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

¶ The .iii. Chapter.

[ The texte.] ¶In the fifteenth yere of the reigne of Tyberius the Emperour, whan Poncius Pilate was lieutenaunte in Iewry, and Herode the Tetrarche of Galile: and hys brother Phy∣lip the Tetrarche of Iturya, and of the regyon of the Trachonytes: and Lisanyas the Te∣trarche of Abilene, whan Anna and Cayphas were the hygh pryestes: the woorde of the lorde came vnto Iohn the sonne of zacharie, in the wyldernesse. And he came into all the coastes aboute Iordane, preachyng the baptysme of repentaunce for the remyssyon of synnes, as it is wrytten in the booke of the woordes of Esaye the prophete, saying: The voyce of a 〈◊〉〈◊〉 in wildernesse, prepare ye the waye of the lorde, and make hys pathes streyghte, Euerye val∣ley shal be filled, and euery mountayne and hill shal be broughte lowe, and thynges that be croked, shall be made streight, and the tough wayes, shal be made playne, and all fleashe shall see the saluacion of God.

THou haste hearde, good Theophilus, with what begyn∣nynges bothe Iohn the forerenner, and also the lorde Ie∣sus made a way, and a preparatife vnto the office of prea∣ching the gospel. Nowe heare by what meanes, and with what successe they enterprised, and entred the mattyer, to the ende that thou mayest well vnderstande, that nothing was doen by happe or casualtie, ne through mannes wis∣dome, but euery whit by the prouidence of god, tempreing and ordreyng hys owne mattyer after a newe manier of facion of hys owne. For nowe was the tyme already come, that the heauenly

kingdom beyng reuealed and published, the worldly kingdom shoulde abate and decaye: the spirituall priestehood beyng disclosed, the shadowie prieste∣hood, (wherin the Iewes had vntill that time made many glorious vaūtes and braggues of themselfes) shoulde vanishe cleane away. Ceasar the empe∣rour of Rome surnamed Augustus, had now ended his life, by whose pro∣clamaciō the whole world had afore been surueied, and the names of euerye bodye within the empire registred in bokes, and in the tyme of his reygne Iesus Christ was borne. Wicked Herode also was now deceassed, who had sought Ies{us} being an infant for to haue slain him. And Archelaus Herodes sonne for his behauiour ouermuche resēblyng his fathers wicked prankes, was exiled frō his kingdom into an other coūtrey. Tiberius Cesar had suc∣ceded Augustus in y^e empire. And in the fiftenth yere of his reigne, Poncius Pilate a Romain was president of Iewry. And Herode y^e brother of Arche∣laus by the eleccion and apointment of the said Tiberius the emperour, had Galilee allotted vnto him. Philip had the rule & gouernaunce of that part of Syria, whiche is called Ituria: and it was called also Tra••honitis, of the roughnesse of the mountains, because y^e countrey is full of vphilles & doun∣hilles, and almost no part of it euen or plain chaumpian grounde. For it goeth al alongst in hilles & dales frō Libanus, & frō y^e moūtains of Idumea, vnto y^e west coaste of Syria. Thā moreouer y^e part y^t is called Abilena, (of Abila the principall citie of the same region,) was by assignement cum to the hādes of Lisanias for his porciō, who afterward chaunged the name therof, & cal∣led it Lysaniō. For Augustus in his time, because he would sōwhat breake & enfeble the puissaunt force of that kingdō, had made a diuisiō of it, & distri∣buted it amōg foure brethren, Herode, Philip, Antipater, & Lysanias, which therfore were called Tetrarches, that is to say in English, the foure princes or the foure head rulers. For the name of a kyng was long afore abolished by a lawe of the Romaines, who woulde haue no kynges. And this was a token or rather a figure that the kingdom of the Iewes should shortly after vanishe awaye accordyng to the prophecie. But the holyest parte of Iewrye (wherin Hierusalem and the temple stoode, and in whiche the lord of al was borne,) one Ponce Pilate a Romain, had the administracion & gouernaunce of: beeyng as it were a figure plainly betokenyng euen by the verye case and thing as it stode, that the Gentiles should breake into the kingdom of heauē, which the Iewes would reiect and vtterly despise. Likewise the priesthode as a thyng that should soone after ceasse and haue an ende, wente wandrynge & shifting from one to an other out of due ordre, and was bought, and solde, and made euē a market mater, wherin at that time two notable vngodly mē, Annas, and Caiphas had the highest and the chefest roumes. Emiddes these matters of diuiding & mangleyng the countrey into sundry rewlers handes, and in the middes of this very troublesome state of thinges emonge the Ie∣wes, the kingdome of heauen, and a new priesthode sprang vp, wherof Iohn the soonne of Zacharie was chosen and specially appoynted to bee an open preacher and proclaymer. This Iohn before laye hydden emong y^e wylde beastes, and passed a life of wonderfull streightnesse, cladde with a Camels skīne, girt with a belt of a rough leather thong, feeding vpō wild honey and grashoppers of that countrey, not so muche as tasting any wyne or stronge drinke, to the entent he might be a mete preacher of repētaūce: & might teache

the people by his life, before he should teache them by his wordes: & might be clere without al crimes himself, who should so frely reproue the faultes & transgressions of other mē: but now beyng inspired with the holy ghost, & admonished by y^e same, he came out of the dennes of wildernes, & gat him not into the tēple, which place was reserued vnto Christ, but into al those quar∣ters & coastes, which lye about the riuer Iordane, to the end that he mighte haue the more plēty of water for such as shuld be baptised. And he preached that the kingdom of heauē was at hād, exhorting that the people should pre∣pare thēselfes to the saluaciō, (which approched) thorough repentaunce of their former liues, & that with the baptisme of water (which he in his persō gaue, being but as a foregoer & a messēger of Christ) they should make them selfes mete for the baptisme of y^e spirit, whiche spirit he should geue, whose cūming approched. These thinges were thā doen by inspiracion of the holy ghost, who lōg before had prophecied the same by the mouth of Esai y^e pro∣phet. For in this maner speaketh he of Iohns preaching. The voice of a cri∣er in y^e wildernes, the lord approcheth, prepare his waies, make his pathes streight, ieste being offēded w^t the vntoward crokednes of your condiciōs & behauiour, he spedily stert backe away frō you. He cūmeth to al, al must goe forth to mete him. All thinges must be made plain and euē. Euery valey shal be filled vp, & euery mountain and hill shalbe brought doun and made flatte. They whiche wer high emong mē, because they were in a great opinion and estimacion of righteousnes, or wisedom, shal abate their stately and proude coūtenaunce that they may be hable & apte to receiue the righteousnesse, and wisedom of God: & they which as idiotes or mē of no knowlage ne regard, & as sinners, wer out of al reputaciō, vtterly despised as abiectes amōg mē, shall sodainly through their obedience to the ghospell, be reysed vp vnto the felowshyp and communion of the kyngdome of heauen: Suche thinges also as tofore wer warped & writhed sundry waies, & stoode all croked, shal in a moment be made euen & streight again w^t the squiere of the ghospel: & where places wer rough by reason of the thornes of manifold vices, and naughtie desires and lustes, they shall nowe be made verye smooth, and plain wayes. For by and in suche mindes dooeth the lorde loue to walke. And to suche ex∣treme contraries shal the courses of all thynges at the cummyng of hym bee chaunged. They that were in despaire shall be set vp in coumforte and hope again. Suche as trusted in themselfes, not caryng for any other healper or saueour, shalbe cast away and perish, vnpossible to be recouered again. Thei that were before tymes esteemed and reputed for wyse, shal become fooles: and suche as were accoumpted for fooles, shall bee endued with the gyft of heauenly wysedome. They whiche to fore were idolatres, shall becum true seruers and wurshippers of the lyuyng God: and they whiche in outwarde semblaunce appered to be true wurshippers of God, shalbe found idolatres. Those that before were wrathefull, shall bee quiete of mynde and benefici∣all to others: and suche as serued the lustes of concupiscence and lecherie be∣fore, shal now loue and enbrace all chastitie. They whiche before were pol∣lers and catchers away of mens gooddes, shal now frely without sparynge geue awaye of their owne. To this manne therfore that shall make suche an alteracion and chaunge of thynges, prepare your selues. The lorde wyll euen within a litell whyle be here present in this world: & not only y^e Iewes

shall see hym, but all the nacions of the whole worlde shal with the iyes of faith beholde him that is the autour and geuer of saluacion: by and through whom, God maketh a free offer of the blisse of heauen, vnto all such persons as through godly promptnesse and readinesse to beleue, and through correc∣cion and amēdment of their former lyues, shal receiue hym whan he cūmeth.

[ The texte.] Then said he to the people that were cum forth to be baptised of hym: O ye generacion of vi∣pers, who hath taught you to flee from the wrathe to cum? bring ye forth therfore the due frui∣tes of repentaunce, and begin not to say with your selues: we haue Abraham to our father. For I say vnto you: God is hable of these stones, to rayse vp children vnto Abraham. Now also is the axe layed vnto the roote of the trees: euery tree therfore whiche bringeth not foorthe good fruite, is hewen downe, and cast into the fyer.

All this had Esai so many hundred yeres before prophecied of Iohn: & no∣thing there was, but in the end it came to passe, and proued agreable vnto the prophecie in euery behalf, and in euery pointe. For at Iohns preachynge, a great multitude of people leauing their houses (and declaryng by the same their doing as plainly as if they had spoken it in wordes, that who so ernest∣ly mindeth or desireth to attain to saluacion, must doe away and forsake the carnall affeccions that he hath at home in the house of his herte,) did by hea∣pes resort vnto the shore of fluime Iordane, that they mighte be diepped in water by him: not that Iohn was a forgeuer of sinnes, or could so doe: but because that he with this begīnyng and preamble, did prepare folkes hertes and mindes vnto the redēpcion and saluacion that was cūming. For a good great part and towardnes of health it is, to acknowlage ones self to be sick: and a great auauntage and foredele towardes recouerie hath that persone, whiche is apte and willyng to take that maye bee a remedye for his disease. And forasmuche as the first steppe and degree to amendment springeth oute of the feare of god, (so that we first feare the iuste punishment at the handes of the righteous auenger, & than loue the liberalitie of so boūteous a lord,) Iohn cryed out with a great boldnes and plainnesse against y^e proude Phari∣seis, and Scribes, who tofore had euer sticked fast & contynued in the step∣pes of their wicked fathers, and through the false persuasion of righteouse∣nes wer puffed vp in pride, though they wer strōg enemies vnto true religi∣on, setting other mē at naught, and standing highly in their owne conceytes, for none other cause so muche, as for the respect that they wer descended of Abraham, by the lynage and discent of the fleshe, as thoughe God esteemed men after their kinred or linage, and not rather accordyng to the vertues and godly qualities of their mindes. O ye generacion of vipers (saith he) moste vicious and corrupte children, descended of moste vicious and corrupt aun∣cestrie: whereby haue ye perceiued and foūd out that the vengeaunce of god hangeth ouer you, vnlesse ye in season amend your liues? What person hathe geuen you any by warnynge or watche woorde to flee from the moste sharpe punishement and scourge of god, whiche shal spare no age, whiche shall par∣done no nacion, nor shall shewe fauour to no degree, or estate of men highe or lowe? Lyke as remedie is offered vnto all suche as will yelde themselfes to be cured and healed: so dooeth punishement abide all persones indifferently without excepcion, as many as refuse to amend from their olde naughty be∣hauiour and conuersacion. Why dyd not entier loue towardes god allure you hither before, as well as the feare and dread of punyshemente doeth vi∣olently hale you hither nowe at this present? your mindes and hartes are as

yet nothyng chaunged at all. Wherefore yf ye without any feynyng or dissi∣mulacion bee penitent and sory for your wicked life past, chaunge your con∣dicions, & be ye of an other sort of conuersaciō, thē heretofore ye haue been, & declare plainly by your very doinges, that ye are reformed and emended. Ye haue vnto this day hitherto lyke wylde trees, brought forthe the soure & pestilent fruites of euyll workes, that is to wete, pride, wrathfulnesse, aua∣rice, enuie, hypocrisie, & contenciō. Now if ye be in very dede tourned from e∣uil trees into good trees: bryng ye forth good fruites, suche as maye testyfy your hertes to be truly altered into a better frame. It is not here now requi¦site nor any thing material that ye chaūge your garmētes, or to leaue & take this or that kind of meat, but ye must chaūge the euill lustes of your hertes. This is in very dede the roote of the tree, which roote if it haue a bitter and a venemous sape, thā spring there none but euill fruites out of y^e braūches: but contrariwyse if the roote minister & sende vp a pleasaūt & holsome sape to the boughes, than do there grow forth vpon the braunches those fruites of the spirite, that are semely for god, & worthy acceptacion, that is to wete, entier loue instede of hatred: for bitter frouning, godly ioye and lightnes of hert: for discord, peace, for fiercenes, sufferaunce: for snatchyng and polling liberalitie: for lecherousnes, chastitie: for deceitful craftines, simplicitie and plain dealyng: for presūpteous taking vpon him, humble sobrenes: for su∣persticion, true godlynesse. These are the thynges whiche declare who be the true and vncounterfayted Iewes: these be the thynges that declare who be circumcysed as they ought to be, and who are the verye true chyldren of Abraham in dede, these sacrifices they are, that god is delyted withal.

Now is the lyght at hande, let shadowes passe awaye: the truthe is in place, away with al counterfait hipocrisie: doe away your vayne confydence whiche the fygures of ghostely thynges haue nouryshed in you, and not the thinges selfes: as for exaumple, whan ye say in the way of gloriyng: Hieru∣salem that holy citie of ours: the lordes tēple, the lordes temple, the lordes tēple: also such figures of thinges as here foloweth, that is to wete, slaugh∣ter of bruite beastes in sacrifice: ordeining and solemne halowing of sabboth dayes: obseruyng of newe moones: choice and difference betwene one meate & an other, brode borders vpō vestures (which ye call your philacteries) fa∣styng and abstinence, with heuinesse & louring of countenaunce: & the resydue of obseruaunces a great manye, whiche eyther the lawe did for a tyme pre∣scribe and apoint as figures of thinges, to be referred to the mynde: or els y^e Phariseis haue inuēted for a vain pretense of holines: al these thynges eue∣ry one, with circumcision it self, and altogether, shal ceasse and be abolyshed. And suche an one shall from hensfoorth bee esteemed for a Iewe of the right sorte, whatsoeuer he be, that shall confesse and acknowelage him, whose co∣myng shall now ere long be seen to the world. And suche an one shall bee ta∣ken for a man rightly circumcised as he shoulde bee, whosoeuer shall haue an herte pourged through fayth, from all inordinate lustes and desires. Let it therfore no more enter into your hertes to thynke with your selues vainglo∣riously: It is we that are the heritage, the succession and children of Abrahā, it is we and none els, to whom the inheritaunce of saluacion hathe been pro∣mised, the Lorde wyll not forsake vs that are his people. Naye I say vnto you, that like as the wickednesse of your forefathers shalbe nothing preiudi∣ciall

nor hurtful to you, in case ye amend and take better waies: euen so shall the holinesse of your progenitour Abraham nothyng auayle you, yf ye wyll still continue in your olde vngodlinesse. Ye will be caste away, ye will surely bee disherited, ye will vtterly perishe to eternall damnacion, onlesse beeyng conuerted and turned to better life, ye bryng foorthe suche fruites, as maye semely and worthily stand with the ghospell. Neither shall Abraham be de∣stitute of posteritie or succession, nor god want a people of his own, of whō to bee condignely wurshipped and serued, and to whom to performe the in∣heritaunce by him promised, though ye should shrinke and fall awaye from him. For this dare I be bolde to auouche and assure vnto you, God is not vnhable, but hath power enough, euen of these stones here, to reise vp chyl∣drē vnto his frēde Abraham, to whom he promised issue and successiō, like in noumbre to the sandes of the sea, & to the sterres in the skye. In time herafter to cum, the children of Abraham shalbe estemed & accepted, not after the kin∣red of bloud, but as euery one shall folowe, and resemble Abraham in faith. Abraham shal acknowelage and accepte for his children, euen the Sogdiās, the Gotthyans, and the wylde Scythians, if they embrace Messias: & shall coumpte and repute you for aliens and straunge borne bastardes, onlesse ye turne to the faith & beleue. God hath hitherto shewed paciēce & sufferaūce to∣wardes you, though ye haue but euē so so brought forth y^e outward fruites of the lawe, such as they wer: that is to say, sacrifices, vowes, fastīges, wa∣shinges, difference of meates: and paryng away of the foreskin in circūcision. But these thinges had no more but superficially an outward apparaunce of religion. And these are but leaues of the tree, detestable afore God, except y^e fruites of the spirite bee ioyned therewith. But nowe from hensfoorth shal euery body be estemed according to the true treasures of the hert & the soule euen as they shalbe founde good or euill.

Now is there cum a more streight and precise iudgemente of God: and cum he is, that seeth the botome of the depest secretes of the herte. For now is the axe euen ready set hard by y^e roote of the tree, that hath so long time been suf∣fered. Abrahās people shalbe hewed away frō the stem therof, & the heathen (so many as in prompte readynes of beleuing shall resemble Abraham) shall be graffed in their places. Moses had no eare geuen vnto him: the prophetes were not harkened vnto, of whome a great many ye slew and put to death: at the voyce of the lawe, ye haue hitherto been of dull and deaf eares: nowe is he cum, whose greater there can none be sēt, and after whom there is none to bee loked for. Utter peryshing for euer hangeth ouer the whole nacion of the Israelites▪ except ye repente betime and grow to more goodnesse: For euery tree whiche shall not now bryng foorth the good frute of faith, shalbe felled downe, and cast into the fyer. Meane is there none, nor respect is there none: but either through true godlynes, to make haste vnto euerlastyng saluacion: or not so doyng, remediles and vtterly to be damned for euer.

[ The texte] And the people asked him, saiyng: what shal we do thē? He aūswereth & saith vnto thē: he that hath two coates, let him part w^t him that hath none: and he that hath meat, let him do likewise.

The common multitude of the Iewes beeyng sore adrade with these ter∣rible, and manacing woordes of Iohn, saied vnto him: If it be so as ye saie, what thynke ye than good for vs to dooe, wherby to auoyde and escape the wrathe of God, and to atteyn saluacion? Now beganne they to waxe sum∣what

curable & toward to be healed, whē they acknowlaged their diseases, and earnestly desyred remedie. Iohn therefore sheweth them a remedye of perfecte strength and efficacie at all assayes. For he calleth them not ne exhor∣teth them to the sacrifices of beastes, and suche other iudaicall meanes of pourging their sinnes: but vnto the workes of charitie. God is with no sa∣crifice in the world more sooner pacified, then with beneficiall doyng to our neighbour. God hath no nede of any benefites of oures, but he suffereth it to be rekened as doen to himself, whatsoeuer we bestow vpon our neighbour beyng in necessitie and nede. He that hath two coates (sayeth Iohn) let hym couer his naked brother with the one of thē. And he that hath asmuch meate as may suffise for twayne, let him geue halfe therof to an other that is hun∣grie. With these two exaumples Iohn taught the people of the grosse and blockishe ignoraunt multitude, that the most strongest and effectuall meane to appeace God beyng offended with vs, is, if we by all meanes be frāke and bountiful in doyng good to our neighbour, whatsoeuer thyng he hath nede of: whether it bee apparell, or meate, or drinke, or harbourgh, or ayde & suc∣cour against violence, or coumfortable wordes in time of sorow, or doctrine for his instruccion, or good exhortacion and counsayll. And bounden we bee to helpe the present necessitie of our brother, not only with part of those thī∣ges wherof our selfes haue superfluitie or more then we neede, but also we ought to cut of a litle share of suche thynges, as myghte otherwyse stand vs in good stede for our own vses and occupiyng, as often as our neyghbours necessitie requireth present helpe out of hand. This remedy than it was that was geuen by Iohn to the common multitude, whiche remedie neuertheles serueth for all men indifferently.

[ The texte.] Than came the Publicans also to be baptised, and said vnto him: Maister, what shal we doe And he said vnto them: require no more then that whiche is appointed vnto you.

Than came also the Publicans, that is to saye, the customers and takers vp of tolles, beeyng semblably stryken with great feare of Iohns preachyng, whereas otherwise they were a kynde of people geuen to pollyng, & rauine, and getting all that they might for their owne singuler aduauntage, and lu∣cre, with all others mennes losse and dammage, and hinderaunce, mē nothīg passyng on religion or on the feare of God, but more ready to obey the com∣maundementes of worldly princes, then the preceptes of God: whiche sorte of men, where as they haue an euyll name among all nacions, and bee com∣monly ill spoken of, yet among the Iewes they wer specially aboue al other sortes of men abhorred and repu••ed abominable. And yet y^e sore sharpe prea∣chyng of Iohn had stryken suche an horrible great feare into theym all, that euen they too, as euill as they were, came to Iohn, requiryng baptisme, and desiring to learne how and what way thei might appeace the wrath of god. And Iohn y^e true foregoer & messenger of him, who would driue back or put away no man (were he neuer so muche spotted or defiled with sinne) made a soft and a ientle aunswer euen to Publicans also: yf ye cannot yet (saith he) fynde in your hertes to geue out to the poore & nedye sum parte of that that is your propre own: yet at lestwise make ye this one steppe towardes a bet∣ter life, that frō hensforth ye holde your handes from pollyng and catchynge awaye the goodes of other men. Ye haue an annuall stipende and an ordyna∣ry fee of Cesar: and it is rated out vnto you by a playne rule, howe muche or

litle ye ought to require of the people for any duetie.

[ The texte] ¶The souldiers lykewyse demaunded of him, saiyng: And what shall we do? And he sayd vnto them: hurt ye no man, neither trouble any man wrongfully. And bee content with your wages.

After the Publicans, came souldiers also, an vnruelye and an vngodlye kynde of people, hauyng no regarde ne care of any lawes, heady and hastye to do wrong, and felowes that vsed to sell their life and solle for money, set∣ting al their delite & felicitie in catching and robbing frō other mē, fierce and presumteous through ouermuche libertie and sufferaunce. Neuertheles the feare of Gods vengeance fell vpon these mē too, and therfore they also came to Iohn. They acknowlaged their wicked state of soldiership (as they vsed it,) they desire baptisme, and require moreouer to be enfourmed, what pos∣sible meanes they might make, to haue god appeaced to wardes thē. It was surely in this kynde of men a great point of furtheraunce towardes healthe, that they would acknowelage their dysease, and were pricked with desire of a better life. Therfore Iohn would not at the first day aduenture to require in suche as they were, that they should shew beneficiall liberalitie towardes theyr neyghbour, because he thought it to bee a steppe sufficient and great e∣nough for the first settyng forwarde towardes God, yf suche as they wer would honestly refrain and kepe themselues from doing mischief aboute in places where thei cāe. And to speake more of this sort of mē, in dede thei are woont to be noysom and hurtfull in thre poyntes especially, that is to wete, in violent oppression, in laiyng to mens charges, and burdenyng them with false crimes: and in pillage or robberye. For oftentymes the weapōs which the prynces haue delyuered vnto them for defense and maynteynaunce of the publique tranquillitie, they tourne to the hurte of their very own countreye men being true subiectes, and do auenge theyr owne priuate malice with the same weapon, wherewith the safetie of the wholle people in general ought to haue been defended. So that oftentimes they goe on theuing for booties, and spoyle the countrey, they burne, they driue away mennes cattell, thei ra∣nishe weomen, they breake vp mennes houses, they turne the good man of y^e house where they haue been lodged or intertained, thei turne him cleane out of his owne doores, and pumble him about the pa••e.

And because they dooe oftentymes play these partes, and haue nothynge sayd nor dooen to them for it, they thynke they may doe it lawfully. Agayn, sum of them promote false playntes against honest simple men beefore their princes or captains, for none other purpose, sauyng that a porcion of y^e par∣ties gooddes beeyng seased as a forfayte, maye cum to their snapshare in re∣warde of their false accusacion maliciously and slaunderously prepēsed. And at suche vngracious prankes the princes do oftentymes wynke, whyle they ernestly tendre the gratifiyng of theyr seruauntes. Furthermore sum of this sorte of people, whan they prodigally cōsume and waste out vpon harlots, vpon dice, or in bankettyng, and reuellyng at the wyne, all that euer theyr Prynce dooeth in the name of a fee or stypende allowe theym, they make vp their losse agayne with pillyng and pickyng: and dooe not onelye leaue suche duties as they owe styll vnpayed, but also doe by playne extorcion pull frō poore house handmen that that is no duetie at all: and so vnder the name and

colour of warre, they thynke nothyng what euer it bee vnlawfull for thē to do, wheras in very dede there is a due lawe of armes seruing for battail and warre, which in dede is not vtterly to be disallowed, in case it be attēpted for a iust and a rightful cause, that is to saye, if it be made for y^e defence & mayn∣teinaunce of the publique trāquillitie of a realme and countrey: yf the case so stand, that it cannot be auoyded: yf it bee enterprysed by godly Prynces: yf with the consent of them, for whose behofe it is expedient or necessary that y^e warre should be made: yf it haue been denounced or proclaymed with all ry∣tes and circumst••unces accordyng to the lawe of armes: yf iustice and mode∣racion be vsed in it, that is to say, if warre be so kept, with asmuche sparyng of bloudshed as possibly may be: if as fewe be loste, as may be, especially of them that neuer gaue any cause to the warre: if the vnaduysed witfulnes and hastines of the souldiers be brideled by the captains: if there be no buckling together of the two armies, sauing only by such souldiers and mē of armes as haue geuen their othe afore to do as they ought to do and neue otherwise: nor without a signe to b••e geuen by commaundement of the capytayne whan they shall buccle together in fight: if euery body immediately hold theyr hā∣des from fightyng▪ assone as euer the trūpe••tes haue once blowen retraicte: if also as soone as it possibly maie, the warre be ended and so breake vp. Un∣to this sorte of men therfore dooeth Iohn nothyng but shewe, what their ac∣customed vse is to do, and what thing from hensforth they ought to eschew, if they mynde to escape the vengeaunce of God. Stryke ne beate ye no manne (saieth he) accuse no manne falsely for lucres sake: but bee ye contented with your ordinarie wages that is allowed you.

[ The texte.] As the people were in a doubte, and all men mused in their hartes of Iohn, whether he were very Christ, Iohn answered and said vnto them all: I baptise you with water, but one strōger then I shall cum after me, whos•• shoe latchet I am not worthy to vnlooce: He shall baptise you with the holy ghost, and with fier. Whiche hath his fanne in his hand, and he will pourge his floore, and gather the corne into his barne but the chaffe wil he burne with fier that neuer shal be quenched: and many other thinges in his exhortacion preached he vnto the people.

And with suche great authoritie were the premisses handled and doen by Iohn, that the people begoonne halfe to bee in opinion, that himself was the very Messias, of whose cummyng he preached vnto thē. And this did a great many of theym with secrete thynkynge caste in theyr hertes, though Iohn on his own behalfe, by reason of his singular humilitie of hert, did as much as he could to hide his owne greatnesse. For this is the lyght and cockebrained fashion of the common multitude, that suche persones as they haue a speciall mynde and regarde vnto, they sette more pryce by, then there is cause or rea∣son why: and suche as they beare hatred agaynst, suche do they mooste slaun∣derously report, finding fault with all thinges in thē. But this earnest good fauour and opinion of the people, did well declare verye perfite humilitie in this most holy man, who was so ferre from taking vnto him the aduauntage of an other mās praise, that he stoutely refused the same, beeyng geuen vnto him of the peoples own voluntary offre. And the wrong opiniō that the peo∣ple wer in, did muche good for this one pointe, that the dignitie and worthy∣nes of Christ being as yet knowē but to a few, was there alowed with a sub¦stanciall and an open testimonie in the face of the worlde. For Iohn assone as he by inspiraciō of the holy ghost, wel perceiued the secrete thoughtes of the

people, he spake in this maner: Sirs (sayth he) ye do esteme me by outward thinges that may be seen, as for exāple, by the meat that ye se me eate, by my wede, & by this that I do minister baptisme vnto you: but the thynges that be not seen, are a great deale more effectuall, euen after the same rate as in a man the vertue of the minde whiche is not seene, is of muche more dignitie and worthinesse, then the power of the body whiche is seen with mens iyes.

I on my behalfe, thoughe I do baptise you with water, yet am I no re∣mitter of sinnes, I am no more but a preparer of you to a baptisme of more efficacie and vertue, which ye shall receiue at the handes of him, whose cum∣ming I preache vnto you, being as in dede I am sum what his elder in time, and sūwhat afore him in ordre and course of preaching: but in power a great way inferiour vnto him. For he that cummeth after me, is so ferre better thē I, that I (whom ye all beleue to be sum great hygh manne of price) am vn∣worthy to vnbuccle the larchet of his shooes. And I am his seruaūt, not his felow: I am a foregoer vnto him, but euen of muche like rate, as y^e day sterre goeth before the sunne, and shal anon after be darkened and drouned with y^e greater light of the sunne when it cūmeth. And euē very this that I haue, I haue of his bounteous goodnesse. My doctrine is but very washe, yf it bee compared vnto his doctrine: my baptisme is of no vertue, yf it be set by his baptisme.

For he, because he is cum from heauen, wyll teache heauenly thynges: I beyng but an yearthly creature, dooe speake yearthly thinges and lowe, ma∣tiers. I diepe your bodies in water, but he shal diepe your soules, & baptise you with the holy ghost and with fyer. And loke how muche the spirite is of more strength to ••••tre and to perce, then is water, loke how muche the fier is of more strengthe and effecte then is water, of so muche more power shal his baptisme bee, then mine is: hytherto hath it been vnknowen, who were the true folowers of godlynes. An easye thyng it is to bee washed w^t water, a light matter it is to kyll a beaste in sacrifice: an easye poynte it is to forbeare eatyng of swynes fleshe. But now dooeth suche doctrine cum to light, suche tymes doe approche euen here at hand, that they can no longer be vnknowen who bee good folkes in very dede, and who bee otherwise. For he will cum to do thé thing that he hath so oftentimes thretened in the prophetes, which is, by a precise streight iudgement, to disclose a perfite difference betwene y^e godly and the wicked. For he wyll haue in his hande a fanne, (for vnto this man is geuen all power in heauen and on yearth,) and with his fanne, whiche no man shall bee able to auoyde, he shall make cleane the floore of his winno∣wyng place, and there winno we euery creature, triyng them with the wynde of the crosse and affliccions.

And suche persones as are but chaffe, that is to saye, in pretense of holy∣nesse, merely gaye, but withinfoorth voide and emptie of all deuocion, shall flye about this way and that waye, whyther soeuer carnall desyre and affec∣cion shall carry them: but suche as are good wheate, hauyng within thē sub∣staunciall and true godlynes, shall not be scattered abrode al about with the wynde: but whan the chaffe is tryed a waye, they shall declare the substaun∣ciall stedfastnes of theyr mynde, whiche nothyng could moue. That tempest shall not make any persones euill, but shall shewe them openly to be knowen what they were, euen when they were not seen: in like sorte, as the clere light

where it is, dooeth not make any persones blynde or deformed, but sheweth who be deformed or blynde. The trueth of the gospel is bright light, which they shall not abide nor away withall, that dyd afore shew forth theyr peyn∣ted sheathe vnder the counterfait cloke of holynesse, wheras afore God they wer men of wickednes: and contrarywyse they shall be embraced and muche made of, whiche whereas vnto the worldewarde they were reputed for ab∣iectes, yet neuertheles had a perfite zele of godly deuociō in their breastes. Such persons as at the strōg force of the doctrine of God, whan they heare it, shalbe moued and stirred to doyng of mischief, and to slaughter, shall not than fyrst of all bee made wicked: but suche occasion beeyng geuen, it shall o∣penly appere what maner felowes they were afore. For an occasiō doth not make folkes wicked, but dooeth discouer theim and shewe theim as they be. Suche an one as whan the losse of goodes is set before his iyes, or whā pe∣rill of any crosse or of death is shewed hym, wyll fall from the professynge of the trueth, and forsake it, shall not euen than first of all beginne to be wicked but he shall at suche a tyme playnly declare what maner an one he was afore. Neither shal euery one byanby that is dipped in water, endure throughout in this examinacion or trial: but suche an one as hath fully receiued into him the spirite of God, and he that hath throughly conceiued the fier of charitie and loue vnperishable: suche an one shall not bee moued with any storme of mysauentures or euils, but shall rather bee the more better pourged and the more ••tedfast, in lyke sort as wheate and other grayne is pourged and made clene with the fanning of the wynde, and as gold is scoured by the vertue of the fyer. Leat therefore euery bodye prepare theimselfes to this rygorouse and precise tryall, trustyng not a whit to his noblenesse of birth, puttīg none affiaunce in the holynesse of his auncestrie, nor putting no trust in the carnall ceremonies of Moyses law, but arming and fēsing his solle with fortresses, & wardes of more piththie substaūce to truste to. It shall be no smalle poynt of the matter, what sort euery bodie be founde to be of. Health euerlastyng, and euerlasting damnacion shall trye out and diuide the sound, frō the lyghte ones that are but puffes, and the right borne Israelites from the bastardes. For the well clensed corne shall he laye vp into the barne of the heauenly lyfe, and the chaffe shall he burne vp in fier that neuer shall bee quenched. The iudgement shall here in sum piece bee shewed, but after this present life it is, that the wicked receyue the affliccion of endlesse peyne and tormente. With these and many other saiynges mo, did Iohn exhort the people to repētaūce of theyr former lyfe, and to the desire of Messias, which was than shortly to cum, now puttyng them in feare of peryll, nowe styrryng them to goodnesse with promise of rewardes, and (as ye would say) awakenyng the myndes of the people vnto the earneste zele of euangelicall godlines, with the gladsom newes of redempcion and saluacion.

[ The texte.] Than Herode the Tetrarche (whē he was rebuked of him for Herodias his brother Philips wife, and for all the euils whiche Herode did,) added this aboue all, and laied Iohn in prison.

And this boldnesse of speakyng so plainly, the common vulgare people, in consideration of the notable holynesse of the man, coulde abide very wel: the Publicanes could suffer it well inough: y^e soldiers also toke it in good part: and al these whā thei wer reproued, did willingly acknowlage their disease,

and beyng brought in a feare, they sought for remedy. But Herode could in no wise away withal, who with his haulte stomake (because he was a kyng) woulde haue all thynges to be lawfull for hym, that stoode with his lust or fansy. Yet did he beare very good fauour and loue to Iohn. He verye wel sawe and also did no lesse allowe the perfeccion of his lyfe, beeyng suche as was in fewe menne, yea and in many thynges also woulde he bee rewled by the counsail of Iohn. But yet in that point in which it had been chefely of all expedient and behoueable to geue ••are vnto Iohns sayinges, he did not one∣ly not doe after his counsayle, but also caste hym into pryson for geuing hym good aduertisement. And brought Iohn to destruccion, whan Iohn was di∣ligent to call him backe from destruccion. Of this sorte are oftentimes y^e her∣tes of suche Prynces, as the wysedome of the ghospell hath not throughlye wonne ne recouerrd from the dominiō of abominable lustes. Sum suche mē be lordes & rulers ouer others, as on their owne behalfes are bōdseruaūtes to their own violent and strong affeccions: and suche thinke themselfes euen for this poynte specially to be Kynges, that they bee slaues and bond men to abominacion, no mā sayīg blacke their iye. They many tymes cal vnto theyr seruice to be about thē, men well approued and knowen for their holines of liuing, they haue many tymes priuate communicacion with the same, & after the counsail or aduise of suche they do many thynges: not that they haue de∣lite in true godlynes, but that they may by such a cloke purchase to thēselfes an opinion of perfite liuyng, and that they may somewhat mollifye meanes repining and grutching at their naughty doinges: or to the ende, that whan they piele and polle the people, whā they ••eise wicked battail, whā they play tiranuous partes towardes sum that beare good herte and wyl to the com∣mon weale: they may seme to doe these thynges too, by the counsayl of most approued honest men. And euen in the like sorte did Herode abuse y^e pilche of Camels hyde, wherewith Iohn was clad: in the lyke sorte did he abuse the leatherne belte wherwith Iohn was girt, so did he abuse the spare diet that Iohn vsed: so did he the innocencie of Iohns whole life: so lykewyse dyd he the authoritie of Iohn, through whiche he mighte doe very muche with the people, and altogether to the maintenaūce of his own tiranny. And for thys cause the Lorde Iesus dooeth afterward call him foxe. For this is the wily craftines of euill prynces of this worlde: vnto whome if it shall at any tyme fortune right professours of the ghospel to be called to seruice, either y^e gos∣pellers muste eschewe the coumpany and conuersacion of suche maysters, in whose houses they shall sooner be marred and broughte to naughtinesse on their own parties, then they shal turne the others to better waies, orels thei muste prepare their mindes aforehande to the like rewarde for shewyng the trueth without dissimulacion, that Iohn fortuned to get for his labour. For whan Herode nothyng growyng out of kynde from the maners and facions of his father and others his auncestours, plaied many wieked and tirānous partes, pillyng & pollyng the people, pulling away all libertie by oppressiō, punishyng in others the same thynges in whiche he was a common offender hymself, vsing all offices of magistrates vnder him as sale ware for money, vsyng also to sell the ministracions of priestehood, & kepīg within his house openly in the face of all the world, one Herodias, the wife of Phylyp beyng his brother, and had by force of strong hand taken her away from his sayed

brother yet beyng aliue, together with a doughter of the same Philippes: this holy man because he coulde not abide suche incest and vnnaturalnesse of mariage in a kynges house, from whens especially aboue al other places, it was conuenient that example of keping the lawes should procede, aduerti∣sed him to refrain himself from suche a wicked misdede. But with a deiulish king, the deiulishe request of a gierle beyng a minion dauncer together with the suggestion of a deiulish woman, weighed more, then the holsome aduer∣tisement of so vncorrupt a man: with the whiche good aduertisemēt he was nothing the better, but remained stil so ferre out of the way from being amē∣ded, that vnto his hainous enormities afore past, he added one dede of mys∣chief more, the most vngracious that euer was: that is to wete, casting Iohn into pryson, and procedyng so ferre at laste in outragious woodnes, that he caused the heade of the moste innocent man to bee chopt of, and so gaue it to the wenche for a reward of her vicious wanton dauncyng.

[ The texte.] ¶And it fortuned that whan all the people receiued baptysme, (and whan Iesus was baptysed, and dyd praye,) the heauen was opened, and the holye ghoste came downe in a bodely shape lyke a doue vpon hym. And a voyce came from heauen whiche ••ayde: Thou art my beloued sonne, in thee do I delite.

But now, (to returne to the discourse of the storie) before that the lord Ie∣sus would entre into the buisie office of preachyng, which he entended with in the coumpasse of a short tyme to accōplishe, and bryng to a perfite ende, to the entent that he would leaue no one poynt of humilitie or of righteousnes vnfulfilled: thought no disdain to cum with the residue of folkes vnto bap∣tisme, not to be purified himself, (whiche he neded not) but to consecrate and halow the lauacre or fount of eternall saluacion to our behofe through his baptisme. He hūbled himself, but that notwithstanding, he was aswel by the voice of Iohn, as also by the most clere testimonie of his eternal father, opē∣ly cōmended in the face of all the people, to the entent that they might knowe him euē by the face to & by sight, of whō the prophetes had aforetymes spo∣ken muche by prophecie, and of whō Iohn had openly witnessed. So than, at that time a great numbre of the common people wer in baptising, and in the same cumpany Iesus Christ cūming as one emong the mo, had instantly de∣sired of Iohn to haue baptisme, as though he had been like other mē subiect to sin: Iohn would haue refused to baptise him, acknowlagyng him as y^e au∣tour & geuer of puritie, of whom he ought rather to had been baptised hym∣self. And thissame testimony was geuē first of Iohn to the dignitie of Iesus being there personally in place, euē before al the multitude of the people: but the heauēly father did by a more euident marke, disseuer his sonne Ies{us} from y^e residue of y^e cūpany that wer baptised. For vnto al the rest, whā they were in baptising, there appered no signe ne token at al. But immediatly after that y^e lord Ies{us} was baptised, as he was now makinḡg his deuout praiers to god (teaching vs thereby, that whan the state of innocencie is perfitely renewed through baptisme, we ought immediatly to cōuert and bestow our selues to such studies & exercises as are of the spirit, emōg which, deuout praier hath the first place) heauen opened, which his baptisme set wide opē to vs, where as vntil that day it had been shut vp frō vs. And frō thens came doun y^e holy ghost, b••ing of hīself in dede inuisible, but for that time enuested & clad with

a figure or likenesse visible, because he should be seene with the iyes of men. And as for the likenesse, it was of a doue, because that this bird, beyng as a sygne to represent innocencie, or simplicitie, had many hundred yeres afore brought a braunche of an oliue tree into the arke of Noe, for a tokē that the wrathe of God was pacified, and also a caucion or pledge of warrātise that the floudde was at an end. And in dede the said floudde of Noe, by whiche y^e worlde was at that time scoured and pourged of all naughty creatures, did conteine a misticall figure of our baptisme, wherby all our sinnes are drow∣ned vp, our bodies and soules bothe, beyng preserued in perfyte safetie. In this lykenesse than dyd the holy ghoste descende downe, & reste vpon the ho∣ly toppe of the lorde Iesus head, openly betokenyng that he it was, whom God the father had plenteously anoynted with all heauenly giftes of grace, whiche gyftes he woulde afterwarde poure out vpon al persons, as many as by puttyng their affiaunce and truste in him, wer or should afterward bee graffed in the brotherhoode of his bodye thoroughe baptisme. There came also vnto him besides this likenes of a doue, an euident testimonie of his fa∣thers voice, not now declared by y^e prophetes, not by Moses, not by angels, but publyshed by the father selfe, not that thē father may in his verye owne lykenesse as he is, bee either heard, or seen, or by any sence of the body cōpre∣hended or perceyued: but lyke as the holy ghoste beeyng inuisible did openly shewe hymself to the iyes of men in a visible signe, euen so the heauēly father sending doune a voice through y^e elementes aboue, did sēsibly pearce y^e eares of mē. And the voice that souned from on high, was in these wordes. Thou arte mine owne onely dere beloued sonne in whom I am throughly pleased & satis••ied. To none of al the holy mē that euer were in olde time, was there euer any testimonye of suche lyke sorte as this geuen. A doue cumming be∣fore, pointed out certainly, to whome this voyce did apperteine, to thentent that no man should deme it to be Iohn, that was commended with the sayd poysee, of the whiche Iohn, a greate manye of folkes had cōceyued such an high estimacion, that they verilye thought him to be the Messias selfe. By so many testimonies was it the pleasure of Christ to bee commended vnto y^e world, ere he would addresse him to enter the high charge of preachyng: ge∣uyng in the meane tyme a lesson to vs by exaumple of hymselfe, that no man should presse or toumble himselfe into suche an high office so dainlye or vnre∣uerently, ere he made himselfe mete for it. He had priuately had testimonye geuen him of Aungels, of Elizabeth, of Simeō, of Anna, of the Magians: & in the open face of the worlde by Iohn, (whose authoritie was of ryghte great wayghte and force among the Iewes,) and by the holy ghoste, and by the fathers owne selfe.

[ The texte.] ¶And Iesus hymself began to be about thirty yeres of age, so that he was supposed to bee the sonne of Ioseph, whiche was the sonne of H••ly, which was the sonne of Mathat, whiche was the sonne of Leui, which was the sonne of Melchi, which was the sonne of Ianna, whiche was the sonne of Ioseph, which was the sonne of Matatthias, which was the sōne of Amos: which was the sōne of Naū, which was the sonne of Helly, whiche was the sonne of Nagge, whiche was the sōne of Maath, which was the sonne of Mathathias, which was the sonne of Semei, which was the sonne of Ioseph, which was the sonne of Iuda, which was the sonne of Iohā∣na, whiche was the sonne of ••hesa, whiche was the sonne of Zorobabell, which was the sonne of Salathyell, whiche was the sonne of Neri, whiche was the sonne of Melchi, whiche was

the sonne of Abdi, whiche was the sonne of Coosam, whiche was the sonne of Helmadam, whiche was the sonne of Her, whiche was the sonne of Ieso, whiche was the sonne of Helye∣zer, whiche was the sonne of Ioram, whiche was the sonne of Mattha, whiche was the sōne of Leui, whiche was the sonne of Simeon, whiche was the sonne of Iuda, whiche was the sonne of Ioseph, whiche was the sonne of Ionam, whiche was the sonne of Heliachim, which was the sonne of Melcha, whiche was the sonne of Menam, whiche was the sonne of Ma∣thatha, whiche was the sonne of Nathan, whiche was the sonne of Dauid, whiche was the sonne of Iesse, whiche was the sonne of Obed, whiche was the sonne of Boos, whiche was the sonne of Salmon, whiche was the sonne of Naasson, whiche was the sonne of Aminadab, whiche was the sonne of Aram, whiche was the sonne of Esrom, whiche was the sonne of Phares, whiche was the sonne of Iuda, whiche was the sonne of Iacob, whiche was the sonne of Isaac whiche was the sonne of Abraham, whiche was the sonne of Tharra, whiche was the sonne of Nachor, whiche was the sonne of Saruch, whiche was the sonne of Ragau, whiche was the sonne of Phalec, whiche was the sonne of Heber, whiche was the sonne of Sala, whiche was the sonne of Cainam, whiche was the sonne of Arphaxat, whiche was the sonne of Sem, whiche was the sonne of Noe, whiche was the sonne of Lameth, whiche was the sonne of Mathusala, whiche was the sonne of Enoch, whiche was the sonne of Iareth, whiche was the sonne of Ma••a••••el, whiche was the sonne of Cainam, whiche was the sonne of E••os, whiche was the sonne of Seth, whiche was the sonne of Adam, whiche was the sonne of God.

And vnto all the thynges aboue mencioned, there was also annexed the au∣toritie of full yeres, fitte for suche a purpose. For at the time whan the lorde Iesus came vnto baptisme, he was well toward the pointe of thirtie yeres of age: not that y^e age is estemed afore God, but because it was cōueniēt, that he whiche should drawe all persones vnto him, should satisfie all creatures in all behalfes: neyther in suche a persone any one poynte to bee, whiche any creature myghte any thyng lykelye depraue or fynde faulte withall. The age therefore of due rypenesse was chosen thereunto and taried for, vntill it came: because that ouer young age (whan one is but a striplyng towardes a young man) is not of any authoritie or regarde among men: for the generall opinion of people is, that suche an one is vnexpert and vnskilful: and on the other side, olde age is the lighter esteemed and passed on, by reason that the power and habylitie of the witte, is muche decayed, and suche ones greatly suspected of dotyng. And for because that the bleamyshe of ones linage do∣eth soore abate a greate piece of his autoritie amonge the common people, this poynte also was prouided for, that Iesus should for so long tyme be verylye thoughte and beleued to be the soonne of Ioseph, vntyll the gospell were thoroughe his myracles and preachynge, sufficiently brought to light and made famous. This was a thyng for the dignitie of Christe, to bee borne of a vyrgyn: but because it was not muche materiall that the same shoulde euen at the fyrste daye cum to lyghte and knoweledge abrode, and yet thoughe it had, it woulde haue been a very harde matter to bee persua∣ded to the worlde: he vsed the wrong opinion of the people an other waye to a good purpose, because no maner thyng should in the meane tyme dimi∣nyshe his autoritie in his preachynge, yf he myghte of any maner lykelyhood haue been sayed to bee borne in aduoutrye. It was his pleasure to cum in∣to the worlde borne oute of a symple meane house: but yet suche an house, as no spotte of yll name or fame had at any tyme stayned.

For verily to a teacher of the ghospel, not only the fault self, but also al like∣nes and apparance of the fault must be auoided, and a teacher ought of due∣tie not only to be a man of good cōmendaciō for y^e vertuous qualities that he

hath but also without any infeccion or sparke of suche thynges, of which the people vseth to conceiue any mistrust of euil. For this is the cōmon opiniō of moste men, that scarcely at any time there doeth of euill parentes cum good chyldren. Therfore Christe, who shunned not the reproch of pouertie, who shronke not to be borne out of a meane house: yet eschewed y^e simple reprofe & slaunder that might haue cum of his age and of his descent. And althoughe Ioseph was not the father of Iesus by nature, but by thorder of y^e law on∣ly, (because he was the spoused housbande of Iesus mother:) yet neuerthe∣lesse because he maried a wife of the same tribe and house that hīself was of, I haue thought it beste to begynne the reckenyng of our lordes petygrewe, at hym, to the ende that it may the more euidently appere, that a very manne he was in dede, on the bodies behalf naturally borne of them, of whome the foresaiynges of the prophetes had before his cummyng tolde that borne he shoulde be. For after the higher nature of his godhed, the heauenlye fathers selfe acknowlaged and openly protested Iesus to be his owne very soonne. Than Ioseph the spouse of the virgin Marie (who was mother to Iesus,) was after the fourme of the law, called the sonne of Heli, beyng his vncle by the fathers side, but after the trueth of naturall generacion, he was the sōne of Iacob, whiche Iacob reised sede vnto his brother Heli, beyng borne oute of y^esame bealy that himself was, because thesame Heli was deceassed with out issue, & so vpon his wife, whō he at his diyng left a widow, Iacob, bee∣got a sonne called Ioseph, Heli was the sonne of Mathat, and he again had Leui to his father. Leui was borne of Melchi, who was begottē of Ianna the sonne of Ioseph sonne of Matatthias, to whō Amos was father. And him did Naū beget, who was the sonne of Helsi, & Helsi borne of his father Nagge, and Nagge issued out of Maath, the sonne of Matathias. This Matathias was cum of the seede of Semei, the sonne of Ioseph, who was begotten and borne of Iuda. Iuda had to his father Ioanna, the soonne of Rhesi, beyng sōne to zorobabel, zorobabels father was zalathiel, borne his self of Neri, the sonne of Melchi, who was descended of the linage of Addi the sonne of Cosam, begotten of Helmadā. And he was lineallye descended of Her, the sonne of Ieso, who was borne of Heleazer the soonne of Ioram. And father to Ioram was Mattha, beyng hymselfe borne of Leui the sonne of Simeon, borne of Iuda the sonne of Ioseph. And him had Ionā begottē beyng himself the sonne of Heliachim, the sonne of Meleā. And he was borne of Mathatha, beyng the sonne of Nathan.

This man had kyng Dauid begotten of Barsabee, by whom was restored the stocke of Salomon, whiche failed afore, and decayed in Ozochias. Da∣uid was begotten of Iesse the sonne of Obed, beyng borne of Booz. Father to this mā was Salmō, the sonne of Naasson, beyng borne of Aminadab, to whom Aram was father, and Aram sonne to Esrom, begotten of phares the sonne of Iuda, Iuda came by lineall discente from the Patriarke Iacob the sonne of Isaac, whom Abraham being an aged man had accordyng to God∣des promyse, begotten of his olde wife Sara. And Abraham was borne of Tharra the sonne of Nachor, beyng begottē of Saruch the sōne of Ragau, to whom Phalec was father, and father to him again was Heber, begotten of Sale, the sonne of Cainan, and Cainan the sonne of Arphaxat, whose fa∣ther was Sem, the sonne of Noe, and Noe, the sonne of Lamech, and he the

sonne of Mathusalah, beyng born of Enoch, whose father was Iareth, and he descēded of Malalehel, the sonne of Cainan, who was begottē of Enoch the sonne of Seth, whose father was Adam, and begotte Seth after that he had lyued an hundred and thirtie yeres. Adam was the head of al mākind hauyng none other autour ne progenitour of his generacion but onely God, of whom he was created of the claie of the yearth, beeyng to him (as it wer) in stede of a mother. And for because that all mankynde was infected & tayn••∣ted through the synne of this our yearthly father, and resemblynge the incly∣nacion of the same fyrst father, it was now fallen into all kynde of vicious∣nesse: there was sente the lord Iesus as a restorer and a redemer of the same mankynde whan it was so extremely fallen, to the end that thesame whiche had ful & whole fallē doun through y^e disobedience of one, might be recōciled again through the obedience of one: and to the ende that lyke as all those whiche had folowed the steps of their earthly father, became therby subiect vnto deathe: so they whiche beyng exempted from the kynred of the synner thorough baptisme, were graffed into the heauenlye Adam (which is Iesus Christe,) and did cleue fast vnto the steppes of the same: should attayne euer∣lastyng life in heauen. And in dede the begynnynges of mankynde whan it fell, and of the same, at the restorynge of it, dooe in many behalfes answer taunt pour taunt, the one contrary to the other. For nothyng at all was there doen in this matier by blynde chaūce or casualtie: but all the whole processe and discourse of thynges was tempered and ordred by the wisedom and or∣dinaunce of God almightie. The talkyng of Eue with the serpent whan she was a virgin, was the begynnyng of our deadly perishyng: and the talkyng of the virgin Marie with Gabriell, was the begynnynge of our healthe and recouerie. Eue beeyng corrupte with the lure of an apple laughyng on her, both cast awaie her housbande, and also brought in death into the worlde: & Marie beyng a virgin for euer & euer vncorrupted, constauntly despysynge all alluremente of the fleshe, and with simple plain faythe willingly yeldyng her self vnto the will of god, brought foorth the man that brought helth and saluacion to the worlde. Adam also was tempted, and ouercomed: Christ beeyng tempted, ouercame the temptour. Adam folowyng the mynde of his wyfe whan she was corrupted, was caste out of paradise for his laboure: Christe obeiyng his father euen vnto death, sette the waye into heauen wide open. For the sensuall pleasure of tasting an apple, was Adam made a bonde seruaunt vnto the deuill: Christe by settyng all the kyngdomes and delycate pleasures of y^e world at naught, deliuered our enemie into our handes, to be subdued at oure owne pleasure. The one thoroughe the eatyng of an apple, lost al his posteritie and succession: and the other through abstinence of meat restored them that afore were lost. The one was driuen awaie out of Para∣dise into the yearth, replenished with miserie, and liyng al desert: and y^e other hath made a waye vnto heauen safe and strongly fensed from al desertnesse. Adā through y^e vain desire of proude knowelage, plucked his successiō after him vnto death, and Christ through the hūble obedience of faith, did restore life again. Yea, and besides al this, on bothe parties woode and tree. On the one syde the serpent by meane of the tree, ouercame and beguiled Adam: & on the other side Christ by meane of the tree, beguiled & also ouercame y^e deuill. By meane of the tree came death: by meane of the tree came lyfe. The head

and chiefe captayne of our destruccion was made out of the yearth, beeyng a virgin: and the head of our saluacion, borne of the virgin Marie. Adam was created to the lykenesse of God, and Christe beeyng the true lykenesse of God, tooke on hym bothe the lykenesse and nature of manne. Adam was deceyued through his wyfe Eue: and Christe hath called backe his spouse the churche, from the deceiptefull errour of the deuyll. On the one partie, a woman, whyle she seketh to bee made wyse, vttred furthe the begynnyng of all foolyshenesse: and on the other partie, a woman, while she sheweth herselfe voyde of al suche presumpcion, bryngeth furth vnto vs the fountayne of wysedome. The firste Adam while he hath more desyre to be wyse then obedient, brought in folishe∣nesse into the worlde: and the new Adam wheras he was the wisedome of his father, was contente to be made as a foole for our sakes, to the ende that we might be made wise in him. Through pryde came our fall: and through humi∣litie came our settyng vp agayne. Adam being through the serpent made bare of all the good qualities of the mynde, couered hymselfe with leaues plucked from the tree: Christe being riche in giftes celestiall, desired no maner thing at all of this worldes. The figures also of the olde Testament do veray well ac∣corde with the storie of the ghospell. Moses guided and led the Israelites out of Egypte: and Christe hath deliuered them from the derkenesse of ignoraūce, and from the bōdage of vice. They had their passage there through the water, and we here through baptisme haue a ready waye to saluacion and freedome. There was a pilour of a cloude and of fyer: and here the father sendeth a voyce downe through a cloude, and our spirite is baptised with fyer. Through the first lawe is occasion of death: through the lawe of the ghospell we are called agayne to lyfe. But the olde lawe dyd with throundreynges and lyghtenynges make them sore afeard: and the lawe of the ghospell doeth with ientilnesse and benefites call vs forth to saluacion. Moses was terrible to be seen, but in such wyse that constreyned he was to couer his face: Christe is mylde and full of courteous humanitie, and puttyng hymselfe in companie emong the thickeste of the people. Moses went vp to the hill to talke with God: and Christe came downe to vs, to the intent that God should speake to vs by hym. The fyrste Adam while he coueteth to be equal with God, is compared to brute beastes, voyde of vnderstandyng. The seconde Adam whan he humbled himselfe from his godly maiestie downe to the bassenesse of our humaine nature, wheras we were more abiecte and vile then euen the brute beastes are, helyf••ed vs vp to the participacion and brotherhood of his godhed. Nowe to conclude, through Iesus the sonne of Naue was their returnyng into the lande flowyng wyth mylke and honey: and through Iesus the sonne of a virgin is our returnyng agayne into paradyse. Let vs therfore goe awaye from the disposicion of our first parentes, and duely folowyng the lyfe of our Lorde Iesus, let vs wyth pure myndes enbrace his benefite and let vs with al godly zele and endeuour folowe his exaumple to the best of our powers: hymselfe will ayde vs ther∣to with his helpe, the whiche of his goodnesse hath geuen the example: let vs enbrace the merciable and vnwrathfull maker of the lawe euangelicall. Lette vs folowe our guide, who only and none but he, is hable to bryng all nacions of the whole worlde home vnto that same lande, whiche continually without ende doeth moste plenteously flowe with all kynde of ioyes.

Notes

• And he cam into all the costes about Iordan. &c.
• And he said to the peo∣ple. &c.
• And begyn not to saye with youre selues: wee haue Abra∣ham to oure father.
• God is able of these sto∣nes to ceise vy children vnto Abra∣ham.
• Nowe also is the are layed to the rotes of the trees.
• Euery tree therfore. &c
• He that hathe twoo coates, &c.
• And he said vnto theim, hurte ye no man.
• I baptyse you with water.
• But one stronger thē I shall cum after me. &c
• And the chaffe shall he burne.
• Upon hym▪
• And a voice came from heauen.
• Thou arte my beloued sōne, in the do I delite.
• And Iesus himself be∣gan to be of thirtie ye∣res of age.
• So that he was suppo¦sed to be the sonne of Ioseph.
• Which was the sonne of Heli.