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

The .ix. Chapter.

[ The texte.] ¶And he sayde vnto them: verely I saye vnto you: there be some among them that stande here, whiche shall not taste of death, tyll they haue sene the kyngdome of God 〈◊〉〈◊〉 with power.

THey shall not be partakers of this glory, who wyll not nowe suffre the infamy of my crosse. The Iewes loked for a meruei∣lous kyngdome of the children of Israel which they supposed should begyn, assone as Messias was come, and therfore they coulde not beleue that Iesus was Messias, because he came so poorely, and lyke an outcaste of the worlde: and muche more wer they offended with the mencion of his passion and death▪ They vnderstode not how there wer two cūminges of Messias, y^e fyrst which after the estimation of the world, was lowe and reprochfull, and another full of maiestie, and glorye, which shalbe in the ende of the worlde, to thenten•• he

may ioyne vnto him his whole body, deliuered from all euils in the glory of the father: and throwe downe Sathan with all his membres, into the fyre of hell. He woulde that the daye of his latter cumming should be vncertainne to all menne: but yet woulde he haue euery man to be in a readynes againste the same. Therfore forasmuche as there were some among the people whiche by inward imaginacion sayde thus to them selues: when shall this tyme of glo∣ry cum which he promiseth? And peraduenture many of them beleued not that it should euer cum at all: Iesus stablished their wauering myndes with suche wordes as here ensue: Be ye ryght well assured of the thyng I told you, that the sonne of manne (whome ye nowe see humble and lowe, and very shortly shall see more abiect then all other) shall appeare in the fathers maiestie, with all his holy Angels, and chosen disciples. Neyther is that tyme so farre of. For there be some here in this companie,* 1.1 whoe or euer they dye, shall perceiue that the kyngdome of God is already come with power.

Therfore let euery man make himselfe redy, to thentent he maye be founde worthy to be of the same kyngdome. These wordes that the Lorde spake, the Apostles themselues as then vnderstode not, because there was in them dou∣ble vnderstanding. For after his death, resurreccion, and ascencion, and after the sending doune of the holy ghoste from heauen, then that vertue of the corne of musterdsede, that is to saye, of the Euangelike doctrine, began to shewe and putte furthe it selfe.

[ The texte.] ¶And after sixe dayes, Iesus taketh Peter, and Iames, and Iohn, and leadeth them vp into an hye mountayne cut of the waye alone, and he was transfygured before them, and his rayment dyd shyne, and became very whyte, euen as snowe, so whyte as no fuller can make vpon the yearthe. And there appered vnto them Hely as with Moyses, & they tal∣ked with Iesus. And Peter answered, and sayd to Iesu: Mayster here is good beinge for vs. Let vs make also three tabernacles, one for thee, and one for Moyses, and one for Hely∣as, as, ••or he wyste not what he sayd. For they were afrayde. And there was a cloude that sha∣dowed them, and a voyce came out of the cloude, saying: This is my beloued sonne, heare hym. And sodaynly when they had loked rounde aboute, they sawe no man more then Ie∣sus onely with them.

Nowe because the disciples should put no doubtes, but he woulde once perfourme what he promysed concerning the maiestie of his second comming, his pleasure was to geue them some taste thereof, and that before their death, so farfurthe as mannes nature was able to receiue or awaie withall. Wher∣fore after syxe dayes, Iesus toke vnto him three of his twelue specially chosen disciples, as the chiefe and worthyest persons: vnto whom his pleasure was to shewe this fight, because thei woulde make no wordes thereof, tyll the time were come that thei might lawfully disclose it. These were Peter, Iames, and Iohn. Them onely he toke awaye with him into a very highe mountaine. For thei muste be farre from all carefulnes of lowe and yearthly thinges, whome Iesu vouchesafeth to shewe suche a syght vnto. He dayneth euen in these daies to geue by secrete inspiracion, vnto certaine elect persones enhaūced to the mountaine of pure contemplacion, some taste, and syght of the euerla∣sting blissefulnes.

The people whiche abyde benethe in the plaine, knowe nothing therof, and if a manne tell them, they beleue not. When the Lorde, and his disciples were come to the toppe of the mountaine, fyrst of all they fell to theyr pray∣••rs. For prayer is the thynge whiche chiefly prepareth the iyes of the heart,

and maketh them meete to beholde suche a sight.

And loe, as Iesus was in his prayers, the shape of his body was sodaynly chaunged.* 1.2 For his face, whiche before semed not to diffre from the common physnamy of other, shone as bright as the sunne. Then did his clothes glister with whytenes, surmountyng the whytenes of the snowe: suche as no fuller can by any crafte make the like vpon clothe. Neyther was Iesus sene thus a∣lone, but with hym Hely, and Moyses talkyng together. It was Moyses of∣fice to talke with God. And we rede howe Hely, was taken vp and caryed in∣to heauen with a fyery charyot.* 1.3 Doubtles theyr communicacion with Iesu, signifieth the agrement of the lawe and the Prophetes. For the lawe shado∣wed and drewe out Christe with misticall fygures: and the prophetes shewed before by theyr prophecies, howe Christe shoulde come suche a one, and lyke in all poyntes as Iesus came: and yet the Iewes woulde not beleue. The matter wherupon they talked, was his gloryous death & departing, whyche he shoulde in shorte space after fulfill at Ierusalem vpon the crosse, so that here the mencion of deathe dyd lykewise assuage that excedynge greate plea∣sure, wherof mans mynde was in no wyse receyuable. Peter being raui••hed with this vnspeakable syght,* 1.4 and therfore not well able to rule his affectes, brake theyr communicacion begonne of deathe, saying: Maister speake no∣more of Ierusalem: Here is good beinge for vs. Therefore lette vs make .iii. tabernacles in this place, one for thee, another for Moyses, and the thyrde for Hely.

These wordes of Peter, partly proceded of the feare of death, whiche was depely soncken into his minde, & partly of the great pleasure he had in behol∣dyng of his sight, wherewith he was, as it were dronken. For lyke a man be∣syde hymselfe and rauyshed of his wyttes, he wyst not what he sayde. So great was the feare wherewith these mortall menne, not yet receyuable of y^e diuine maiestie,* 1.5 were astonied. Therfore because they should not be ouer∣come with this passyng great bryghtnes, there arose a cloude whiche ouer∣shadowed them, and tempred that vnsufferable light, so as they might awaie with it. This taste of the diuine maiestie, was geuen to theyr corporall iyes. There was also somewhat geuen vnto theyr eares. For there sounded out of the cloudes, the fathers voyce, being likewise full of maiestie, whiche sayde: This is my moste dearly beloued sonne, geue care vnto hym.

Nowe, howe for very shame dooe the Iewes to this present daye, speake agaynst Christ, sith bothe Moyses, and Hely, whiche are of greatest authori∣tie among them, beare hym wytnesse? sith the father (whom they woulde bee sene deuoutly to serue and worshyp) gaue by hys voyce,* 1.6 the whole authoritie to his onely begottē sonne. The Apostles were delighted with this glory: but let hym that wyll come therunto, heare Iesu whan he exhorteth to the imi∣tacion of his crosse. O Peter, doe not thou from henceforthe rebuke thy Lord: doe not thou go before Gods determinaciō. Thou heardest the fathers voyce, which said: heare him who is my dearely beloued sonne, as who say: hitherto you haue heard Moyses, & the Prophetes prophecying of Christ, they haue nowe played theyr partes. He is alredie cum whom they promysed. Hereafter geue no eare vnto suche as promise thinges to cum: but heare you him that is present, and speaketh my wyll and pleasure. No man shall speake truer thin∣ges. Whatsoeuer disagreeth with his wordes, that vtterly refuse you.

Anone as this voice of the father was hearde, all thynges were sodenly chaunged agayne into another shape and lykenes: for when they loked reūde aboute them,* 1.7 like menne awakened out of theyr slepe, they sawe not one iote of al that euer they sawe before, saue alonelye Iesus, whoe was present with thē againe, hauing the selfe same shape that he was wonte to haue. He shewed them his greatnes onelye through a cloude, and they were not able to behold it. What would they haue done, if he had shewed them his very hyghnes and maiestie, euen as it is in dede? Therfore Iesus eftsones humbled himselfe to theyr lownes, and forsakyng the toppe of the mountayne, came downe to the reste of his disciples, and the multitude. Here remembre thou that art a prea∣cher of the ghospell, howe muche more it becūmeth the to humble and abase thyselfe to the capacitie of the weake, the whiche wast once lyke weake as they be: & yf thou haue any hygh or excellent qualitye in thee, the same is Christes, and none of thyne.

[ The texte.] ¶And as they came doune from the hyll, he charged them that they shoulde tell no man those thynges that they had sene, tyll the sonne of manne were risen from deathe againe. And they kepte that saying with them▪ and demaunded one of another, what the rising frō death againe, shoulde meane. And they asked hym saying: why then say the Scribes that Helyas muste fyrst cum? He answered, and sayd vnto them: Helias verely when he cōmeth fyrst, restoreth all thynges. And the sonne of man (as it is wrytten of hym) shall suffre ma∣ny thynges, & be sette at naught. But I saye vnto you that Helyas is come, and they haue done vnto hym, whatsoeuer they would, as it was wrytten of him.

As they were cummyng doune from the hyll, or ere they camme to the mul∣titude, the Lorde Iesus forbad those three to tell any bodye what they hadde sene, tyll after the tyme that the sonne of manne were rysen agayn from the dead. Other heretofore when they were lykewise commaunded to holde their peace, did so much the more blase abrode those thinges whiche they were char∣ged not to disclose. But these .iii. bycause they heard the fathers voyce saying heare hym. &c. did as they were commaūded, kepe secrete what they had se••e, insomuch that they disclosed it not to the residue of the Apostles before the time appointed. They wyste not what the matter meante: but yet they suppo∣sed there was some earnest cause, why Iesus woulde not haue it published vnto the people before his resurreccion were knowen. For what other good shoulde they haue done by tellyng it abrode, but made themselues a la••ghyng stocke vnto they faythles? Who woulde haue beleued it to haue been matter in dede, that Iesu had appeared in such wyse, syth menne shoulde se hym sone af∣ter putte to so muche shame and villany, and in conclusion suffer death vpon the crosse? But the disciples (whoe durst not after they had once hearde the fa∣thers voyce, distruste the wordes of Iesu) not vnderstandyng what he meante by these wordes ensuing: When the sonne of manne shall ryse from death. &c. fell to reasoning the matter among themselues, and supposed verely that incō∣tinent after his resurreccion, the glory of that kyngdome shoulde begynne, whereof they had nowe taken a saye: howbeit there was a certaine scruple or doubt whiche made muche against them, and that was, because his death was at hande, the whiche he had ofte tymes warned them of before, promi∣syng he would relyue on the thyrd daye after thesame.

But they had learned of the prophecy of Malachy, howe Hely should come before the great daye of the Lorde. And because they coulde not assoyle this

doubte among themselues, they moued the question to Iesus: Lord say they thou hast perfourmed thy promise: We haue seene the brightenes of the kyng∣dome of God.* 1.8 Therefore we beleue that after thy resurreccion, thou wilt cum in semblable likenes, and suche a one as thou diddeste whylere appeare vnto our syght. But what is the cause that the Scrybes, takyng theyr authoritye of the prophecy of Malachy, doe saye, that the same daye shall not come, vn∣lesse Hely the Thes••ite come before, to make the people in a readines agaynste the cumming therof, leste the Lord smyte al menne with cursyng? Certes Hely, whome we sawe with the in the mountayne, is not yet come. Neyther is there as yet anye thynge done by hym. Therefore, eyther the kyngdome of God shall not come byanby after thy resurreccion: or els there is an other sence and mea∣nyng of the prophecy, then the Scribes doe teache. Unto this question of the disciples,* 1.9 the Lorde Iesus made a doubtfull aunswere, for that they were not as yet receyuable of the whole mystery hereof.

For abhorryng those thynges whiche pertayned a greate deale more vnto theyr saluacion, they dreamed onely vpon the glorye of that kyngdome, where∣of they had taken a taste: perceyuinge not howe this is also the kyngdome of God, when the holy ghoste (the ghospell beeing sprede abrode and euery where preached) subduethe all the puissaunce, bothe of this worlde and also of oure ghostlye enemy the deuyll. That kyngdome beganne to appeare, what tyme the lame walked, the blynde sawe, the dumme spake, the lepers were clensed, and the deuils caste out. Nowe whan this kyngdome shoulde come, whereof they had a litle before taken a taste, the Lord would not haue them to knowe: yet to thintente they should more pacyentely take his deathe, whom they loued out of measure, he suffred them to dreame for a whyle, that the bryghtnes of the same kyngdome shoulde shortelye cumme, whereof there was a saye geuen in the mountayne. Therefore he temperethe hys answere so discretelye, that he approueth the prophecye, and yet dothe not altogether condemne the inter∣pretacyon of the Scrybes, but only reproueth theyr vngodlye argumentacy∣on, wherby they concluded that the kyngdome of God was not yet come, be∣cause that same Hely,* 1.10 whiche was promysed long agoe of the Prophete Ma∣lachy, had not as then appeared in the worlde. For nowe the spyrytuall kinge∣dome of God (whiche thynge the proude Scrybes and Phariseis vnderstode not) began to come. Nowe was Hely after the mysticall vnderstandynge al∣redy come. Therefore Iesus sayde: bothe that whiche Malachy prophecyed of Hely, and also that whiche the Prophetes spake before of the sonne of man, shal come doubtles. You reade of Hely how he shall come before the great▪ and dreadfull daye of the Lorde, to tourne the hartes of the fathers, to theyr chyl∣dren, and the heartes of the chyldren to theyr fathers, to thentent that the yon∣ger sorte and posteritie, maye perceyue howe that is already come and per∣fourmed, whiche theyr forefathers and elders awayted for. Therefore this Hely goynge before, restore the all thynges, and amendethe whatsoeuer is not right, leste the Lorde come to the great mischief and vengeaunce of all men, if he fynde them vnprepared.* 1.11

But like as the prophecie of Malachy speakyng of Hely the forecurrour is true: euen so are the prophecies of other Prophetes like true, whiche foretell howe it shall cumme to passe, that the sonne of manne or euer he shewe hys maiestie, shall suffer many thynges, shalbe sette at naught, be mocked, and in

conclusion putte to death. Yea, to saye the truthe, whatsoeuer was prophe∣cied of Hely to cumme, is already accomplished, and fulfylled: the whiche thing beyng as yet vnknowen vnto the Scribes and Phariseis,* 1.12 I disclose vnto you my deare frendes. For Hely is already cumme, whoe shewed how the kyng∣dome of God was present, and moued all menne to be repentaunt for theyr former lyfe. And yet, this notwithstanding, they whiche boaste and crake v∣pon the perfite knowledge of the prophecy, knewe him not: And they whiche loued better theyr owne kyngdome then the kyngdome of God, delte by him, not as he deserued but as them lyked. For he camme accordyng to the pro∣phecies of Esaye, and Malachy, crying in wildernesse how the great and ter∣rible daye of the Lorde, was present, howe the axe was alredy put to the rote of the tree, and that euery manne shoulde spedely endeuour him selfe to auoyde the vengeaunce of God cumming. But this Hely (who openly without re∣garde of person, rebuked euery mannes vices) they despised, and put to deathe. Neyther wyll they more gently entreate Messias, then they haue done his forecurroure.

Hereby Iesus declared howe Iohn was Hely, not after the body, but after the similitude of spirite: who, whyles he neyther spared kynges, ne phariseis, was caste into prison, and beheaded. As they dyd by the forewalker, so wyll they doe by his Lorde: The same thyng wyll they lykewyse doe by those Apo∣stles, that shall folowe hym. For whosoeuer hath sincerely preached that god∣des kyngdome should cumme, thesame hath suffred many affliccions of the vngodly. And whoso syncerely preacheth y^• it is already come, must nedes suf∣fre the lyke. With these wordes Iesus called backe his disciples frō y^e dreame of glorye, to the remembraūce of the storme that was to cum, and hanged o∣uer theyr heades, that is to saye, from pleasaunt thynges to necessarye.

[ The texte.] ¶And when he came to ••is disciples, he sawe much people about them, and the Scry∣bes disputyng with them. And s••••ayghtwaye, all the people (when they beheld hym) were amased, and ran••e to him, and saluted hym. And he asked the Scry••es, what dispute ye among them? And one of the company aunswered, and sayed: Mayster I haue brought vn∣to the my sonne, which hath a dumme spirite, and whensoeuer he taketh hym, he teareth hym, and ••e someth, and gnasheth with his teethe and pyneth awaye: And I spake to thy disciples that they should caste hym out, and they could not.

In the meane whyle that they had thus commoned together, they were come into the sight of the people, at what seasō a great multitude, were gathered a∣bout the disciples, whome Iesus left beneath in the playne. He sawe also the scribes reasonyng y^e mattier, I wot not wherupon, with his disciples. Now when the people had espyed Iesus vnloked for on theyr behalfe, forasmuch as he had preuely conueyed himselfe awaye with a fewe of his disciples, they were astonyed, and met him cummyng full and whole, and saluted hym.

Iesus was not ignoraunt what the scribes disputed on, but yet he asked what the mattier was where vpon they reasoned, to thentent that euery body might knowe what was done.* 1.13 And when both y^e disciples & the scribes helde their peace for very shame, the disciples for that they assayed to cast oute a di∣uell and coulde not bryng it to passe, and the other because that in the pre∣sence of the disciples they depraued the name of Iesu, as a thyng vertulesse, and of no efficacie: one of that multitude who ministred the occasion of the ••••asoning, shewed the whole matier euen as it was, vnto Iesu. Mayster,

sayeth he, I brought hither my sonne vnto thee, who is vexed with a dumme spirite, of whome he is pitifully tourmented. For whensoeuer the spirite, te∣keth hym he dasheth hym agaynste the grounde, and then the childe fometh at the mouth, gnasheth with his teeth, and cryeth out, and all this whyle he py∣neth and consumeth awaye, by reason he is thus vexed. Because thou wast not here I desyred thy disciples that they would chase awaye this spirite, and de∣liuer my sonne. They assayed to doe it, and coulde not.

[ The texte.] ¶He answereth him, and sayeth: O faythles na••ion, howe longe shal I be with you? howe long shal I suffer you? Bryng him vnto me. And they brought him vnto him. And assone as the spirite sawe him, be ta••e him, and fell downe on the grounde walowinge and fominge. And he askethe his father, howe longe it is ago sence this happened him. And he saye•• of a childe, and oftetymes it hath caste him into the fier, & into the water, to destroye him. But yf thou canst do any thing, haue mercy vpon vs and helpe vs. Iesus sayed vnto him yf thou couldest beleue. all thinges are possible to him that beleueth. And strayght waye the father of the childe cryed with teares, saying: lorde I beleue, helpe thou my vnbelefe.

When the lorde heard this, to shewe, that feblenes of fayth was the ve∣rye cause why the yonge man was not delyuered of the spirite, he makynge as thoughe he had been wrothe and in a fume, sayed: O faythlesse nacion whiche yet canst not by so many miracles as I haue done, be brought to belefe. Howe longe shall I lyuynge here in earth, striue with your vnfaythfull obstaclenesse? howe long shall I beare with you? when wyll you come forwarde in those thynges that be of the spirite? when wyll you beleue those thynges that you see not, syth you beleue not the thynges whiche you see with your corporall ••yes? bryng hym hyther to me. And they brought hym vnto hym. That sinne cleaueth fast, wherunto the synner hath from his chyldehood accustomed. But after he was brought vnto Iesus, he was wurse vexed then he was before, by reason of the conflicte which arose betwene the spirite desirous to amende, and sensualitie tollyng and alluryng hym agayne, to his accustomed synfull lyuyng. For anon as the fiende sawe Iesus, he feelyng a contrarye power to his, tooke the younge manne, and soore vexed hym, insomuche that beeyng da∣shed agaynste the grounde, and rolled to and fro, he fomed at the mouth. This was a pitifull syght, to all the people. But it is a muche more pitifull syght when the sinner possessed with greuous su••••es and of long continuaunce, is lykewyse vexed in soule. Howbeit there is no synne vncurable vnto Iesu.

The Lorde because the other shoulde also knowe in howe euyll case he was, asked his father howe long it was, since his sonne fyrste beganne to bee thus vexed: he answered againe, of an infante. And the spirite doth not onely, sayeth he, thus vexe hym, as thou seest, but also casteth hym oftetymes head∣long into the fyre, and many tymes into the water, because to destroy hym. Here thou hearest a very sore and cruel malady tourned into nature:* 1.14 and ther∣fore the father feared leste it had been vncurable. For he sayed moreouer. But yf ••ou bee able to doe any thyng haue mercye on vs and helpe vs. He dyd well to desyre the mercy of Iesu, who could alleage no merites: howbeit thou hearest a waueryng faythe, when he sayeth: But yf thou bee able to doe any thyng. &c. That faythe Iesus refourmeth, saying: doubte thou not what I am able to doe. For yf thou couldest beleue, there is nothyng but strong and stedfast fayth may obteyne it. Assone as Iesu had sayed so, the father had bet∣ter

hope and comforte then he had before, and declaring the great desyre of his minde with teares, and weping, sayed: I beleue lorde, and yf my belefe be vn∣perfite healpe thou my weakenesse.

[ The texte.] ¶When Iesus sawe that the people came ••unnyng together vnto him, he rebuked the soule spirite, saying vnto hym: Thou dumme and deafe spirite, I charge the cum oute of him, and enter no more into hym. And the spirite (when he had cryed, and rent hym soore) came out of hym. and he was as one that had bee•• deade, in somuche that many saied, he is deade. But Iesus caught his hande, and lift him vp, and he rose. And when he was cum in to the house, his disciples asked him secretly: why could not we caste him out? And he saied vnto them: this kynde can cum forth by nothyng, but by prayer, and fastyng.

In the meane season, the people came runnyng together on euery syde, to see this sight. When Iesus sawe they were come (for his wyll was to haue them all to bee witnesses of the miracle) then putte he furthe that almyghtie voyce wherwith he calletth to life again when it pleaseth him, euen the dead. He threatned the foule spirite to handle hym accordyngly, vnlesse he would in∣continente departe, saying: Thou deafe and dumme spirite, I charge the to gette the out of the man, and that thou neuer from henceforthe enter into him again. Iesus is in a fume with the spirite because he may shewe mercye vpon the man: geuyng vs a lesson what we ought to doe in healyng of sinners. A man must so rebuke vice, that he may seme to loue the soule health of the per∣son. And because we should knowe that man laboureth & speaketh in vayne, vnlesse Iesus speake with hym by his secrete vertue and power, the disciples commaunded the spirite to go out, but all was in vayne, because Iesus was awaye. He is awaye so oft as our fayth is colde and wauering, by the which fayth, his wyll is that we obtayne all thynges. What was doen at the em∣perious voyce of Iesu? By and by the spirite went out.

But to the entent it should appeare that he wente out agaynste his wyll, he cryed, and vexed the sely wretche very sore at his departure. For nowe laye he vpon the grounde for dead, in somuche that many sayed he was dead in dede. Thou seest here a figure of a penitēt person, and him who turneth from great and accustomed synnes, to amendemente. Nowe hathe the hatred of synne delyuered hym from synne: howbeit he is at the next doore to despera∣••ion, whoso both knowleageth his owne filthinesse, & also hath gods iustice in remembraunce. But yet lyeth he happily deade that is deade to synne. For then remaineth there nothyng elles, but that he begyn to lyue agayne to righ∣teousenesse. And this benefyte geueth also our most bounteous sauioure Ie∣sus without whome there is no safetie. He caught the felowe by the hande, and lifted hym vp as he laye in this traunce, and furthwith the same, who before seemed deade, recouered hys former strengthe: and throughe the be∣nefite of Christe rose vp stronge and lustie. But vnlesse Iesu had nowe geuen hym newe grace to leade a godlye lyfe, it had been to no purpose that he was deliuered from the dyuell at the contemplacion of his fathers fayth.

Nowe heareth this deafe manne, whiche before had his eares stopped with worldely lustes agaynst the doctryne and woorde of the gospell. Nowe spea∣keth this dumme felowe, who before was tongue tyed & speachelesse by reasō of the passions, and wilfull pangues of the fleshe. Nowe is the same at rest and quiet, who before styred w^t the furious rages, sumtime of sensualitie, and pleasure of the body, sumtime of ambicion▪ & desire of worldly aduaūcemēt, others whiles of wrath, nowe of enuy, nowe then of couetousnesse, was as

it had been rauished and caryed by the constraynte of sum vncleane and violente spiri••e. All these thinges saw the Apostles, and saied nere a worde, for that they durst not interupt the lorde. The Scribes also helde their peace being now as∣sured by the thing selfe, howe it was not by reason the name of Iesu was vn∣effectuall and vertulesse, that this felowe was no sooner ryd of the spirite, but for the weakenes of fayth. And as it chaunced vnto this yonge manne bodely, so chaunced it to the Pharise is spiritually. They were not healed of their sinnes bicause they beleued not the woorde, by the onelye v••rtue wherof, they mighte haue been healed. But when Iesus was cum into the house, the disciples now beyng with him alone, asked him what was the cause why they could not cast out the deuyl, syth they had afore cast out so many in his name. For they were disquieted in mynde, with a certayne humayne carefulnes, leste they had vn∣wares offended the Lorde, and by that meanes loste the power, whiche he once gaue them to worke miracles.

Iesus who is not wont to take awaye agayne, what he hath once geuen, but to encreace the same (yet wyll not he haue his gyftes negligently kepte, and after a rechelesse sor••e: and nowe hath he sufficiently declared, in the father of hym that was healed, how weaknesse of fayth was the only impediment why the deuyl wente not forthe, the whiche faythe was not as yet so strong in the disciples, as it ought of congruence to haue been) Iesus, I saye, aunswered, that there was a certayne speciall kinde of dyuels, which coulde not otherwyse be expelled, then by praier, and fastyng. For these be the two engynes which are of moste force agaynst wicked spirites. For by prayer, the strength of fayth is renued and quickned, as it chaunced vnto the yonge mannes father, who sayed Lorde helpe my vnbeliefe: And by fasting bycause it contayneth a certaine for∣beatyng of all carnall pleasures, the rebellion of the fleshe is subdued. He muste haue a cleane spirite himselfe whoso goeth about to caste out vncleane spirites of other. Iesus and the thre disciples, were newly retourned from prayer. The reste of them kepte compaynie with the multitude, and dyd neyther faste, ne praye, and for that cause were not able ynoughe, to caste out a dyuell whiche had so faste holde, and was so familiar. The more the trust of our selues en∣creaseth in vs, the more the power to worke miracles decreaseth: The more the power of the fleshe is mortified in vs, the stronger is the holy goste by whose onely power, soule spirites are expelled. We muste therfore ofte tymes praye that the strength of fayth may in vs be encreased: we muste also mortifie our fleshe continually, to thentent that the spirite of Iesu Christe may liue in vs. To be shorte, Christe doethe nowe prepare his disciples againste that houre when they shall be commaunded to watche, and praye leste they fal into temp∣tacion. But because they toke a nappe after supper, the weake fleshe had the vpper hande.

[ The texte.] ¶And they departed thence, & toke their iourney thorow Galile, and he would not that any man should know it. For he taught his disciples, & sayed vnto them: the sonne of man shalbe deliuered into the handes of men, and they shal kil hym, and after that he is kylled, he shal arise agayne the thyrd daye. But they wyst not what he sayed, and were af••ayed to aske him. And he came to Capernaum▪ And when he was cum into the house, he asked them what was it that ye disputed among youre selues by the waye? And they held theyr peace. For by the waye they had reasoned amonges themselues, who shoulde be the chie∣fest. And when he was set downe, he called the twelue to hym, and sayed vnto them: yf a∣ny desire to be firste, the same shalbe laste of all, and seruaunt to all. And he toke a chylde and set him in the myddes of them. And when he had taken hym in his armes, he sayed

vnto them: whosoeuer receiueth any suche chylde in my name, receiueth me. And whos••∣euer receiueth me, receiueth not me but him that s••ut me.

These thinges doen in maner before rehearsed, Iesus beyng accompaig∣nied with his disciples, began to take his iourney to Iewrywarde, who pry∣uily, and as it were by stealth, passed through the countreye of Galile, not be∣cause he feared death (whiche in dede he moste feruentlye desyred) but lefte he should haue semed to prouoke the priestes, and Phariseis to cōspyre his death before the tyme appointed. This outwarde apperaunce of feare shewed he, because he would cleane delyuer his disciples from all feare, and also de∣clare the weakenesse and frayltie of the nature whiche he had taken vpon hym. As he went by the waye, he repeted vnto them thesame thing whyche they had diuerse tymes hearde hym speake of before. For he sayed as foloweth: That must nedes cum to passe, whiche I haue so oft tymes told you: the sonne of man shalbe delyuered into the handes of men to be taken, condemned, mocked, scourged, and slayne▪ You must make your selues readye in mynde a∣gainst the cumming of these thinges, whiche vndoubtedly be at hande. But it is vnpossible for any of you so to doe, vnlesse thesame be free from all worldly affeccions, and be also stablished with the strength of the spirite. I knowe that the mingyng of death troubleth you very sore. But you must be of good comforte, and take mennes hartes vnto you. I wyll not long forsake you. For I will be aliue agayne on the thirde daye. The disciples were so dull, and feble wytted, that they vnderstoode not these wordes (not withstandyng they were plainly spoken) supposyng there had been sum darke mysterie in them, because it came to theyr remembraunce, how they had been sum∣tymes before deceiued with suche figuratiue manour of speakynges, as when they were commaunded to beware of the Phariseis leuen. Neither could they yet conceiue in mynde the misterye of the crosse, nor gesse for what purpose he would be slayne, yf he would soone after his death relyue a∣gayne, syth that he who canne relyue when hym luste, can also yf it please hym, not dye at all.

Therfore albeit they were greatly offended with these woordes, yet durste they not aske hym any question,* 1.15 feared with them sample of peter, who to his displeasure, questioned with the lord herein. For they heard Christe say vnto hym: Go after me Satan: They yet sauoured of the worlde: for goddes de∣terminacion was to be reconciled to mankynde (pardoned of all his offences thorowe fayth) by the sacrifice of an vnspotted lambe. The disciples drea∣med vpon a certaine worldly kingdom, and therfore as they trauayled by the waye, they fell a reasoning among themselues, who shoulde haue the pre∣m••••nence, and vpper hande in the kyngdome of God, whiche they hoped should very shortly begyn. They sawe a litle before, howe the three disciples were preferred afore the reste in goynge vp to the Mountayne: they sawe howe Peter had the preeminence when the keyes of the kyngdome of heauen were deliuered, and yet sum of theym were his auncientes, yea and besydes that kynne vnto the Lorde.* 1.16

When they were cum to Capernaum, the Lorde asked them aparte what was the matier whereupon they reasoned secretlye betwene themsel∣ues, as they went by the way. But they holding theyr peace, and ashamed to make hym an aunswere (for they knewe well that he being the authour of

all modestie and humblenesse of mynde, would disalowe this theyr ambici∣ousnesse) Iesus because he woulde cleane wede oute of theyr myndes, this moste damnable and naughtie affeccion: sate him downe as one that woulde teache sum earneste mattier with authoritie, and commaunded theym all twelue to cum vnto hym, and then sayed: If any of you desyre to be the fyrst or chief man in the kyngdom of heauen, the same shalbe laste, and seruaūt to all: so far wyde is it, that the kyngdome of heauen ought to be estemed after this worldly kyngdome. And anon, because he woulde the depelye•• fasten this doctrine in their myndes, he called vnto hym a litle childe, and sette hym in the myddes of them. And when he had embraced hym, signifying ther∣by howe muche he defyed proude persons, and loued suche as are humble and meke in spirite, then sayd he vnto them: Do you see this lytle babe? what is more abiect and vile, after the estimacion of the worlde? yet they that are suche in humblenesse of minde, simplicitie, and godly lyuing, as this is in age, those doe I set moste store by. For reason wyl that I loue them best, whiche be lykest vnto my selfe. This prerogatiue is not estemed by riches, reuenues, power, statelynesse, and violence. For suche as haue these thinges, as they moste resemble heathen princes, euen so are they highliest estemed of thesame. Lyke as earthly kynges beleue that they are eyther honoured, or dishonoured in theyr great estates: so in this Euangelike kyngdome I thinke my selfe to be eyther honoured or dishonoured in suche lytle babes, whome the worlde setteth naught by because of their innocencie, simplicitie, and humblenesse of minde. If you know any to be more humble and low then I am, hym counte ye for the chiefe manne in the kyngdome of heauen. But yf ye fynde none, then take you me for the very soueraigne: And as euery man moste resembleth me in con••••mning of those thinges, whiche great men sue for in princes courtes, so iudge you hym to be the moste soueraigne persone. Therfore whoso recey∣ueth one of suche litle babes, in my name, the same receiueth me. For it re∣ioyseth me to be receyued in those, whom I loue as them that are lyke me. Agayne, whoso receyueth me beyng lowest of all men, after the estimacion of the worlde, receyueth not me, but hym that sent me. For as the maister is ho∣noured or dishonoured in the scholers: so is the father lykewyse dishonoured or honoured in the sonne.

By these wordes, Iesu toke not awaye authoritie from suche as be pre∣lates, and haue the charge or ouersyght of the Lordes flocke, but plucked out of the disciples myndes, all desyre of worldly auauncement. For the lownesse of this sorte of lytle ones, is not estemed after the quantitie and strength of the bodie, but after the humblenesse of suche a mynde as claymeth nothyng in this worlde that is highe, nor trusteth anywhit to his owne strength, but with syncere fayth hangeth vpon Christe.

[ The texte.] Iohn aunswered hym, saying: Maister, we sawe one cast out deuels in thy name and he fo∣loweth not vs, & we forbad him because he foloweth vs not. But Iesus sayed: forbyd him not. For there is no man whiche (yf he doe a miracle in my name) can lyghtlye speake euil of me: for he that is not against vs, is on our parte. Whosoeuer shall in my name geue you & cuppe of water to drinke, because ye belong to Christ, verely I say vnto you, he shall not leese his rewarde.

By occasion of these wordes, there arose an other doubt among the disci∣ples, the whiche Iohn propouned in this wyse: Mayster ({con} he) when thou

sentest vs out to preache the kyngdome of God, we sawe a certaine felowe caste out diuels in thy name, and yet was thesame neyther of the numbre of the twelue, nor of the seuentie, whome thou dyddest afterwarde chose, and sende out, nor none of all the disciples, whiche folowe vs. Wherfore hym, as one of an other secte, and none of thy felowship, we forbad: but whether we dyd well or no, we wot not. Iesus answered: Forbyd ye none suche as are in any wyse good to sprede abrode, and preache the ghospell. For you must not be disdainfull in receyuing of those, whiche goe aboute, by what endeuoure soeuer it be, to auaunce the worde of god. You must not consydre whether he folowe me as a disciple, but whether he preache my name. If he cast out di∣uells by callyng vpon my name, he cannot lyghtelye speake yuell of me. And yf he so doe, then will the thing it selfe reproue him. For it shall be said vnto hym: howe darest thou for very shame backbyte that name, whiche thou hast proued mightie, and effectuall in working of miracles? Therfore do ye not vpon light occasion suppose him to worke for a naughtie purpose, whoso doeth a godly dede. He that resisteth not the ghospell, in this poynte furthe∣reth it, because he aydeth not them, whiche take part against the same. Whosoeuer is not againste you, maketh for you. This newe doctrine must beeset forth whensoeuer occasion serueth: but with what synceritie of mynde it be promoted, it is no mattier to you, so that the preacher doe by any ma∣nour of meanes further the busynesse whiche you goe about. For not onely they shall be rewarded for furtheryng of the gospell whiche shall caste out di∣uels in my name, but they also who according to theyr abylitie, will put theyr helpyng handes neuer so litle to the aduauncyng therof. For whoso wyll geue you euen but a cuppe of colde water in my name, that is to say, in re∣spect that ye are my disciples, and doe my busynesse, be you right well assured, thesame shall not lacke his rewarde.

[ The texte.] ¶And whosoeuer shall offende one of these litle ones that beleue in me, it were better for him yf a mylstone were hanged about his necke, and he were caste into the sea. Wher∣fore yf thy hand hinder the, cut it of. It is better for the to enter into lyfe, maymed, then (hauing two handes) to go into hell, into fyre that neuer shalbe quenched, where theyr worme dyeth not, and the fyre goeth not our. And yf thy fo••te be a hyndraunce to the, cut it of. It is better for the to go hal••e into lyfe, then (hauyng two feete) to be cast into hell, into fyre that neuer shalbe quenched, where theyr worme dieth not, and the fyre goeth not out. And yf thyne ••ye hinder the, plucke it out. It is better for the to goe into the kingdome of God with one iye, then (hauing two iyes) to be caste into hells fyre, where their worm•• dieth not, and the fyre goeth not out.

Againe if any shall chaunce to let them, by whome the ghospell is aduaūced (truly it is aduaunced not by those whom the world counteth great, but by litle ones, simple persons, vnderlinges, and men of no reputacion) if anye, I say, offend any of these litle ones who haue reposed theyr affiaunte in me, so true is it that he shall not auoyde punishment, that he shoulde be muche eassier punished, if there were a mylstone tyed vnto his necke, and he cast into the sea. The princes of this world cruelly punishe suche, as let theyr deputies to put those thynges in execucion, whiche they haue commaunded to be done. They hange them on a ieobet, and also many tymes quarter them, or cast them downe headlyng from sum high rocke, or els drowne them in the sea with a stone tyed vnto them, for cumming vp agayne: so true is it that they will not haue theyr great men offended, whom they vse as ministers of their

tyrannie, that is to say to oppresse the people. But God wyll muche greuous∣lyer punishe suche as will let his litle ones (whom he would to haue the hande∣lyng of thaffayres of the heauenlye kyngdom for all mennes saluacion) that they cannot put theyr kynges commaundementes in execucion. For albeit they shall seeme for a tyme so to doe vnpunished: yet at the leangth shall they not escape the punishment of hell. The tyrauntes of this worlde could inuent no kynde of deathe comparable to that punyshemente, whereby bothe bodye and soule shall seme to dye with continuall tourmentes, and yet neuer can dye. Therefore studye you not howe to be reuenged. Doe your businesse, and God shall punishe those that will let you.

Nowe if there aryse anye lette and impedimente, not of any persecutoure, but on theyr behalfe, whiche appeare to be your frendes, there oughte nothynge to be so deare vnto you,* 1.17 that the loue therof maye cause you to leaue of the mi∣nistracion of the gospell. Admitte it be thy ryghte hande, that is to saye, thy father or verye nere frende, whome thou canste not spare: put case it be thy ryghte eye, that is to wete thy welbeloued wyfe, and swete children: Ad∣mitte it be thy foote, that is to saye, thy seruaunt, or factour, whose seruice thou canst not lacke for thexploiture of suche affaires, as thou hast to doe in this worlde. Cut of thy hande, plucke out thyne iye, chop of thy foote that hyndreth thee to doe the busynesse of the ghospell. If thou canste brynge with the to the euangelike saluacion thy father, thy mother, thy brethren, and thy systers, doe it. But yf the tender affeccion thou bearest towardes them, withdrawe the from the ministracion of the ghospell: and againe if it shoulde so come to passe that whiles they refuse to be saued by thee, thou shoul∣dest also perishe, and be damned with them, then cast awaye naturall affec∣cion, and let the charitie of the gospell ouercumme the charitie of māne: doe the∣same thing in perill of thy sowle, that thou woldest doe in the ieoperdie of thy bodie. If thou were at suche an exigent, that thou shouldest eyther be slayne, or els thy life be saued with the losse of thy hande, thou wouldest not sticke in this case to choppe of thy hand and so with the losse of one membre, were it ne∣uer so necessarie, to redeme thy lyfe. It were a thyng more to be wished to attayne saluacion with thy parentes, and frendes by the ghospell: but if that can not be brought to passe, then is it muche better for the to forsake thy pa∣rentes (who doe not onely refuse to be saued themselues, but also goe about to bring thee to lyke confusion) and so to enter into lyfe euerlasting, as a man would say, maymed, then with thy sayd parentes, and frendes to be cast in to hell, that is to saye, into fyre whiche can neuer be quenched. There the worme repentaunce that gnaweth the conscience of the wretched creatures, dieth not. For they liue onely to theyr tourmente and payne. There the fyre wherwith the damned soules are tourmented, is neuer put out. There shall bothe thy parentes and thou repent, but to late, and in vayne: thou, for that thou folo∣wedst theyr vnlawfull affeccions to thine owne damnacion, and they be∣cause they would not be aduertised by the, when thou exhortedst them to saluacion. Neither shall their calamitie helpe the, nor thy torment any thing re∣lease or diminishe theyr payne. Moreouer, the damnacion of the parent that would not be saued, shall not be layed vnto his charge who hastened to doe the busynesse of the gospell. Lykewyse after this manour cut of thy foote, consy∣dering with thy selfe that it is better for the to cūme halt and lame to lyfe euer∣lasting,

then with whole feete to be throwen into hell, where neyther the fyre canne be quenched, nor the worme dyeth.

There is nothyng dearer to man then his iye,* 1.18 nothyng more pleasaunte, then wyfe and chyldren. But if thou be brought to this strayte, that eyther thou must nedes for theyr pleasure forsake the ghospell, and be damned with thē: or els forsake them, then whome (as touchyng worldly affeccion) there is no∣thyng more deare vnto the: in this case stycke not to plucke out thyne iye, and caste it awaye: reckening it to be muche better for the, to enter with one iye in∣to the kyngdome of heauen, where there is lyfe eternall, then to haue both thyne iyes whole, and with them to be throwen into the fyre of hell. Lette not here the wepyng, and waylyng of thy wyfe, nor the swete wordes of thy children, any whit moue the. They are fooles to wepe because they are for∣saken, sith they myght haue folowed the if they had would. All worldly affec∣cions muste be set aside, when goddes commaundement compelleth it so to be. All losses of corporall thinges ought to be counted for gaynes, whensoeuer euerlasting lyfe is to be purchased. It is no delicate and pleasaunt thing to professe my name. Persecucions, and worldlye affliccions shall arise on euery syde which maie withdraw you from your purpose. But suche as take in hand the ministracion of the gospell, muste vanquishe all these thynges. He that will be a mete ministre or preacher of the euangelike doctrine, muste wholely yelde him selfe to the will of God, to thentent he maye in no wise, neyther for feare of persecucion, nor by reason he is corrupted with any enticementes of fleshely appetites, swarue from the pure veritie of gods worde, and the gospell.

[ The texte.] ¶Euery man shall be salted with fyre, and euery sacrifice shall be seasoned with salte. Salte is good, but if the salte be vnsauery, what shall ye season therewith? Haue salte in your selues, and haue peace among your selues, one with an other.

For as no sacrifice after the lawe of Moyses is lawfull saue alonely that whiche is salted eyther with fyre or salte or els with both: euen so who∣soeuer will professe the phylosophie and doctrine of the ghospell, muste nedes be pourged with fyre from all worldly affeccions, and be also poudred with salte, that he maye in no wyse be corrupted with the infeccion or contagious∣nesse of yuell menne. Worldly wysdom is vertulesse and vnsauoury, and ney∣ther preserueth him that hath it from worldlye corrupcion, nor yet is of force to preserue other. Nowe must the teacher of the gospell, doo both: that is to saye, bothe fynde the meanes that he be without corrupcion hymselfe, and also take awaye thesame from other. This canne neither be done by the phyloso∣phers wisedome, nor by the Phariseis doctrine, but only by the vertue of the euangelike philosophie: whiche with the tartenesse of truth byteth awaye, and consumeth what thing soeuer is in man in daunger of corrupcion. The same thyng doeth also that fyre of the spirite of God, whiche lykewyse consumeth all carnall affeccions, and purgeth mens soules therof, yea, and in manour transformeth into God, what thing soeuer it hathe once caught, in so muche that they whoe were before tyme entangled with the cares of worldlye va∣nities, are nowe (thesame vtterly contemned) all together rauished with the lone, and desyre of heauenly thynges. Whoso is seasoned with this salte, can by no manour of inticementes be corrupted, and fall from the puritie of the spirite of the ghospell. He that is pourged with this fyre, will despyse

whatsoeuer the persecutoure can threaten him withall.

There is nothing better then fyre yf a man vse it aright: nothyng more pro∣fitable then salte.* 1.19 But yf the fyre be colde, if the salte be made vnsauery, and vertulesse, what then remaineth to season the vnsauerie, and symple people with all? If they that professe the spirite of the gospell, frayed with the threate∣ninges of menne, doe forsake theyr profession, and for feare of displeasure, feede and vpholde with theyr flattery the folye of princes, whome theyr dutye had been boldely to rebuke, what hope then remayneth? If suche as professe the salte of the gospell, doe not only not heale the corrupte affeccions of other with the tartenesse of truth, but also fall themselfes for theyr parentes and frendes pleasures, and because to obtaine earthlye vanities, from the hope of the kyngdome of heauen, and winne hell, expouning and wrestyng the do∣ctrine of the gospell (whiche is the greatest offence of all) after thaffeccions, and lustes of man: What then is there left to season mannes folye with all? sithe that both thei who ought to haue been the seasoners, are theim selues cor∣rupted, and the thyng is also tainted, whiche onely was left in the worlde to bryng it at one time or an other to amendement.

* 1.20Therfore to thentent you maye bothe ouercum cruell persecucions, and also contemne all wordly affeccions for the gospels sake: and to thentent also you maye bothe prouide for your owne soule healthe, and bryng as many as maye be to saluacion, lette eche of you haue in him the falte of the gospell. Lette there be peace, and mutuall amitie among you. Salte shall make you without corrupcion: and concorde, stronge and myghtye. Whereas variaun∣ces do raygne, there is not the salte of the gospell. Where as the vice of am∣bicion is, there is neyther peace, nor salte. Therfore the philosophers be at contencion and braule one with an other, because they haue not this salte. For this cause also the phariseis cannot agree with the Saduces, & the Herodiās, because they all corrupted with naughtie affeccions, lacke the salte of the gos∣pell. Your doctrine shall season the folye of the worlde, yf the people per∣ceiue nothing in your affeccions, that is corrupted and rotten eyther by desyre of glorye, loue of money, gredinesse of reuengemente, feare of death, desyre of lyfe, or to be short, by any other worldely affeccion: And if they also perceyue that lyke as your lyfe, and doctrine shall agree, so in semblable wise you wyll agree one with an other. Undoubtedly you shall agree, if you vtterly abando∣nyng all ambicion (wherwith suche persones are attached as desyre to rule and play the lordes in this world) do syncerely preache, and teache other, the heauenly doctrine whiche you haue receiued of me.

Notes

• * 1.1

  There be certayne a∣mong them that ••a••de here. &c.
• * 1.2

  And he was transfigu∣red▪ &c.
• * 1.3

  And there appeared vnto them Hely as w^t Moyses.
• * 1.4

  And Peter answered &c.
• * 1.5

  And there was a cloude that shadowed them &c.
• * 1.6

  And a voice came. &c.
• * 1.7

  And sodain∣ly when they loked rounde a∣bout. &c.
• * 1.8

  And demaū∣ded one of another.
• * 1.9

  He answe∣red & sayde vnto them.
• * 1.10

  Helyas ve∣rely when he cōmmeth fyrst, resto¦reth. &c.
• * 1.11

  And y^e sōne of man as it is written of hym. &c.
• * 1.12

  But I saye vnto you y^• Helias is cumme.
• * 1.13

  And 〈…〉〈…〉 &c.
• * 1.14

  But if thou canst do any thing. &c.
• * 1.15

  And wet a∣f••ayed to aske him. &c.
• * 1.16

  And he cam to Caperna∣um. &c.
• * 1.17

  Wherfore yf thy hand hynder thee &c.
• * 1.18

  And if thy foote be an hinderaunce &c.
• * 1.19

  Salt is good. &c.
• * 1.20

  Haue ye salt in your selues.