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

¶The .iiii. Chapiter.

[ The texte.] ¶ Iesus beeyng full of the holy ghoste, returned from Iordan, and was ledde by the spirite into wildernesse, and was fowerty daies tempted of the deuill. And in those daies did he eate nothyng. And whan they were ended, he afterwarde houngred. And the deuill sayed vnto hym: If thou be the sonne of God, commaunde this stone that it bee breade. And Iesus aunswered him, saying: It is wrytten: Man shall not lyue by bread only, but by euery woorde of God.

ANd Iesus (vpon whose head the doue had lighted be∣fore at his baptisme, beeyng not a voyde signe, but the holy ghoste hymselfe in that lykenesse,) although he were nowe full of the holy ghoste, yet before he would enterpryse the office of preachyng the ghospell: because he would be in all thinges approued and tryed euen to the vttermoste, ere he woulde take suche an office in hande:* 1.1 he departed from Iordan, geuyng therby a lesson, that after baptisme, menne shoulde endeuoure themselfes to the more higher exercises of godly lyuyng: he withdrewe him∣selfe from the coumpanie of people, with whom to be familiar and muche con∣uersaunte, doeth many tymes corrupte a manne, and also doeth cause the au∣toritie of a teacher to be the lesse estemed and regarded.* 1.2 And by the spirite of God, wherwith he was wholy rauished and possessed, he was moued and led furthe into wildernesse, from whence Iohn had to fore come furthe emong the people. And this did Iesus euen as one that mynded to bidde the enemie of mankynde, quickely to come of and make readie all hys craftes and ingiens: verayly of purpose, both to shewe and declare vnto vs that the deuyll, who had hitherto been as a conquerour ouer mankind, & had holden them captiue, maye bee vanquyshed and subdued: and also as it were, with his fynger to poynte vnto vs the waye howe to wynne the victory ouer hym. A place was sought and found apte & mete for the temptours purpose, and that was wil∣dernesse: and occasion was ministred by the meanes of hounger. For Iesus to doe the parte that Moses did in this behalfe,* 1.3 nowe that he went about to geue vnto the worlde a newe lawe, that is to were, a doctrine of grace, which is the ghospell, he fasted as Moses had doen, fowertie dayes: and in all this tyme of the sayed fowertie daies, he touched no maner of meate, but passed ouer all this tyme with holy prayers, vnto God: geuyng laude and glorye to thesame, and with geuyng continuall thankes vnto his heauenly father. And this was a paterne and a saumple or president of a certayne rare and vnwoonte vertue in manne. Neyther was he ignoraunt of the craftes and subtilties of Satan, who by all meanes possible neuer more earnestely pitcheth and setteth his sna∣res and grinnes, then whan he perceyueth the mynde and soule of man with notable endeuour to encline and drawe towardes heauenly lyuyng. And Sa∣tan had heard that one there shoulde come, whiche shoulde discoumfeight and destruie his puissaunce: and whether that mightie conquerour were now al∣readie come or no, he stoode in doubte: and what manne Iesus should be, he could not tell. For Satan who had beguiled mankynde to fore by his subtile craftes and wyles, was nowe contrarywyse to bee beguiled by the politique

wysedome of God. He had heard Iohn openly confesse and saye, I am not Christe. Wherfore seeyng and perceyuyng many thynges in Christe, whiche ferre surmounted the compace of mans power: and on the other syde agayne, seeyng hym to bee an houngred, and to be in great affliccion through defaulte of takyng bodily susteinaunce, (wheras it is not read that Moses and Helias after the fastyng and absteinyng from meate by the space of lyke noumbre of dayes were an hungred:) he supposed Iesus to be nothyng els but a manne, yea and suche a manne, as by his craftie conueighaunce myght be corrupted. Nowe the wilie and subtill deuyse of the temptour was this: that is to wete, eyther to ouercome and wynne hym in dede, or at the leaste wyse to hunte out, whether he were that Sonne of God or no, whiche had been promysed by the Prophetes. Whiche thyng yf he myght haue perceyued so to bee, than would he bende all his strength and force to this ende and purpose, that by one waye or other he myght hindre and lette the redempcion of mankynde.

But no crafte is hable to take place or effecte againste the wysedome of God, whiche in suche sorte tempered and ordred all her doynges, that it dyd not one∣ly subdue and conquier that same our moste subtile and craftie enemy, but also defeacted hym of his purpose by his woordes, leauyng hym in as muche doubte and vncertayntie, as he was before. By the infirmitie of the fleashe he mocked and disapoynted hym of his purpose, & through the stoutnesse and puissaunce of the spirite, together with the sure fence of holy scripture, he van∣quished and subdued hym, so that hauyng the foyle & ouerthrowe to his great shame, he was drieuen awaye, and departed in as muche vncertayntie, whe∣ther this were the sonne of God or no, as he was before at his first cummyng. Satan therfore layed agaynst Iesus that same effectuall darte and artillerie,* 1.4 that he firste vsed agaynst the firste parentes of mankynde, Adam and Eue: and therewith ouerthrewe them, albeit he onely enticed them with the lure of a faire apple that laughed vpon them: but here in Iesus case, houngre also, be∣yng an euill that no manne can endure withall, was a strong helper forwarde to the thyng,* 1.5 that the temptour wente aboute. Esau, bieyng compelled with hounger, solde the title and interest of his birtheright that he should haue had by eldership, he solde it for a messe of pottage. And the Lorde Iesus (yf it had been his pleasure) myght through his diuine power, eyther haue kept awaye hounger from cummyng to hym, or els haue drieuen it awaye whan it was come. Neuerthelesse he woulde not so doe, but it was his full pleasure and wyll to lay a baite for the temptour to vse, wherwith thesame tēptour should bee taken his owne selfe. The weakenesse of his bodie beeyng suche as other men had, was laied in Satans waie, as a secrete baite to vse for his purpose: but the temptour stumbled, & hit on the hooke of the power of his godhead. He sawe the body of a man witheryng and drying clene awaye with hounger, to be in great affliccion and paine, and none other lyke but shortely to be in the ieopardie and perill of death. (And men playnly affirme that there is no kynde of death more peinfull, then to be famyshed to death.) He sawe hym in the wil∣dernesse ferre from any towne or village, from whence any meate myght bee gotten or ministred vnto hym for his susteinaunce. Takyng therfore a bolde∣nesse of these thynges the spirite of wickednesse assaileth the Lorde Iesus be∣yng replete with the spirite of holynesse: he biddeth bace, and begynneth firste

with hym, of whom he was to be subdued: he biddeth hym come furth, who was so strong and valiaunte for hym to matche withall: he attempteth to take in the snare,* 1.6 one ferre wyser and more warie than hymselfe. What nedest thou (sayeth Satan) to bee thus tormented with houngre? If thou bee that same sonne of God whiche was promised to bee sente to redeme the worlde, commaunde that this stone turne into breade for thy behoufe, and that wyll bee an euidente token where by for the to declare, that thou art the sonne of God in dede. For thy father vndoubtedly wyll not in this behalfe geue a deafe eare to his sonne, beyng thus in distresse and ieoperdie of death through houn∣gre. And seeyng that he created all thynges of naught,* 1.7 it should bee an acte of no great matter, if the Sonne of God turne a stone into breade. But Iesus beeyng not ignoraunte what the temptour herein hunted for, so tempered his aunswere, that he neyther consented to the temptours counsayle, nor yet dis∣closed the nature of his godhead to his enemy, who nowe by a newe and a straunge conueighaunce, was through the infirmitie, and weakenesse of Ie∣sus bodye, both to bee beguiled, and also to bee conquered. He denyeth not but the Sonne of God had power to turne stones into breade, ne disalloweth to asswage the houngre of the body with meate whiche was ordeyned therfore, but by the autoritie of the holy scripture of God, he plainly sheweth, that there is a lyfe of the soule muche more to bee regarded then the lyfe of the bodye: and that there is a spirituall meate, whiche is more requisite to be desired, then the meate that for a shorte tyme prolongeth the bodily lyfe, whiche lyfe neuer∣thelesse must of necessitie perishe within a shorte space afterwarde, eyther by meanes of sickenesse, or of age, or of some other casualtie. For the meate of the spirite geueth lyfe for euer to endure, and this meate is the woorde of God. This firste assaulte therfore of the deuyll, Iesus auoyded with this aunswer: It is wrytten (sayeth he in the booke of deuteronomie.* 1.8 Manne liueth not by breade onely, but by euery woorde that procedeth out of the mouthe of God.

And for this purpose doeth the Lorde nowe take the woorde of the di∣uine scriptures for his staigh: first to teache vs humilitie and sobrenesse, that we ought not precisely to affirme any thyng without the autoritie of Scrip∣ture geuen vnto vs from God: Secondly he declareth vnto vs, that there is no weapon of more effectuall strength agaynste all the instinctes and mocions of wicked deuils, then the autoritie of the holy Scriptures. Out of the sayed Scriptures, is the true meate of the soule to bee sought and gotten, if a manne be of mynde and will to lyue to god warde, to whom warde whoso liueth not, thesame is already but a deadman, yea although to the iye he appeare to bee alyue. The first parentes Adam and Eue did eate, & they died for their labour. That yf they had geuen the temptour that same aunswere, whiche the Lorde Iesus here at this present tyme gaue him, and had more regarded the Lordes commaundemente (the due kepyng wherof geueth lyfe euerlastyng,) then the appetite and lust of that mortall apple: they had not endaungered both them∣selues and all their succession after them to death and damnacion. And thus much ferther doeth the exaumple of our salueour teache, that miracles are not to bee shewed for the lust or pleasure of men, but at suche tymes onely, whan the glorye of Christe doeth call for it, or els charitie and loue towardes our brother, doeth necessarily require it. For eyther to worke or to feigne sightes of woondres for a vainglorious boastyng, (as who shoulde saye, this can I

doe:) or to satisfie the curious lust and pleasure of the lookers on, whereby neyther goddes glorye is aduaunced, nor any profite groweth vnto our neyghbour, is nothyng els but the propertie and condicion of witches and Iuglers: as for ensaumple, a brennyng fyer brande to bee diepped into the water, and not quenched therwith: or the fearefull lykenesse of Hector or Achilles to bee made appeare to the sight: or the rushes and strawes to goe crallyng aboute the house, seemyng to bee snakes. Iesus at no tyme shewed any miracle, but that both the glorye of his father was sette furthe thereby, and also the necessitie of menne relieued, or els that for a tyme the vnbeliefe of menne shoulde thereby bee moued and stiered to feith. Whan the multitude of the people wanted wherewith to bee fedde, he so multi∣plied a fewe loaues, that thesame suffised to many thousandes: but in so∣muche woulde he not vouchesalue to fede the iyes of Herode with any mi∣racle, that he woulde not so muche as open his lippes to speake vnto hym. And for the lyke purpose and consideracion, doeth he at this presente denie a miracle to Satan.

[ The texte.] ¶And the deuill tooke him into an high mountayne, and shewed hym all the kyng∣domes of the worlde, euen in the twinckelyng of an iye, and the deuill saied vnto him: All this power will I geue the euery whitte, and the glory of them, (for they are deli∣uered vnto me, and vnto whomsoeuer I wil geue it:) If thou therfore wilt fall downe before me, and wurshippe me, they shall be all thyne. Iesus aunswered and sayed vnto hym: hence from me Satan. For it is written: Thou shalt wurship the Lord thy God, and hym onely shalt thou serue.

The dieuill, though he were vanquished at this firste bickeryng, yet ceassed not from trying maisteries with Iesus to our exaumple, leste that we beeyng once conquerours, shoulde geue our selfes to sittyng still, voyde of all feare or care: but that we should haue euermore from tyme to tyme, a mynde readye and well armed and fensed agaynste his newe assaultes. Suche as haue profited and growen to a meane degree of euangelicall philosophie and doctryne, doe easily contemne the disease or vice of glutto∣nie and riottous excesse, as a thyng beeyng both filthye and beastely.

Albeit euen in this temptacion also afore godyng, there wanted not the grynne and snare of mouyng Iesus to presumpteouse vsurpyng and takyng vpon hym, whan Satan sayed: If thóu see the Sonne of God. For suche as of nature are arrogaunte and proude, and desirous of glorye, doe ofte tymes attempte to reache to suche thynges as are ferre aboue theyr powers: because they wyll not lese any parte of the opinion and estimacion that menne haue of them: and so by craftie couloure and counterfaite glosse, they take vnto them the thyng that is not in them, huntyng for glorye and fame among menne. After that sorte doe ma∣ny by deceiptefull and craftie feastes vsurpe vnto themselfes the gyfte of prophecie, whiche they haue not: and many make vauntes and crakes of hauing visions of Aungelles, whiche they yet neuer sawe. But the Lorde Iesus contrarye wyse: although he were greattest of all the worlde, yet he

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wyll not be acknowen of his greatnesse, but hydeth it, shewyng furth warde no countenaunce but of infirmitie and weakenesse of the bodye, ne at any tyme sheweth he furth his godly power, but whan so to doe is expediente for the health of manne, to the ende that the fathers glory maye bee renou∣med and troumped abrode by the sonne. Satan therfore (as he is malici∣ous, and wyll neuer haue dooen ne bee in reste,) dooeth eftesones inuade the Lorde, and sette vpon hym with thesame darte that he had dooen afore, but in a soondrie matter, assaying whether he that coulde not bee ouerthrowen with hounger, myght possiblie bee corruptted with the ry∣chesse and honours of this worlde. For ambicion (whiche is the desyre of honour and aduauncemente) is a soore mischiefe bothe pestilente and al∣so in maner vnpossible to bee ouercomed. It is an eiuyll that stealeth on a manne euen in moste excellente vertues and qualities, crepyng in and acquaintyng it selfe in hertes that laboure to clyme and to mounte vppe vn∣to thynges of high difficultie: in so muche, that whom neyther aduersitie, nor pouertie, ne sickenesse haue been hable to breake, whom neyther any riottous excesse, or leacherie, hath been hable to corrupte, them dooeth the earneste desire and affeccion of glory, ouerthrowe and bryng quyte vnder foote. For what thyng is there so mischeuous or so wicked, whiche mortall menne wyll refuse bothe to doe and suffre, yf they maye therby beare rewle, and bee in authoritie? Is not oftetymes the croune of a royalme bought with poysonynges, with murdreing of the nerest kynred, with incestuous mariage within the degrees forbidden by goddes lawe, and with other vilanies not to bee named? With the slaughter and murdremente of howe many persones, is the seigniourie of some one citie nowe and than gotten into mennes handes and possession? Honoure is swete: a gaye thyng it is to bee a rewler: and a royall matter to excell and passe others.

And reignyng dooeth vtterly in all behalfes, seme to bee a certayne poynte of Godhed emong menne. With this same swete flatteryng poyson were the firste parentes Adam and Eue caught. The lure of the flatteryng apple was delectable to theyr iyes: but the high perfeccion of knowlage falsely promysed vnto them by the Serpente, and the digni∣tie of beeyng equall with the state of Goddes, was muche more delecta∣ble to theyr myndes.* 1.9 With this engein therefore dyd the temptoure as∣sayle Iesus, and he not a whitte shrounke backe from the vnrestefull malepertnesse of thesame temptoure: to the ende that he woulde vanquishe hym to our behoufe, and woulde teache vs the facion howe to gette the o∣uerhande of hym. The dieuyll than tooke Iesus vppe into an high moun∣tayne, and out of thesame mountayne as out of a beakon or an high place of spyall, he sodaynlye in a momente layeth all the kyngdomes of the worlde before his iyes (for a wicked spirite by the permission and suffe∣raunce of God maye so muche doe, as to represente vnto mennes iyes a lyuely semblaunte of thynges, after a certayne straunge and woondrefull maner:) and euen in thesame momente also, looke whatsoeuer poynte of high estate or royaltie, the route and ruffleyng of great kynges and prynces hath within their courtes, or otherwyse belongyng vnto them: thesame dooeth Satan by a certayne sleight, as it were of a iugleyng

cast, sette before the iyes of Iesus (as for exaumple,) richesse, seruauntes, palayces, armies, troumpettes, seruyce and attendaunce of menne, crou∣chyng and knelyng vnto them, shewes of royaltye whan they goe abrode, tryoumphes, ambassades, power to commaunde and to haue all thynges dooen at a becke, and other thynges a greate maygnye, wherewithall the flaterye of all peoples, dooethe wurshippe and exalte mortall prynces of the worlde, beyng oftetymes both foolishe and vngodlye, or howesoeuer other thynges bee, ywisse frayll, and not hauyng anye long tyme to lyue: yet the people vse them as veraye Goddes: yea and the prynces selues beeyng sette in a pryde throughe the prosperouse fortune of thynges transytorye, thynke themselues better then God almyghties felowes. A certayne specta∣cle of all these thynges woonderful to beholde and imagine, dyd that same craftie iugler soodainly in a moment represente before the iyes of the Lorde Iesus, who cannot bee deceyued with anye sleyghtes of iugleyng, foras∣muche as nothyng is hydden or vnknowen vnto hym. And vnto thys royall shewe of thynges, dyd the lying and malaperte Satan sette oute a paincted sorte of wordes more stately and gloryous, then the thinges selues were.* 1.10 All these same thynges (sayeth he so goodlye, so ryche, and so full of royaltie, bee deliuered to my power and dysposicion, to geue and to graunte vnto whomesoeuer me lyketh. For the soueraygne and the God of thys worlde, I am. That if thou wilte acknowlage my soueraygne godlye po∣wer, and fallying downe flatte at my knees wylte bowe and kneele vnto me,* 1.11 the whole vnyuersall power and possessyon of all these realmes and kingdomes that thou seeste, will I deliuer vp into thy handes. Thou seeste howe greate the name of Ceasar is euerywhere: and yet howe small a porcyon of the worlde is it, that acknowelageth hym for theyr Lorde and soueraygne? And thou alone shalte haue and enioye them euerye one with∣out excepcyon, and shalte bee wurshypped as a God here on yerthe, so that thou wilte acknowlage me for the autour and geuer of so greate a blysful∣nesse. Thou knoweste here (I am sure) good christen reader, the most liyng and moste presumptuouse sayinges of hym, who sayde once vnto those vn∣fortunate firste parentes of mankynde, Adam and Eue: ye shall in no wyse dye: but ye shall bee as Goddes, knowyng good and eiuyll. Here the Lorde Iesus damned the wicked woordes of Satan, with woordes of Goddes holye Scripture, saying: Iuaunte Satan with all thy deceyptfull promy∣ses. An hurtfull gaine it is, and full of hyndreaunce, that is boughte with the losse of due loue and deuocyon towardes GOD. The thyng that thou wouldeste couenaunce and endente to haue, is wicked, and the thyng that thou promyseste is in vayne. For written it is in the booke of Deuterono∣mie:* 1.12 The Lorde thy God shalte thou wurshippe,* 1.13 and him onely shalte thou serue. God will not suffer hys glorye to bee putte ouer from hymselfe to an other: nor will not suffer to haue anye partener in it. He is the true God and Lorde of all thyn∣ges whatsoeuer there is in heauen or in yearthe. And vnto all that are true wurshippers of hym, he freely promyseth the inheritaunce of the kyngdome of heauen. Hys saying muste men bee rewled by, rather then by thyne: who

lyke as thou dooeste wickedly require to haue to thy selfe, the honoure that is due to God alone: so doeste thou promyse not onely thynges of vanytye, and thynges that shall not any long tyme endure, but also perteyning to an other mannes possession, and not to thyne.

The Lorde Iesus mighte haue aunswered: wherefore doooeste thou promyse me that is myne owne alreadye? With what face dooeste thou require me to fall downe at thy knees, sence that I am God the whiche crea••ed thee, the whiche expulsed thee for thy pryde, and caste thee downe out of heauen, and ready and hable euen nowe to caste thee downe into hell as soone as I shall so thynke good? Ouer these veraye kingdomes whiche thou offerest me, no power ne title it is that thou haste, if the wrong iudge∣mente and vngodlinesse of the mortall people did not geue thee power and autoritie ouer them. By theyr folye it is, that thou arte of any power. True loue and deuocyon towardes GOD, shall reuyue agayne: and where shall thy kyngdome than bee? Thus myghte Iesus haue sayde: but Sa∣tan was at that presente to be beguiled, and not to be enstructed, ne taught. Neyther was he worthy to bee tolde of his faulte, forasmuche as he could by no manier meanes be refourmed. But for oure behoufe was all this pa∣geaunte played: we it were to whome thys lesson was geuen, that whatso∣euer thyng hath the dyshonoure of God ioyned with it, how profytable so∣euer it seeme to bee, is with greate stoutenesse to bee refused and defyed: not as thoughe rychesse are of themselues ••yuyll: or that to bee a kyng is of it selfe eyuyll: or to bee a publyque magistrate or in hyghe autorytie is of it selfe eiuyll: but for that in manyer no manne maketh hymselfe a waye to these thynges, but by naughtye meanes and conueyghaunce: and for that the thynges are not enioyed ne possessed withoute sore daungyer of forgettyng the bounden duetie and loue towardes God: and because they are subiecte to the hasarde of ieoperdyes and perylles innumerable. And truelye whatsoeuer persone beeyng corrupted with inordynate desyre of such thynges as these, dooeth make lyght of Goddes commaundementes, vseth fraude and falsehoode, stealeth, forsweareth, sleagheth, vseth ryghte and wrong as all one, suche an one hath euen nowe already kneeled downe and dooen wurship to the prince of thys worlde, and hath denyed God, by a league made with Goddes aduersarye. And as often as the mynde of a Christen manne is enticed, that for encreasyng of his substaunce, or for ob∣teynyng rewle and autorytie, or for purchasyng of glorye and renoume, the trueth maye bee forsaken, and wickednesse receyued in the place thereof: let hym by thys exaumple of Christe hys Capytayne, make aunswere with∣out feare. Auaunte Satan with al thy deceyptfull promisses: onely GOD is to bee wurshypped and boughed vnto: and whoso hath hym hys good Lorde, thesame is Lorde of all thynges with hym.

[ The texte.] ¶And he carryed him to Hierusalem, and sette him on a pinnacle of the temple, and sayed vnto him: If thou bee the sonne of God, caste thy selfe downe from hence. For it is w••••••en, he shall geue his Aungels charge ouer thee to kepe thee, and in theyr handes they shall beare thee vp, that thou dashe not thy foote agaynste a stone. And

Iesus aunswered and sayed vnto him: It is sayed: thou shalte not tempte the Lorde thy God. And as soone as all the temp••acyon was ended, the d••iuyll departed from him for a season.

Neyther doeth the endlesse malapertenesse of Satan, although it were thus also put of from hys purpose, not yet neyther geue ouer, or succeasse from temptyng. He setteth vpon Iesus once more, as an enemye ofte to bee vanquished: to the ende that we shoulde vnderstande our selues to haue in this life a contynuall fyghte with the same oure aduersarie, neyther anye thing to be so much agaynst all Goddes for bode, whereunto he dareth not presume to prouoke and entyce the true seruauntes of God: but yet that good menne nede not to feare, to whose behoufe Christe Iesus hath van∣quished him, and who haue dartes and weapons enough, of most strength and vertue out of the holy scriptures, wherewith the malaperte importu∣nitie of the temptour maye in a momente bee out faced and quaylled. For al the aduauntage that he getteth by tempting is to none other poynte, but by ministring suche a good occasyon, to make the vertue of the good men greatter and better tryed. He therfore leadeth a way the Lorde Iesus from the hyghe mountayne vnto the citye of Hierusalem, and there sette hym e∣uen vpon the vppermoste pynnacle of the temple, and eftesons prouoketh hym by temptacion, to the ende that eyther beeyng ouercomed with vayne glorye he shoulde cast himselfe downe headlong and so breake hys necke, or els by that token he shoulde descrie himselfe to bee the sonne of God. And a defence to maynteyne his fraude withall, he stole out of the wholy scryp∣ture, albeit vnderstanded and taken in a wrong sence, and not applyed to suche a purpose as it ought to be.* 1.14 For by such lyke meanes doe the wieked persones and heritiques many tymes abuse the scrypture of God, and de∣ceyue the vnwarie, whan they depraue and turne by a wrong sence, the rule of goddes woorde to theyr owne affeccyons. Here (sayeth he) declare thou, whether thou be the sonne of God, or not. Cast thy selfe downe head∣long, and in case thou shalte haue no harme at all thereby, it maye than bee open and euident vnto all creatures, that thou arte the sonne of God. Ney∣ther is there any daungier of any misaduēture to befal thee.* 1.15 For it is writen in the psalmes, as touching the sonne of God, that he shall geue charge tó his aungels concerning thee, that they see thee preserued, and that they shall with theyr handes beare th••e vp, that thou mayeste not stumble with thy foote at any stone.

This prophecie was not shewed directly of Christe alone, but of any godlye manne whateuer he bee, that trusting boldelye on Goddes mightie helpe, ought not to bee a fearde on his owne behalfe from anye eiuilles of this worlde, according as the Lorde Iesus him selfe bidde his Apostles to bee oute of all feare or care in their hartes, for not so muche as an heare of one of theyr heades shoulde peryshe, contrarye to the mynde and pleasure of theyr heauenlye father. But Iesus makyng no counte∣naunce all thys whyle, that he was naturally the sonne of God: onely made this aunswere folowing, whiche myght haue bene made of any good man whateuer he had bene: and with a texte of holy scripture rightly alleged, he

conuynced the texte of Scripture whiche Satan had falsely cyted, as if one shoulde haue dryeue••out one nayle with an other in a bourde. But contra∣rywise (sayeth he) it is written in the booke of Deute••onomie: Thou shalte not tempte the Lorde thy God.* 1.16 His helpe shall bee readye, whan anye casualtye or whan any mattier concernyng Goddes cause, shall bryng them into daun∣gier: but not whan thou shalte for a vayneglorye or a b••agge prouoke and require the high power of God to bee shewed. Neyther dooeth the tendre∣nesse of god towardes vs, serue to mayntayne the glory of the carnall plea∣sure of manne: but he at such times as his will is, declaring his owne glory in man, doth succour man being destitute of the ayde and helpe of the world. But vnworthye is that persone of goddes helpe, who for his owne vayne∣glorye dooeth wilfully caste hymselfe into a manifeste daungyer of hys lyfe. Neyther is it the propertye of a true godlye man to appoyn••te vnto God, whan or howe he ought to deliuer vs from perils, for asmuche as certayne we are, that whether he delyuer vs, or delyuer vs not, that thyng is enten∣dyd and wrought by hym, that is moste for oure healthe and safegarde. Of∣tentymes it is more for oure benefyte, and good happe to bee sycke, then to bee in health: to dye, then to liue: to bee in affliccion, then to haue prosperitie. It is presente godlinesse to depende of him with a syngle hearte: and a wie∣ked thyng it is, with mannes curyous searchyng, to temple what hys po∣wer may extende to dooe. For he is of power to doe all thynges, but he will not dooe but what is beste. With these and other wayes moe, did oure head maister Iesus, suffer himselfe to be tempted of Satan immedyately in ma∣ner after his baptysme: to the ende that we shoulde not thynke it to bee suf∣ficyente, that all oure synnes haue bene forgeuen vs through the lau••cre of baptisme: but that we muste take in hande and enter a sharpe battayle with oure enemie Satan, who will leaue nothyng vnattempted, for to drawe vs backe agayne into oure olde bondage. At oure bap••ysme we monster to the behoufe of oure captayne, and we promyse to watre vnder hys ban∣ners agaynste the armye of Satan. And as for ••enne of thys worlde we haue nothyng to dooe withall, in the waye of anye querell, forasmuche as Christe ••ommaundeth vs to loue, yea euen oure enemies too: but we haue to dooe with the wicked spirites: who fight agaynst vs from on hygh, with fierie daries, and with muche pollicie. But Iesus oure soueraygne hath once discoumfeyghted all theyr powers, and therfore hath delyuered them into oure handes easye enough to bee vanquyshed: yea and will eftesoones subdue them in vs, yf we will folowe the same trade of fyghtyng, whereby Christe broughte them vnder subieccyon. They assaulte vs some whyles by themselues, putting vngodly thoughtes in oure hertes: many tymes by eyuell menne, as theyr souldyers, they assayle vs whan they procure and make out messagyers that maye prouoke vs to all sensuall ••olup••••ouse∣nesse, that with braullyng and with raylyng woordes maye moue and friere vs to wrathe and manslaughter. And baytes wherwith to catche vs they som••whiles fette of thys worlde, the promocions, rychesse, and pom∣pes whereof, they doe by heapes cast into oure iyes.

And many tymes euen out of our owne selfes they take baytes for vs. For there bee in vs certayne affeccionate pangues of nature, whiche we are not able to cast awaye from vs onlesse we shoulde vtterly shake of our humayne nature, as for exaumple, appetite to meate and drynke, desyre to fulfill the luste of carnall concupiscence, after that nature hathe made vs of full age thereto. And although moderately to vse carnall copula∣cion with the lawfull wyfe is none enormitie: nor agaynste the high plea∣sure of God it is, to allaie thirste and hounger with meate and drynke: yet in this behalfe dooeth our subtill and wylye enemye lye in wayte for vs, that eyther we maye geue these affeccions the bridle in takyng more then for the suffisaunce of nature is necessarie, or els appeace the rage of them by suche wayes as is not conueniente. Of whiche sorte for exaumple these that here folowe may bee: as if one should touche an other mannes wyfe, or vse his owne wyfe immoderately, or doe the acte after facions vn∣semely: or yf one should with offending his Christē brother, eate of thinges offered vnto Idolles, whan he maye auoyde that slaundre, and yet other∣wyse well enough relieue the necessitie of the bodye.

There bee also in euery of vs certayne speciall inclinacions bothe of the bodye and of the mynde to certayne vices, whether it so bee, that the∣same were firste taken of our parentes, and so haue sticked still in vs, or whether they haue been taken of a custome, or els whether they haue by any other meanes, come vnto vs. As for exaumple: one manne is of nature more prone to couetise, an other to glottonie, an other to leacherie, ano∣ther to wrathe, an other to ambicion. Of all these doeth our enemie leaue not one thyng vnwatched, whereby he maye drawe vs to damnacion. But we must agaynste his lying in a waite,* 1.17 bee bothe stoute and also dili∣gent in watchyng. The spirite of Christe shall geue vs bothe strength and witte agaynste all his ingiens: and the holy scriptures shall minister vnto vs armoure and weapon enough.

He that suffereth vs to bee tempted, wyll not suffre vs to bee ouercom∣med: but wyll so ordre the fight, that the ende of the fielde and battayle shall turne to our benefite. Our enemie beyng putte to the wurse, will not ceasse to haue enuy at vs, but he wyll at length ceasse to inuade: and the oftener he shall come, so muche the more often discoumfeighted and weakened shall he at all tymes departe agayne. For howe the case should afterwarde stande with vs, Christe dyd nowe expresse by exaumple of hymselfe. For after that the deiuill had dispeched and spente out of all the fractes and craftie poyntes that he coulde agaynste the Lorde, and yet sawe that he was neuer a whitte the nerer of his purpose, beeyng not onely ouercomed, but also deluded and defeacted in wordes, he departed awaye: howbeit but for a season, that is to say, to returne againe to tempting whan he myght seke and procure an occasion therto. For sence the tyme that he coulde not gette out of Iesus to professe that he was the sonne of God, whom he was not hable with any goodly shewe of thynges to corrupte: he afterwarde laboured through the helpe of hys souldiers the Phariseis, the Scribes, and the priestes, to putte hym to death. Yet euen in this behalfe also, dyd Iesus by a godly policie, mocke and defeate the wyli∣nesse

of his aduersarie: for the thynges that Satan with all his strength la∣boured to bryng to passe to our castyng awaye, thesame dyd Christe turne into our saluacion. Yea, and then moste especially of all dyd Satan per∣ceyue his tyrannie to bee cleane ouerthrowen: when he assured hymselfe of moste vndoubted victory. Firste came baptisme, whiche geueth the state of innocencie: then afterwarde came wildernesse, and continuall prayer, fa∣styng, and therewithall battayle with Satan, agaynst whom we are moste chiefely armed with auoydyng the coumpanie and resorte of people, e∣mong whom there is in no place wantyng matter enough to prouoke and stiere weake myndes vnto vices moe then one. Prayer fenseth and gardeth the soule: Fastyng abateth the strength of the bodye, and encreaseth more strength in the soule.

[ The texte.] ¶And Iesus returned by the power of the spirite, into Galile. And there wente a fame of hym throughout all the region. And he taught in their Synagoges and was commended of all menne.

There was nowe nothyng remaynyng, but for Iesus to addresse hymselfe to the office of teachyng. And this is the veray true office moste specially belongyng to Byshoppes, whiche office no manne doeth after a ryght sorte take in hande, onlesse he bee many wayes tryed and proued, onlesse he bee founde a conquerour and a subduer of all naughtie appetites, whiche doe corrupte and peryshe the woorde of God, so that he maye bee hable to teache others too, by what meanes they maye resist Satan. For it is not enough that a teacher of the ghospell be pure from vices, but he muste also bee stoute and vncorrupte, that neyther for lucre, ne for any sensuall pleasure of the bodye, ne for ambicion, ne for the feare of any eiuylles, he wyll declyne from the vpright streightnesse of the trueth of the ghospell, whiche trueth Satan doeth not at any tyme ceasse to as∣saulte by suche persones as loue this worlde more then they loue the glory of God.

And this the Lorde Iesus beeyng mynded to teache vs, after the premisses all finyshed and dooen, returned nowe agayne into Galile in great power and vertue of the spirite whiche he was replete withall. For of the temptacion aforesayed,* 1.18 he had gathered strength of the spirite, not that any spice of any newe power had growen vnto hym more then he had fore: but for that the thyng which he had in his mynde, dyd more vtter and shewe furthe it selfe, settyng out vnto vs therewhyle, as it were in a playne picture, what the charge and care of an euangelicall teacher ought to bee, and what he ought to looke for. It was his will and pleasure to be∣gynne his firste preachyng of the ghospell in Galile, beeyng the moste ab∣iecte and basse region of the Iewes: partely, to agree iustely with the pro∣phecie of Esay, in whiche it was foresayed, that aboute the coastes of Za∣bulon and Neptalim, that is to saye, nere to Galile of the Gentyles, the lyght of Goddes trueth shall spryng vppe: and partely to the entente that no parte of the prosperous procedyng of the ghospell, should be imputed

to the ayde or maynteinaunce of this worlde, in case the ghospell hadde been taught or brought to lyght by learned menne, by ryche folkes, or by menne of power, or in case it had sprong vp out of a region beeyng any thyng famous. For God did of a purpose choose and picke out all thynges vile and abiecte in worldely estimacion, to the ende that all the whole glorye of so marueilouse a matter should redound vnto hymselfe. And euen nowe already was the fame of Iesus not vnspoken of emong the people of Galile, with whom, by reason of some miracles priuately shewed that all the worlde knewe not of, he was come in knowlage to many, yea, euen before his baptisme, a fewe disciples euen at that tyme gathered vnto hym, whom it was his pleasure to haue as witnesses of all his whole lyfe and doctryne. And euen at the same veray time, he by lytle and lytle withdrewe hymselfe from the affeccionate willes of hys kynesfolkes, because he would by his doyng reache vs, that kynesfolkes also doe oftentymes hurte the synceritie and purenesse of doctryne. But after that Iohn was cast in prieson (for duryng the tyme of Iohns preachyng, Iesus dyd in maner altogether holde his peace, because there should no spice of con∣tencion growe or aryse betwene the disciples of the one and the other whether shoulde haue the preeminence) he with a great courage entreth the buisy office of preachyng the ghospell openly in the face of the worlde. For it was nowe tyme, that the lawe beeyng restreigned and kepte vnder bandes (the figure whereof Iohn dyd beare the libertie of the ghospell shoulde putte furthe the head, and shewe it selfe. For enpriesonyng and feriers was moste mete for the lawe beeyng full of shadowes, and beeyng derkened with mysticall doubtfull sayinges: but mete it was to sette the light of the ghospell vppe on hygh, to the entente it myght bee open in syght to all regions and coastes of the worlde without excepcion, aswell to the greatest as to the leaste, aswell to the learned as to the vnlearned.

Than as soone as the Lord was returned into Galile through the power of the spirite of God, with whome he was filled, (whiche power was nowe aswell by his doctryne as also by miracles, partely vttred:) the fame which had to fore (as ye would saye) flighen abrode but among a fewe persones in comparison, concernyng Iesus, was than published and bruited abrode throughout al that region. For vnto a teacher of the ghospell, a famouse name is requisite: not for that suche an one ought to seke glory emong men, but for that an honest opinion of the teacher doeth purchase vnto the same bothe cre∣dite and authoritie. But the sayed honest opinion, as it is not to be desired, so is it not by all maner waies to be acquired and gotten. Let a teacher of the ghos∣pell accordyng to the exaumple of Iesus so lyue, that whereas he maketh no vaunt••e voste of hymselfe, he may yet neuerthelesse be aduaunced by the testi∣monie of the heauenly father, by the power and vertue of the holy ghoste, and by the voyce of Ihon, that is to saye, of euery honest and good man, in whom the grace of God resteth: let hym so lyue, that he maye through the perfeccion of his liuyng and behaue our, turne the iyes of all folkes vpon hym. And to bee short, let hym be of suche feith and constaunt affiaunce in God, that yf the case should so require, he may glorifie God euen with shewyng myracles too, howbeit (as the worlde nowe is) it is a miracle great & great enough, if suche an one neyther with richesse, neyther with sensual pleasures, nor with worldly

promocion, ne with dreadfull offering of tormentes, ne with the feare of death it selfe, will not any whit at all be turned from the purenesse of the veritie euā∣gelicall. Nowe emong the Iewes it was a custome,* 1.19 that often seasons, but moste specially on the Sabooth daies, the people assembled together into the temple, or into theyr Synagoges, to thentent that the tyme of restyng which the lawe enioyned them from all filthie & secular workes, should not be spen••e on dycing and cardyng, on harlottes, on banquettyng and reuelyng, on chy∣dyng and brallyng and other veray naughtie vices: but to be bestowed about thynges perteynyng to the soule. And in the saied temple or Synagoges there was talking of one with an other, not concernyng triflyng matters of the worlde, but about the lawe of the Lorde, about Messias to come, who was with moste ardent prayers looked for of all good and godly folkes. And what euery man could, he conferred and declared amonges all the presence of what state or degree soeuer he were. And whosoeuer made any countenaunce that he had what to teache vnto the people, there was deliuered vnto hym a booke of the lawe of God, wherhence it is the parte & duetie of a teacher of the ghos∣pell, to fette out wherwith to fede the soules of the people, and not out of the dreames of men. And whatsoeuer thyng was in this place and audience done, coulde not be priuie or hidden, because there stocked thither a great multitude of all sortes and degrees of people.

Iesus therfore willyng his doctryne to be knowen vnto all creatures, as he walked throughout the cities of Galile, he vsed accordyng to the lawdable custome of the Iewes, to come into their Synagoges, shewyng furth euery where thesame wonderfull and piththie doctryne of the kyngdome of heauen, beyng of so muche more power and force then the doctryne of the Phariseis, (who preached naught but the vtter rynde of the lawe and the constituciōs of menne,* 1.20) as wyne is stronger of herre and operacion then water Neyther dyd there lacke emong the people of Galile, some mindes apt & desirous to learne, whiche marueiled at this newe kynde of doctryne, and whiche dyd reuerence the wonderfull teacher therof, highly praysyng and manifying hym.

[ The texte.] And he came to Nazareth where he was nourced, and (as his custome was) he went in to the Synagoge on the Sabboth daye, and stode vp for to reade: And there was deliue∣red vnto him the booke of the Prophete Esai. And wh•• he had opened the booke he found the place, where it was written: The spirite of the Lord vpon me, because he hath enoin∣ted me: to preache the ghospell to the people, he hath sent me: to heale the broken herted, to preache deliueraunce to the captyue, and sight to the blynde: freely to sette at libertie them that are bruised, and to preache the acceptable yere of the Lorde. And he closed the booke, and gaue it agayne to the minister and sate downe.

And hitherto verayly the ghospelles cause dyd sufficiently well procede, vntyll he came to his kynsfolke, and to the knowelage of his familiar frendes and acquaintaunce, becau•••• we should vnderstande, that he whiche teacheth heauenly thynges, ought as muche as he maye, to estraunge hymselfe from the fleashe, and from the blond of his kinred. For whan he had passed through certaine litle townes and cities of Galile, at the last he came to Nazareth, in whiche place (by reason that he had been there brought vp of a young nource∣chylde, and had long tyme liued there with his parentes and kynsfolkes,) he was supposed of many to had been borne, and for thesame cause was also

comonly called a Nazarean. And to thentent the Nazareans should not fynde themselues grieued, that he had thought skorne of his kinsfolkes and aliaūce, as one that had more mynde and desyre to go hunting about for glory emong people of straunge parties where none of his kynne dwelt: he came thither al∣so to Nazareth beeyng nowe a manne of great fame, and muche spoken of, whereas he had tofore had no suche fame in those quarters. And because he would declare that he had nowe renounced and geuen vp all priuate busynesse and affayrs of the worlde: he came accordyng to his accustomed maner into the common Synagoge. For no where ought suche a man to be more conuer∣saunt, then in the temple, whoso is consecrated to the profityng of all folkes in generall.* 1.21 And when he heard others treatyng and reasonyng of Moses lawe, he also arose vp, signifying by that gesture (as others vsed to doe) that he also beeyng inspired with the holy ghoste, had some thyng in his mynde that he was willyng to speake before the multitude beeyng there assembled. Whiche custome euen at this daye endureth in the churches, by the ordinaunce of S. Paul, that menne shall speake and heare by course. And in case any man haue any thyng opened vnto him by reuelacion, woorthy or mete to bee knowen, he that spake afore, shall leaue of, and shall geue place to the partie that succe∣deth hym, because that no troubleous noyse, and confusion of speakyng, so as one maye not bee heard for an other, shall aryse in the holy congregacion, in whiche it is decent, that all thynges bee doen with peace and tranquillitie.

The booke was deliuered vnto Iesus,* 1.22 and that accordyng to the custome and vsage, for vs to be enstructed and taught therby from whēce the doctrine of saluacion ought to procede, that is to we••e, not out of the inuencions of men, not out of the posicions of Philosophiers, but out of the booke of holye scripture, whiche hath been reueled vnto vs by the secrete instincte and opera∣cion of the spirite of God. Iesus, in whom all the treasoures of knowlage and wysedome were hidden, had no nede of any booke, but yet he tooke the booke, because he woulde commende vnto vs the ear••est settyng of our myndes on the readyng of holy scripture. The minister of the Synagoge reacheth furth the booke vnto hym, but he tooke it hym shutte. Iesus, who alone hath the key and openeth that is layed vp hidden in the olde lawe, whan he had taken the booke, openeth it, and turneth it. For Iesus himselfe laye secretely hidden, and diepely hiddē in the lawe. And truly mete it was, that the Iewes selfes should geue the thyng, wherwith they should anon after be conuinced. And the booke that was deliuered vnto Iesus, was not at all auentures, as though it forced nothing what booke it were, but it was the booke of y^e Prophete Esay, then whom, neuer did there any man eyther more clerely, or els more euidently pro∣phecie of Christe,* 1.23 and of the doctryne of the ghospel. Neither did the thyng by a blynde chaunce so happen: but it was so conueighed by goddes prouidence, that the booke beyng opened abrode, and a leafe turned, that same veray place came chiefly fyrs••e to hande, the whiche dyd moste ••erely and plainly talke of Christe, and in the whiche, Christe by the mouth of the Prophete speaketh of himselfe in this maner: The spirite of y^e Lord is on me, because he hath enoin∣ted me: to bryng glad tydinges to the poore by preaching of the ghospell hath he sent me: to heale the contrite, that is to saye, throughly broken in herte: to preache remission and free deliueraunce to suche as are in captiuitie, and syght vnto the blinde: to set freely at libertie suche as are all bruysed: to preache the

yere of the Lorde both acceptable and muche to be wished for: and to preache the daie of retribucion. Whan the Lord Iesus had with his owne voyce pro∣nounced these woordes standing vpon his feete, he redelieuered the booke shut together againe as he had receyued it, vnto the minister, signifying by his so doing, the obstinate vnbeliefe of some of the Iewes, who sittyng still beatyng on the letter of the lawe, dyd neyther vnderstande, ne woulde acknowleage Christe beyng the soule and the lyfe of the lawe. Nowe immediatly after this, taketh he on hym the parte and office of a teacher, and sate hym downe quietly about to expoune the sentence that he had read. As touchyng that he read the texte of the Prophete standyng on his feete,* 1.24 it was a thing doen for the autho∣ritie of the scripture of God, wherunto it is mete that all dignitie of manne do reuerently humble it selfe. As touchyng that he taught sittyng downe, it is for a declaracion, that an expouner and preacher of Goddes holy scripture, ought to bee voyde and altogether clere from the troubleous vnquietnesse of all car∣nall and worldely desyres.

[ The texte.] ¶And the iyes of all them that were in the Synagoge, were fastened on him. And he began to saye vnto them: This day is this scripture fulfilled in your eares. And all bare hym witnesse, and wondred at the gracious woordes, whiche proceded out of his mouthe. And they sayed: Is not this Iosephes sonne? And he sayed vnto them: ye will vtterly say vnto me this prouerbe: Phisician, heale thy selfe. Whatsoeuer we haue heard doen in La∣pernaum, do the same here lykewyse in thyne owne countrey. And he sayed: Uerayly I saye vnto you: no Prophete is accepted in his owne countrey.

But partely the newe fame whiche had nowe already begon to be spred a∣brode of Iesus, & partely the authoritie of a teacher, which he now first of all toke vpon him, & finally a certayne heauenly grace shyning in his veray coun∣tenaunce, dyd cause that the iyes of all the people, whiche were then present in that congregacion, were earnestly fixed on him, for suche an audience doeth the Lord Iesus loue, as kepe their Sabboth, resting from all troubleous desires and affeccions of this worlde: suche as with mutuall concorde one with an o∣ther are gathered together into one place: such as haue the iyes of theyr minde loking none other way, but streight vpon Iesus, but streight towardes euer∣lastyng saluacion. For he dayly speaketh vnto vs in the misticall scripture of God: he speaketh by euangelicall Prophetes, that is to saye, by the enterpre∣tours & expouners of the holy bookes of scripture. But happy and blissed are they, to whom the Lord Iesus speaketh, they geuyng suche earnest iye & eare vnto hym. For to suche doeth he vouchesaue to open the mysterie of the depe hidden sence.* 1.25 For as soone as he sawe the iyes of all the presence caste full and whole, and fixed on hym alone, he begonne to saye vnto them: Ye haue nowe heard the Prophete Esay by the inspiracion of the holy ghost, promising vnto you a certaine excellent and mightie teacher, who should, not out of a worldly spirite teache constitucions of mē or vaine fables seruing to no good purpose, but being aboundaūtly enoynted & replenished with the spirite of God, should bee sen••e from thesame, to bryng the glad and wishable tidinges of saluacion to suche as are meke and poore in spirite: and by reason therof are apte to re∣ceyue the holsome doctrine of heauen: and whiche teacher should be of power and habilitie to perfourme the thyng whiche he should bryng tydynges of, as one endewed with heauenly vertue and power: whiche teacher also shoulde freely bryng saluacion vnto all creatures, as many as acknowlagyng theyr owne naughtinesse and offences, dyd wyshe for saluacion: whiche teacher.

moreouer (all manier sinnes beeyng frely pardoned) should helpe all suche as had theyr hertes corrupted with many sondrye diseases of vices and of naugh∣ty lustes: whiche teacher ferthermore should preache deliueraunce and setting at libertye vnto all persones, that either beyng geuen to Idolatrie were kepte fast of the deuill as captiues and prisoners, or els beyng as thrall to the super∣sticion of the lawe, mighte not reache ne atteigne to the libertie of the spirite: whiche teacher besides all this, should through faith open the iyes vnto suche as were blynde in soule, & abode in a moste diepe myste of manyf••lde errours, in suche wise as with theyr sayde iyes they should be hable to behold and looke vpon the light of the eternall vecitie accordyng to the prophecie, whiche the∣same Prophete wrote in another place: where he sayth, the people that satte in darke∣nesse hath seen a great light. Which teacher ouer and aboue the premisses, shoulde restore vnto theyr first state of fredome, all suche persones, as semed to bee all crushed and bruised to pieces by Satan with all kyndes of euilles: and which teacher finally should declare in open preachyng, that the true Iubilee of the Lorde was now come, a tyme lyke as to bee hertely wished for of al creatures, euen so with moste ardent myndes to bee accepted and enbraced of all people without excepcion.

Moses gaue a tradicion of a sabboth of dayes, in whiche he commaunded that euery seuenth daye, they should all rest from sloumbreyng or vnclenly oc∣cupacions: he gaue also a tradicion of a sabboth of yeares, in whiche he enioy∣ned that euery seuenth yere it should bee rested from tillyng of the yearth▪ ney∣ther any thyng to bee requyred of thesame, sauyng what it woulde bryng forth of it owne selfe. He gaue ferthermore a tradicion of a yere, called the restorer of the fyrste state of libertie, vnto whiche, (of the propertie of the thyng) was ge∣uen the name of Iubilee, emong the Hebrewes. This yere of Iubilee came a∣bout in course agayne after vii. tymes seuen yeares, and was euermore the fyf∣tieth (for seuen tymes seuen maketh .x.ix.) And this yere of Iubilee was moste hertely to bee wished for of all the Israelites, that eyther with bonde seruice, or els with debte were any thyng oppressed. But like as the sabboth of Moses refreshed mennes bodies onely with beeyng at reste and quiete: so did the seuēth yere onely prouide for the resting of the yearth from tillage. But nowe there is shewed vnto your knowelage a perpetuall sabboth, neuer to bee interrupted or broken: in whiche the mynde and soule beyng free & vacant from all troublous vnquietnesse of eiuil desyres, ought wholly to attēde to the quiet applying and exercise of heauenly thynges, and not now with pensife earefulnesse to prouide altogether for yearthly thynges, forasmuche as to them that loue God, no ma∣nier thyng at all is wantyng. Yea, and moreouer the Iubilee of Moses did not helpe any others but onely the Israelites: it gaue neither free deliueraunce, ne yet full deliueraunce, yea and thatsame veray thyng whiche it did geue, extēded no ferther then to the bodye, and enduted but for a shorte tyme. But this yeare of the Lorde, dooeth vnto all persones, whosoeuer are endebted to the deuill through synne, whosoeuer bee as bonde seruauntes subiecte to euill spirites, whosoeuer through ignoraunce of the trueth are blynde, whosoeuer bee in all kyndes of naughtinesse so farre paste, y^t they are vnhable to euery good worke: vnto all suche dooeth this Iubilee of the Lorde bryng perfecte & free remissiō, deliueraunce or libertie, sight, health, and complete perfeccion in euery behalfe. So muche the more therfore ought ye with prompt zeles, and endeuoures to

enbrace that is offered. For the thyng that ye haue hearde promised by the pro∣phecie, ye maye now if ye wyl, in the dede selfe fynde to be true. Ye haue hearde it with your eares, but ye haue nede of readie and desyrefull hertes, yf ye wyll bee apte to receyue so great a blissefulnesse. It is euen the highest thing that possibly maye bee, wherof this free offre is made vnto you. But woe vnto them, that shall despyse the bountifull & gracious goodnesse of God, so wyllingly offreing it selfe vnto them. It is the yeare of Iubilee, freelye offreyng deliueraunce and saluacion vnto all suche as with mekenes of submission, and with readinesse of beleuyng, shewe theimselfe wylling to bee taught, and apte to receyue healing. But after this yeare of Iubilee must succede and folowe the yeare of retribuciō and redresse: which shal adiudge and ministre euerlastyng peynes in hell vnto all suche as shall haue refused the goodnesse of God. By these woordes dyd the Lorde Iesus in an humble and sobre manier, signifie hymselfe to bee thesame man, of whom the Prophecie of Esaie did make promysse: whereas the mooste parte belieued the sayed place of the Prophete not to concerne Messias, but to concerne Esaie hymselfe. For whan Iesus was in baptisyng, the holye ghoste slydyng downe from heauen in the visible likenesse of a doue, and lighting vpō his heade, did all the people to wete, that thissame was euen veraye he, whome the prophecie had ment of. Enoyntyng betokeneth a certayne mylde and ientill still thyng. For there is nothyng more ientill, supple, or caulme, then oile: wher∣of was euen that name Messias geuen him, which is in Greke Christon, in Latine Vnctum, in Englyshe, the enoynted. For as for the preachyng of Iohn, it was sharpe, and soure, and full of threatyng: but Christe did with mildenesse, with courteous familiaritie, and with beneficial good turnes continually moue and praye the people to receyue saluacion. Whan Iesus dyd with moste highe auc∣toritie and no lesse myldenesse speake and treate of the premisses, many had him in great estimacion therfore,* 1.26 and merueyled at his talke beyng veray ferre vn∣lyke to the talke of the Pharisees: that is to wete, caulme, mylde, and meke, a∣miable, poudred with muche grace, hauyng in it no spice of haultnes or pryde, no poynte of soure looke or presumpteous takyng vpon hym, and yet neuer∣thelesse of suche sorte, that it conteyned in it condigne auctoritie. For the woor∣des of the Pharisees, because they issued foorth from an hearte corrupted with ambicion, with auarice, with enuie, and with many other naughtye affeccions, did moste tymes smacke of the spryng that they gushed out of. But the wordes whiche proceded from the mouthe of Iesus because they welled foorth from a brest replenished with the heauenly spirite of God, were not onely amiable and swete vnto all good folkes, but also piththy and effectuall towarde saluacion. Yet neuerthelesse some there were emong these Nazareans, in whose myndes and opinions the meanesse of Iesus kynred and familie that he came of (to the outwarde acceptacion of the worlde) made the auctoritie of the heauenlye doc∣trine to bee the lesse regarded. For in consideracion that they euery one dyd yet all this while beleue hym to bee the sonne of Ioseph and Marie, and that the slender habilitie and substaunce aswell of Ioseph and Marie bothe, as also of theyr aliaunce and kynsfolkes was not vnknowen: in consideracion also, that they hadde seen hym many yeares euen from his chyldehood to had learned at noue other schoole, sauyng onelye his fathers occupacion of carpentrie: ne at any tyme to had haunted the schooles of the Pharisees and of the experte law∣iers, (who taughte the misteries of the holye scripture bookes with muche

highe solemnitie and haultenesse of countinaunce:) they did muche meruayle where and how he had soodaynly gotten so great vertue and power, whiche he had to fore shewed foorth in other cities by diuerse and soondrye myracles: they mused where he had gotten that same wondrefull knowlage of diuinitie boo∣kes: they wondred where he had gotten so great eloquence to speake after that sorte with auctoritie. For they did not yet vnderstād, of how muche more power and effecte the enoyntyng of the spirite of God is, then the doctrine of the Pha∣riseis. Estemyng hym therefore by the thynges whiche they knew in him after the fleshe, they sayed: Is not this same felowe the sonne of Ioseph the carpen∣ter? for they knewe not the heauenly father, who than wrought by his soonne. And because that Iesus wrought ferre fewer miracles in the citie of Nazareth, then he shewed in other cities, certayne of his kynsfolkes beeyng halfe in a fume and indignacion therewith, detracted and reproued hym, as thoughe that ey∣ther he had not his power ready to serue hym euery where, or els that he oughed his owne kynsfolkes suche despite, that he woulde shewe no myracles emong theim, wherin thei hunted for a certayne worldely prayse and glorye to theim∣selues warde by suche a matier,* 1.27 the glory wherof was altogether due vnto god. The vngodly murmuryng of these persones, did Iesus rebuke and alaie with suche sayinges as here folowe. Because ye haue hearde (sayeth he) that I haue elswhere emong others healed all kyndes of diseases: verayly ye wyll saye vn∣to me, that is woont to be saied in a common prouerbe: Thou phisicion heale thine owne selfe. We haue heard saye, that thou haste wrought certayne woon∣drefull thynges aboue the course of nature in the Citie of Capernaum, where thou were but a straungier, not hauyng there any that are nere of bloud or kin∣red vnto thee. But conuenient it were that thou shouldest bee beneficiall moste chiefly to thyne owne kynsfolkes: what thou dooest to thy countreymen and kynsfolkes,* 1.28 thesame thou dooest vnto thine owne selfe. Therfore if this vertue and power of thyne, bee appropriate vnto thee, and contynuall in thee, than whatsoeuer thou haste dooen emong the Capernaites and straungiers, do euen here lykewyse emong thyne owne kynsfolkes beeyng moste nere vnto thee: and doe it here in thyne owne countrey. Unto the wieked murmoure of theyr hertes beeyng now disclosed and vttreed, the lord aunswered in this manier: I am in dede a Phisician readye to heale all the diseases of all creatures, if anye partie shewe hymself apte to be healed. For no phisician (be he neuer so well learned, ne neuer so well willyng to do good,) is hable to helpe or cure the sicke, if they cast the medicine away from them, when it is offred them, and mistruste the feythful phisician. And in dede this is the affecciō of the moste common sorte of men, that they esteme the phisician so muche the more, that he is come a man vnknowen, out from some ferre coūtrey or region: and in suche a place doeth he fynde more truste and affiaunce to bee put in hym, where he is estemed by none other thyng but by his arte and by the name of a phisician. And in dede as touchyng his cū∣nyng whiche he carryeth about with hym where euer he goeth, he is at all times and in euery place one manier a manne: but where he fyndeth men full of my∣strustyng and contemners, he cannot by his cunnyng doe good to so many: not for that he hath in suche a place any lesse wyll or els power on his owne behalf, but because the parties, whome his mynde and wyll was to relieue, wyll none of the benefite of healthe for despite and grutche that they beare to theyr owne selfes. And thesame that chaunceth to the phisicians, dooeth muche more

chaunce vnto the prophetes. For the cunnyng of phisicians dooeth ofte tymes helpe some, yea, whether they will or no: But the Prophete because he dooeth moste chiefly cure soules, hath it not lying in his power, though he woulde, to helpe suche as refuse saluacion whan it is offered. And refuse it he doeth, who∣soeuer mystrusteth. And many for none other cause mystruste the Prophetes, but because they esteme thesame, not of the power of God werkyng by them, but of the weakenesse of body, whiche they see in them lyke as in other mortall men. Turne ye the stories of the olde prophetes ouer, and ouer & ye shall finde it to bee a thyng of moste vndoubted certayntie, that I nowe saye vnto you: whiche is, that neuer was there yet anye Prophete had in price within his na∣tiue countrey and emong his owne kynsfolkes: not for that they be lesse hable or willyng to dooe good to theyr owne frendes, then to straungiers or foreine persones, but because the vnbeliefe of the kynsfolkes maketh theim vnwoor∣thie of suche benefite at goddes hande.

[ The texte.] But I tell you of a frueth: many wedowes were in Israell in the dayes of Helias, whā heauen was shut three yeres and sixe monethes, whan great famishement was throughout all the lande, and vnto none of theim was Helias sent sauyng into Sarepta besydes Sydō vnto a woman that was awedowe. And many lepres wer in Israel in the tyme of Heliseus the prophet: and none of them was clensed, sauyng Naaman the Syrian.

For the benefites of God are not geuen for the respecte of kynred, but for the good herte of a man: not to the cousynage of the fleashe, but to the prompt∣nesse of the spirite: not to the nacion, but to the feyth. For this I affirme vnto you for a matter oute of doubte: that in the tyme whyle Helias was lyuyng, whan by the continuall space of three yeres full, and six monethes, there hadde fallen downe no rayne from heauen, and the baraynnesse of the yearth by reasō therof, had oppressed all the quarters there about with great famine, there were many wydowes in the nacion of the Israelites: and yet the sayed prophete bee∣yng nere at the poynte to peryshe through hounger, he was not sent to any one of them all to bee fedde, but vnto the wedowe of Sarephtha, in the countreye of Sydon. Why was he not rather sent to the wedowes of Hierusalem, there to multiplye the steane of meale,* 1.29 and the pitcher of oyle? or to shewe a notable mi∣racle to some one of them by restoryng a dead chylde vnto lyfe agayne? For∣sothe because that emong the Israelites there was not one of all the wedowes, that coulde egually matche or compare with the sincere feyth and affiaunce in God, of the sayd heathen and barbarous woman. She beeyng desyred, gaue hym water readilye withoute any styckyng: and whan he promysed that her steane of meale, and her pitcher of oyle should not waste, she beleued, and made hym pottage as she was bydden to dooe. This was forsothe a mynde and herte of an Israelite in a woman beeyng no Israelite: so ferre is the good herte more regarded and estemed afore god, thē is the bloud or kynred. And did there not a muche lyke thyng befall in the tyme of Heliseus the prophet who succeded Helias? For no doubt there is, but that emong the Israelites there were manye Lepres, the whiche found a great misse of their bodely health: Why than was neuer an one of thē made cleane by Heliseus, but Naaman of Syria, beyng be∣fore that time and ydolatre, & an aliene borne to the nacion of the Israelites? Could not the prophet haue been hable to doe thesame emong his own coūtrey folke, that he was hable to dooe on an aliene and heathen man? Was he (trowe ye) more quicke and readie to dooe good to suche as wer not of goddes religiō,

and yet borne in a foreyne countrey too, thē to men of his owne people and na∣cion? No. But the feith of the man deserued that benefite of goddes hande. For he had a sure feith that god was hable by his true seruauntes to dooe as great a thyng as that. And whan he was bidden to plounge hymselfe seuen tymes in fluime Iordan, he obeyed and did it. Yf the lepres of Israell had had thesame feith with them, euē they should haue felt the beneficiall goodnesse of God too.

[ The texte.] And all they in the Synagogue, whan they hearde these th••nges, wer filled with wrathe: and arose vp, and thrust hym out of the Citie, and led hym euen to the edge of the hyll, where∣on their Citie was builte, that they might cast hym down headlong. But he departed and wēt his waye euen through the middes of them.

Whan Iesus had with these sayinges, plainly without any flaterie or colour laid to his countreymen of Nazareth theyr vnbelefe, for the respect wherof thei made themselues vnworthie of goddes benefites: and all vnder one did geue halfe a significacion, that thende would be, that the free gift of the power of the ghospell shoulde passe awaye and remoue, not onely from his countreymen of Nazareth, beyng vnbeleuers that woulde not turne to the feith, but also from all the Iewes in general, vnto the wedow of Sydō, that is to saie, to y^e churche of the Gentiles, & to Naaman of Syria, y^t is to saie, to the Gentiles who afore that tyme wer idolaters & wurshippers of false goddes: the enuious grutching & murmour of y^e Nazareās turned into manifest indignacion & fuming. For y^e hertes of them euery one were brought so ferre oute of pacience, because he had been so bolde to speake suche wordes in the open Synagogue, (preferring the peoples of Sydon & of Syria before the Israelites, whereas the saied people wer mē vtterly abhorred & detested emōg the Iewes:) y^t making a plain vprore & sedicion, they droue hym out, & banished hym the citie of Nazareth. And not beyng therwith satisfied, they brought hym euen to the brough and edge of the mountaine, vpon whiche thesame citie was buylded, verylye myndyng & pur∣posyng to tumble hym down euen there headlong. O vnnaturall countreymē: O fauour of y^t waueryng mynded people, into how great a madnesse sodainly chaunged. And after all this is doen, they meruaile that saluaciō cōmeth not to them wheras themselues do banishe away from them the worker and geuer of saluaciō. Thei disdeyne to haue the godly beliefulnesse of the heathē to be prai∣sed, and yet do they not all the while emende their owne wicked vnbelief: They did verai eagrely desire to haue a phisician: & yet cannot they abide to swallow downe y^e holsome pille of the veritie beeyng bittur in theyr mouthes. Thei wyl nedes haue their bodies made hole, nothing regarding y^e diseases of the minde. And the medicine of the solle beyng sicke, is true & plaine speakyng: whiche be∣cause it is true, is thought sharpe & byting. They haue more mynde to pleasaūt flatreyng poisō, though it worke death, thē to a bitter medicine y^t might bring them health. They require to haue miracles shewed emōg them for vainglorie of the world, which Christ neuer shewed but for the health of men, & to goddes glorie. Neither was his cūming into the world purposely to heale the bodyes, which should within short space after decaie and perishe: but to cure soules that should liue for euer. And now cōsider me here, how peruersely & ouerthwartely y^e Nazareās wurshipped & serued God. It was y^e Sabboth day, & they rekoned it a thyng against al godsforbod on y^t day to sewe a seame in a shooe: but whan a countreyman of theyr owne, ientilly calleth them vnto saluaciō, thei accoūpte it no wicked dede at all, sediciously with al theyr force to driue him before them to a place where he might breake his necke. Forsouth Satā did his busie cure

by these instrumentes to accomplishe the thyng that he had to fore by his owne selfe tempted Iesus vnto. And here founde he bailliffes or seruauntes, more gracelesse and myscheuous, then himself. For Satan for his part durst not pre∣sume any ferther, but to moue Iesus that he would caste hymself downe head∣long from the high pinnacle of the temple: but these felowes swarmyng toge∣ther in a plumpe, hale and drawe to a stiepe edge of an high mountayne, and as muche as in them lyeth do toumble downe at the same place, a countreyman and tounesman of thesame citie that themselues were of, beyng knowen emōg them: and one that had doen them all good. Their wicked wyll did asmuche as euer it was hable: but their wieked will had no suche power as to do it. For the tyme was not yet come in whiche it was expedient for vs that Iesus shoulde dye, who in dede was come to suffre death for vs, but not till his owne tyme that his heauenlye father had appoynted, nor anye other kynde of death, then whiche he had specially chosen. Nor euerye Sabboth did like hym for the pur∣pose, but the Sabboth of Easter, in whiche it was seemely for the lambe that should redeme the world, to be offreed vp in sacrifice: neither was a stiepe edge of a rocke or a moūtaine for his purpose, but the high exalting vp on the crosse. Lucifer was toumbled down headlong out of heauen for his pryde, and there∣fore is he a buisie prouoker of others to sodayne ruine, and downfallyng. The sonne of God had of his own disposicion leat himselfe fayre and sobrely down into yearth to the ende that beyng hoighced vp on the crosse, he mighte drawe vp all thynges vnto hymselfe, and might by exaumple of hymselfe lift them vp into heauen through humilitie, whom that same prince and head captayne of pride laboured to toumble down headlong into hell through presumpcion and vnbelief. Neither was Nazareth a place conuenient for the executing of that sacrifice, but Hierusalē. Iesus therefore suffred hymselfe to bee drieuen oute of the Citie, to auoide bestowing of his preaching vpon people vnworthie (which self same thyng to do, he taughte his Apostles also:) But to bee toūbled down the rocke headlong he would not suffre, because it pleased hym willingly of his owne accorde to suffre death. What than did he? He turned not hymselfe into a byrde or a serpente,* 1.30 or any other lykenesse made by some sleyght of iuglyng or legerdemayn, to thētent so to escape: but w^tout any hurt at all, passed he fayre & softely through the middes of them, whiche tofore had violently haled & pul∣led hym to cast hym down headlong: wherin he openly declared y^e malice of mā to haue no power on hym, vnlesse he would willyngly of his owne accorde, de∣lyuer hymselfe to be taken of them, & to be putte to death. And with this onelye kynde of auēgement was the moste mercifull Lorde Iesus cōtented, that is, to forsake & leaue thē whō he perfeictlye knewe to be vncurable. Otherwise (if it had so pleased hym) it laye in his power euē with a mere becke to haue drieuen them all to breakyng theyr neckes, who had haled him thither for thesame pur∣pose. But his desyre was rather to haue them lyue, y^t emedyng themself by cō∣tinuaunce of tyme, they might of malefactours be made innocent, then to caste them awaye at the wurste whan they were offenders. For oftetymes yf men bee restreigned of theyr benefite that they maie not haue it at theyr willes whā they would so readye as they haue had, it maketh them the better to fele the misse & lacke of hym that is readye for to do them good. Certes by this myracle they might haue been moued aswel to reuerence & acknowelage his power, against the vertue whereof the conspiryng of the furious multitude was not hable any thyng at all to dooe, as also to loue the goodnesse of hym, who when they had

attempted the vttermoste mischiefe agaynst him that laye in theyr powers, yet was rather willyng to reserue them to a tyme of repentaunce, then to cast them awaye at the wurste to eternall punishemente.

[ The texte.] ¶And he came down to Capernaum (a citie of Galilee) and there taughte them on the Sabboth dayes. And 〈◊〉〈◊〉 wer a••••ouned at his do••trin••: for his p••••achyng was with power. And in the Synagogue there was a manne, whiche had an vnclene spirite of a deuill & cryed with a loude voyce, saying: lear me alone, what hast thou to doe with vs, thou Iesus of Naza∣reth. Art thou come to destroye vs? I knowe thee what thou art, euen the holy of God. And Iesus rebuked hym saying: holde thy peace and come out of hym. And whan the deuill hadde throwen hym in the middes, he came out of hym and hurte hym not. And feare came on them all, and they spake emong themselues, saying: what manier a thyng is this? For with aucto∣ritie and power, he commaundeth the soule spirites, and they come out. And the fame of hym was spred abrode throughout euery place of the countreye round about.

Iesus therfore, forsakyng the proude citie of Nazareth, beeyng rebellious agaynst the doctrine of the ghospell, came downe and toke his waye toward a citie of Galilee called Capernaum; beeyng a citie of great rychesse, and therfore drouned in all r••ott••us excesse, in al vesuptuousnesse, in ambicion, in pryde and in the other vices whiche customably are compaynyons to rychesse. But here because of their volupteous sensuall liuing, he vsed no familiaritie of carnall conuersacion emong them: (whiche familiaritie hath euermore been a breder of contēpte, & hath vsed to make menes autoritie the lesse regarded.) Wherfore here also in Capernaum, as his custome was elswhere to do, he wente into the tēple vpon the Sabboth daye, and preached. For the wickednesse of the Naza∣reans (beyng so great, that they had goen about wilfully to murdre hym being their best frende,) could not so weighe hym, that beyng offended with so hay∣nous a dede of mischief as that was, he would forsake the coūtrey of y^e Iewes, and foorth with putte ouer the gyft of the gospel from them vnto the Gentiles: but now he fulfylled in dede thesame thyng, whiche he afterwarde taughte in wordes to his disciples: whiche is; that whan they wer drieuen out of one citie, they should flee vnto another, not settyng theyr mynde, ne deuisyng how to a∣uenge theyr iniurye, but how to sette foorth the gospell ferther and ferther, in suche wyse, as the malice of those that droue them awaye out of theyr tounes, myght profite to the expedicion of settyng forewarde the profession of the ghos∣pell. And Capernaites (although they wer men all geuen to worldly affai∣res, nor muche abhorred from the maniers of the heathen, emong whome, by reason of the trade of bying and sellyng that the one vsed with the other they were often conuersaunt:) he found muche more ientil and honeste in taking or interpretyng his woordes, and dooynges, then he founde his owne countrey∣men the Nazareans:* 1.31 to whom neuerthelesse for his well knowen, and through∣ly tryed and continual perfeccion of lyfe, he ought to haue been more derely be∣loued. For the Caperna••••es very greatlye woondred at the doctryne of Iesus: consyderyng that it was no washe miengled geare, nor peynted and glossed as was the doctrine of the Pharisees, of washynges, of truely paying the tithes of Mynt and Rue, of castyng gyftes into the offryng boxe of god, and of suche other lyke thynges,* 1.32 whiche rather conteined supersticion then vertuous doc∣trine, and whiche were layed vpon the simple people to mayteyne the glorye and luc••e of the pharisees: whereas they theimselues that taughte these thyn∣ges, kept not so muche as the chief commaundementes of the lawe: but the doc∣trine of Iesus was found substaunciall and full of auctoritie.

For first, whatsoeuer he taught was moste certaine trueth, and also agrea∣ble

with naturall reason. Secondarily, it was of it selfe muche materiall vnto true godlynesse, and to eternall saluacion. Ferthermore▪ his singular perfecci∣on of liuyng, caused his doctryne to bee regarded accordingly.

And ouer and besydes al this, many a miracle was there wrought and shewed by hym, with suche power and vertue as hadde neuer been vsed ne seen there, whiche euidently declared the doctrine that he taught to bee of God, and not of mannes spirite. For the Lorde Iesus did his myracles not for lucre or vaine glory, but firste with them he succoured the wofull necessities of suche persons as were in extreme distresse, to the ende that by doyng them benefites, he might winne theyr hertie loue: and secondely the miracles were for a tyme shewed to the bodely iyes, to the ende that by the same miracles they myght learne to be∣leue those thynges, whiche though they were inuisible, yet were more earnestly then any corporall benefites to bee desyred: lastely they were a fygure and a re∣presentacion of those thynges, that were wrought in theyr soules. It was now the Sabboth daye: and the people religiously and with great deuocion rested frō the workes forbidden, whiche yet of thēselues were not euill, as for exaūple to go a iourneye to kiendle a fyer, to grynde theyr corne, to presse theyr wynes, or to ••otche vp theyr garment beeyng broken or seamerent. Without foorth in dede it was Sabboth daye, that is to saye the daye of reste, but within theyr myndes there was a great trouble and vnquyetnesse, whiche the spirite of Sa∣tan did there reyse, who woondrefully tossed and vexed theyr myndes with dy∣uerse mocions of co••e••ise, of pryde, of wrath, of auengyng displeasures, and of envie. For there and no where els is the true. Sabboth, where the spirite of the Lorde quieteth the mynde to reste from all vicious and inordinate lustes.* 1.33 And of this thing there was euen than presente a certain figure in theyr sinagogue, whiche was a certayn man, whose bodye was possessed with an vnclene deuill, and this exaumple was to vs halfe a warning and a puttyng in remembraūce, in how muche more miserable and piteous case they are, whose myndes are possessed with eiuils of vires, yea more foule and ilfauoured, then that deiuill was. For what deiuill is more vnclene or more noysome then lecherous concu∣piscence, then wrathe, then ambicion, then the gredie desyre of moneye, then en∣uie, then hypocrisie? With these deiuils & suche others lyke, were the Iewes for the moste parte possessed, who dwelt in the Synagogue, whiche synagogue had not as yet receyued the spirite of Christe: but was vexed with so many dei∣uils as there reygned vices in them. Neither were they hable to receyue the moste mylde spirite of the gospell, vntyll the Lorde Iesus expulsed and droue out from them, that euill spirite of Satan that helde them in his possession. Wherefore the sayed partie so possessed with Satan, beeyng not hable to abide the newe vertue of Iesu: whiche priuely vttered it selfe, began to crye out hor∣ribly roryng.* 1.34 Oh out out, what haste thou to do with vs thou Iesus of Naza∣reth? Art thou come to destroye vs before the tyme? we knowe what tormentes abydeth vs at the last daye. But nowe thy presence tourmenteth and vexeth vs before that daye. We require no saluacion of thee, we aske no release of peyne, but onelye praye thee to delaye or deferre it vntill than. We neuer felte the lyke of these tormentes by the presence of any other prophete. Wherupon it is not vnknowen to vs, who thou art. For doubtlesse thou arte thatsame onely holy of God, that shall conquier all vngodlynesse, and drieue out of the worlde all vnclenesse. The lawe hath his holinesse, the lawe hath his clenesse: but thou

arte he onely, whom god had sanctifyed and declared holy with heauenly holy∣nesse. The lorde Iesus, would not suffre hymselfe to bee praysed or spoken of by that wicked spirite,* 1.35 but would all the glory of his prayse to bee referred to his father onely, and to come from hym, knowyng right well that this confession of the deiuill came not foorth of a syncere fayth, but of a malicious will and purpose. For he professeth Christe to bee Iesus, and to be the sonne of God, on∣ly to geat hym to confesse thesame of hymself, and playnly to vtter what he was to his harmes, dooyng the selfesame thing by the mouth of this man, that Sa∣tan the temptour of hym had to fore gonne about to dooe, and had laboured in his owne persone: he professeth Christe of a subtile and craftie mynde: not that hymselfe might atteyne saluacion, but that he myght lette and hyndre the sal∣uacion of others. Neyther was it loue that caused hym to vtter that voyce: but feare of punishemente. Wherfore as an eiuill and malicious vile slaue of a de∣sperate mynde vnpossible to bee recouered to grace, he deserued to heare these thankes for his confession.

Holde thy peace thou vnclene spirite, and departe from that man, whom by tyrannie thou doest possesse:* 1.36 I am come to saue men. And whan the deiuil had throwen hym in the myddes, he came out of hym, and hurt hym not. At this emperiall and almightie voyce of Iesus commaundyng hym to departe, the vnclene spirite whan he had throwen down the man vpō the yearth and vexed hym, he departed from hym: so that no harme appered dooen vnto the man beyng now safe and clene delyuered. That he threwe hym down, it was an eui∣dent signe, of his peruerse wyll, and a token that sore agaynste his mynde he forsoke thatsame his dwellyng place. That he hurt hym not, it proueth playn∣ly, that the wieked spirites can hurt none of them, whiche dooe wholly commit themselues vnto the salueour. For the goodnesse of this one Iesus onely, is of more strength to saue man, then the malice of innumerable deiuils to destroye or hurt thesame. Other men whan they labour to deliuer mennes bodies from noysome spirites, are woont to take for the purpose, & to vse all possible kindes of remedies, and thynges of vertue and strength to putte awaye that eiuill: as are (for exaumple) certayne prayers speciallye prescribed and appoynted there∣fore, and made with certayn woordes apte for that purpose: burnyng of fran∣kincense: sprincling of holy water, or other thinges accustomed: certayn herbes hauing a vertue and propertie to expell them: with many other kyndes of ce∣remonyes not vnlyke the feacte of sorcerie, and witchecrafte. And yet right sel∣dome is it seen, that those thynges expell an eiuill spirite. That if at any tyme he dooe departe out of him, he leaueth behinde him some tokens and markes of his manyfest malice: either tearyng awaye some membre and lymme of his bo∣dye, as a legge or an arme: or els leuyng behynde him some disease & sickenesse vncurable. But whan the people sawe that at the mere worde and sharpe com∣maundement of Iesus, the eiuill spirite sodaynly departed from the manne, so that he was perfectly healed,* 1.37 and not so muche as the leste marke or signe that could be of his eiuill remayned, they all that sawe this doen were astouned and began to wondre. And thus they talked emong themselues of Iesus.

What a straunge case is this, that we see now suche a thyng doen, as the lyke hath not been reade ne herde? For he hath the vnclene spirites vnder his rewle and obeysaunce, and commaundeth them. And his commaundementes are of suche mightie power and autoritie: that they byandby, acknowleagyng hym more of power then themselues, dooe forsake a man in suche wyse, that after

they bee goen out of hym perfect health returneth in place of sickenesse.

Thus the sight of this so woondrefull a miracle, caused that the name and fame of Iesus bruited and spred abrode this acte, not onely in the citee of Ea∣pernaum, but also throughoute all that region,* 1.38 euen into the Synagogue of the Iewes, whiche lackyng the spirite of Christe, made an vprore and a stiere through the spirite of Satan, against the trueth of the ghospell: throughe the inspiracion of whiche Satan, the Nazareans attempted to murdre the salua∣our as is aforesayde.

[ The texte.] ¶And whan he was arysen vp and come out of the synagogue, he entred into Symons house. And Symons mother in lawe was taken with a great feure: and they made intercessiō to hym for her. And he stoode ouer her, and rebuked the feure, and the feute lefte her. And im∣mediately she arose, and ministred vnto them.

Than departed he from the Synagogue, and entred into the house of Sy∣mon, to whom the name of Peter was afterward geuen: whose mother in lawe was holden with a veray sharpe feure. This womans kinsfolke and alliaunce besought Iesus, that as he vndesired had expul••ed and drieuen out the deiuill from the man, (as is aforesayed) in the Synagogue: he woulde bee so good, at the desire of a great manye frendes, as to heale this woman of her feure, and the rather, forasmuche as she was of the allyaunce and affinitie of Peter, a dis∣ciple of his owne, whome he entierly fauoured. Than Iesus to shewe and de∣clare hymselfe readye to dooe good bothe priuatelye and openlye, aswell to his acquaintaunce, as to those that were straungiers vnto hym, yea and vnto all ages, young or olde, to all sexes, men or women, and to all states and degrees, ryche or poore: he came nighe, and standyng harde by the woman, he threafued the feure,* 1.39 commaundyng it to departe.

And foorthwith at the Lordes comaundemente, the sickenesse wente quite awaye, and the strength and lustinesse of her bodye returned agayne, not by lit∣tell and littell, as it commonly dooeth in those whiche are cured at the handes of phisicians: but the sickenesse beeyng soodainelye drieuen awaye, the whole strength and lustinesse of perfect health, with a cherefulnesse of moode, was in suche wyse restored, that she arisyng out frō the bedde where she had lyen sicke, dressed the supper for Iesus, and his disciples, and serued them whyle they sate at the table.

[ The texte.] ¶Whan the sunne was downe, all they that had sycke, taken with diuerse diseases, broughte them vnto hym: and he layed his handes on euerye one of them, and healed them. And deuils also came out of many, crying and saying: thou arte Christe the sonne of god. And he rebuked them, and suffred them not to speake: for they knewe that he was Christe.

And so readye was the Lorde to dooe good and to helpe all men, that he neuer did so muche as laye for his excuse the importunitie or vnseasonablenes of tyme▪ to any that of simple and mere fayth, and truste in hym, requyred his helpe and succour. For the matier beyng now openly blowen abrode through∣out all the whole citie: as many as had any sicke folkes in theyr house, whiche were troubled with diseases of diuerse sortes, broughte their sicke folkes to the doore of the house where Iesus lodged. And he beeyng a mooste ••entell salue∣our, neyther layed for his excuse that he was nowe from the people within doores where he oughte of reason to haue quiete reposyng of hymselfe from

labour: ne that it was night, and therfore an vnseasonable tyme for suche do∣ynges: but vpon all that euer were brought vnto him,* 1.40 he layed his hādes that were euermore geuers of health and helpe. And all kyndes of diseases did he bothe easily and freely put awaye from all personnes, as one that mynded by this exaumple to teache all men, that suche as wyll be free from the diseases of the mindes, they must flee to none other but to Iesus onely, which is euermore readie freely to pardone and forgeue how grieuous soeuer the offense commit∣ted hath been: so that with sincere fayth they turne wholly vnto hym beeyng the onely auctour of true saluacion. For there is no kynde of syckensse so incu∣rable▪ so rooted to sticke by a man, so deadly: but at his touche and commaun∣demente it maye bee healed. And here is by the waye, set foorth a paterne or ex∣aumple to bishops▪ and pastoures, or curates that succede in Christes place, with what myldenesse they oughte to receyue synners that are desyrous to e∣mende from theyr vyce and synfulnesse. For yf the Lorde Iesus, in whom there was not so muche as any one litle prient or marke either of sickenesse or of vice, woulde neuer turne awaye his face from any disease, were it neuer so ougly or lothely to see: but that he would receiue them to him, but that he would touche and handle them, and also would heale them, how muche more than dooeth it beseme those persones thesame to do, whom the benignitie of Iesus hath tofore pourged from the sickenesse of the mynde, and who yet neuerthel••sse in the meane tyme are not all free from all faultes: especially forasmuche as it is not they that take awaye the sickenesse: but they are only ministers of the gifte that commeth from heauen, and haue nothyng but the office of exortyng and stie∣ryng others to aske and desyre health, and of bringyng them vnto that migh∣tye Phisician, and mouyng thesame to mercie by theyr intercession, that he will vouchesalue to touche theyr hertes and myndes with his handes, and so to heale them.

And not onely syckenesse fledde at the commaundement of his voyce, and at the touchyng of his handes:* 1.41 but also the deuils not beeyng hable to abyde the godly power of Iesus, by and by ere he commaunded them, wy••lyngly fled out of the bodyes of those myserable creatures whom they had long tyme to∣fore possessed. So great a piece of felicitie and blisse it is to come nere vnto Ie∣sus. And nere towardes hym dooeth that persone drawe and come, who mysli∣kyng hymself, is desyrous and fayn to be made better, and the whiche concey∣ueth an assured confidence and feyth, that all his synnes, be they neuer so hay∣nous and grieuous, yet by the vnspeakeable mercie of Iesus are freely and clerely forgeuen. There bee in the bodyes diuerse kiendes of sickenesse: and ne∣uer a whir fewer diseases of the soule, yea and these of the bothe the more peril∣lous: except perchaunce ye will thynke that there are fewer kyndes of intem∣perancie and mysgouernaunce, then there are kyndes of feuers: or to bee a thyng of more ieopardie and daungier that the bodye boyle in a feuer, then it is perillous for the soule to rage or renne mad in lecherous lustes.

And emong the diseases of the bodye, some are so foule and lothely to see, that a mans next frendes cannot abyde to come nere hym▪ as for exaumple, to bee eaten with lyce: some agayn are so contagious & infectiue, that a man shal hee in ieoperdye to come nere vnto suche as haue them▪ as the leprie in especial, and the pestilence: albeit, (the trueth to speake) fewe sickenesses or diseases

there bee, but that one waye or other they are infectiue. Agayne some diseases there are, either so strong and sore vpon a bodye, or els of suche long continu∣aunce, that they ouercome and passe all cunnyng and cure of the phisicians. But the power of oure phisician is so great, that there is no sickenesse whose greatnesse is aboue it, or to bee compared vnto it: more is his purenesse, then that it maye bee stayned with any sinnes or eiuils of anye mortall creatures: greater is his mercie, then that it can lothe or abhorre any mannes ouglye fyl∣thynesse. He receiueth all men to hym, as one of moste singulare goodnesse: he toucheth all men hymselfe beeyng moste pureste: he healeth all menne as one moste mightyest.

But on no diseases of the bodye are the phisicians lesse hable to dooe any cure, then vpon those sicknesses whiche corrupte the tabernacle of the mynde and reason, as for exaumple, the fransie, the forgetful slepie disease, called of the phisicians letharge, albeeit in dede men possessed with deiuils are more incura∣ble then either of bothe these, because the wicked spirites beeyng more stronger then mannes nature, dooe tosse and turmoyle bothe theyr soules and bodyes, and vexe them at theyr pleasures. Neyther is it the custome to bryng suche vn∣to phisicians that are but men: but they are lefte to the heauenly helpe of God.

For so greate is the strength and power of this eiuill, that euen to beholde thē is a pieteous matier. But peraduenture they seme not miserable, (although in dede they are more wretched caitifes) that through the desyre of reignyng or bearyng a rewle ouer others, are drawen to poisonyng or to witchecraftes and nigromancie, to sleaghing, yea the nerest of theyr kynne, to sacrilege, and other mo dedes of mischief, more hainous then these: and suche persones also whom wrathe carryeth violently out of the right waye, to the spoylyng of inculpable poore men, to the murdre of innocentes, whiche haue nothyng deserued, to ma∣kyng of warre, to burnyng, to settyng the whole worlde in a rose, howe lytle a porcion is that eiuell that the partie aboue sayed (whose bodye the deuill had possessed) dooeth, or suffreth, if it be compared, with how great furies suche an one is vexed, or how great confusion a prince bryngeth to the whole worlde, if he be sette in a rage through the spirite of tyrannie. The violent force of this sicknesse and mischiefe ouercommeth mannes power to cure it. But the spirite of Christe is stronger then it, which, if the mynde of man haue once conceyued, it cannot bee chosen but that all the vncleane spirites that would possesse him, (bee they neuer so manye,) muste auoide and bee goen. When this shall so bee brought to passe, then shall he sodaynly be made of a tyraunt, a father: of a cru∣ell man a moste mercifull gouernour: of a poller of the people, a relieuer and succourer of the oppressed:* 1.42 of a furious warriour, an ensewer of peace: of a bri∣ber and extorcioner, a liberall dooer and a geuer of benefites: of a glorious cra∣kyng Thraso, a sobre and prudente prynce of great experience. Onely leat him bee brought to Iesus, and bee ledde awaye from the worlde. For euen than a∣boute the goyng downe of the sunne, no small noumbre came vnto Symons house, (that is to saye) vnto the Churche or congregacion of Christe where the gospell is preached, and by the power of Christes▪ spirite the vnclene spirites came out of them all, openly protestyng that there was one come, whose good∣nesse was mightier than their malice.

For whan they departed out of menne, they cryed and sayed: Thou arte that same veraye sonne of God. But as yet the tyme was not come, whan the Lorde

woulde be knowen vnto all menne that he was that same Messias the veraye sonne of God: and thoughe he had been so mynded, yet woulde he not that the vnclene spirites should bee the troumpettes of his glorye: eyther for that theyr confession was not simple and of good purpose, but subtile and craftie: or be∣cause there was ieopardie in it, lest yf theyr witnesse shoulde haue been of anye weyght or estimacion in this so great a matier, they shoulde haue been credited or beleued in other thynges, wherin they woulde (as theyr delyte and felicitie was) beguile men with theyr false lyes. For Satan in veray dede, forasmuche as he is of nature a lying marchaunte, althoughe sometyme he speaketh the truthe, yet dooeth he it onely to this ende, to deceyue men thereby, another time and waye. And doubtelesse this crafte haue some men learned of hym, who in∣termiengle godly thynges emong vngodly: true thynges with false: puttyng as it were, deadlye poyson into holsome meates, that they maye allure the mo men to damnacion.

Wherfore Iesus teachyng vs that it becommeth not suche menne as haue once consecrated themselues vnto the holy ghoste, to haue any thyng at all to dooe with wieked spirites: he rebuked theyr clamouryng and crying, and sore threatnynges added he with all, to put them to silence. For they felte a woon∣drefull strength and vertue to procede, from him, and therof suspected that he was Messias the sonne of God: euen thesame that was promised.

[ The texte.] ¶As soone as it was daye, he departed and went into a deserte place, and the people sought him, and came to hym, and kept hym that he should not departe from theim. And he sayed vnto theim: I must preache the kyngdome of God to other cities also. For therfore am I sent. And he preached in the Synagogues of Galilee.

But Iesus truely, who was not come of moste speciall pourpose to heale the bodyes, but to cure the soules: nor to one citie onelye, but to all countreyes of the worlde: whan he had by shewyng many soondrye myracles, and with the holsome doctrine of life well begon the castyng abrode of the sede of the euange∣licall philosophie: veray erely euen at the breake of daye, before that the multi∣tude shoulde eftsons flocke thither to hym, as people whiche came more to gase and woondre at his myracles, and to seke bodely healthe, then to seke the salua∣cion of theyr soules: he leaft Capernaum, and withdrewe hymselfe departyng into wyldernesse or places solitarie, as one that woulde fayne bee awaye from the great preasse and throng of people vaynly resortyng vnto hym, teachyng vs a lesson by the waye, that miracles are not to bee wrought to a vayne often∣tacion or braggue of our selues, nor yet at the wyll and pleasure of the people for theyr fansies and appetites: but so ferre onelye, as they maye auayle and growe to mennes saluacion, and to Goddes glorye: but the suspicion of vayn-glorye euermore at all tymes to bee vttrely avoyded. That he healed al men, it was an exaumple of goodnesse beeyng prompt and readye to be shewed vnto al men: y^t he priuely withdrewe himselfe, it was an exaumple of humilitee & meke∣nesse, fleeyng vayn prayses & vauntyng of hymself.* 1.43 And whā it was now brode daye light, there resorted thither agayne, as they had dooen, great noumbre of all sortes of people, allured by the greatnesse of thynges dooen on the daye be∣fore. But whan they knewe that Iesus was goen, many byanby folowed after hym. And whan they had found hym, they entreacted hym to tarye with them, and not to leaue their citie, but there with them to take an house, to thentente

he might bee a continuall dweller emongest them. This mynde and affeccion of theirs towardes Iesus, was in dede not vngodly: but yet muche more blessed are they, whiche suffre not the Lorde Iesus to departe from the litle house of their hertes, but whan he addresseth to be goen, doe with muche prayers cal him backe agayne. Notwithstanding at that presente season, the dispensacion and state of the fleshe whiche Iesus had taken, did require, that he often and manye tymes chaungeyng places, might by that occasion from daye to daie sprede fer∣ther and ferther abrode the preachyng of the ghosell, beeyng as yet but a newe doctrine and but of late cummen vp. For he was the sedesower seute into the worlde, to sowe and caste abrode in all places the doctrine of the ghospell, al∣though it should not in al places like prosperously come vp and proue in grow¦yng. Wherefore to theim that willyngly desyred hym to returne againe to Ca∣pernaum, and there to enhabite himselfe, he ientilly and coldely made this aun∣swere. The benefite that hath been freely bestowed vpon you, take it well in woorth. I dooe not mislike your entreteynement or harbrough, ne despise to be a so iourner emong you. But I must of necessitie preache the kyngdome of god to other cities to, as I haue dooen to yours. For truely my father hath sent me for this ende and purpose, not to preache to one citie onely, but that I shoulde call and bid all men to the felowshyp and brotherhood of the heauenlye kyng∣dome: And thesame that Iesus nowe did himselfe, he taught afterward his dis∣ciples also to dooe,* 1.44 whiche was, that they shoulde trauaile ouer and ouer the whole yearth, and teache all nacions. And this iourneyng from place to place, was not the disease of ficlenesse or of vnstablenesse: but it was the earnest affec∣cion to do good vnto all men. So to flitte from place to place, is no poynte of lightnesse of man: but an euident signe of the charitee, that suche as folowe the steppes of the apostles ought to haue. Yea and in places where the doctrine of the ghospell is riefe enough, yet a good watching shepehearde will not so leaue to walke to and fro round about his cure, as one that is carefull for his flocke committed to his charge and custodie: to the ende he maye call againe the shepe whiche was goen astraye: heale that is scabbie and sicke: deliuer that is in daungier of the woulfe: see to the curyng of the torne or woūded: coumfort and cherishe with good kepyng, that is tendre and weake. For they are not made pastours or heardemen, to see to one or two householdes and no mo: but that they should continually watche for the behoufe of all. This excuse thus made, and the Capernaites therewith satisfyed, Iesus went about from one to ano∣ther of all the villages, cities, and tounes of Galile, preachyng, as his ac∣customed woont was, in their Synagogues, and through the myra∣cies whiche many tymes and often he wrought, purchasyng credite vnto his doctrine emong the Iewes, who were so harde herted, that without myra∣cles they coulde beleue no∣thyng.

Notes

• * 1.1

  Returned from Ior∣dan.
• * 1.2

  And was ledde by the spirite into wilder∣nesse.
• * 1.3

  And in those daies did he eate nothyng.
• * 1.4

  And whan they were ended he afterwarde houngred.
• * 1.5

  Gen. xxv.v
• * 1.6

  If thou bee the sōne of God, com∣maūde this stone, that it be bread.
• * 1.7

  It is wryt∣ten: Man shall not lyue by bread onely but by eue∣rye woorde of God.
• * 1.8

  Deut. vii. a
• * 1.9

  And the deiuill toke hym into an high mountayne &c.
• * 1.10

  All this power will I geue the. &c.
• * 1.11

  If thou wilte fall downe be∣fore me. &c.
• * 1.12

  Deu. vi, c. x d.
• * 1.13

  Thy Lorde God shalte thou wur∣ship. &c.
• * 1.14

  He shall geue his Aungels charge ou••e thee. &c.
• * 1.15

  Psal. xxi.c.
• * 1.16

  Thou shalt not tempte the Lorde thy God.
• * 1.17

  And as soone as al the tempta¦tion was ended, the deiuill de∣parted frō hym.
• * 1.18

  And Iesus returned by the power of the spi∣rite into Galile.
• * 1.19

  And he t••u••he in theyr Sy∣nagoges.
• * 1.20

  And was commēded of all men.
• * 1.21

  And stoode vppe for to reade.
• * 1.22

  And there was deli∣uered vnto hym the booke. &c.
• * 1.23

  And when he had o∣pened the booke. &c.
• * 1.24

  And sate downe.
• * 1.25

  This daie is this scripture fulfilled in your eares.
• * 1.26

  And albate hī witnesse, and wonde∣red at y^e gra¦cious woor∣des whiche proceded out of his mouthe.
• * 1.27

  Whatsoe∣uer we haue heard doen in Caperna¦um. &c
• * 1.28

  No prophet is accepted in his owne countraye.
• * 1.29

  And manye lepres werī Israel, in the tyme of Heliseus. iiii. Reg. v.
• * 1.30

  But he departed through. &c.
• * 1.31

  They were astouned at his doctrine
• * 1.32

  For his preachyng was with power.
• * 1.33

  There was a mā which had an vn∣clene spir••••e
• * 1.34

  What hast thou so doe with vs thou Iesus of Naza∣reth?
• * 1.35

  And Iesus rebuked hī.
• * 1.36

  And sayed: holde thy peace & cum out of hym.
• * 1.37

  And feare came vpon them all.
• * 1.38

  And the fame of him was sored abrode.
• * 1.39

  And imme∣diatlye she arose and ministred vnto them.
• * 1.40

  And he layed hys handes on euery one of them.
• * 1.41

  And deiuil•• also came out of many
• * 1.42

  Whan the sunne was downe, all they y^t had
• * 1.43

  And kept hī y^• he shoulde not departe from them.
• * 1.44

  for therfore I am sent.