, after he

had gyuen them a litle checke, and by that meanes made them to take better hede vnto his wordes, then did he teache them the misterye, and secrete mea∣ninge thereof. What, sayethe he, are you also, whome I haue specially chosen out to teache other, so voyde of vnderstanding? Trulye ye your selues oughte to haue gessed what was meant by this parable, by so manye as I expoun∣ded to you heretofore. Perceyue you not that mans cleanesse and vncleanesse can neuer be knowen by those externall thinges whiche enter into hym? For whatsoeuer entreth in by the mouthe is not conueyed into the harte, but in∣to the stomacke, and anon after into the bely: from thence, yf there be anye thynge that is vncleane and filthy, it is auoyded out into the priuie: so that to the eater euery meate is cleane, because nature purgeth whatsoeuer is here vn∣cleane, and filthy.

[ The texte.] And he sayed: that whiche cummmeth out of a man, defileth the man. For from within euen from the heart of men, procede euell thoughtes, aduoutry, fornicacion, murther, theft, couetousnesse, fraude, deceypte, vncleaues, a wicked iye, blasphemies, pryde folishnesse•• all these euel thinges cum from within, and defile a man.

But those thinges that cum out from the most inward partes of man, be tho that both make and declare him to bee vncleane. The seate of the soule or minde, is in the heart, and in the soule is true cleanesse and vncleanes. For this cause he is not forthwith cleane whoso hath washed his handes, but whoso hath a washen, and a cleane harte. Therefore all that cummethe from thence doethe verely declare manne to be cleane, or vncleane. For out of the moste secrete corners of the harte, do yssue euel thoughtes, aduoutry, fornicaci∣on, manslaughter, thefte, couetousnesse, gyle, falsehode, vnchast lyuinge, a naughty and an enuyous iye, raylyng wordes, pryde, and folishnesse. The meate whiche is eaten with vnwashen handes, bringeth in none of all these enormites, but they springe euen of the man himselfe, that is to saye, of the harte: and when they once cum out, then doe they playnly declare him to bee vncleane in dede, whose harte is defiled with so manye fylthy vices. If they be kept in and hid, yet is the man neuerthelesse vncleane, in the sight and iyes of almighty God, who throughly seeth the entrayles and bowles of the harte. But yf they fortune to come out eyther by wordes or dedes, then do they not onely testifye that the persons from whome they procede are vncleane, but also many times do defile other mo, whiles that by the eyes, and eares, they enter and crepe into the myndes of the hearers and sears. Wherfore let your chiefe care be, to kepe your harte cleane, and then shall it not skill, whether you eate your meate with washen handes, or vnwashen.

[ The texte.] ¶And from thence he rose, and went into the borders of Tyre and Sydon, and entred into an house, and woulde that no man shoulde haue knowen. But he could not be hid. For a certayne woman (whose doughter had a foule spirite) assone as she hearde of him, came & tell at his fee••e. The woman was a Beeke, out of the nacion of Syrophenicia. And she be∣soughte him that he woulde caste out the deuill from her daughter. But Iesus sayde vnto dee: Let the children first be fed. For it is not mete to take the childrens bread and to caste it vnto whelpes. She answered, & sayd vnto him: euen so lorde, neuerthelesse the whelpes also eate vnder the table, of the childrens crummes. And he sayd vnto her: for this sayinge go thy waye, the deuill is gone out of thy daughter. And when she was cum home to her house, she found that the deuell was departed, and her doughter lying on the bed.

After these thynges were thus doen, Iesus signifying euen by the very chaungeing of place, howe wery he was of the Iewish honouring and seruice, whiche was almoste altogether estemed by thovseruacion of folishe corporall ceremonies, and coarcted within the verye narrowe limites of Iewry: signifi∣yng

also how much he desyred to be at large among the Gentiles (where he should be honoured in spirit, and trueth) gat himselfe thence and went into the borders of Tyre, and Sydon, but as a priuie geste because of the enuious Iewes, who by reason they counted the Tyriās and Sidonians for dogges, and abhominable people, woulde not haue suffered him to haue translated and had awaye the doctrine of the ghospell vnto them. Wherfore beyng there, he vsed not to be conuersaunt in open and common places, as he was wont to be among the Iewes, but went into a house, as though he had bene desyrous to kepe hymselfe secrete, and vnknowen. Albeit he coulde in no wise so do. So greatly had the fame of his wordes, and dedes spred abrode, and stretched forth it selfe, euen beyonde the bondes and lymites of Iewrye, as though it had then deuised to ouerrunne the whole worlde. In this wise is the glorye and prayse gotten by leadyng a godlye lyfe after the ghospell, best of all spred abrode, when that of it owne accorde it foloweth hym, who exchueth and shunneth thesame. For a certain woman of Canaan, as this rumour was bruted, and noysed abrode of Iesu, came oute of the coastes of her countrey, and anon conceiuing a greate confidence of hym, hasted her to the place where he was: and being with muche a doe let into the house, fell downe at his feete. This womanne was not of the Iewishe, but of the hea∣then religion: not a Iewesse borne, but a Syrophenisse. Here thou seest a fy∣gure of the churhe whiche anon after should be assembled and gathered toge∣ther of the gentiles. The Iewes droue Iesu out of theyr countrey: but thys Syrophenisse forsoke her countrey, and wente to mete him. It is but lost la∣bour to cum to Iesu, vnlesse thou haue first forsaken thyne olde vices beyng now familiar, and of houshold with the. Thou must flitte out of thyne owne house, to thentent thou mayest cum vnto the house where Iesus abydeth. This woman had a daughter at home vexed with an yuell spirite, by the whiche daughter are vnderstand the people geuen to ydolatrie. Wherfore she desyred Iesu that he woulde vouchsafe to delyuer her from the spirit. How muche perfyter was the fayth of this heathen woman, then of the ruler of the synagoge? Iesus because he woulde make the faythe of this woman more apparaunt to all men, shaped her an aunswere as though he had bene of a Ie∣wish minde, saying: suffre the children, first to be filled. It is not besemyng that I take the breade of the children, and caste it to dogges. For the Iewes do glory, and make theyr vaunte that they alone be the children of God, and esteme the gentiles, who are of a contrarye relygion to theyrs, for dogges. He calleth the vertue of the ghospell bread, whiche by the heauenly doctrine, and pure faythe, healeth all diseases, and expelleth all kynde of diuels out of menn••s sowles. The woman nothing offended with this rebuke, tourned his woordes into an argumente to obtayne her peticion, the whiche he spake (as it semed) because to shake her of that she shoulde make no further suyre and requeste vnto him herein. Thou sayeste very well, sayeth she, Lorde. We heathen people haue not disdain at the Iewes, that they (as children) doe honorably sit at the table of theyr exceding rythe father and eate theyr fyll of the holye loaues. But yet dogges are permitted to eate the crummes whiche fall downe vnder feete from the childrens table. Iesus, as though he had bene ouercum with so great faith, pacience, humblenesse of minde, and con∣stancy of the woman, answered, and sayd: By reason of this answere thou obteyneste that perforce, whiche it was not yet tyme for me to geue the.

Get the home, thy daughter is nowe deliuered of the spirite. The woman gaue credence vnto his wordes, and so departed thence with greate ioye and gladnesse, and proued all thinges true, that Iesu tolde her. For she founde her daughter at reste in her bedde, nowe cleane deliuered from any further vex∣acion of the fiende. Assuredly the faythe of the mother enforced Iesu to heale the daughter. Assone as the euill spirite is once put to flighte, then folowethe there incontinent, quiet of minde and conscience. For that euer foloweth inno∣cency & cleane life. So at this daye the congregacion of godly folkes, resorteth vnto Iesus, and maketh intercession for suche as are no lesse vexed with Ido∣latrye, ambicion, wrathe, couetousnesse, and a furious desire to make warre, then yf they were vnder the thraldome of some foule spirite. The Iewes thoughte it not beseming that they whiche a litle before were enforced to doe all mischiefe at the will and pleasure of diuels, shoulde so daynlye throughe the grace of the gospell, be receyued to the dignitie, and felowship of the children of God: and the cause why, was by reason they perceyued not howe this high preeminence oughte not to bee estemed by consanguinitie or kinred, but by feruentnesse, and constancye of faythe, towardes the Lorde Iesu. Christe was promised vnto the children of Israel, and to the posteritie or successours of A∣braham: But they are the posteritie of Abraham which folowethe fayth of A∣braham. They are the children of Israel which require not heauen gates to be opened vnto them for theyr merites sake, but goe aboute violently to entre in by force of an euangelike faith. For Israel is as muche to saye in the Hebrue tongue, as a man strong or valiaunte againste god. For when the Gentiles (who before tyme were blemished wyth all kindes of vices, and had no good dedes at all, whereby they mighte make anye iuste title or clayme vnto the kingdome of heauen) were by the iustice of God cleane excluded and shut oute: then brake they in by the windowe of mercye, and made themselues a waye in by constaunte faythe, as it had been with some toole or weapon, violentlye breakynge vp the walles of the same kingdome. The time was not yet come that they shoulde be openly called to the felowship of the kingdome of heauen: but yet the Lorde maketh many foresignes of theyr vocacion, as one desirous to preuente the thing, whiche he chiefly desireth.

[ The texte.] ¶And he departed agayne from the coastes of Tyre and Sydon, and came vnto the sea of Galile, thorow the middes of the coastes of the ten cities. And they brought vnto him, one that was deafe & had an impediment in his speache. And they prayed him to put his hande vpon him. And when he had taken him aside from the people, he put his fingers into hys cares, and did spit and touched his tongue, and loked vp to heauen, and syghed and sayde vnto him: Ephat••, that is to saye, be opened. And strayghtwaye his eares were opened, & the string of his tongue was lewsed, & he spake playne. And he commaunded them that they should tel no man. But the more he forbad them, so muche the more a great deale, they published, saying: He hath done al thinges well, he hath made both the deafe to heare and the dumme to speake.

After this sede was priuely, and as a man would saye, by stealth, so wen amonges the Tyrians, Sydonians, and Cananites, the Lorde reculed, and wente agayne vnto y^e lake of Galile: leauinge Sydon, and passinge alonge by the countrey of Decapolie or ten cities, wheras before he healed a man vexed with a spirite. And when he was hither cummen, they brought him a pitifull sight, that is to wete, a manne bothe deafe, and dumme. For he muste nedes be dumme, whoso is of nature deafe: But more miserable is his deafenesse, which lacketh meete eares to heare y^e worde of god. He is worse dūme, who hath no

tongue to confesse his owne filthie liuing and gods merc••e. By the hearing of fayth, beginneth our saluacion: and by confession of mouth, is the perfec∣cion of soule healthe. The Iewes albeit they dayely hearde Iesus speakinge, yet they hearinge hearde him not, because folowinge then sample of a serpente called an Aspike, whyche stoppethe her eares againste the voyce of the wise en∣chaunter, they woulde geue no credence vnto suche thinges as they hearde. And therefore had they a tongue to backbyte, and make yll reporte: but none at all to professe the holsome faythe of Christ. But what shall this sely poore wretche doe, who hath neyther tongue to desire the Lord to geue him health, nor eares to heare that voyce of Iesus, whiche reysethe to life euen the deade? Other that had bothe tongue and eares holpe him. They brought him vnto Iesus: they besought him of his gracious goodnesse, to vouchesafe to laye his hande vpon him. So plesethe it the moste mercifull lorde to helpe sin∣ners, euen at the contemplacion of other mennes faythe. The christian no∣uice is broughte vnto Iesu. He hath made an ende bothe of yll doinge, and naughtye speakynge: but yet hathe he not learned to dooe well: Yet hath he not learned to confesse the goodnesse of the ghospell. For howe can he so doe vnlesse Iesu laye his hande vpon him? Men do but laboure in vayne yf Iesu put not to his secrete power and vertue. The lorde coulde euen with the bare worde of his mouthe, haue easlye healed this deafe and dumme felowe: but this fourme of healing was set out for our enstruccion. For like as y^e wordes of Iesus are moste commonlye parables or misteries: euen so be many times his doinges too. He toke him by the hande & led him aside from the multitude of people. Safe is he whomsoeuer Iesus hath taken, and seuered from the ruffling of this troublous, and vnquiet worlde. Then put he his fingers into his eares, and touched his tongue with his spittell. Nowe is health verye nere when Iesus by vertue of his spirite (whiche is the finger of god) vouch∣safeth to touche the eares of our minde, when the spettell of heauenlye wise∣dome (whiche is himselfe) cumminge out of the mouthe of the higheste father, dayneth to touche the tongue of our soule, to thentente that all godly thynges maye rellise and sauiour vnto vs. For without this humour, there is no tast: and if mannes spettell be fautie, then maketh it a wrong iudgemente in tasting. This spettell dothe not onelye leuse the tongue, but also open the iyes of the blinde borne person, as often as it is mingled with earth, and the iyes are ther∣withall anoynted: wheras the spettell of the Philosophers, and the Phariseis, doethe rather put out the iyes altogether. As Christe did, so in manour doe the teachers of the gospel. They take men and leade them away from the mul∣titude, when they call them backe from the brode waye (by the which very ma∣ny walke vnto damnacion) to the felowship of the litle flocke of true Christi∣ans. They put their fingers, into theyr eares, when perswadinge them to put no trust in thinges transitorie, they styrre and exhorte them to embrace the hea∣uenly doctrine. They laye spettel vpon their tonges, when they exhorte men to professe the Euangelike and Christian fayth.

They lay on their handes, when they geue the holy gost to them that be baptised: by whome theyr sinnes are taken awaye, and innocencye is confer∣red. But the teacher doethe all this in vaine outwardlye, excepte Christe worke within and sende downe his godly vertue from heauen. Iesus willing to shewe vs as it were certayne fygure hereof, when he had taken the man

and firste put his fingers into his eares, and then spitte on his tongue, he lifted vp his iyes to heauen, and sighed. This sighing came not of anye mistruste to cure the manne, but was a passion or poynte yf him that greuously bewayled mannes calamitie.

For what thinge is more iniserable and wretched then they, whose inwarde eares are so occupyed and encumbred with worldly lustes, that they cannot heare the worde of God? Whose tongue is so entangled, and inferred wyth naughty affeccions, that they sauour not of heauenly thinges, but are alto∣gether dumme to confesse theyr owne sinfulnes, and dumme to set out the mercy of God? Therefore the sighinge of Iesu, putteth vs in remebraunce in what case we were: but his loking vp into heauen, taketh away desperacion shew∣ing vs from whence cummeth out ready succoure, and also whom we ought to recken our selues bounden vn••o▪ that we, whiche had before open eares to heare detraccions, ribaudry, fond tales, Pharisaicall doctryne, opinions of Philosophers, and the suggestions of the diuell, haue nowe the same opened, to heare the heauenly doctrine of the ghospell: and that, we whiche had before our tongue so infected with the spettell of the fleshe, that we lothed the deli∣cate foode of the heauenly Philosophie: so tied with the diuels bondes that we coulde neyther knowledge our offences, nor serre out goddes glory: do now confesse howe nothynge is due vnto vs for our desertes but onelye hell: and howe it cummethe whollye of the bounteous goodnes of God, that we be chosen bothe to the name, and also to thinheritaunce of the children of God. Wherefore let the prieste inlyke manour rather mourne, then rage againste other mennes sinnes: rather sorowe, than be angrye. Neyther lette hym chalenge vnto hymselfe the power to geue absolucion: but loke vp to heauen, confessinge, and testifyinge thereby, that all that euer is doen through sa∣crametall rites, and ceremonies, is done by goddes power alone, and not by mannes. Iesus sayed vnto the man: Ephata, whiche woorde signifiethe in the Hebrewe tongue, be opened: And by and by of his worde there ensued a vertue. For anon his eares were opened, and the bande of his tongue was lewsed, and he spake redily. They had open eares, who after the lorde saied vnto them (come after me) forsoke all that euer they had and folowed him. They had a readye tongue, which after they had receyued the holy goste, spake with sundrie languages the wonders of god, and aunswered the rulers charging them that they shoulde not from thenceforthe be so hardye, as to preache the name of Ie∣su, on this wise: whether we oughte rather to obey god then men, iudge you. These thinges were doen aside from the people. For we muste not make a wic∣ked multitude witnesse bearers of out firste professing of the gospell, leste they haue in derision, that they as yet beleue not.

Therefore Iesus charged them they shoulde tell nobodye hereof, not for that he woulde not haue his miracle disclosed and knowen, but because the thinge selfe dothe beter declare the power of god, then any publycacion, or set∣tinge forth of man. They all knewe this deafe & dum person. Nowe he hearde, & had his conge at will. And so did he blase, euen when he spake neuer a woorde of the mattier, the greate benefite receyued of Iesu. Further, Iesus was in this world conuersaunte vnder the shape & likenes of man, because he woulde enstructe menne, and teache them what they shoulde doe. What thinge soeuer

a manne dothe that is excellence, and prayse worthye, lette him couete to haue no wordes made thereof, to thentente that maimes glorye maye be vtterlye suppressed, and onely goddes glory aduaunced. It is ieopardy to magnify and ertoll manne, but the power, and goodnesse of God, is euermore moste worthely praysed. Albeit neyther is the glorye and prayse of man (if anye be due vnto him) cleane suppressed: Yea oftetimes the more it is auoyded, the more it folowethe. But a christian teacher muste be of this mynde, to desyre, as muche as in him lyeth, to be knowen to god alone: and in so doing, he is the more wor∣thy to be praysed to euery body.

For whoso destrethe glory and prayse among men, thesame in that he is so desirous therof, deserueth to haue none at all. Wherfore in that Iesu for badde them whiche broughte the dumme manne vnto him, to tell anye bodye what was done, he thereby more prouoked them to publish, and tell it abrode to all menne. And so muche the more had they his greatnesse, and excellencie in admi∣racion, because that he, who bothe was able to doe, and wrought in dede suche feates among them, did not onely not require of them anye mede or rewarde for his laboure, but also woulde not somuch as take the fruicion of that glorye and prayse, which he moste worthely deserued, for so notable a miracle. But as it is the propertie of him who is beneficiall in dede, to require no prayse for hys benefite: so is it agayn the part of a thankfull persō, so much the more earnestly to render hartie thankes, because the authoure of the benefite loketh for none at all. Therfore those felowes reported euery where of Iesu, saying: He hath done all thinges well, and hath restored to the deafe theyr hearing: and to the dumme, theyr tongue, and speache. This praise is agreeable to none, but to god alone. No earthly manne doeth all thinges aright. All the miracles that Iesu wrought, were vndoubtedly our benefites: whiche miracles if a man wey and pondre after the outward apparaunce of corporall thynges, in dede there were many of them, that farre passed this, wherewith he made the deafe to here, and the dumme to speake. But according to the spiritual meaning hereof, the sūme of a christen mannes felicitie standeth in this poynte, that with his eares he may heare the wordes of the gospel, and then with his tongue, vttre, & speake what he hath learned, and geuen credence vnto▪

Notes

• And when they sawe certayne of his dysci∣ples. &c.
• He answe∣red & sa••ed vnto them. &c.
• But ye saye a man shall say to fa∣ther, &c▪
• He y^t hath eates. &c.
• What so••∣uer th•••• frō without entreth in∣to &c▪
• And saied vnto him: Ephata.
• And ••e com∣maunded them. &c.
• He hathe done al thī∣ges wel. &c.