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

The seconde Chapter.

[ The texte] ¶And it chaunced in those dayes, that there went out a commaundement from Augustus the Emperoure, that all the worlde shoulde bee taxed. And this taxyng was the fyrste, and excuted whan Syremus was lieutenaunte in Syria. And euery man went vnto hys owne ci••ie to bee taxed. And Ioseph also ascended from Galile, out of a citye called Nazareth, into Iewrye, vnto the citye of Dauid whiche is called Bethleem, (because he was of the house and linage of Dauid,) to be taxed, with Marychys spoused wyfe, whiche was with chylde.

THus haste thou hearde the woonderfull birthe of Iohn, whiche was as a foregoer to Christe, and as a messagier afore hys cummyng: nowe shalte thou heare the muche more woonderfull birthe of Iesus Christe hymselfe, who shoulde afterwarde bee the onely Prynce of all the whole worlde, and shoulde moue all nacions on the yearth to the profession of his name, not by meane of threatening or put∣ting thē in feare, but with benefites and with holsome do∣ctryne. By the workyng therefore and prou••sion of God it was so conueighed, that vnder the Emperoure Augustus, (who at that tyme was Lorde of manye countreyes and realmes in all parties of the worlde, and all thynges beeyng euery where in perfeic•• peace and tranquilitie, held and go∣uerned the Empire of the Romaines,) al the prouinces and coūtreyes, as ma∣ny as helde of the Empire of Rome, shoulde be surueighed and noūbred by the polles, to thentente they myght acknowleage Augustus for their Lord & king, and that (as we cal it here in Englande) they myght be sworne to be true liegt people to themperoure Augustus,* 1.1 & to his successours Emperours of Rome. Whyche thyng god wroughte euen of purpose, that it myghte appere howe much wyder in circuite and larger the dominion of Christ did reache, then the dominion of Ceasar: and howe muche more quiete and ientle Christes manier of reignyng ouer men is, (who taketh nothyng awaye from vs, & yet geuethe vs heauenly thynges too) then y^e reignyng of Ceasar, who although it lye not in hys power to geue heauenly thynges, yet neuerthelesse catcheth awaye our worldly commodities, & by extort power enforceth men to take hym for theyr kyng, whereas the heauenly Emperour Christe, doth ientilly allure men vnto hym by hys beneficiall goodnes towardes them. That they are regystred or

booked emong the subiectes of Ceasar, what other thyng dooe they, but ac∣knowlage a verai state of seruitude and bondage, and daily find their worldly substaunce pared away and diminished? But they that registre themselues as seruauntes to this newe prince, do receiue perfecte freedome, with a sure wa∣raunte of euerlastyng saluacion. And, fewe woordes to make, the Emperoure Octauius Augustus, althoughe he was emong all the Emperours of Rome, a manne of moste good policie and conueighaunce in passing all his affayres, yet many naciōs there wer, which he could not subdue for al his great armies, and for all hys valiaunt men of warre: where as oure capitayne Christe hathe without any force of armes, & without anye garrisons of worldlye puissaunce, gathered together into one churche, as into one kyngdome, all the whole vni∣uersall worlde, so many sundry languages, so many sundry rites, so many sun∣dry sectes of seruyng this god and that god, of mens owne deuisyng, and soe manye barbarous nacions liuyng in sundrye priuie corners. But nowe (to goe forth in our matter,) for the executyng of this general surueighe and taxe that shoulde be taken in the countrey of Syria, there was sent aswell by thautori∣tie of Ceasar Augustus,* 1.2 as also by a decree of y^e whole Senate of Rome, one Quirinus, the rewler and lieutenaūte of that prouince. And this was euen the veray fyrst taxe that euer this rewler toke in Syria, for diuerse and sundry o∣thers were taken afterwarde in thesame prouince within the tyme of thesame mānes being lieutenaunt there. At the cōmaundement thā of Ceasar, whiche this Quirinus had caused to be euerye where proclamed, all persōs take theyr iourney, and goe euery one to theyr owne tribe and kynred that they came of, and to the citie that proprelye belonged to thesame tribe. And thither resorted they euerye one to acknowlage Augustus the Emperoure of Rome, for theyr Lord and head gouernour on earth, as the custome was to do. And so it was that Ioseph the spouse of the virgin Marye,* 1.3 whereas he was of the tribe of Iuda, and hys wyfe Marye of thesame trybe also, yet neuerthelesse dwelled in Nazareth: whiche was a poore litle citye in Galile. Ioseph therfore shuttyng vp hys doores & leauyng his house, resorted towarde his owne tribe, that is to wete, into Iewrye, towardes a litle preaty citie called Bethleem, of kyng Da∣uids buildyng, because y^• bothe Ioseph & also the virgin Marye, did not onely belong to the tribe of Iuda, but also were by liniall descente come of the proge∣ny and stocke of Dauid, of whose seede it was promised that Christ should be. But of al these thynges was there no one poynt that chaunced by mere casual∣tye, but euery whit of it was procured and purposely dooen by the prouidence and determynacion of god, to thentente that thende and conclusion of alltoge∣ther shoulde in euery behalfe agree with the holye saiynges of the Prophetes, whiche diuided the glory of so great, and so high a matter betwene two cities, that is to were, the kyng of the worlde to be conceiued and bred vp in Naza∣reth, and thesame king to be borne in Bethleem according to the prophecie. To the same place than dyd the virgyn Marye also beeyng great with childe, and nowe euen veray nere her time, accompaignie her spoused houseband Ioseph. This virgyn thoughe she had a greate bealye, yet refused not to trauaill suche a great iourney with her houseband: she forbore not to be or to come in y^e sight of men knowyng herselfe in her owne conscience to bee clere from all spotte of synne: she thought not scorne to be obedient and seruiceable to her houseband, though y^e tyme was at hande, whan she should be a mother, and bryng foorth

God: she disdayned not to be taken and vsed as the wyfe of a poore Carpen∣ter, though she were a woman full and whole consecrated to God.

[ The texte] ¶And it fortuned, that whyle they wer there, her time was come that she should be deliue∣red▪ And she broughte foorth her first begotten soonne, and wrapped him in swadlyng clo∣thes and laied him in a maungier, because there was no roume for them in the ynne.

And so, whyle they by occasion hereof made their abode there for certaine daies, and remained in the citie of Bethleem: it fortuned that the ful monethes of her goiyng with chylde expired, and the time of her deliueraunce was now come, whiche thyng God wrought to thentent it myght the more euidently bee knowen and seen to all persones, that he which was then borne there, was na∣turally veraye man in dede. The Lord of heauen and yerth pieked out for him∣selfe to bee borne in a slender and basse litle toune, in whiche neuerthelesse he had no house at all: he chose out parentes of the pooreste and loweste sorte. It was also his pleasure to be borne in a straunge place frō his own home, to the entente that we should be ashamed both of our pride, and also of oure auarice, and that we might at leste wyse by his exaumple learne, that mans felicitie is not to bee measured or estemed by these common gooddes of thys transitorye worlde, whiche if they bee not taken awaye from vs, yet we fyrst or last are ta∣ken awaye from them: but the blisse of man to bee estemed by suche good thyn∣ges and treasures, as endure for euer: yea and that it myght ferther be a lesson for vs to gather and laye vp treasures to that same countreyward, to the ende that we maye there continuallye without ende, haue the fruicion of them. For yf we wyll vpryghtely make comparison of the matter with true iudgemētes, there was more dignity and high estate, more power, & more maiestie, in this same moste humble and poore birth of Christ, then in all the pompes, trium∣phes, and solemne shewes of royaltie, of all the Emperours that euer were. Thus than in Bethleem (which is called the house of bread) did this holy yōg virgin bring foorth vnto vs,* 1.4 that same heauenly breade, of whiche whoso ea∣teth, doth neuer dye. And this was that same onely chylde bearyng of a virgin, the like presidēt or ensaūple wherof, was neuer afore, nor neuer after folowed. And the chyld was to his mother her onely sonne, and in respect to vs her first begotten, in respecte of vs (I saye) whom he hath in spirite ioyned to himself, and made vs bothe hys brethren and also partakers with hym of hys euer∣lastyng inheritaunce, because he would not come alone to his father, but he, as the fyrst begotten sonne on his owne partie, would bring with him many mo brethren besydes hymself to the felowshyp and partakynge of euerlasting sal∣uacion. Now whan this litle babe was borne, the mother did not put it forth to the nourcing of other women, (for on the one syde, for tender motherly loue that she bare to it, she would none other nources but herselfe, and on the other syde,* 1.5 by reason of her pouertye she had none,) but her veray owne self with her owne handes, lapped it vp in swadling bādes and cloutes suche as she hadde. And because that in the common ynne, where hostery and lodgyng was kept, there was by reason of the great resort of welthier geastes, none other roume ne place void for her, beyng but new deliuered of child, she layd doune her yoūg babe in a maunger that was there by, in stede of a cradle. Geue eare thou proud ryche man what euer thou be, that heapeste together possessions and landes vpon landes: and that art in euery corner a builder of houses, offer me holdes, of mainours, and of palacies. He that is bothe the Lorde and also the maker

of heauen and yearth, and to whome thou thy selfe haste in baptisme professed and acknowlaged thy selfe a disciple and seruaunt, is borne in a straung place from his owne home, and hath not ne canne geat so muche as a litle corner of good roume in a common hosterie. If thou acknowleage thy soueraigne Lord and maister, whose commaundementes thou hast by a faithful othe bound thy selfe to obey and fulfyll: leate it not g••eue the to folowe his exaumple, but ra∣ther bee thou ashamed of thyne owne proude mynde.

[ The texte.] And there were in thesame region, shepeherdes watchyng and kepyng their flocke by nyght. And loe, the aungel of the Lorde stoode hard by them, and the bryghtnesse of the Lord shone round about them, and they wer sore afrayed. And the Aungel sayd vnto them, be not afrayed: for beholde, I bryng you tydinges of great ioye, that shall come to all peo∣ple. For vnto you is borne thys daye in the citie of Dauyd, a salueour, whiche is Christ the Lorde. And take this for a sygne: ye shall fynde the chylde wrapped in swadlyng clothes, and layed in a maungier. And streyght way there was with the angell a multitude of hea∣uenly souldiers praisyng god and saiyng: glorye to god on hygh, and peace on the yearth, and vnto men a good wylle.

Her ken nowe in what sorte this humble poorenes of birthe is altogether full of all princely royaltye. There was a tour not ferre from Bethleem, called in the Hebrue toungue the toure of Ader, (as yf ye shoulde saye in Englishe, the toure of the flocke) and it was soe named, because that by reason of the good pasture groūdes that laie inthose parties, there was veray great store of shepe and other cattall pastured there. And in dede of thys toure Ader doeth the Pro¦phete Micheas also make mencyon, lyke as he doeth of Bethleem. There were therfore in those quarters diuerse shepeherdes that watched abrode in y^e night seasons for safegarde of theyr flockes. Ueryly euen by the thyng selfe geuyng a good lesson, what thyng byshops ought of theyr bounden duetye to doe for the helth of the people committed to theyr spirytuall charge, yf they wyll folow y^e ensaumple or steppes of Christ the Prince and head of all shepeherdes. And in the night time was thatsame most bright sunne of righteousnesse borne, which should on euery syde, put awaye the darkenes of the worlde. And his pleasure was fyrst of al to haue hys byrth knowen, rather to men of low degree, because he was borne after a poore soort, and to shepeherdes, because hymselfe was a ghostly pastoure, then to Emperours, to kynges, to rulers or deputies of coū∣treyes, to Phariseis, to Scribes, to byshops. And loe, sodainly the Aungel Ga∣briel stoode on high derectely ouer theyr heades, and besides him also a certain straung light sodainly flushed and shone round about the shepeherdes, which was neyther the lyght of the sunne, nor of the moone, ne of any candle. But al∣though thissame were a thyng that semed no lesse then to betoken some good luckye thyng to be toward, yet the shepeherdes, by reason of the vnwonte and soodain miracle, wer all at ons throughly taken with a veray great feare. But the Aungel anon taketh away this feare with speakyng amiablie vnto them.* 1.6 Dooe awaye all feare (sayeth he) there is no cause why ye should drede. For I am come to be vnto you a messagier of a moste gladdesome matter, and suche ioye as neuer yet hath bene hearde of, do I bryng, not to you onely, but also to al the people of Israel. The godly mouthes of the Prophetes long and many yeres gon had promysed you a salueour. Many a long yere hath Messias bene loked for. And this night is thatsame Messias borne, and borne he is vnto you all. And this is the veraye true Messias, the Prynce and Lorde of all, a king & a priest anoynted of God frō aboue. And in dede borne he is in the citie of Da∣uid

called Bethleem, accordyng to the holy saiynges of the Prophetes, eu•••• thissame veray nyghte. Go ye, and enquire of hym. I wyll geue you a to•••••• whereby he maye be knowen. Go ye to the common inne, and there shal ye find the litle suckyng babe lapped in swathyng cloutes, and layed doun to rest in a maungier. Assone as Gabriell had thus much sayed, immediatly was heard a great multitude of heauenly souldiers,* 1.7 that is to say, of Aungels, who are the minysters and seruauntes of the Lorde beeyng myghtye and puissaunt in bat∣taill, and the which also do warre and fyght for vs agaynst the Princes of this worlde. These Aungels with suche an heauenly armonie and with such a me∣lodious swete noyse as no tongue can expresse, dyd syng songes of prayse vnto God, magnifiyng and settyng furthe hys vnspeakable loue towardes man∣kynde, and declaring the great ioye and gladnes that they had conceiued on the behalfe of the same mankinde, to whom so great blisfulnes had through God∣des mere fauour and mercie so happened. And the hymne forsouth which that same heauenly quier of Aungelles with such swete tunes syng all together in one charme, was thys: Glórye on high to god, on yearth peace, and in men good vville. Whiche song of the Aungels dothe muche in effecte signifye vnto vs verailye that in thys matter no poynte at al of glory is due neyther to the Aungelles ne yet to man,* 1.8 but al the whole glory and laude therof is due vnto the onely good∣nes of God, who of hys mercye and loue towardes vs whom he hath created, doeth by wondrefull wayes and conueighaunce prouide for vs from heauen, to the entent that we should wel perceiue, that whatsoeuer thing either for our honoure and anauncement, or els for our helth and saluacion dooeth happylye chaunce vnto vs it cummeth vpon vs from heauen: and that we ought here on yearthe to wishe or desire none other thyng but peace, whiche maye abolyshe synne,* 1.9 and bryng vs into the fauour of God, and the whiche maye knit vs to∣gether with mutual loue and charitie of one towardes another. For thissame is truely the peace, (not of the worlde, but of God) whyche dooeth excede and passe al the compace and r••ache of mās vnderstanding, and ferre out weigheth all poyntes and degrees of any blisfull state that may be in this present world. And this peace is freely offred vnto vs through this reconciler and maker of atonemente betwene God and man, not by anye meane or helpe of oure owne merites and desertes, but of the ready and willing goodnes of God towardes vs, whome it hathe pleased after thys woondrefull maner, to prouide for the recouerye and sauyng of mankynd.

[ The texte.] ¶And it fortuned, assone as the Aungels wer gone awaye from them into heauen, the shepeherdes sayde one to another, Let vs goe nowe euen vnto Bethleem, and see this thing that we heare say is happened, which the Lord hath shewed vnto vs. And they came wyth hast and founde Marye, and Ioseph, and the babe layed in a maunger. And whan they had seen it, they published abrode the saiyng whyche was told them of that chylde. And as they that hearde it woondred at those thynges whiche were tolde them of the shepeherdes. But Marye kept all those saiynges, and pondered them in her heart. And the shepeherdes retur∣ned, praisyng and laudyng God for al the thynges that they had heard and seen, euen as it was tolde vnto them.* 1.10

The Aungels assone as thei had with their moste ioyfull and gladsome noyse begonne vnto the shepeherdes with synging this song in honour of the childes birth, returned agayne into heauen. This done, the shepeherdes being a sort of good homely plain folkes, came and laied their heades together in counsail, not doubtyng of the wordes that the Angels had spoken, but coueting more fully

to knowe the thing that they had heard. Thus therfore spake they emong thē∣selues, and sayde one to another: Leat vs dooe as the Aungel hath aduertised vs, leat vs goe hence euen streight to Bethleem, that the thing which we haue with oure eares heard to be happened,* 1.11 we maye euen there presentely see & be∣holde with our iyes, to the entent, that we may with the more readie and per∣fect truth and credite, speake and declare vnto others, the thyng that the Lord hath vouchesalued to geue vs knowelage of, by his Aungels. This godly de∣uise lyked them all.

And so furth on theyr way go the shepherdes with all haste: deuocion, and godly zeale was a spurre to theyr heartes to pricke them foreward: anon were they come to Bethleem, & come they were into the ynne appoynted. And there (euen as the Angel had promised) they finde Marie newly deliuered of childe, and Ioseph a witnes of the virgins deliueraunce, and the babe also bound vp in swathyng clothes, and layed therby in a maungier. These deuout and godly shepeherdes are nothyng at all offended, neyther with the bare pouerty of the tender young virgin,* 1.12 nor with her housband beyng to the syght and estimaciō of the world a man of the meanest and bassest sorte, ne yet with the poore, litle babe, whom for defaulte of a more commodious place, the parentes wer faine to laye doune in a maungier, (which thynges would haue made y^e proud Pha∣riseis and Scribes to take vtter scorne & disdayne at the matter,) but y^e shepe∣herdes are by all these thynges the better confirmed to beleue the matter more stedfastly, whan they by witnesse of theyr owne iyes perfeictly knew & founde that it wer no fables ne lyes that the Aungel had tolde them tydynges of. And here maye we note, that tender loue and zele towardes God, hath in all perso∣nes (be they neuer so slender or lowe of degree) a certain wisdome and worldly cast of it owne in thynges. For these shepeherdes dyd not euen byanby publish abrode the thyng that they had heard: but assoone as they perfectely knewe the thyng to be certayn and out of doubt: than did thei not feare to talke the thing that they had heard, abrod also emōg other coumpanies. Christ loued to haue the talke of his birthe, and cummyng, fyrste to aryse and begynne of suche re∣porters, and publishers, as wer men of suche simplicitie and plainnes, that no man would suspect or mystrust any of them eyther of fablyng and lying, or els of clokyng and counterfeycting. They hadde no suche wit as to inuent a lye of theyr owne braines, they could no skylle to deuise or to put any thyng more thē trueth to ••hat that they had seen, but the thyng that they had heard and seen, euen as they had heard and seen it euen so and none otherwyse dyd they shewe tidinges of it vnto mē of good heartes and disposicions. And among no smal number of menne, did the wordes of the shepeherdes fynd credence, inso muche that it made a great maynie veraye desirouse and fayne to haue a syght of the chylde.* 1.13 And here in thys behalf marke thou and consider the wise sobernes and demurenes of the holy tender virgin Mary. She learneth of the shepeherdes what newes the Aungels tolde them, and what song the quier of the heauenly souldiers did syng, and she alone on her owne partie, holdeth her peace, keping close in her brest, and with diligente consideracion weighing and conferring in her owne hearte,* 1.14 all these thynges that had fortuned aswell now at this pre∣sent, as also afore whan the Aungell appered vnto her selfe. She kepeth secret (vntyl the due tyme should come to open it,) all the misterye of her beeyng con∣ceyued with chylde, she was yet a pure virgine, she maketh no vauntes ne

bragges in coumpanye emong other folkes, of her happy fortune. She hadde afore vnto the Aungell Gabriel, promysed herselfe a readye handemayden for God to worke hys wyl vpon, and euen lyke an humble handmayden she vseth herselfe. She maketh no woordes at all, but depelye considereth in her mind, the straunge course of Goddes weorkyng and drift in thys matter. She consi∣dereth all thynges to bee full of straunge miracles, she seeth in euery parte of it two extreme contraries myngled together, that is to wete, on the worldes be∣halfe exceadyng lownes, pouerty, and abieccion, and on Goddes behalf vnesti∣mable highnes and maiestie. For a young babe is conceiued in the wombe, but an Aungell was the messagier that so it should be, and the holy ghost the wor∣ker of it: A chylde is borne, but the mother of it, is a mayde: it is laied in a maū∣gier, but the Aungels beeyng full of all godly reioysyng doe syng from heauen in honor of it. It lyeth vnknowen in a blynde corner of no regarde, but all hea∣uen bougheth downe to wurshyp the maiestye of it, assoone as it is borne. Nowe these thynges thus beyng done, the sheperdes returne backe agayne to their flockes, glorifyng and praysyng God as concernyng all the thynges that they had heard of the Aungels, and for that they had truely found euery thing euen as they had heard afore of the same Aungels.

[ The texte.] ¶And whan the eyght daye was come, that the chylde should be circumsised, hys name was called Iesus, which was named of the Aungel, before he was conceiued in the wombe.

But assoone as the eyght daye after her deliueraunce was come, at the whiche eyght daye, the lawe of Moyses commaundeth euery man childe to be circum∣cised, that is to say, to haue the foreskynne of his flesh pared away roūd about (for thys thyng form Abraham furthwarde it pleased God, that it should be y^e sygne and the marke of all suche as shoulde bee reputed or taken to bee of hys sede and generacion) the lawe was satisfyed in thys poynte also,* 1.15 in considera∣cion that he was not come to breake or to fordooe the lawe, but to fulfyll it. Neyther dyd he disdeigne to take the accustomed remedye appoynted by the lawe euen as though he had been subiect to sinne as his parentes wer, wheras he alone and none but he was fre and clere from all corrupcion of sinne, and he alone that should take awaye al the synnes of the world, and should chose vn∣to hym a newe people, whiche should haue an hearte well clensed from all the desires of the fleshe: and that not wyth kniues of blounte stone, but with the sharpe sweorde of the woorde euangelical, whyche purgethe and clenseth all thynges through fayth. Yea, and a name was geuen hym too, as the custome and y^e manier was to do to others. For he was called in Hebrue Iesus, which souneth in Englishe, sauiour. And thys name was not by a casual thaūce at al auentures,* 1.16 orels by mannes wylle geuen vnto thys childe, but by the autho∣ritie and commaūdement of God it had bene appoincted and geuen him afore of the Aungel Gabriell, ere he was conceyued in the virgins wombe: whiche was done to the ende that men myght euen at the firste, by the veraye woorde of his name, be aduertised and doen to wete▪ that thissame was veray he which should throughly geue vnto all persones true health and saluacion,* 1.17 and should in suche wyse represent the true guyde & capitayne Iosue, that whan his peo∣ple were cleane pourged from al filthines of vyce and synne, he shoulde con∣ueyghe and bryng them into the lande of heauen, flowyng moste plentiouslye wyth ioyes euerlastyng,

[ The texte.]

¶And whan the tyme of theyr purificacion (after the lawe of Moyses) was come, they brought hym to Hierusalem, to presente hym to the Lorde (as it is written in the lawe of the Lorde: Euery manchilde that firste openeth the matrice, shall bee called holy to the Lorde) & for to offer (as it is sayd in the law of the Lord) a payre of turtle doues. or .ii. young pigions.

Hitherto (that is to say vntyll the circumcision of Iesus, the eyght daye af∣ter hys birthe,) all that was done, was nothing but as it were making of sig∣nes and profers vnto the ghospell vnder certayne fygures, the which gospell was of necessytie to bee preached fyrste vnto the people of the Iewes. On the fifth day after the circūcisyon, there came three Magians (that is to say, Phi∣losophiers of hygh learnyng in the priuyties of Astronomie, and the other scy∣ences mathematical) and these Magians had by the shewing & poyncting of a certayne new sterre, bene halfe enforced to come from a farre place out of the East countreys, purposely to see thys childe. They kneled downe and wur∣shipped the newe borne soueraigne of the worlde, and honoured thesame with misticall presentes or gyftes, signifying by a certayne shewe and semblaunce of thynges, (suche as myghte bee made,) that the Gentiles shoulde in tyme to come, embrace the grace of the ghospell, whan the Iewes being manquillers and murderers of Iesus,* 1.18 had wilfully caste of and forsaken the same. Agayne whan the .xl. day from Maries deliueraunce was come, at whiche .xl. daye, the law of Moses willeth and biddeth any manchylde, being the first borne childe of a woman, to bee presented vnto the Lorde, and ferther appoynteth a gyfte or a presente to be offered for the purifying aswell of the chylde newe borne, as of the woman that lay in (because the common childbearing and deliueraunce that women haue, is not without muche vnclenesse of the bodye) thys tender young virgyn beyng one of moste syngular demurenes and myldenesse, refu∣seth not in thys behalfe, neyther to seme lyke vnto other women, whiche after the common course of nature doe bryng furth chyldren, ne auoydeth to doe as they doe: whereas in this her chyldebearyng there was nothyng at al defiled with any spot of vncleanesse, but euery parte of it replenyshed with heauenly puritie and with holinesse. For what poyncte of vnpurenesse coulde such a wo∣man haue in bearyng chylde, as without so muche as once touchyng of any man had conceiued by the only power & vertue of god embracing her through the working of the holy ghoste? And as touching the childe, I pray you, was it possyble for any spotte of fylthynesse to bee in suche a chylde, as beyng borne from heauen, was come into thys worlde euen for thys onely purpose, that he alone and onely might pourge all mankinde from all filthynes of sinne? But partely it was the will and pleasure of God, by suche notable exaumples of sobrenes and humilitie as these bee, to breake the pryde of manne: and partely it was conuenyente that he whiche was come to pergette and close vp bothe the broken walles, that is to saye, was come to ioyne and knytte the people of the Iewes and the people of the Gentiles bothe together into one professyon of the ghospell, shoulde in all behalfes and in all poynctes satysfie the lawe of Moyses,* 1.19 from whiche the firste fayth and authoritie should afterward pro∣cede and come vnto the ghospell.

The mother therfore and Ioseph, (who by the determinate and aduised working of God was yet stil thought and supposed of euery manne to be the father of Iesus,) brought theyr young babe vnto Hierusalem, to the ende he might in the temple there bee presented in the sighte of the Lord, to whome he was dedycated and halowed: not as thoughe God were not Lorde and true

owner of all thynges, but by a mystycall fygure to teache vs, that suche her∣tes and none others, bee throughlye accepted afore God, as after the subdu∣ing and vanquyshyng of all the inordynate desires of the fleashe, (in whiche reigneth naught but the corrupcyon of nyce tendrenesse) dooe with mannelye strengthe of the spirite,* 1.20 stoutely sette furth towardes those thinges which are heauenly and euerlasting. The law of Moyses meaning this same thing, had prescribed and appointed, that euery male kinde, as sone as it had once opened the matrice of the dame, & were come into the world, should be reputed & taken for halowed and consecrated to the Lord,* 1.21 whether it were brought furth by a woman or by any brute beastes, to the entente that euen of these also the firste fruites shoulde be allotted vnto the priestes, and yet vnder suche condycyon, that the fyrste borne of mankynde myghte bee redemed with a small offreyng and boughte out of the priestes handes, excepte it were a chylde of the trybe of Leui.* 1.22 But the lawe selfe doeth openly discharge and deliuer this holy childe•• wife from the bande of the lawe, whan it sayeth in the thyrde boke of Moyses entiteled Leuiticus: If a Woman haue conceiued, and borne a manchilde, &c.

* 1.23For thys mother was neyther properly to be called a woman forasmuche as she knew no parte of any mannes body, nor had broughte furth chylde by receiuing seede from any other partie. And agayne whan it sayeth: Euery one of the male kinde that first openeth the matrice. &c. It doeth sufficientely declare it selfe to meane of the common mannier of delyueraunce that mothers haue of theyr children, whiche mothers, by reason that the seale of theyr virgyny∣tie is broken vp afore by the manne, doe bryng furth chylde neyther withoute muche vnclenesse, nor yet without a certayne kinde of being put to shame. And as for this heauenly childe, neyther whan it entred, nor whan it came furthe, dyd by anye meanes pollute the enclosure and tabernacle of the maydenlye woumbe of his mother, but rather did consecrate thesame and seale it vp that from hencefurthe neyther her bodye beyng a temple once for euer dedycated vnto God, ne yet her soule being (as ye woulde say) a closet for the holy ghoste, replenished with all odoryferous swete sauours, mighte bee open to receyue any stayning or corrupcion of wordely fylthinesse. He therfore whiche was the Lorde of all thinges that are bothe in heauen and in yearthe, was presented and offered in the temple, as one subiecte and bounde vnto the lawe. And he was agreed for and redemed out of the priestes handes agayne for a small price, whiche shoulde afterwarde redeme all the whole vniuersall world with the price of his bloude. For the lawe had prescrybed, that the parentes mighte bye out the first borne manchilde with a lambe of one yere olde, which was geuen to bee a burnte offeryng: and than besides the lambe there shoulde bee broughte a male Pygyon or a turtle doue for the pourgyng and dooyng away of sinne if any spotte thereof had bene gotten, eyther in the carnall copu∣lacion at the begetting of the chylde or elles afterwarde. For it ought on euery side to bee pure, whatsoeuer thing is to bee offered vnto the lorde. That if the penurie and lacke of substance on the parentes behalfe, coulde not wel suffer a lambe to bee geuen, than in stede of the lambe there was geuen a turtle doue, or a young pigion for the redeming and bying out of the chylde, and the other byrde was offered for the pourgeyng of sinne. They offred therefore the gyfte of poore folkes. And there is no doubte but that they woulde haue geuen a more bountifull offreyng, had not theyr pouertie beene a lette thereof. They hadde hertes ryche with good loue and zeale towarde godde, but for an

ensaumple to be prepared for vs to folowe, theyr profession and open knowla∣gyng of theyr pouertie was more expedyente and serued better. And all these thinges were by the dispensacion of gods ordinaūce thus executed and doen, partely for many other causes and consideracions, and most specially for this cause and purpose, that the veraye truethe of oure humayne nature myghte by so manye euydente proufes and tokens, bee declared to bee in the chylde. Marie was s••ene with her greate bellye in the ynne: within a lytle space, as soone as she had broughte furthe chylde, her greate bealy was gone agayne: the childe being but euen new borne, was knowen and found out by the shep∣heardes: he was soughte oute and wurshypped of the Magians: he was cir∣cumcysed after the solemne custome vsed in that nacion, and eftesons brought he was into the temple, and there openly presented vnto the pryestes: by these thinges it came to passe, that neither any body might doubte of his birth, and yet he by litle and litle came to the notice & knowlage of mo and mo, but moste chiefly of meane folkes, yea and of none but godly & deuoute persons onely. For meete it was, that suche a thyng shoulde neyther with a fewe proufes bee enforced, nor yet with onely common poynctes of euydence bee confirmed, the which being credited and beleued, shoulde vnto al ages and times as wel past as to come, and to all persons, bring euerlasting health and saluacion, & being not beleued shoulde contrary wise bring euerlastyng death. An Aungell ther∣fore cummeth in message from God, and bryngeth woorde of the thyng afore vnto Marie: her spouse Ioseph is ioyned vnto her afore, to the ende he maye be a true witnesse of the mattier: Elizabeth whiche had liued barayne tyll she was an aged woman, bringeth furth childe: zacharie, whan he had a long time contynued dumme, is restored to the vse of hys tongue, and hathe hys speche agayne: bothe of them as well zacharie as Elizabeth are sodaynelye rauyshed with the spiryte of prophecie: Iohn leapeth in hys mothers woumbe for ioye: a virgin without mannes helpe conceyueth chylde: Magians beyng straun∣giers of a farre countrey, come renning to haue a sighte of the childe, and doe wurship him on theyr knees: Shepheardes talke of him abrode, and declare o∣penlye that he is come. By suche a greate noumber of euidente tokens, and by so many straunge wonders and miracles is the newe birth of this child appro∣ued and aucthorised.

[ The texte.] ¶ And beholde there was a man in Hierusalem whose name was Symeon. And thesame man was iust and godly, and loked for the consolacion of Israell. And the holye ghoste was in him. And an aunswere had he receyued of the holye ghoste, that he shoulde not see deathe, excepte he firste sawe the lordes Christe. And he came by inspiracyon into the temple. And whan the father and the mother broughte in the childe Iesus, to dooe for hym after the cus∣〈◊〉〈◊〉 of the lawe: then toke he him vp in his armes, and sayde▪ Lorde nowe ••eattest thou thy seruaunt departe in peace, according to thy promise. For myne iyes haue seen the saluacion, whiche thou haste prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israell.

Nowe to the entente that there shoulde bee no sexe, no age, no state or degree of menne, nor no profession, but that Christ should haue testimonie and witnesse of euerie one of them, neyther any one bodye lefte behinde, but that he might assuredly promyse vnto hymselfe healthe and saluacyon at the handes of the same Christe:* 1.24 there was at the same time in Hierusalem a certayne man named Symeon, a manne by reason of olde age colde in hys bodye, but in spi∣rite feruente hote: of bodye feble and impotente, but of soule quiuer and lustie:

of yeres drye and withered, but in all perfectenesse of good lyuyng as freshe as floures: that is to wete a veraye iuste and vpryghte man, and in verye dede a deuoute manne, and full of Godlynesse, not huntyng aboute for glorye and lucre at the handes of menne after the exaumple of the Phariseis, but ryghte desirouse and muche hungryng for the health and saluacyon of al mankinde in generall: whome no delite or pleasure dyd make willing to continue in thys life, sauyng onely that he myghte with hys owne iyes once see the veraye selfe Messias, whome the wholy sayinges of the Prophetes had promysed to come for the veraye entente and purpose, to recomforte the people of Israell, whiche people hadde bene long tyme afore many wayes in muche distresse, and dyd e∣uen veraye than lyue in greuous afflyccyon.* 1.25 Thys Symeon (as in dede a good manne he was) had assured knowleage afore by inspiracyon of the holy ghoste, that the same day and tyme was nowe alreadye come. And whereas he had with moste ardente prayers besoughte the lorde to geue hym the gift, that he mighte but euen once with hys bodelye iyes beholde the Messias nowe so manye hundred yeres loked for: he had in the secrete closet of hys godlye breste, receiued an aunswere of the holye ghoste, that he shoulde be sure not to depart out of this presente lyfe, but that he shoulde firste see with his bodely iyes that same blessed babe, whome he had seene manye a daye afore with the iyes of his ••eyth, to the ende he myghte wytnesse hym to bee come in dede, whome he dyd nothyng doubte but that come he shoulde: that same blessed chylde (I saye,) whome for a very south god hath singularely aboue al other menne enoynted that he mighte haue and enioye bothe a kyngdome for euer to endure, and also a priestehood neuer to bee abrogated or abolished.* 1.26 Therefore whan the tyme shoulde come that the chylde Iesus shoulde bee broughte into the temple (as we haue sayde,) the blyssed olde manne afore named, being secretly warned by the mocyon of the spirite, came euen a litle before into the temple. And whan Marie the mother of the chylde, and Ioseph, who was yet styll beleued to bee his father, broughte the babe into the temple, there to execute and to doe suche thinges as vnto the accustomed rites of purifycacion dyd appertayne:* 1.27 as soone as the chylde was offered vp, and the pryeste had receyued it as the ma∣ner was, and had blessed it: the godlye zeale of the olde man coulde no longer forbeare, but that he also woulde nedes take in hys armes, the litle young babe, whome he had so greately longed for, and euen furthwithall, hys voyce (being in case not long after to continue, but to fayle by reason of age) sodayn∣ly brast out into the praysing of God, singing out a most swete and melodious song muche after the sorte (if ye will so lyken it) as in the poetes and Philoso∣phiers it is written,* 1.28 that the swannes vse to do a litle before they shall dye: and thus he sayde: All my desyres, o Lord, are nowe fully satisfied. Nowe will I be willing and glad to dye: For nowe thou geuest thy seruaunte leaue to departe with a restfull and a quiete mynde, not felyng ne hauing any ferther wante at al or lacke in this life, but euen desirouse & fayn nowe to passe out of this feble olde carkas, vnto the blissed company and felowshippe of the godly persones, whiche haue long afore nowe loked for thys day,* 1.29 and yet neuer had the happe to see it, but with the spirytuall iyes of theyr faythe. My prayers are nowe more aboundauntlye satysfyed, who haue had the happe euen with my bodely iyes also to see, and to whome it hath beene geuen in myne olde armes to em∣brace, thyne only sonne, by whome, and through whome, it hath pleased thee to geue true healthe and saluacyon, not onely to the people of Israell, but also

to all nacions of the vnyuersall worlde. In thys babes litle bodye (though it bee but homelye and symply borne to the syghte of the worlde) I acknowlage, o lorde, thy vertue and power. I acknowlage this babe to bee the lyghte of the worlde promised by the holye sa••ynges of the prophetes.* 1.30 I acknowlage thys childe to bee the brighte sonne, whiche it was thy holy will and pleasure to haue spring vp and arise vnto the worlde, that it myght on euery side dryue cleane awaye the darkenesse of all the Gentyles, and that thy people Israell mighte haue whereof, not without good cause, to glorye: thy people Israell (I saye) beyng in true dede thy veraye owne, not after the fleshe onelye, (where∣hence in dede the begynnyng of thys saluacyon hathe proceded:) but after a spirituall kynred, whiche is acquired and purchased throughe the faythe of the ghospell. For suche an one veraylye is to bee called by the name of Israel, whosoeuer earnestly fixeth deuout and godly iyes vpon this same lyght, and with the violence of faythe, forceablye breaketh into the kingdome of heauen. In tymes paste hitherto, the people of the Iewes hath gloryed and made all their vaunte vpon Abraham, Isaac, and Iacob: they haue gloryed and made great vauntes of Moses, of theyr temple, and of the prophetes: but now from hensforth the gostly Israel, (which is here and there in sūdry places dispersed throughout all the worlde,) shall glory on thy sonne, whome thou hast vouch∣salued to sende after all the others here mencyoned, as one that in greatnesse, in vertue, and in power, is ferre aboue them all. Nowe at thys presente in dede he lyeth hidden in a corner, not knowen as he ought to bee, but of veraye fewe persons: but in tyme to come the lighte of hym shall blase abrode, and he shall with hys bryghte shynyng beames, lyghten all quarters and coastes of the worlde.

[ The texte.] And his father & mother meruelled at those thinges, whiche w••re spoken of him. And Simeon bl••ssed them, and saied vnto Marie his mother: beholde, this childe is set to bee the falle and vprising again of many in Israell, & for a signe which is spoken against. And more∣ouer the sw••orde shal perce thy s••ule, that the thoughtes of many hertes may be opened.

Nowe the mother of the infaunte, and Ioseph, seeyng all thys to bee spo∣ken of the olde manne Simeon, by the inspiracion of the spirite of god, confer∣ring it also with the other thinges that had gone afore, said neuer a worde but, merueyled in theyr myndes what the olde mannes wordes might meane. But Symeon, whan he had blissed the chylde, and also had prayed god to sende the parentes muche ioye of hym, turnyng hymselfe vnto Marie, sayde vnto her. This sonne of thyne, although he hath bene geuen vs of god, to the ende that he may geue vnto all persons euerlasting saluacyon: yet through the defaulte of manne it shal so chaunce, that lyke as he shall lift vp to the hope of euerlas∣ting health a great maignye, whiche shall willingly enbrace the gifte of God: euen so a greate number of the people of Israell, vtterlye despysing the boun∣teouse goodnesse of god cummyng towardes them, and offreyng itselfe vn∣to them, shall bee cast downe to eternall damnacion. For whan the trueth shal by thys thy sonne be opened and published, manye shall fall whiche afore see∣med to stande,* 1.31 and many shall aryse vp, that seemed to lye in the duste. He hath bene looked for of all the Israelites: but he shall not bee receyued of them all. For he shall be set vp vnto all for a signe, suche an one as neuer hath yet beene set vp sence the beginning of y^e world: but yet shal he be one that shal haue ma∣ny a man to speake agaynst him & deny him. The Phariseis, y^e Scribes, & the bishops shal make much murmuring and prating against him: the vnbeleuers

and heritiques shall make muche clamouring and roryng agaynst hym. And so muche sediciouse brablyng shall from euery place bee reysed agaynste hym: that euen thou thy selfe shalte not bee withoute some parte of the euilles that shall come.* 1.32 For the crueltie of them shall not lyght vpon suche persones onely, as shall beleue on thy sonne: but also thy verye owne hearte and soule, shall the sweorde of doloure and gryefe perce. Suche a sygne hath it pleased God to shewe furth before the iyes of al menne, that the cleare light of the trueth be∣ing once shewed furth to shine abrode, the thoughtes of men might and should be discouered, which afore laye hidden in theyr heartes: and that the course of thinges shoulde in suche wyse be turned the contrarie waye, as the thyng selfe might playnelye declare, that they were ferre of from the true ryghteousnesse, which in the sight and iudgemente of men, semed to sit euen in the high chaire of righteousnesse: and suche to bee manifestelye founde wieked, as had gotten and taken into theyr owne handes, the doctryne and teachyng of true relygy∣on towarde god: and contrarye wise suche as afore were reputed for men ferre out of the waye of true religion and godlinesse, might be playnely declared to haue bene muche more nere vnto true relygyon, then the others: and suche as semed vnto the worlde to bee reiected and paste all grace or hope of recouery, suche shoulde the vnfeigned readynesse of beleuing in god, admitte and leatte in firste of all to the kyngdome of heauen. The Scribes and the Phariseis haue contynually Messias in theyr mouthe, they haue the lawe euermore in theyr mouthe, they haue ryghteousnesse alwayes in theyr mouthe, they keepe often and muche in the temple, they tarrie long in theyr prayers, they faste of∣ten, they walke vp and downe, notably besene with theyr brode phylacteryes, but they hide in theyr heartes a thyng ferre contrarye to that that they shewe in outwarde semblaunce. But the wily and wicked thoughtes of suche, the light of the trueth of the ghospell whan it aryseth, shall playnely fynde out and de∣tecte. Publicanes, harlottes, and sinners, are by these counterfaictes of holye∣nesse, debarred from all sacres or holy rites of the temple: But suche shall god receiue firste of all into the kyngdome of heauen. The Gentiles whiche haue bene geuen to idolatry, sodaynly chaunging theyr life, shal with gredy zeale & affeccion enbrace the doctrine of true godlynesse: the Phariseis and Bisshops in whose handes and power the keye of the ••awe and of relygyon dyd reste, shal with most obstinate endeuoure, resist it and be agaynst it. The night hath no perfect iudgemente of thinges, but ofte times in stede of the thynges selfes it sheweth to the iye the onely shadowes and vayne counterfaites of thinges: but the sunne, whan it is vp and geueth cleare lyghte, it dryueth awaye all blinde casting of mistes before mennes iyes, shewing euery thyng in his owne likenesse, and geuing to euery thing hys owne coulour. All this dyd that same godly olde manne speake, reioysing and making glad chere from the botome of his hearte, whiche the holy ghoste had throughly enspired.

[ The texte.] ¶ And there was a propheti••••e one Anna, the daughter of Phanuell, of the tribe of A••er, whiche was of a greate age, and had lyued with an housbande seuen yeres from her virgy∣nitie: And she had bene a wedowe about fower score and fower yeres: whiche departed not from the temple, but serued god with fastinges and prayers nyghte and daye. And she came furthe that same houre, and praysed the Lorde, and spake of hym, to all them that looked for redempcion in Israell.

Now had the lorde Iesus receyued witnesse of his cumming into this world, of Aungels: of the virgyn Marie: of her spouse Ioseph, who had neuer hadde to do with her: of zacharie being a prieste: of the young babe Iohn being yet in his mothers woumbe vnborne: of Elizabeth being a maried woman: of shepe∣heardes:

of wyise menne called Magians: of Scribes, who gaue vndoubted sentence and iudgemente oute of the prophecie, in what place Christe shoulde bee borne: of Herode being in drede and feare leste some eiuyll shoulde growe to him by Christes natiuytie: of Symeon, who was neyther pryeste, ne leuite, but an vpright liuyng man and nothyng els: nowe remayned that he myghte haue semblable testymonie of a wedowe too. So greate was the efficacye and vertue of thys young babe not yet shewing furthe his full mighte and power, that he rauyshed all thynges with the spiryte of God, enspiryng the humble and poore sorte with the holye ghoste, stryekyng the proude with sore trouble of mynde and with feare, so that of these preambles of thinges it might with∣out anye dyfficultie bee gathered, what chaunge of the worlde was lykelye in tyme comming to be, whan the same childe being once come to full age, would openlye vtter foorthe that same godlye voyce of hys: and whan he shoulde through doing miracles daily more and more weare famouse: whā he should dye and arise agayne to lyfe: and whan he shoulde plenteouslye power furthe the holye ghoste from heauen vpon all suche as beleued on hym. So then nexte after an olde manne that had long tyme liued withoute anye wife, folo∣weth and olde woman that had many yeres liued a wedowe without an hous∣bande. For a certayne woman there was, called Anna, whiche had that name geuen her of the thyng that was in her, that is to saye, of Grace, for hyghlye en∣dued she was with the spyryte of prophecye. She was the daughter of Phanuell beeyng a manne of good fame and muche commended,* 1.33 and of the tribe of Aser: whiche trybe beyng the eyght in order emong the twelue, dooeth vnder a certayne pryuie fygure, sygnifye the blyssednesse of the resurreccyon, whiche solemnytye the doctryne of the ghospell hath added to the hallowyng of the Sabbothes that the Iewes dydde vse. For Aser in Hebrue, is as muche to saye in Englyshe,* 1.34 as Blissed. Thys Anna in that she was so ferre stryeken in age, seemed to haue beene delayed from dying and preserued in thys lyfe for none other purpose, but that being an olde woman, she mighte (according as she had afore tymes with moste feruente prayers wyshed and desired) see the young babe, that was promysed, whiche shoulde bryng healthe and saluacyon to the people of Israell.

For the holye ghoste had put in h••r minde, that he was alreadye borne, & euen by the same suggestion of the spirite of God, whiche Symeon had tofore bene enspired withall, came thys Anna vpon them euen in the veraye same houre whyle these thynges whiche we haue alreadye tolde, were in doyng within the temple.* 1.35 This Anna in the tyme whan virginitie was not yet honourable, ne∣to bee gloryed of, emong the Iewes, had liued with an housbande of her owne by the space of seuen yeres from her maydenhood. So muche tyme she was contente, because of the custome, to bestowe in hauing an housbande for bryn∣ging furthe of chyldren. But all the resydue of her lyfe she consecrated to the onelye seruing of god in contemplacion. For she contynued in the state of we∣dowhod about the space of fourescore and foure yeres. After that she had once assayed wedlocke, although she were yet of lustie age, and in the veraye floure of her tyme, yet had she no manyer mynde ne thoughte to marrye any more a∣gayn, but euē as a woman being dead to the world,* 1.36 and now wholy dedicated vnto god, she almoste neuer departed from the temple, but was there busilye, doing sacrifice vnto him with euangelical oblacions, not only in the day time but also by night, offering herselfe vnto the lorde a liuely, a reasonable, and an

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acceptable hoste.* 1.37 For her bodye she offered with often fastyng, and her soule with deuoute meditacyons and prayers. And euen while the aforesayde rytes and ceremonies of purificacion were in doing within the temple, in the veray houre whyle Symeon is in hys prophetycall talke, in the veraye momente whyle all thinges are full of holye and godlye wordes, both of reioysing and of thankes geuyng for thys heauenlye young babe: thys Anna too, (euen as god woulde haue it) commeth emong them, that she also might be a witnesse of the same childe, that borne he was, and that she myghte ioyne the affeccyons of her hearte with the ioyfulnesse of the others, extollyng and hyghelye pray∣syng the bounteouse goodnesse of god for that he had caste so mercifull an iye vpon his people. Neyther did she, whan she was in coumpaigny and presence of others, kepe secret the thing that she had seene with her iyes, and the whiche she hadde learned by Goddes inspiracyon: but she woulde euermore bee spea∣king and talking of thys chylde, vnto all suche as were in Hierusalem, and loked for the redempcion of the people of Israell. And thys was enough for a womanne being a wedowe, onelye in the temple to talke and to auouche that Christe was come, and the same to entimate and disclose vnto a fewe persones abrode beeyng desyrouse and hungrie of it. For that same tyme was not yet come, which was reserued for the Apostles whan they shoulde bee replenished with the holy gost, of the whiche Apostles it is sayde in the Psalme of Dauid: Into all the yearthe is theyr sonne gone furth,* 1.38 and their wordes into all the endes of the worlde through∣out.

[ The texte.] ¶ And whan they had perfourmed all thynges accordyng to the lawe of the Lorde, they returned into Galile, to theyr owne citie Nazareth. And the childe grewe, and wax∣ed strong in spirite, and was filled with wisedome, and the grace of God was vpon hym.

All thinges being at the last fully and ordrely executed, as muche as the lawe of Moyses had prescribed for the purificacyon of women late delyuered of childe: they returned into Bethleem, where the chylde was borne. But whan king Herode beeyng doone to wete by the Magians, that there was a newe king of the people of Israell borne, had commaunded all the infantes to bee flayne, as many as within two yeres daye, next afore passed, had bene borne in Bethleem, and in all the circuite of the same lordeship or countie: Ioseph be∣ing aduertised and warned in his slepe so to doe, conueighed awaye prieuelye bothe the childe and the mother that bore it,* 1.39 into Egipte, and there made their abode vntill the death of the wieked kyng. That thyng done, they eftesons re∣turned at the warnyng of an aungell, not into Bethleem, leste some occasyon of shewing ferther crueltie mighte perchaunce thereby haue bene geuen to the sonne of Herode (who had at that tyme succeded his father, in a porcion of his kyngdome) but they returned into the countreye of Galyle, vnto the cytye of Nazareth,* 1.40 where the babe was firste conceyued in hys mothers woumbe. For his minde was to liue in a corner out of the way for a time: and in dede keping himselfe in the poore citie of Nazareth▪ it was an easy thing for him to beguile the crueltie of them that dredde the arising of a newe king. And thus hitherto that same oure heauenly soueraigne lorde and prince, who had for oure sakes adbassed and humbled hymselfe downe euen to swadlyng cloutes, to the cra∣dle, to crying in his swathing bandes as other children doe, & to the strength∣lesse babehoode of the bodye, was preached and declared to the worlde by the onelye testymonie of other folkes talkyng. But hys age by litle and litle gro∣wing vp, dyd from tyme to tyme encrease the bygnesse of hys stature, and the

strength of his body: in whiche body as in a tabernacle, there clearely appered a certayn wonderful towardnesse and natural inclinacion to vertue, euident∣ly declaring that somewhat there was in him, more then a man. The strength also of the spirite continuallye encreased in hym, daylye more and more shew∣ing it selfe foorthe in hys countenaunce, in hys passe, in hys talke, and in hys doinges: in all whiche, there was not so muche as any one poincte, but it was euen full of the spiryte of myldenesse and humylytie, of chastytie, of amyable∣nesse, and of godlye zeale. For he was nothyng subiecte to those vices, whiche the yeres of childehood is commonly woonte to bee encoumbred with: that is to wete,* 1.41 fondenesse of speaking, and doyng thinges, wantonnesse, inconstaun∣cie, and foly: but the heauenlye wysedome wherwith he was replenyshed, not tarying for the yeres and age that discrecion oughte to bee in, dyd euen than already in such wise shewe it selfe, that wheras he was afore commended, and set furthe by the testimony of others, nowe by his owne vertues and giftes of grace (being suche as fewe other men had,) he was made bothe wonderful to all persones, and also worthy to be loued. Wisedome, holynesse, perfeccyon of liuing, ripenesse of discression, being in hym suche and so greate as cannot in any other man of right aunciente yeres be founde, made him wondrefull vnto all men: and the delectable swetenesse of his conuersacyon, his ientle familiare facyon towardes all folkes, and hys humble softenesse, made hym vnto all men am••able. Neyther was the fauoure that men dyd beare hym, fauoure of the common sorte, or for a lytle season, suche as that same age of chyldehoode doeth ofte tymes gather through humayne qualities, (as in exaumple, for the respect of beautie and welfauourednesse, or otherwise for aptitude and quicke∣nesse of taking that is taught them, whiche is in some chyldren beefore theyr time) but in hym there shined a certayne godlye and wondrefull grace, migh∣tily drawing all men to the loue of hys vertuousenesse.

[ The texte.] ¶And his father and mother wente to Hierusalem euery yere at the feaste of Estur. And whan he was twelue yere olde, they wente vp to Hierusalem after the custome of the feaste daye. And whan they had fulfilled the dayes, as they returned home, the childe Iesus abode still in Hierusalem, and hys father and mother knewe not of it: but they supposyng him to haue bene in the compaygnye, came a dayes iourney, and soughte hym emong theyr kinsfolke and acquaintaunce. And whan they founde him not▪ they went backe agayn to Ie∣rusalem and sought hym. And it fortuned that after three dayes, they founde him in the tē∣ple sitting in the middes of the doctoures, hearyng them, and opposing them. And all that hearde him, were astouned at his vnderstandyng and aunswers.

And although Nazareth was somewhat ferre in dystaunce from Hieru∣salem, yet neuerthelesse the parentes of Iesus beeyng folkes of muche deuo∣cion, wente thither euery yere once, and that was at the festiuall daye of Estur, whiche feaste was emong the Iewes kepte highe and holy with al possible de∣uocion and solemnitie. And this was the daye, at whiche that same lambe not knowing any manier spotte of synne, was marked and appoynted to be offred vp in sacrifice at his due tyme. The chylde also beeyng vnder the guydyng of his mother, and his fosterfather, euen than as younge as he was, accustomed himselfe to deuout seruing of god, for our ensaumple: putting all fathers and mothers in remembraūce of theyr dueties, who are bounde to restreigne theyr children that are come of them, from all wantonnesse euen at the first daye, yes euen in theyr veraye cradles, and the same to enure to holye conuersacion and

to earneste applying of true godlynesse, whyle theyr age is yet tender, and theyr naturall disposicion yet ientle, softe, and plyaunte vnto all manier tray∣nyng in vertue. The childe Iesus neded not the scoolyng or ordreyng of anye other persone: but it was an exaumple ordeyned for other parentes, howe to bryng vp theyr chyldren chastelye and vertuouslye: and also a fourme or trade shewed vnto all young chyldren, how they oughte to vse themselues obedient to theyr parentes,* 1.42 whan they are by the same exhorted and aduertysed to thyn∣ges that are holye and godlye. But whan hys chyldehood by reason of a more noumber of yeres, was nowe growen to a litle more strength, and begoon to drawe wel towardes the stature of a younge strieplyng, he beeyng of the full age of twelue yeres olde, and hys patentes, accordyng to the auncyente cus∣tome had gone to Hierusalem at the day of Estur, and the chylde awaytyng on them in theyr compaygny: as soone as al thinges were finyshed that to the so∣lemne obseruyng of that feaste dyd appertayne, and the dayes throughlye ex∣pired, in whiche due attendaunce muste bee geuen to the dyuyne seruice in the temple: whereas his mother and Ioseph were returned homewarde towarde Nazareth,* 1.43 the childe Iesus remayned styll at Hierusalem: euen than beefore his full age, shewing hymselfe glad and ready to accomplyshe the commaun∣demētes and message of his father, for the doyng wherof he had bene sent into the worlde. But hys parentes knewe nothyng of hys tarying behynde. But whan they sawe that he came not home agayne to Nazareth, they accordyng to the common rate of care that other parentes take for theyr children, greatly mused and wondred, what had befallen. And in dede at the firste, they demed that he had hanged on the compaignye of some of his felowes and kinsfolkes, and by reason therof had bene the slacker in cumming. They geat them there∣fore backe agayn euen the same way that they had come, to the mountenaūc•• in manyer of one whole dayes iourneye, makyng searche for hym emonge theyr acquayntaunce and kinsfolkes, in coumpany of whome suche litle chyl∣dren are often times woonte to make taryaunce and lyngeryng, because the affeccionate desire of theyr kinsfolke, or alliaunce, doth commonlye kepe them backe and maketh them to tary.* 1.44 But emongst al these, was Iesus not found, who taughte men euen than alreadye as young as he was, that suche an one as is willing to take vpon hym the profession and teachyng of heauenlye doc∣trine, muste renounce and clearelye forsake all worldlye or carnall affeccyons bothe of father and mother and also of kinsfolkes. Theyr hope therfore beyng beguyled in sekyng Iesus here emong hys kynsfolkes,* 1.45 nowe that careful∣nesse for theyr childe did somewhat more earnestely pricke & vexe theyr stomac∣kes (as in tender parentes it wil doe) backe they wente agayn to Hierusalem, deming and supposing it to bee possyble enoughe, that he had there remayned styll in the house of some frende or acquayntaunce of theyrs. But whan the chylde was in vayne sought here also emong theyr acquayntaunce and kyns∣folkes: after three dayes space, it chaunced, that hys parentes whan they had no suche hope at all, founde hym in the temple, not ydle, nor playing thys or that childishe toye: but sitting still in the middes emong the doctours, whome he being but a childe, did by course bothe heare teachyng, and also did appose, and being by course opposed of them agayne, did make aunswere: not for that it was nedefull for hym to demaunde of any mortall creature what to learne: but to the ende that by wisely ministring his opposicions, he might rightely enstructe and teache them, that professed the perfecte knowelage of the lawe,

wheras in dede they knew not the strength, the pith, and the effecte of the law•• and all vnder one, enflamyng vs vnto an earneste zeale to take good insty∣tucyons: and also geuyng a good lesson, that no age is ouer younge or ouer soone putte to the learnyng of suche thynges, as maye auayle or serue to∣wardes godlye perfeccion. For some artes and occupacyons there bee whiche euerye age is not apte, but ouer young, to learne: onely deuocyon and godly∣nesse is to bee learned by and by from the cradle, and the earneste dilygence in applying the same, not to bee slacked or releassed at any tyme vntyll the ve∣raye laste daye of a mannes lyfe. For there is in it higher degrees and hygher to growe vnto,* 1.46 as long as a mannes life dooeth endure. And as for Iesus, al∣though he were vnknowen bothe to the doctoures and also to the people that stode about, yet did he make them all to merueyle at hym, that beyng a chylde of a smal age, and stature, he coulde in his sayinges & aunswers shewe furth a certayne woonderfull wysedome: yea and ferre excedyng the wysdome of sage olde menne. They sawe the age of his bodye to bee tender, and ferre vnrype to haue any great wisedome, and they hearde a young chylde with singular hu∣militie and sobrenesse, vttering furth and speakyng such thinges, as the great doctoures of auncyente yeres, and they that semed now to be as high in wise∣dome as any menne myghte bee, thoughte not tedyouse to learne. And yet all the while there was in hym no pryde ne haultenesse, there was in hym no ma∣lapertenesse of cockyng or geuyng tauntes, there was in hym no mannier hos∣ting or vaūnting of himselfe, which vices are not wont to lacke in boyes whose wittes are rype beefore theyr tyme. But he woulde question with them, as one desyrouse and fayne to learne: and beyng demaunded anye questyon, he woulde aunswere with all possible sobrenesse, yea and also with most excellent wisedome. And on thys mannier taughte he them without anye spyce or sem∣blaunce of arrogancie, that is to saye, of presumpteouse takyng of autoritie v∣pon hym. And by these thynges it came to passe, that as well the doctoures with whome he disputed, as also the partyes that stode rounde about & were witnesses of the same disputacion, were veraye muche astouned, not onely for respect of the chyldes wisedome, (being suche as had not afore bene hearde of,) whiche he in demaundyng any questyon, and in shapyng any aunswere, dyd playnely declare: but also for the ••••re and syngulare sobrenesse of his counte∣naunce, of hys gesture, and of hys tongue, whiche thynges gaue a more fer∣ther grace of acceptacyon vnto hys vnderstandyng. And yet is not thys poyncte neyther withoute a fruictfull mysterye, that Iesus, who coulde not with any seking be founde emong his familiare acquaintaunce & kynsfolkes after the fleshe, was sodaynelye founde by chaunce at Hierusalem within the temple. For the sayde citie of Hierusalem, being of greate name and fame, (by reason that the worlde had conceyued an opinyon, that god was serued there beste of all places,) did represent aswell the churche militaunte on yearthe, as also triumphaunte in heauen. For this same Hierusalem is our countrey that we make all our sighyng to bee at, forasmuche as we dooe well vnderstande that here in thys transytorye worlde, we lyue but as it were in a place of ex∣ile or banyshemente, not hauing a citie wherin to dwell for euer. Whersoeuer therefore all goeth by carnall affeccyons of manne, wheresoeuer the earneste studie of the minde is applyed vnto such thynges as perish and dye with this worlde, in suche a place neyther is Hierusalem (whiche Hebrue woorde is to say in Englishe, the sighte of peace,) neither a temple dedicated to the Lorde.

And therefore is not Iesus in any suche place to bee soughte, who is altoge∣ther heauenlye. But wheresoeuer is a brest and an herte, whiche despyseth tho thinges that pertaine to the carnalytie of fleashe and bloude, and panteth for haste that he maketh towarde that same blessed tranquilitie and quietnesse of mynde, whiche the bounteouse goodnesse of god dooeth through the faythe of the ghospell assure and warraunte euen here in this presente life, and maketh perfecte in the heauenlye Hierusalem aboue, in suche a place is Hierusalem: in suche a place is the temple that Iesus is delited with: in suche a place there is bothe propounyng of questyons and aunsweryng enterchaungeablye, not concerning howe a rounde circle maye be made iust fower square, not of that whiche in Aristotles philosophie is called Ma••eria prima, (as if ye shoulde say in Englishe the first originall stuffe wherof and out of whiche all thinges in the worlde are produced and made) nor of that that the same Aristotle and other doe call primum mobile (whereby they meane hym that gouerneth the worlde, and rolleth the skye aboute without begynning or ending, not naming it god but estemyng it to bee some other naturall thyng of it selfe) of all whiche thynges a manne may be ignoraunt, and yet come to heauen well enough: but in suche place as we speake of, the opposycyons and aunsweres are concernyng the knowlage of holy scripture, by the which god sheweth vnto vs, the way wher∣by we may attayne euerlasting saluacion. In suche a place are slayne hostes and sacrifices moste acceptable vnto god, that is to wete, carnall luste, enuie, wrathe, desire of worldely auauncemente, and auarice. In suche a place there is with all godlye peticyons and with pure prayers, contynuall burnyng of swete sauoures and incence to the moste hyghe contentacyon and pleasyng of god. It is therfore the parte of euery body to see and prouyde that he haue Hierusalem within hys owne breste, and that he there make readye a temple mete for the holy ghoste, to the ende that he may bee woorthy to haue Iesus to his geaste,

[ The texte.] And whan they sawe him, they merueiled. And his mother sayde vnto hym: Sonne why hast thou thus deite with vs? Beholde, thy father and I haue soughte thee sorowyng. And he sayd vnto them: howe is it that ye sought me? Wist ye not that I must goe aboute my fa∣thers businesse? And they vnderstoode not that saying whiche he spake vnto them. And he went downe with them, and came to Nazareth, and was obediente vnto them. But hys mother kepte all these sayinges together in her hearte. And Iesus prospered in wisedome, age, and in fauoure, with god and men.

And beholde, euen in the meane tyme whyle the sayd merueilouse chylde Iesus doeth with this foundacion and entreing make a preparatiue to the ex∣ecuting of the heauenlye businesse of restoring mankinde to saluacion, whiche to doe he was come downe from heauen: hys father and mother commeth so∣daynely in place, to whome the mystery of gods intente and purpose was not yet fully knowen. There was yet still remaynyng in them, some litle spyece of humayne affeccion, although they had with a naturall louing carefulnesse, soughte aboute for the chylde. And Ioseph for hys parte holdeth hys peace, who knew veray wel in his consciēce, that he had no right ne title to the childe that hys spoused wyfe had borne:* 1.47 but the mother, as she thoughte she mighte well doe by autoritie, maketh halfe a querele to hym: Sonne, sayeth she, why dooe ye handle vs after suche sorte as thys? why dyd ye prieuelye steale away from vs? loe, your father and I beyng nowe by the space of two or three daies in greate care and heauynesse, haue bene seeking all about for you, fearing on

your behalfe the daungier and peryll of all suche misaduentures, as the natu∣rall tendernesse of parentes dooeth commonlye vse to feare the chauncyng of, vnto theyr children that they loue,* 1.48 whan they bee absente from them. To these wordes of Marie, whiche had proceded of an affeccyon in dede right tendre & naturall, but yet somewhat humayne and worldelye (for respecte whereof it was not conueniente to interrupte or breake the godlye talke, that was than in hande) Iesus aunswered halfe roughelye: not that he was in anye fume or indignacion with hys parentes, but to shewe, that in the affayres of the ghos∣pell, (which to doe he was sente of hys heauenly father,) no mannier autoritie of any man (what euer he be) ought to haue place. The auctorytie of parentes ouer their children hathe certayn due lymytes and boundes howe ferre it maye extende, whiche autoritye it is lawefull and also necessarye to renounce and vtterly forsake, as often as any matier of eternal saluacion commeth in place. For mete it is, that thynges worldelye geue place vnto godlye thynges, and that the respecte and regarde of God (to whome we are bounden debtoures aswell of bodye as of soule, and of whose bounteouse lyberalytie we looke for the inherytaunce of the lyfe euerlastyng,) be aboue them, of whome after the fleshe we are borne and broughte vp, to succede them, but in some porcyon of good and substaunce worldely. In dede greatly bounden we are euen to oure parentes too: but a greate deale more are we bounde to god, to whome we are bounde euen that euer we had any fathers or mothers at all. So lykewyse at an other time after this, he made an aunswere not all of the ientyleste manyer vnto hys mother, whan she at a mariage spake vnto hym, and moued hym of some wyne for the feaste, and dydde with a certayne autory••ie, because she was his mother,* 1.49 require hym to shewe a miracle, wheras miracles were not to bee shewed but to the glory of hys heauenlye father. So dyd he also at an other tyme more snappy shelye make aunswere vnto them, that from preachyng the gospell, called him furth of the throng & presse of the people, in the name of his mother & of his kynsfolkes. But the aunswere that he made at thys tyme, was in manier and fourme here folowyng. What was the cause ({quod} he) why ye dyd with suche pensyfe carefulnesse seeke aboute for me? dyd ye not remember in your myndes that I muste nedes bee aboute my fathers businesse,* 1.50 as often as he calleth me to the office and function appoyncted vnto me? But what thyng these wordes of Iesus myghte meane, his parentes dyd not euen veraye well vnderstande. For it expressed in hym a certayne excellencie aboue the common rate of a man, especially at suche a tender age of childehood. And albeit that of a likelyhod of thinges that had afore passed, they loked for no common trade, ne yet no meane thing at the handes of theyr chylde: yet for all that dyd they not fully and throughly vnderstande the highe excellencye and maiestie of the power of god,* 1.51 they didde not yet perfectely knowe by what woonderfull dryfte and conueyghaunce, god the father had determyned to redeme mankynde by his owne sonne. They hearde in these woordes of Iesus, a namyng of his fa∣ther, where as they veray surely knewe that he had no father in thys worlde on yearth: they heare him speake of his fathers affayres & businesse, of whiche affayres he had neuer spoken worde ne made mencion to them afore that day. But they, thoughe they were the parentes, are all hushte, and speake not a worde, but doe reuerently take the woordes whiche they vnderstode not. And Iesus seeing thys, humbled hymselfe and shewed hymselfe obedyente to his mother & to Ioseph his foster father: not that he oughed vnto thē any duttie

of obedyence, but of hys owne goodnesse he submytted hymselfe for a season to theyr weakenesse, to bee ruled and ordred by them: and therewithall he also gaue vnto all chyldren a fourme and an exaumple, with what earneste en∣deuoure and with what greate reuerence, they oughte to bee at theyr parentes commaundemente: forasmuche as the chylde Iesus, who oughed no seruice ne obedience to any bodye, sauyng onely to hys heauenlye father, dyd in suche wise obeye a father that was but counterfey••te and hys mother that bore hym withoute any harme or dyspleasure of empayryng her chastytie and mayden∣hood thereby. Thus did the Lorde Iesus thinke it good, in suche wise to tem∣per all hys sayinges and doynges: that nowe he woulde shewe furthe, (as ye woulde saye,) certayne lytle sparkes of hys godlye power: and an other tyme agayne would he humble hymselfe to the lowe degree of a man, poorely borne into this worlde. Uerayly his so doyng was expediente for vs, to the ende that it myght by all mannyer wayes be perswaded vnto mankinde, the veritie and true substaunce bothe of the dyuyne nature and of the nature of manne, to bee coupled together in hys one persone. The feloweshyppe of a nature beeyng common both to him and vs, did greatly make for the purchasing of loue. We doe more earnestly and also more fruictfully loue thinges that be nere to oure owne nature and family are to deale with: euen by the olde prouerbe, whiche sayeth: that lyke will euermore vnto lyke. But as for puttyng oure affiaunce and truste, we dooe more safely put it in god, who, (forasmuche as lye he can∣not and is of power all thinges to dooe,) may in no manyer wise bee doubted of, but that he wyll perfourme whatsoeuer he dooeth promyse. And in dede oure loue towardes Christe doeth firste spryng vp of the cousynage and lyke∣nesse of oure nature: but from these beginninges it groweth better and better to the loue of thynges beyng hygher aboue vs. For lyke as the common sorte of menne, is at the firste begynnyng by the onely seeyng of the beautie of ones bodye, enflamed and sette on fyer, to beare hys good wyll to the partye, and shortely after, whan by kepyng of coumpanye and by talkyng wyth the same partye, the good qualytyes of a more beautyfull mynde and soule lying hyd∣den in hys beautifull bodye, are once throughelye perceyued, they begynne more truelye and also more ardentelye to bee in loue with the thyng that they see not, then with the thyng that they see: euen so the feloweshyppe and equa∣litye of oure humayne nature in hym, was vnto vs, as ye woulde saye, a lure to the conceyuyng of loue towardes the Lorde Iesus, but from thys loue we growe vp more hygher to the loue of hys diuyne power, and of hys godhede. Therfore whether he humble himselfe down to oure weakenesse, or els moun∣teth vp to his owne hyghnesse aboue, he busilye attendeth the labouryng and working of oure health and saluacion. So than Iesus wente from the temple and from Hierusalem: and obeying the gouernaunce of his parētes, returned home agayne to Nazareth. Let chyldren & yong strieplinges whan they heare this, be ashamed, as many as make lyghte at the good lessons and counsayles of theyr parentes exhortyng them to honest wayes, seeyng that Iesus dyd for a space leaue of from dooyng hys fathers busynesse, because he woulde not shewe any exaumple of a disobedyent sonne. Let the priuate commoners and parisheners blushe, that vse to rebell agaynste theyr godlye pastoures, beyng theyr spirituall fathers: seeing that Iesus being the greater in dygnytie, was contente to bee ordred by his inferiours, and beyng God, submytted hymselfe to the gouernaunce of creatures mortal. But the mother agayne on her parte,

forasmuche as she perceyued and founde a certayne power of the goddeheade to glittre and shewe furthe in hym,* 1.52 was well contente to folowe the minde and ordering of her sonne: and being myndefull of her owne wise and discrete so∣brenesse, dyd as yet make no blabbyng out abrode of any thing (as other weo∣men vse to bee full of clatteryng and bablyng) ne take vpon her to geue anye sentence or iudgement vpon these matiers, whiche she did rather merueyle at, then vnderstande the misterie of it, what it mente: but all that euer had chaun∣ced from the begynnyng aboute or concernyng the chylde, and all that euer was by him sayde or dooen, she gathered and conferred altogether, and layde it vp safe in her breste: coniecturyng and castyng of these wonderfull begyn∣ninges, what ende of all mattyers was lyke to ensue. Neyther dyd she leaue any one poyncte vnmarked, to the ende that she myghte afterwarde with the more perfecte truethe and assuraunce, make reporte of all thynges vnto the dyscyples, that shoulde in tyme cummyng preache the lyfe of Iesus all the worlde throughoute. In the meane whyle Iesus beeyng yet hitherto knowen but vnto fewe folkes, continued dwelling in y^e poore citie of Nazareth, liuing (as ye myghte saye) vnder the gouernaunce of hys parentes, vntyll the tyme shoulde come, that was sette of hys father, in whiche he shoulde with myra∣cles and with preaching, shewe furth himselfe abrode vnto the worlde: geuing to vs in the meane while a lesson by his owne exaumple, that no man shoulde vnaduisedly and vndyscretely, or els out of tyme and wythoute due occasyon come rushing in, or make presse to take in hande thoffice of preaching the gos∣pell, before that he doe through sufficyente groweth of yeres, throughe vncul∣pable behauyoure, throughe due learnyng and knowleage in holy scriptures, and through Goddes vocacyon, gather vnto hymselfe a good autoritie to be∣come a teacher.* 1.53 For Iesus vntyll he was in mannier full thirtie yeres of age, neuer did anye very notable acte, sauyng that aboue the rate of other mortall men, like as he grewe and prospered in stature of bodye, in strengthe, and gro∣weth of yeres: so did that same heauenly wisedome styll more and more plen∣teouslye shewe furthe it selfe in hym, and so dyd his other manyfolde gyftes of grace also, throughe whiche, lyke as he was moste highlye accepted with god, so did he dayly more and more growe in fauoure and estimacion with menne: an vnlyke manne veraylye and of a muche contrarie sorte vnto the Scribes and Phariseis, who by a counterfeite pretence of holynesse and of wysedome, vsed to sette out themselues to the iyes of menne, whereas in the syghte of god they were as full as they myghte swarme of all filthe and vnclenesse of vyce. Neyther was it onely auayleable to the saluacyon of mankynde, (who was to be redemed by a straunge conueyghaunce, and suche as the lyke hadde not beene hearde of afore,) but also to the good instruccyon and traynyng of oure lyfe, that Iesus did by litle and litle, and by certayne degrees, shewe furth to the knowledge of men, hys heauenly giftes of grace that he was most aboun∣dauntly replenished withall. For that thing verayly he dyd to geue vs a lesson that from those first preceptes and rules of righteousenesse, (which we ought, euen streight way while we be young cradle children, to drinke in,) we should with continuall going forwarde vncessauntly, doe al oure possible endeuoure to atteygne vnto thinges of more and more perfeccyon. For lyke as the bodye hath his degrees of growing bigger and bigger to the full rate of his stature, and to hys full strengthe, that is to were, shootyng vp firste from infancie or babehood to the stature of a young strieplyng: from the stature of a striepling

to the degree of a yong man: from the degree of youthe, to the full perfeccyon of mannes state: euen so hath godlynesse hys degrees of encreasing, vntyll we may be full growen vp to the perfecte substauncyall strengthe of the fulnesse of Christe.* 1.54 For Chryste groweth bygger and bygger in vs, and shooteth vp more and more to mannes state, whan we from the fyrste enstruccyons and articles of the fayth doe encroche forwarde to a more depe hydden wisedom of the scripture of God: whan we forsake the milke of the fleashe, and begin to haue a stomake or appetyte to the sounde and stronge meate of the spiryte: when we leaue the vnsauerye letter, and thirste the mystycall sence and mea∣ning: whan we nothyng esteme ne regarde thynges yearthly, but mounte vp and take our flight to thinges celestiall. For it is euen playne settyng the cart before the horses, yf the body shall by the course of nature growe from tyme to tyme forewarde to better and beter, and the soule shall by oure sluggyshenesse continually renne headlong backewarde to wurse and wurse. For thus do we see it commonly come to passe. Big laddes and strieplynges grow quite awaye from the purenes of babehood to boyishe wantonnesse, the youth than againe groweth forewarde a pace to brabling in the lawe, and to making of affrayes, manstate emendeth to ambicion and couetise. And so cummeth it to passe, that euery manne the nerer that he draweth to the state of age, so muche the ferther goeth he backewarde from innocence liuyng. But such persons as haue once put on Christe on theyr backes, oughte according to the exaumple of the same Christe, with all theyr strengthe to heaue forewarde vnto better and better: to the ende that they maye bothe with the pure clenesse of the soule make them∣selues acceptable in the syghte of God: and also by the vncorruptnesse of theyr liuing, geat themselues an honest fame and reporte emong men.

Notes

• * 1.1

  there went oute a com∣maundemēt from Augu∣stus the Em¦perour
• * 1.2

  And this tar¦yng was the first and exe∣cuted whan Quirinus was Lieu∣tenaunte in Syria, &c:
• * 1.3

  Because he was of the house and ••••nage of Da∣uid. &c.
• * 1.4

  And she brought forth her first begottē sonne.
• * 1.5

  And layed hym in a maungier because there was no roume for them in the inne.
• * 1.6

  For vnto you is borne this daye in the citee of Dauid a sa∣ueour which is Christ the Lorde.
• * 1.7

  Praysyng God, &c.
• * 1.8

  Glorye to god on high
• * 1.9

  And peace on y^e yearth and to men good wyll.
• * 1.10

  The shepe∣herdes said one to ano∣ther.
• * 1.11

  Let vs goe now euē vn∣to Bethlem and see thy•• thyng &c:
• * 1.12

  And whan they had sene it, &c.
• * 1.13

  And al they that hearde it. &c,
• * 1.14

  But Marie kept al those sayinges. &c.
• * 1.15

  Gene. xvi.v
• * 1.16

  His name was called Iesus. &c.
• * 1.17

  Math, i,
• * 1.18

  And whan the tyme of theyr puri∣ficacion. &c
• * 1.19

  They brought him to Hie¦rusalem, to presēt hym to y^e Lorde.
• * 1.20

  Exod. xiii. a, &. xxii. d.
• * 1.21

  Nume. viii. b.
• * 1.22

  Leuit. xii. a.
• * 1.23

  Exod. xiii, .a.
• * 1.24

  And the same man was iuste & godly. &c.
• * 1.25

  And y^e holy gost was in him. &c.
• * 1.26

  And he came by in∣spiraciō in∣to the tēple.
• * 1.27

  Than toke be h••m vp in his armes and sayed.
• * 1.28

  Lorde, now lea••••este thou thy seruaunte departe in peace.
• * 1.29

  For myne iyes haue seen thy sal∣uacion. &c.
• * 1.30

  A light to lighten the Gētiles. &c.
• * 1.31

  And for a signe which is spoken a∣gainst. &c.
• * 1.32

  That the thoughtes of manye hertes may bee opened. &c.
• * 1.33

  And there was a pro∣phetisse one Anna. &c.
• * 1.34

  Whiche was of a greate age.
• * 1.35

  And she had liued with an house∣band seuen yeres from her virgini∣tie.
• * 1.36

  Whiche de∣parted not frō the tē∣ple. &c.
• * 1.37

  And she came furth the same houre. &c.
• * 1.38

  Psalm. xix.
• * 1.39

  Into Gali∣lee to theyr owne citie Nazareth.
• * 1.40

  And y^e child grewe. &c.
• * 1.41

  And was filled with wisedome.
• * 1.42

  And whan he was twelue yeres olde, they wente vp to Hieru¦salem.
• * 1.43

  The childe Iesus a∣bode still in Hierusalē.
• * 1.44

  And whan they found him not they wente &c.
• * 1.45

  And it for∣tuned that after three dayes they founde him in the tem∣ple. &c.
• * 1.46

  And al that hearde him were astou∣ned at his vnderstan∣ding and aunswers.
• * 1.47

  Sōne▪ why hast thou thus delt with vs?
• * 1.48

  And he said vnto them: howe is it y^t ye soughte me?
• * 1.49

  Luc. viii. Math. xii. Matt. iii.
• * 1.50

  Wist ye not that I must goe aboute my fathers businesse.
• * 1.51

  And they vnderstoode not that sai∣yng whiche he spake vn∣to them.
• * 1.52

  But hys mother kept al these say∣ynges toge∣ther in her herte.
• * 1.53

  And Iesus prospered in wisedome and age.
• * 1.54

  And in fa∣uour with god & man.