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

The fifth Chapiter.

[ The texte.] It came to passe, that (when the people pressed vpon hym, to heare the woorde of god) he stoode by the lake of Genezareth, and sawe twoo shyppes stand by the lakes syde: but the fishermen were gon out of theim, and were washyng theyr nettes. And he entred into one of the shippes (which perteyned to Simon) and prayed hym, that he woulde thrust oute a litell from the lande. And he sate down and taught the people out of the shyppe.

ANd now forasmuche as the fame of Iesus was daylye more and more bruited abrode emong alfolkes: so great was the resorte of people sekyng vnto hym, that to bee emongst theim, or to leate theim haue free accesse vnto hym in the Synagogues, in the stretes, & in the tounes was not enoughe: but into whatsoeuer place the Lorde at any tyme withdrewe hymselfe, thither would a greate multitude bothe of menne and women one emong an o∣ther, byandby come rennyng. A maignie of them the de∣sier of bodely healthe had occasioned so to doe: a good noumbre, the straunge∣nesse of miracles did moue: and veraye manye did the vertue and power of the heauenly doctrine drawe vnto him. The desertnesse of the countrey lying waste and saluage, did nothyng feare theim from commyng to hym, the peynefull cli∣ming of mountaynes did nothing discourage them, nor the shame of forceable breakyng into this or that mannes house, coulde kepe theim from hym, in case he had any where by occasiō kept hymselfe secrete within doores. Short tale to make, come they were at last to a great pooles syde: and yet whan Iesus there addressed hym to take bote, they coulde not fynde in theyr hertes to leaue hym so neither. They gathered to hym by flockes, thei letted for no shouldring ne thru∣styng to geate to him. They forbare not to breake in par••orce to places where he was, they hāged styll on hym and woulde not awaye, they spared not in ma∣nier to beare hym down afore theim with importune pressyng to hym. And here now, o frende Theophilus, in any wyse open me the iyes of thy mynde, to the ende that thou mayest in the recityng of a thing dooen but after the fleashe, (that is to saye by theim that did not yet perfeictelye knowe what that spirite was) veray playnely see a liuely representacion of the churche, both as it fyrste sprong vp, and also as it grewe in tyme to a passyng great noumbre: Iesus was standyng on the shore euen harde by the poole called Genezareth, whiche poole (because it shooteth foorth a great waye bothe in length and bredth, and by reason of muche wynde that ariseth of the poole selfe, it laboureth to and fro veraye often, with many rough sourges) the Hebrues doe ofte tymes call by the name of a sea. It semed to theyr thought, that he mynded to take bote and to be goen. But the vnrewly multitude flockyng about hym, were euermore at the veray holes of hym with importune throng, and pressed still vpon hym, for faynnesse to heare the woorde of God out of his mouth. For as for the Phari∣seis talke and preachyng, a great manye of them were euen than already cloyed withall, and wetye of it, because it sauoured altogether carnallye and worlde∣lye, and nothyng els. But this importune facion of the people didde no∣thyng displease the moste meke and pacient lorde Iesus, but as one compelled and beyng at a narowe streyght, (because on the one syde the thicke presse of the people made importune thrustyng, and on the other syde the water was in

manier euen vpon hym,) and seeyng the place, to be but so so commodious for one to preache the ghospel in, (for because that neither the people thrustyng stil to and fro, and bearyng forward one on an others necke, coulde well fynde sute footyng to stand quiete in a dounhill place: & a voyce that souneth from a very lowe place, commeth to a fewer noumbre: yea, and moreouer it is conueniente that a man whyle he teacheth the gospell, maye stande quiete and safe from pe∣streaunce of the people, cloustreyng and throngyng together at auenture:) he withdraweth hymselfe into a place, somewhat more quiete. And euen as god would, there were lying at thesame shore twoo fisherbores. And the fyshermen selfes beeyng goen oute of their botes, were washyng of theyr nettes, to haue them in a readinesse against the nexte fishyng tyme. Iesus when he had espyed these fisher botes, he entred into the one of them (and that was Symon Pe∣ters bote) and prayed him to launche a litle from the lande. Which being doen, whan he was by that meanes somewhat remoued from the pestreous thron∣gyng of the multitude, he sate hym downe quietlye: and oute of the bote, as it had been out of a doctours chayre, taught the people stādyng on the shore. Out lorde had afore called fishers to the office of preachyng the ghospell: and euen the same that Iesus nowe did oute of the bote was to fishe for men: the poole was the worlde, wauyng vp and downe with soondrye troublous mocions of thynges: Simons shippe, was the churche beyng first gathered of Iewes: of whiche churche, Simon Peter should afterwarde be instituted the chiefe spy∣rituall ministre, (and the worde Simon, is to saye in Englyshe, obedient,) for the Iewes, thei required to haue woondres shewed them, and putte all their affi∣aunce and hope of saluacion in the workes of the lawe: the Philosophters on the other side, did with naturall reasons and argumentes of mannes brayne holde great disputacions about a thyng that they called in theyr terme, Sumo•••••• bonum, (as yf ye shoulde saye in Englyshe, the highest, and moste perfecte good thyng, that could bee) and thereby did they measure and esteme the felicitie of man, (whiche we call heauens blisse:) whereas the doctrine of the ghospel pro∣miseth vnto al men saluacion, through feith. And feyth is a kinde of obedience: for an obedient persone he is that beyng bydden to beleue, doeth beleue without any stickyng, and without any reasonyng: and whiche beeyng bydde to hope, dooeth hope, dependyng altogether of his mere pleasure, to whose feyth he hath once yelded hymselfe.

[ The texte.] ¶Whan he had leafte speakyng, he sayed vnto Simon: launche out into the diepe, and lette slip your nettes to make a draught. And Symon autish ered and sayed vnto him: mai∣ster we haue laboured all nyght, and haue taken nothing, neuerthelesse at thy commaunde∣mente, I will loose foorth the nette And when they had this dooen, they inclosed a greate multitude of fishes. But theyr nette brake, and they beckened to their felowes (whiche were in the other shippe) that they should come and helpe them. And they came: and filled both the shippes, that they sounke agayne.

Thou hast heard, o Theophilus, the first foundacion and cummyng vp of the churche: heare nowe the growyng and encreace of thesame, whiche shall cō∣sequently ensue of this euangelicall fishyng. Whan the Euangelicall sermon was ended, the Lorde Iesus spake vnto Simon that was maister of the bote saying: rowe the bote awaye ferther from the lande, and haue it foorth into the depth, and there shoote ye foorth your nettes abrode to take some fishe.

Here Simon, (accordyng to the terme or woorde of his name,) aunswereth in this wyse: Mayster all this nighte long haue we laboured in fysshyng, and

haue taken nothyng at all: and therfore beeing out of all hope to take any fishe at this tyme we haue washed our nette, and made it ready to lay vp: yet at thy bidding, I wil once more shoote it furth. I shall (as my parte is) be obediente to thy bidding: the proufe and lucke therof shall reste in thy handes. The lorde Iesus commaundemente was obeyed: the bote was had awaye to the depthe of the poole: the nette was caste abrode of a greate coumpasse: within whiche there was euen by and by enwrapped and caughte suche a greate multitude of fyshe, that the disciples nette being a great deale to slender for the burden of the fyshe, dyd breake, and the one of the botes was not sufficiente to holde the draught that they had taken. In y^e other bote wer Simons felowes, to whom they made sygnes, not in wordes, (because they wer ferre of) but by other mea∣nes, that they shoulde come to theim in the other bote, and helpe theim in dis∣chargyng theyr nette of his great burden. They came, and they holpe theim, & there was founde such a myghty great quantitie of fyshe, that both the botes wer fylled veray full with the lucky spede of that one nette, insomuch, that by reason of being ouer laden with the burden, they were within litle in daunger, of sinkyng. Thou haste here in Symon the fourme and Image of a preacher of the ghospell. The propre and moste speciall office of suche an one, is to caste abrode the nette of euangelicall preachyng, not oute of the Phariseis snares, not out of the Philosophiers sophisticacions but directlye oute of the rewles of holy scripture bokes, so knitte & made of the actes and saiynges of Christ; that it maye enwrappe veray many, and not let them escape oute againe after they are once in. This world also hath nettes of it own, & Sathan hath fishers of his owne too: who dooe with flatreyng enticementes allure the miserable soules of men, and towe theim into the were and nette of damnacion, and soe bring thē at laste to perishing for euer. But happy and blessed are those soules whom the nette of the Apostles hath wounde in, & draweth them vp from the diepe doungeon of synnes and of errours vnto a more open aier, out of darke∣nesse, into lyght, out of fylthie mudde, to a more purer lyfe, oute of wandreyng affeccions to a constaunte zeale and endeuoure of continuall liuyng vpryghtly withoute offence. For they are not drawen to murdremente, but to healthe and safety. They are so wound in, that they would not by theyr good willes escape out, and in case they doe escape out, they peryshe. They are on euery syde encoū∣paced with the knottes of the trueth euangelical, they acknowlage their owne miserable state, and reioyce that they are drawē to the ship of the churche. And for because that the nette of preachyng doeth at times drawe and catche with in his coumpace fyshes of soondrye kyndes out of al parties, it cannot be cho∣sen, but that some eiuill are miengled emong the good. Therfore through the faulte of the eiuil, the nette doeth breake: but yet doe not the good fishes there∣fore slippe out. Heritiques doe attempte and laboure to cutte in sunder the doc∣trine of the ghospel: but Christ on euery side fencing those that are his, turneth the deiuelishe attemptates of the others, to the profityng and betteryng of the porcion that is vncorrupted. Some lade and trouble the shyppe with theyr troubleous disturbaunce, being burdenous and heauye with the affeccions of this world, and also couetyng to returne to the mudde that they had least, but the shyppe drowneth not whiche Christe hathe once bouchsalued to loke vnto. And although there is no mo but onely one churche throughout all the world, yet doeth the figure thereof for this cause conteine two botes, that we shoulde

vnderstande, that the churche is congregated of two peoples, the Iewes, and the gentiles. The beginning of our saluacion proceaded fyrst from the Iewes. And there emong them dyd Peter fyrst of all men, nexte after Christe, caste the nette of Apostolicall preaching, and at one draught plucked vnto Christ three thousand of menne and women together of al sortes, that was, whan he play∣ed the fysher to catche menne. And his tale to the people at that tyme, was not linked together with the art of Rhetorike, not intricate with the subtilties of the Philosophiers sophisticacions: but myghty and effectuall throughe the vertue and power of the holye ghoste. For he had not at that tyme caste out his nette abrode vpon any truste that he had in the strength of man, but at the bid∣dyng of Christ onely, with whose spirite he was than led. Or els is the net cast out in vayne, onlesse Christe sende prosperous lucke to mannes castyng. But lyke as from the Iewes was the fyrst beginning of this growing vp: so from the Gentiles came ryght plentifull increace vnto it, insomuch that they which had firste caste theyr nettes, were of force constreigned earnestly to require the helpe of theyr felowes: For afterward, by reason that the Gentiles did on eue∣ry syde violentely breake into the brotherhood of saluacion that cummethe by the ghospell, Petur and Iames gaue theyr handes to Paule and Barnabas, in token of theyr eguall feloweshyp concernyng the affayres of the ghospell: and so bothe parties with as earnest endeuoure as they myght, did laboure to fill vp bothe shippes: and the matter so well succeded, as it was to be wondred at.

[ The texte.] ¶Whau Simon Peter sawe thys, he fell downe at Iesus knees, saiyng: Lorde goe from me, for I am a synfull man. For he was astouned, & all that were with him, at the draught of fishes whiche they had taken: and soe was also Iames and Iohn the sonnes of zebedee, whiche were parte••ers with Simon. And Iesus sayde vnto Simon: feare not, from heare-foorth thou shalte catche men. And they broughte the shippes to lande, and forsoke all, and folowed hym.

Simon therfore, when he sawe the matter to goe not by mannes power or by casualty, but onely by the godly vertue of Iesus, dyd eftsons geue a les∣son by exaumple of hymselfe, what ought to bee doen of hym, that is a prea∣cher of the Apostles doctryne, yf his laboure of preaching doo at any time lue∣kely come to passe. For althoughe the bote was hys owne, althoughe it was his owne nette that he had caste, and althoughe himselfe was the beste manne that had sette handes to drawyng of the draught, yet taketh he vnto himselfe no thanke at all therof, but by the greatnesse of his lucky spedyng, was striekē with the more humilitye. He falleth downe at the knees of Iesus, and putteth ouer vnto him the whole glory of al thissame acte. For his owne parte he con∣fesseth hymselfe to be naught els, but a synner, and a persone vnworthye to bet any ministre or instrumente of his diuine power. Maister (sayeth he) now and neuer afore dooe I acknowelage mine owne vnworthinesse, whan I considre thy hygh maiestie. Goe thou hence awaye from me, for I am vnworthy of thy compaigny. Albeit it was not any desire or wyll of hym to departe oute of the lordes compaignye, that enforced Petur to speake these woordes (for he loued Iesus singularely aboue all others:) but a certayne earnest merueilyng of his power ferre surmountyng the power of the worldly meane.

Neyther were Simons felowes of anye other mynde or affeccion, than Simon hymselfe was of. For a certayne vncredible wondreyng at this dede

had possessed the hertes of them all full and whole: but not somuche as one of theim tooke to his owne prayse any parte at all of the doyng thereof. For they acknowelaged euerye one of them that the laboure in dede was theirs, but the lucky spede of takyng so muche fishe at a draught was his onely, who had bidden them caste their nette. And what manne would not bee astouned yf he consider how that through the preaching of a fewe men beeyng but poore crea∣tures of byrth and degree, beyng also priuate persones, neither of any learning nor yet in any office, it was within a fewe yeres perswaded to so manye thou∣sandes of people, that settyng cleane aparte all affeccions of their kinsefolkes, settyng at naughte all losse or decaye of their goodes and substaunce, nothyng regarding the threattenynges of prynces, despisyng al punishementes and tor∣mentyng, yea and finally deathe it selfe, they coulde fynde in their hertes to fo∣lowe the playne homely doctrine of Christ, beleuing such thinges as by mans naturall reason cannot possibly bee proued, and hopyng on suche thynges as after the power and strength of nature, are playnely to bee despaired of? A bis∣shope therfore muste of duetye bee ready and cherefull to caste the nette, that he may earnestely apply hymselfe to winne veray many vnto Christ: and he shal looce the nette abrode not to his owne glorye, not to bee a gayner thereby, not at the pleasure and appetite of princes, not for any worldly affeccion, but at the pleasure and bydding of Christe: who commaundeth not the net to be caste abrode, but to the healthe and saluacion of theim that are fished for, and to the magnifiyng of Goddes goodnesse. For this and none other is the Apostles manner of fishyng. And such fishyng, although it be executed by the ministerie or seruyce of mans voice, and of his diligente laboure, yet the whole summe of all the prayse is to bee referred vnto Christe onelye: whose luckye settyng on at the fyrste, looceth the tongue to speake, whose spirite dooeth put in the herte of the speaker what to saye, and whose secrete power drawethe vnto hym the myndes of the hearers. And standyng the case, that it maye bee in the teacher, euen of his due ryght to take some piece of praise vnto himselfe. In this behalf, yet is it a more poynte of safetye, to referre all the whole vnto hym, withoute whose ayde and helpe, nothing that man attemptethe, dooeth succede or proue to folkes saluacion. He can no skill to take away, that himselfe hath geuen: he can no skylle to enbraied any man with that that he hath frankely sente of hys bounteous largesse. So muche the rather will he bee contented to leate any thyng bee thyne owne, yf whatsoeuer myght by any waye haue semed too bee thyne, thou bee of the mynde that the same shalbe his. He wyll be wel conten∣ted that the commoditye and profite redounde to the: but as for the glory and praise he will not suffer to be geuen to any other but to God onely. And in case we haue a luste to glory, we shal more safely glorie in him. But whan the mer∣uaylyng at this acte of Iesus made all them styll to continue astouned, that had been associate with Petur at the takyng of the fyshe: (emong which coum∣paignie were Iames and Iohn the sonnes of zebedee, and felowes with Sy∣mon in fishers crafte) and whereas, for merueyling at the vertue and power of hys godhed, they durste not be so bolde as to approche any thing nere vnto Iesus: the Lorde gaue them woordes, of veray greate coumfort, and to Petur (in whome he was muche accustomed to set foorthe the paterne of anye thyng that he would haue to bee enpriented in the hertes of al the reste) thus he said: Simon, there is nothyng why thou shouldeste bee afearde, Thou dooeste ac∣knowelage

thyne, owne weakenesse, and an experimente thou haste hadde of the power of god. And this power of god is to bee loued, not to bee dreded. For what it is hable to dooe, it dooethe shewe furthe, not to oppresse the weakenesse of synners, and to trede it vnder foote, but to lifte vp and set it vprighte: there is nothyng els required, but that thou bee obediente vnto my byddynges, and not to weigh what it is that thy strengthe is hable to dooe: but what it is that I wyll haue dooen. Nothyng shall come ill forwarde, if thou put thyne affiaunce in me. Thou doeste greately meruaile, that the matter came so luckilye to passe in the takyng of fishe: but this is but a lyghte matter. A thyng of muche great∣ter woondre shall prosperouslye goe forwarde with the, whan thou shalte bee∣gynne to take men with thy fishing. And to such a kynd of fishyng, haue I spe∣cially chosen out bothe the and thy felowes. Enough now for thys tyme of thys fishyng that ye haue hytherto vsed. From henceforth thou shalt apply thyselfe, not to fyll thys bote of thyne with fyshes, but that thou mayste replenishe my churche with preachers of the ghospell. And that, that the Lorde spake vnto Petur, thesame did euerye one of them vnderstande to be spoken vnto them too. Therefore euen oute of hande theyr botes beeyng conueighed to lande and all thynges lefte euen there behynde them, they wente after Iesus, voide of all care concernyng thinges corporall, and with all theyr whole myndes bente to the purpose to bee fyshers of men.

[ The texte.] ¶And it fortuned, as he was in a citie, beholde, there was a man ful of leprosie, and whan he had spied Iesus, he fell flat on his face, and besought him saiyng: Lorde if thou wilt, thou canste make me cleane. And he stretched furth his hande, & touched him, saiyng: I will, bee thou clene: And immediatlye the leprosie departed from him. And he charged him that he shoulde tell no man. But goe (sayeth he) and shewe thy selfe to the prieste, and ••ffre for thy clensing according as Moses commaunded, for a witnesse vnto them.

To this noble office of fishyng for to catche menne, they were to be framed with enstruccyons and good lessons, they were to bee trayned with misticall ex∣aumples. To the entente therefore that he woulde declare no vice or faulte to be so abhominable ne so deadlye, that is not by and by forgeuen to anye that wyll acknowelage his disease, and will through the feyth of the gospel earnestly call for remedy at the hande of the heauenlye phisician Iesus: it so fortuned, that in a certayne citie, a certayne man there was right greuously infected with the im∣pediment of the leprosie, and al the whole bodye ouer veraye full of a foule and a lothely scourue to see. And this sorte of people was in suche wyse abhorred emong the Iewes, that all suche were cleane exiled from coumpaigniyng with any others, and the lawe in expresse wordes did streightly forbidde and charge, that none suche shoulde bee so muche as touched, for the daughter of infeccion that woulde immediatly folowe thereby. But a greate deale fouler, and muche more to bee abhorred is the leprosie of the mynde, then of the body. But the Iewes, whereas themselfes swimmed as full as theyr skynnes myghte holde, of many great vices that laye inwardlye hydden within the skinne: yet dyd they so greatly deteste and abhorre ethnikes, publicanes, and other persones knowē to be sinners, that in case it happened them at any time no more but to talke with any suche: as sone as they came home agayne to theyr owne houses, they would make a washyng of all theyr body from top to toe, as thoughe they had taken some veraye sore infeccion. But Christes mynde was to haue his disciples ferre from this presumteous clenesse of the Iewes.

To the manne therfore beeyng thus piteously arayed with the leprosie, it was a great good turne, that he sawe Iesus. He acknowelaged his vnclenes, and iudged hymselfe a man vnworthie to holde vp his face and looke on the Lorde, seeyng that it was to bee abhorred and lothed of all men for the foule ploches of the leprye: but beeyng muche ashamed of hymself fel down postrate and groueleyng on his face, and spake out woordes bothe full of humility and also of assured truste in the Lorde. That he hydde his face, was a poynte of one that acknowelaged his owne eiuill: that he prayeth to bee made whole, was a poynte of one beeyng of vndoubted affiaunce in the goodnes of Iesus Christe, beeyng bothe of power to dooe all thynges, and readilye offreyng it selfe vnto all creatures, Lorde (sayeth he) I knowe my soreto bee vncurable by any phy∣sicke of man, & percase I am a man not worthye of suche benefite at thy hande: but yet neuerthelesse this one poynte am I fully perswaded in, that thou arte hable to make me clene of all my disease, yf it were thy pleasure. Thou haste hearde the faythfull truste that I haue of thy power: there restethe no more, but that thy goodnes bee iudge, whether it will vouchesalue to extende hys mercye to suche a poore felowe as I am, plagued with extreme affliccyon, and paste r••medy of mans cure. There coulde not bee a fuller confidence towardes the Lorde, then whan the manne hadde already acknoweleaged his power what he coulde doe, yet neuerthelesse all the iudgemente whether he woulde dode the be∣nefite or no, to remitte wyllynglye vnto hym, who knewe it to bee otherwhyles expediente for vs to bee plagued with the maladies and diseases of the bodye, and the prosperous successe of thynges temporall, to bee nothyng for oure be∣hou••e. But Iesus beeyng delited with this so perfeicte confidence and feyth of the man muche to bee pityed, dyd not onely not remoue hym awaye oute of his syght, but also setteth hym on his feete, wheras he lay prostrate, and stretching furth his hande, touched the lepers face, saiyng: Where thou requireste my goodnes, I will it so to bee. And because thou dooeste openlye proteste thy selfe to beleue my power, bee thou clene. And euen with the woorde speakyng, the le∣prye where with he hadde long tyme bene full al ouer and ouer, went clene away from al his body.

The discyples in the meane whyle learne a lesson how that in no wise they ought to turne awaye theyr faces from any persone beeyng intangled with ne∣uer so enormeous and detestable synnes, so, that the partye acknoweleageyng his disease, earnestely desyre remedye at the goodnesse of Christe with perfecte truste to receyue health. For yf the Lorde, (who onelye and none but he, was pure from all manier leprye of viciousnesse,) vouchsalued with his owne han∣des to touche a creature that was to bee abhorred of all folkes: howe muche lesse conuenienteis it, that the disciples, whom the Lordes onely goodnesse hath made clene from theyr sinne, and whiche neyther bee altogether clene from all offences, and not oute of possibilytie to fall into all enormities, shoulde thynke foule to bestowe theyr diligente cure in healing the diseases of others? Suche ••••nier touchyng dooeth not defyle the toucher, but scoureth and clenseth the partye that is touched. The partye that is touched is furthewith made pure, and he nothyng the lesse pure that toucheth hym, at lestewyse yf by the instru∣ment of a true Apostles handes, Iesus selfe dooeth vouchesalue to touche him.

And nowe, because the lawe remitteth the iudgement to discerne whiche is

a l••prie, and whiche not, not vnto all persones at auenture, but to the priestes onely: the Lorde woulde not haue this miracle bruited abrode by the rumoure of the vulgare people onelye: but to the entente that the truethe of the matter might the more certaynely be knowen, he gaue a streight charge vnto the par∣tie that was healed, not byandby to noyse abrode the benefite whiche he hadde receyued, but fyrste and foremoste, according to the playne ordre of the lawe, to resort vnto the priest, by whose iudgement he had afore be condemned of lepry, and disseuered from coumpaniyng with other folkes, that yf he (sayeth Iesus) whan he hathe vewed thy bodye, shall geue sentence and iudgemente that thou arte a clene manne in veray dede, than goe and offre the thyng that Moses law appoynteth to be offred of all suche as haue hadde the fortune to bee ridde from the leprie. And so shall it all vnder one come to passe, that neyther the priestes may fynde faulte that their gaines dooeth decreace vnto them through me, nor the lawe to haue bene broken or contemned, whiche I am come not to abolishe but to make perfect: nor on the othersyde slaundreouslye reproue thys benefite of myne, eyther by deniyng that euer thou were a lepre, or els by iudgeyng that thou hast not bene made whole. For the thyng self shal euen at the fyrste woord fully aunswere them: if it so be that he was not full of leprie, why did ye, whiche take vpon you the skilfulnesse of determynyng which is a leprie, geue sentence that he was a lepre, and therupon disseuer him from being conuersaunt with o∣thers? And on the othersyde in case he bee not whole, why haue ye receyued the oblacion in the lawe appoynted and limited, as of one beeyng made clene from the leprie? The Lorde Iesus dyd for this consideracion with so muche circum∣staunces commaunde all thissame to bee doen, that it myghte bee manifestelye apparente vnto all creatures, that there was one come greater then the lawe: who was hable without any helpe of the lawe, by mere touchyng onlye, and by his only voyce, and with a becke of his head alone, at hys owne wyll and plea∣sure, to geue perfect clenesse: and that dydde so take awaye the vnclenesse of all ••olkes whiche woulde offer themselfes throughe feyth to bee healed, as hym∣selfe was not stayned by the infeccion of any creature: and the whiche moreo∣uer dyd freely helpe all folkes, whereas the priestes dyd not without a rewarde of a certayne offreing, somuche as pronounce theyr sentence concernyng purity or clenesse of the bodye, restored to anye persone. For the priestes of Moses in∣stitucion neyther dydde sende the leprye into any bodye, nor toke it awaye from any bodye: but of the leprye eyther breded in a bodye, orels taken awaye they dyd iudge onlye: but onely Iesus taketh awaye all kynde of diseases from all creatures, exactyng or requiryng none other sacrifice of them, but a playne and a pure truste in hym that we acknoweleage in him the vertue and power of the godhed, by whiche he is hable to dooe whatsoeuer his will is: and that we wur∣shyp in hym his goodnes not possible to bee expressed in woordes, and also hys mercye by whiche he woulde fayne haue all sinners to bee saued, paying of his owne bodye all that euer was to bee offred in sacrifice for the synnes of theym all. And that the Lorde Iesus gaue a great charge to the partye that was made clene, that he should make no woordes nor no talkyng to any bodye what had happened, whereas he knewe y^t the felowe would not kepe it vnspoken, he dyd therein but ordeyne an exaumple for his disciples, not to hunte or seke for anye blastes of vayneglorie for theyr well doynges emong menne. For it is none of ours that God worketh by vs: nor it shall not bee conueniente that we require

any prayse to bee as a rewarde for such thinges: but we shal with still noise de∣clare our selfes to reioyce in the behalfe of our neyghboure to whome the bene∣fite hath happened: but all the glorie we shall referre and geue vnto God, and so litle wyll shall we haue to take anye parte thereof vnto our•• owne lande or glory, that as touching our owne behalfes we should bee muche desirous, that it might be to all men vtterly vnknowen, that any suche benefite of God hathe fortuned to our neighbour we beeyng the instrumentes therof. No nor the pattie neither that hathe felte a beneficiall good turne, oughte to refette the thanke and praise therof vnto the man, by whom he hath receiued it: but ought to rendre the thankes vnto God the worker and sender of it, for that he vouch∣salueth moste bounteously to geue vnto men suche highe and greate benefites through his seruauntes, yea and glorie doeth with better successe and lucke en∣sue to him, that ••enneth awaye from it sekyng to auoyde it: and much more al∣so to a mānes honour dooeth it come, whan it is not desired nor hunted for. For in veray dede that same and none other is true glory & renoune, that verai ver∣tue selfe doeth purchase vnto a man beeyng vtterly vnwillyng to haue it, and seking by al meanes to auoid it, and such renoune as neyther the flattery of the people doeth geue, nor oure ambicious desire dooeth require: but suche as the partye selfe who hath well deserued it doeth not acknowlage, but sincere trueth that can no skylle of flattering, dooeth of it owne mere mocion lay in his lappe.

[ The texte.] ¶But so much the more went there a same abrode of hym, and much people came together to heare hym, and to be healed of him, of theyr infirmities. And he kept hym out of the nay in the wyldernesse, and gaue hymselfe to prayer.

Through suche manier wondrefull actes as this, the fame of Iesus was ••ayly more and more renoumed and bruited abrode, whyle some reporte vnto others the thyng that they had seen and hearde: and these agayne (muche lyke, as whan men deliuer thynges by hand from one to an other,) doe by talkyng sprede ferther and ferther abrode thesame that they hadde receiued of them, whiche reported it fyrste to others. Therefore there came flockyng thyther on e∣uery syde greate coumpaignies of people, multipliyng daylye more and more, partely to here that same piththye doctryne, y^t healeth all diseases of the soules, and partely that they whiche wer likely to fall in this or that sickenesse of theyr bodyes, myght through the power of Iesus vee made whole. For the grosse carnall people doeth rather meruaill and take regarde at those thynges whiche are to bee seen with the iye, then at suche thynges as were not seene. They este∣med it a myghtye great matter and more then a mannes acte, that a pure clene skynne had been restored to a leprouse persone by the onely touchyng of Iesus, hande: whereas it is a greater and a more godlye benefyte by a greate oddes, that thesame Iesus hath with ministring the phisicke of euangelicall doctryne, put clene away from mennes soules, the feure of lecherous concupistence, the dropsye of couetise, the diuelyshe spirite of ambicion, with other deadlye pesti∣lences of the mynde. But nowe Iesus myndyng by this his dooyng to teache vs, that good woorkes are not to bee dooen neyther for braggyng or pompe of the worlde (as stayge plaies and open sightes are shewed,) nor yet so many at ons, or so long together, tyll menne be cloyed with them, withdrewe himselfe into a place of wildernes: and beeyng solytarie from all resorte of people, he gaue himselfe to prayer, wherein he rendred thankes vnto God the father for the benefites, whiche he dyd in moste large and aumple wise sende vnto manne through his sonne. For of suche chaungeyng nowe to coumpanye of menne and

to preachyng, and nowe to solitarye contemplacion and to prayer, it foloweth that fyrst yf one at certayne seasons pause from dooyng benefites, it auoideth clotyng & werines in the receyuers of them, and reneweth a freashe appetite to desyre moe: and secoundarily that whoso hath sequestred hymselfe from men to talkyng with God, returneth better, and also more hertye and cherefull to hys office that he hath for a tyme rested from. And as for the Lorde Iesus, he dyd in suche wise temper and ordre all his whole lyfe: that myndyng to shewe vs a paterne howe to liue, he woulde oftentymes shewe hymselfe to bee manne: and oftentimes agayne, he woulde shewe veray plaine tokens of his godhed. And truely nothyng dooeth better make a teacher of the ghospell hartye, quicke, and freashe to the office of preachyng, nothyng dooeth so well sence hym, and arme hym agaynste all corrupcion of this lyfe, as dooeth often goyng from al coum∣pany of men into places solitary, not to ydlenes, not to gamyng, or to other sen∣suall pleasures, (of whych sorte the reposyng of the riche cobbes of this worlde whan they sequestre themselfes from the resorte of men for the moste parte ar••:) but to the readyng of holy scripture bookes, to pure prayer; to thankes geuing to the contemplacion of thynges heauenly, and finally to th•• perfeict clensyng, of the soule, yf percase any spotte haue been caughte throughe liuyng in coum∣pany with y^e people. Of these thynges had Christ on his own behalf no manier nede at al, but his minde was to expresse in hymselfe a paterne for vs to folowe. Dayly conuersacion of y^e pastoure or curate emong the people, doeth oftentimes brede contempt that he is not regarded: and on the otherside litle good it is that suche an one can doe, as continually absenteth hymselfe from all mennes coum∣panies. A ryght teacher of the gospell therefore shall shewe his head abrode, as often as the people shall nede the foode of euangelicall doctryne, and as often as diseases of the soule growyng sore vpon them, doe require the helpe of one to cure them. Agayne as soone as they haue been well fedde, and after that helpe hath bene done to the euils of a greate mayny, than, lest on the one side family∣aritye maye engendre contempte, or on the othersyde to muche presence may be a clotyng to them: let him sequestre himself into his solitary closette, to the ende that, from his holy study at his booke, (as from veraye talkyng with God,) he may returne again to helping of his neighbours, at euery one time greater man then at an other, and all tymes better man, then he was afore.

[ The texte.] ¶And it happened on a certain day, that he taught, and there sate the Phariseis and doc∣tours of law, which were come out of al the townes of Galile, and Iewry, and Hierusalē. And the power of the Lord was present to heale them. And beholde, men brought in a bed a man which was taken with a paulseye: and they sought meanes to bryng hym in, and to lay him before him. And whan they coulde not finde on what side to bring him in (because of the presse,) they went vp on the top of the house, and let him down through y^e tiling, bed and all, in the middes before Iesus. Whan he saw their fayth, he sayed vnto him: manne, thy sinnes are forgeuen thee.

After the lyke sorte veraylye as is afore expressed, dyd the Lorde Iesus returne agayne from wildernesse to Capernaum, and restored hys presence to the desy∣res of all the people beyng nowe made sharpe and eager with sore longyng for him. And there, euen as he was sittyng in a certayn priuate house and teaching, (for wheresoeuer Christe teach••th sittyng, there is the churche:) there had come swarmyng thither not nowe the basse and the inferiour sorte of people only, but also the Phariseis swellyng in pryde vnder pretence & cloke of holinesse, and al∣so the doctours of Moses lawe, who beeyng muche moued wyth the fame of Iesus, hadde purposely come thither from ferre places, not onely out of all the

townes of Galile where Capernaum stoode, & of Iewry whiche laye nexte ad∣ioynaunte vnto thesame Galile: but also out of the veray city of Hierusalem, whiche Hierusalem dyd presumpteously take vpon it selfe the higheste preemy∣nence of all godly perfeccion, and also of wisedome. But as for Iesus, foras∣muche as he was the fountayne of all helthe, dyd altogether from toppe to tooe, sende out from him nothyng, but a certayn effectuall godlye power for the hea∣lyng of man, which thyng to dooe was the onely cause of his comyng into thys worlde. And the more principall parte of man, dyd of good congruence take the place to bee cured firste. With his woordes he healed diseases of theyr soules. And therfore first he taught, and the same he dyd sittyng downe, lyke one that tooke vpon hym (as of iuste cause he myght,) the full autority of a doctour and teacher. The puttyng awaye of diseases of the bodye, was yet remaynyng nexte to bee doon••, the whiche euryng of the bodye, (because it was a thyng open to the iyes of them all,) myghte frame in them a perfeicte beliefe of suche thynges, as with more fruite and power also, (thoughe not althyng so apparente to the iye,) were wrought and doen in the soules. And beholde a matter euen there readye prepared, wherupon to exercise and shewe hys godlye power. There was euen presence a manne possessed wyth the disease of the paulsey l••yng bedred not hab••e to stiere, and he was caryed thyther of fowe•• menne. So soore was thys disease vpon hym, that all the senewes in euerye part•• of the whole bodye were taken withall, and so holden, that the pieteous creature coulde dooe nothyng but lye still in hys bed, and was none otherwyse carryed aboute but as a corpse or a deade carkesse. Albeit the veraye nature and kynde of thys disease besydes furth of it selfe is suche: that the Phisicians at moste tymes haue but homelye spede and lucke in wrastlyng with it. But they that carryed the sicke man hadde ••o greate beliefe & confidence in Iesus: that they put no manier doubt, but that the same Iesus to whom they knewe that there was no kind of disease vncura∣ble) as soone as he should beholde the pieteous syght & facion of thys straunge plague, would be moued with compassion and helpe immediatly. All the moste adoe was lyke to be, how the pieteous creature myght come to be in the sight of Iesus. For suche an one is nowe already at a veray nigh poynt to be made per∣fectely whole, who hath once forsaken the lurckyng corners of sinnyng, and as a man in miserable state dooeth offre hymselfe to the syght of Iesus, acknowe∣lageyng his own extreme distresse, & lookyng for Iesus moste merciable good∣nesse. But as touchyng thys diseased man, th••let why they brought hym not in to laye hym at Iesus feete, was the thicke presse of people, whiche is a common set to many, that would els make haste to saluacion: Neuerthelesse thatsame poynt here in this matter, although it stopped and hyndred the sicke mans get∣tyng into Iesus, yet dyd it make both the great desirefulnes and also the truste and confidence, aswell of the partie that had the paulseye, as also of the others that carried hym, to be the more famouslye knowen. For althoughe God is of his nature propence and ready to shewe mercye vnto all creatures: yet doeth he many times make some delay of his beneficiall goodnesse, to the entent he maye the more sharpen oure desyres, and also to teache vs, that we ought to leaue no∣thyng vnattempted, or vnassaied, that we maye bee deliuered from the diseases of the soule. He loueth in this behalfe to see vs impo••tune: and by our importu∣nitye he is (as ye woulde say) compelled of force vnto thesame thyng, which ne∣uerthelesse of his veraye owne nature he is moste enclined to dooe. Therefore marke me now: what a bolde and auenturous parte these carriers of the sycke

man played: or rather what the partye that had the disease, with muche impor∣tunitie made them parforce to dooe. Up they gotte theyr heauye cariage to the house roufe in the out syde, and the tilyng pulled awaye, they let downe the sicke man with cordes, as it hadde beene in at a windoore, euen as he was liyng styll in his bed, emong the thickest of all the people, directelye before the feete of Ie∣sus. What a more shamelesse or sawcie pranke coulde there bee, then to take downe the tilyng of an other mannes house, and to tumble in suche a lothelye sight before suche a presence to behold it? And here the thicke presse, which at the doore woulde not geue way to the pieteous bodye to come in, coulde not choose but of force to make roume for him whan he came sliding downe from the house toppe. And what dooeth the moste ientill and mylde phisician therewhyle?

He casteth not them in the teeth with theyr shamelesse facion and theyr impor∣tunitie, he maketh no tailyng nor bitter chidyng that his preachyng was inter∣rupted with a sight muche to be lothed and abhorred. The bearers of the sicke bodye lookyng downe from the house toppe asked nothyng of hym, the manne selfe that had the paulsey, asked nothyng neyther, from whome the great disease had taken awaye the vse of his toungue also. And yet all the more dydde he speake to this mercifull phisician in that he coulde not speake at all, nor, had no power therto. Neither was there any nede of making peticion, for the miserable sight it selfe dyd in moste earneste wyse make requeste for mercy: and the thing that his bearers had dooen, dyd euidentely enoughe declare what theyr truste was to haue at the Lordes handes: Iesus therefore whan he hadde throughlye perceyued and seene their woondrefull affiaunce in hym, dyd accomplishe more vnto them, then they loked for. The summe of theyr hertes desire was no more but that the partye whiche had the paulsey, myght bee deliuered of the sickenes of his body, But Iesus declaring it to bee a more godly thing for him to doo, and a thyng more to bee desired and sought for on oure behalfe, to bee deliuered from the diseases of the soule, turned hymself to the sicke man, and sayed. Thou man, thy sinnes are forgeuen thee.

[ The texte.] ¶And the Scribes and the Phariseis began to thinke saiyng. What felow is this whiche speaketh blasphemye▪ who can forgeue sinnes but God onely? But whan Iesus perceiued their thoughtes he aunswered, and saied vnto them: What thinke ye in your hertes? Whe∣ther is it easier to saie, thy sinnes be forgeuen thee, or to saie, arise vp, and walke? But that ye maye knowe that the sonne of man hath power to forgeue sinnes on yearth, he sayed to the sicke of the paulsey: I saie vnto the, arise, take vp thy bed, and goe vnto thy house. And immediatly he arose vp before them, and tooke vp his bed (whereon he lay) and departed to his owne house praising God. And they were all amased, ••nd they gaue the glory vnto God. And were filled with feare, saiyng: We haue seen straunge thinges to daye.

This woord, because it plainely souned of a certayne power perteynyng to the godhed, dyd throughlye moue the myndes of the Scribes, and Phariseis, beyng menne neuer vnreadye or vndisposed to forge matters of crime againste him. For the priestes (whose offyce was to offre the sacrifices for sinnes,) dyd not theyr owne selues remitte synnes, but onelye made intercession to God by meanes of prayer, that he would forgeue offences trespaced agaynst him. But Iesus withoute brente sacrifices suche as the priestes dydde offer, and without prayers, as it had bene of his owne propre autoritie, and an autoritie of perpe∣tuall continuaūce, sayeth: Thy sinnes are forgeuen thee: comprehendyng vnder a generall name, the sūme and the corpse of all sinnes together in general, wher∣as the priestes dyd procure no more but certayne offences to bee pourged by meane of sacrifice, and not all sinnes vniuersally.

Esay had thus muche taught them, that onelye God it was, who myghte geue remission of synnes vnto men. For in this manier speaketh he by the mouthe of his sayed prophete. I it is, euen veraye I it is, that dooe wype awaye thy ini∣quities for myne owne sake, and I shall nomore beare thy sinnes in remem∣braunce. But the Scribes and Phariseis, thoughe they espyed and sawe in hym playne tokens of the power of God, yet beyng offended with the infirmy∣tye of his body whan they sawe it, and partely also beyng with enuye, had more will to forge some slaundre agaynste him, then to beleue on hym. For with secrete thoughtes thus dyd they speake within theimselfes: and (as the propertye of Pharisaicall diuisyng of slaundres is,) vnto theyr moste de∣uilishe wickednesse, they pretende a cloke of hygh deuocion towardes God, and the earneste zele of tendreyng his glory.

For there is not any more pernicious a kynde of vngodlinesse, then so to dooe. What felowe is thissame here, say they, that speaketh woordes of blasphemye, presumyng on hym the thing that is appropriate vnto God alone? For who is of power to remitte sinnes, but onelye God? But than the Lorde Iesus, to declare y^t in this behalf also he had an equality of the diuine nature: made aun∣swere in this manier to the secrete thynkinges of theyr heartes. Wherfore haue ye suche thoughtes in youre heartes? whether of these twoo dooe ye iudge more easy, eyther to saye to a man that is cloggued w^t sinne, thy sinnes are forgeuen thee, or els to saye vnto thys partye, whome ye see here to haue euerye ioynte of hys bodie vnknitte and looce one from an other with the paulseye, aryse and walke? That yf ye shall see perfeicte healthe of the bodye to bee restored with a mere woorde vnto a man beeyng of hymselfe paste all remedye and cure: than beleue ye that the soule also is with lyke easinesse restored to his perfeict health. By thys that ye euidentelye see with youre iyes, beleue ye the thyng that can not bee seene wyth iyes. Lette not the infirmitie of thys bodye of myne offende you: but of the veraye actes that ye see dooen, acknoweleage ye the power of my godhed. And take ye nowe therefore a visible lesson to learne by, that the sonne of manne hath in hym a perpetuall power and appropriate vnto him on yearth to geue full remission of synnes vnto all creatures, whyche with syn∣cere feythe dooe seke and aske hys helpe: and therewithall (the sayed Scrybes and Phariseis geuyng good eare vnto hym, and earnestelye herkenyng,) he sayed to the partye that had the paulseye. To the I saye, aryse, take vp thy bedde, and goe home to thy house. And euen immediatly the man that had bene so vexed with the paulsye, as soone as he was bidden, ariseth in syghte of all the presence: and takyng vpon hys shoulders the bedde in whiche he had lien sicke, wente awaye on his feete home to his owne house, the perfeicte strengthe of his body in suche wise receiued againe, that where afore lying sicke in his bedde, he was carryed with fower men, he was nowe strong enough to carrye hys owne bed himselfe too. And awaye he goeth a perfeict whole man altogether both in soule and body, leapyng in his herte for ioye & cherefull in countenaunce, glori∣fiyng God by whose goodnesse he had bene restored to his healthe, whereas at the handes of man there had bene no hope of any recouery. And truely the peo∣ple beyng earnestely moued w^t the straunge sight that they had seen, were righte greately astouned, & many of them praysed God, that he had geuen such great power vnto man: (for as yet they demed none other ferther thyng of Iesus.)

But some of them knowyng themselfes sinfull and naughte in theyr owne

conscience, were throughlye taken with a greate feare too, forasmuche as they dyd not yet vnderstande that Christe was come of veraye purpose, not to caste awaie ne to lese suche as hadde offended, but to make them pure and innocente. And they sayed emong themselfes: we haue thys daye seen thinges to be woon∣dred at: and suche thynges as neyther we haue heard at any time to haue bene doen, nor yet haue read of. The people meruaileth and is in fear, (and euen that same is a good large steppe of forwardnesse towardes helth: but the Pha∣riseis, they grunte and murmour, and haue enuy at hym.

[ The texte.] ¶And after this he wente furth, and sawe a publicane named Leuy, sitting at the re∣ceipte of custome. And he saied vnto him: folowe me. And he leafte all, and rose vp, and fo∣lowed him. And Leuy made hym a greate feaste in his owne house. And there was a greate coumpaignie of Publicanes and of other that sate at meate with them. And the Scribes and Phariseis murmured againste his disciples saiyng: why do ye eate and drinke with Publicanes, and sinners? And Iesus aunswered, and saied vnto them: They that are whole nede not the phisician, but they that are sicke. I came not to call the righteous, but sinners to repentaunce.

And Iesus whan he was gon out from thence, after that he had preached by the waters syde, (teachyng vs thereby, that the seede of the euangelical doc∣tryne is in all places withoute excepcion to bee sowed:) as he was passyng by, he caste his iye vpon a certain publicane called Matthewe, and otherwyse also called by the name of Leuy, the sonne of Ilpheus: and this Leuy was sittyng at the receipte of custome. This was not a thyng dooen by blinde chaunce, but to haue caste his iye on him, was no lesse then to haue chosen hym to bee one of his. And a publicane he chose into the felowshyp or brotherhood of his Apo∣stles of very purpose, to reache his seruauntes, that no sorte of men is to be re∣iected from the profession of the ghospell, so that they forsake the trade of theyr former naughty lyfe, and yelde themselues wholly to perfect godlinesse. Ie∣sus sayed therfore vnto Leuy: Folowe me. And he at the voyce of Iesus, as thoughe it hadde bene one by some strong charmyng or enchauntemente clene chaunged into an other manier of man, ariseth vp, and all thynges leafte alone behynde him, euen as he was, he folowed the Lorde: Now, to conuerte a manne wholye geuen afore to a slaundreous trade of gettyng all his gaynes, and en∣wrapped with manifolde affayres suche as it is vnneath possible to get out of, to conuerte suche an one soodainlye to a clene contrarye trade, this was a mira∣cle muche more notable, then to restore the sinewes to a manne that hadde lye•• sicke of the paulsey. And that veraye poynte was euen nowe alreadye a greate herte burnyng to the Phariseis, that Iesus vtterlye refusing theym, tooke vnto hym publicanes, by whose company or hauyng to dooe with theym, the Iewes thought themselfes to bee defyled and made vnclene. But there came an other thyng besides this, whiche caused theyr enuye and grutche to braste furthe. For Matthewe beeyng nowe become a disciple of Christes, ordeyned for his maister a great feaste at home at his owne house. And thither dyd Christ vouchsalue to come accompanied with his disciples. At the same tyme were bydden & called also to the sayed feaste a great noumber of Publicanes, whom Matthewe euen as he had had them companions of his former trade: so was he now desirous and faine to haue had folowers of his new trade in cummyng to Christe. The Scribes and the Phariseis this seyng, coulde nowe no longe•• kepe in the wicked murmoure of theyr hertes, and yet durst they not presume to

speake to the Lord: but they speake to the disciples, & to the disciples they finde matters of cauillaciō against their mayster, to the entent to turne theyr mindes from him that they myght forsake him. And this was theyr saiyng to the disci∣ples: forasmuch as it besemeth the holy to be conuersaunte and to kepe coum∣paigny with the holy, wherefore doe ye bothe admitte Publicanes and sinners, which are in open slaūdre and obloquie of the worlde, to haue talke with you: and also eate and drynke familiarely with the same in theyr houses, and doe not abhorre to haue theyr table and youres al one, for a speciall token of right dere frendship with them? But Iesus well vnderstandyng what ende and purpose this diuelishe murmouring of the Phariseis was spoken for, made aunswere vnto them in his disciples behalf. Wherefore doe ye falsely turne it to my slaū∣dre (saieth Iesus) that I haue conuersacion with publicanes and sinners? Naie veraily it besemeth me with no persones sooner to kepe coumpaigny, then with sinners. For emong whom doeth it more become a phisician to be conuersaunte, then emong the sicke? I am come for none other purpose, but to cure soules that are oppressed and bounde with the diseases of synne. And more apte to bee cu∣red are such persones as these, beyng openly knowen synners, acknowelagyng their disease, and therfore calling for the phisician: then others that thinke them∣selfes whole men, shewyng a poincted shieth to the iyes of the worlde, vnder the counterfeicte pretence of ryghteousnesse, whereas within foorth they are vexed with more grieuous eiuels, and haue diseases a great deale more vncurable then they, whose sickenesse is open to bee perceyued. Forasmuche therefore as I am a phisician: it is not mete, that menne beyng (as they thynke themselfes) righteous, should take indignaciō at me, if I kepe no coumpaigny with them, seeing that whole soules haue no nede of a leache. And trulye suche as are righ∣teous in verai dede, ought not to haue enuy or grutch at sinners endeuouryng to emende to a better lyfe: That if they doe, than are they no lesse worthie to bee condemned & reproued therefore, then if one that is whole should take indigna∣cion at a phisician visityng a sicke persone to helpe hym in his sickenesse. For as concerning the cause of the foule, he is no whole mā himselfe, y^e enuieth health vnto an other beeyng sicke: and himselfe is not vnholden with a disease, that whan he may, doeth not release his neyghbour of his sickenesse. With thissame aunswere so ientle and so well to bee allowed, the Lorde Iesus bothe played the parte of an aduocate for his disciples, (who were not as yet sufficiently armed to dampe and choke the malicious capciousnes of the Phariseis and of y^e Scri∣bes:) & also did plainly teache the said Phariseis, that his curteous demeaning of hymselfe towardes sinners, was mercy, and not fauouryng of vnrighteous∣nesse: and thirdelye he dyd with couerte woordes, but yet sharpely, rebuke theyr presumpteous takyng vpon them, in that they dyd with a great solemne coun∣tenaunce despyse other persones, whereas themselfes were euen for this veraye poynte vncurably wicked enemies of God, that they stoode in their owne con∣ceiptes vpon a false and a countrefaict title of holinesse.

[ The texte.] ¶And they saied vnto him: why dooe the disciples of Iohn fast often, and praie, and the disciples of the Phariseis also: but thyne eate and drinke? He sayed vnto them: Can ye make the children of the wedding faste, while the bridegrome is with them: The dayes will come when the bridegrome also shall bee taken awaie from them: then shall they faste in those daies. He spake also vnto theym a similitude: No man putteth a piece of a newe garmente into an olde vesture: For if he doe, then breaketh he the newe, and the piece that was taken out of the newe agreeth not with the olde. And no man poureth n••we wine into olde bottels. For if he dooe, the newe wine will burste the bottels, and renne oute it selfe,

and the bottels shall peryshe. But newe wyne muste bee putte into newe bottels, and both are preserued. No man also that drinketh old wyne, strayght waye can awaye with newe, for he saieth, the old is better.

But one slaunderous querell comethe on an others necke. And it fyrste arose partely of certain that had bene disciples of Iohn. For Iohn where he was as a marching border betwene the lawe that shoulde afterwarde cease, and the li∣berty of the ghospell shortely after to aryse, he gaue certaine tradicions which dyd not vtterly disagree from the Phariseis ordeinaunces: whereas Christe, who was by the opinion of many, thoughte muche inferiour to Iohn, did vse his disciples with more sufferaunce and tendernesse, especially in such thinges as to bodily obseruaunces doe aparteyne: of which sorte are fastes, and pray∣ers: (for by these two thynges moste speciallye did the Phariseis purchase to theimselfes a fame of holines emong the people.) But Christe, though in hys owne persone he prayed often, yet dyd he teache hys dysciples, that praying ought to be both in fewe woordes, and also priuely in places secrete: Neither did he pricisely require any fast, yea and at certain thinges would he winke, in whiche the prescripcions of the lawe did partely seeme to bee neglected, whan he dyd in the meane while after a nother facion frame thē to higher stoute mat∣ters whiche dyd more speciallye apparteyne to euangelicall stoutnesse. For a muche more higher poynte of stoutenesse it is, from the botome of the herte to forgeue a displeasure or a wrong dooen vnto vs, to dooe good euen to veraye those that haue harmed vs, and to susteyn the losse of our owne lyfe for sauyng of oure neyghbour: then to forbeare eatyng of a litle meate tyll it be towardes nyght, or to humme out a fewe psalmes with the toungue. The Phariseis made woonderous muche hygh seruyce about that that might be outwardly seen, and that myght bee doen by hipocrisie: neglectyng in the meane while, and ica••tyng goe suche thynges, as are matters of true and perfeict vertue in dede. But these Phariseis beyng felowes more shamelesse, then the Scribes, boldelye presumed to chop logike euen with the Lorde hymselfe, saiyng vnto him: What is the cause, why Iohns disciples dooe often times faste, and are a great long while together in their prayers: and thy disciples eate and drinke at their own lustes, ne are not after the lyke sorte seen much in prayer? I•• thou constauntly allowe the holinesse of Iohn, why dooeste thou varie from his in∣stitucion and ordeinaunce? Unto this surmuised chalenge, the Lorde because it touched himself and no man els, aunswered ciuillye and nothing impaciently, saiyng: I dooe not saye that praiyng and fasting are naught: but in these twoo thynges I dooe in the meane time suffer my disciples to doe as they lust them∣selues, that I may after an other facion bring them forwarde to more hygher matters of stoutenesse. In those thynges whiche concerne the bodye, and come somewhat nere to the ceremonies of the lawe, my traynyng of theim is some∣what with fauour and ientilnesse: but in such matters as perteine to the soule, it is a greate waye streighter and sharper. The thynges that ye esteme for the hyghest degree of holinesse, my seruauntes shall of theyr own volūtary willes readilye dooe yf the case shall at any tyme so require. Dooe not ye in the meane time enuy my disciples. The endes of thinges shal shewe whethers institucion of Iohn, or me, shall be of more efficacie & vertue. Iohn in hys moste gloriyng protested hymself, to be a frende of the bridegroomes, & not the bridegroome

selfe. And veraily it is not co••uenient, that those which doe familiarly remain stil about the bridegrome, and bee conuersaunt with him in the spousal cham∣bre (where reason would, that all thynges should be ful of mirth and iocound∣nesse) shoulde be compelled to abstinence from eatyng and drinking. They are yet but tendre, and they depende altogether on the bridegrome. And hym shall they not haue anye long tyme emong them. But a tyme shall come, whan they shall be depriued of the spouse. And than beeyng made more firme and stable, they shall not onely of their own accorde willingly faste: but also to death and into prieson shall they be contente to goe, as often as charitie shall earnestelye require it. Fastyng of it selfe, is neyther good nor ill. Therfore they that faste, onely for to faste, dooe no greate acte at all: but suche as can accordyng to mine ordinaunce, sette at naught the glory of this worlde, passe nothing on sensuall pleasures, despise ryches, esteme all affeccions as thynges of nothing, refreine wrath and enuy, beare true louing hertes to theyr yl willers, say well by them that speake euill of theim, praye for suche as dooe persecute theim, and finallye sette not a penye by theyr lyfe in respecte of sauyng theyr brother: suche will I acknowlage as dysciples worthie and meete for me. The presence of my flesh∣ly bodye dooeth for the season make theim to bee weake: but whan thys bodye shal bee taken awaye in such wise as they may not haue me whan they would, and whan they shall haue diepely receyued the spirit of the ghospell: then shal they through theyr priuye giftes of grace within theim, bee strong and vnuan∣quishable. And suche persones as dooe put all the prayse of ryghteousnesse in corporall obseruacions, because they truste in theyr owne weorkes, are founde weake to perceiue those thynges, whiche I prepayre my seruauntes vnto: but whoso mistrustyng theyr owne doiynges, sette al theyr defence and sauegarde in the vertuous qualities of the mynd, which vertuous qualities they shal ac∣knowelage to haue receyued of me and no man els, suche men shall no manier aduersitee cause for to quaile. Iohns training of his disciples, & my breaking of myne, are of twoo sundrye sortes, because the marke that we shoote at, is not all lyke. These twoo, hys and myne, cannot haue a full myxture made of theim. For he that is wyllyng to be my disciple, muste be altogether spirituall, puttyng no manyer truste at all in thinges corporall, in whiche the ryghteous∣nesse of the Phariseis dooeth altogether consiste. And therefore I enioyne my disciples not a whit of any such thinges, as haue any affinity with the car∣nall obseruacion of the lawe, leste that, in case I shoulde admitte or suffre but euen neuer so litle, they woulde altogether slyde backe agayn to the same state, that I wil in any wyse haue theim to be moste fertheste from. And the Lorde Iesus, to the entente that he woulde shewe howe greate diuersitye there was betwene Iohn, who trayned hys disciples accordyng to the fyrste smatche of the olde lawe that he had bene nouzeled in from his infancye, and himself that by a muche other waie dyd breake his disciples to thynges of more higher per∣feccion, he put furth a similitude of thys sorte here folowyng.

There is no man (sayethe he) so folyshe that in case he were mynded to patche vp a broken hole of hys olde cote, woulde bee soe mad to sette in a pece of newe clothe cut with a payer of shiers oute of a newe garmente: whiche thing yf he shoulde doe, there were in it a double incommodity. For fyrst and formost he renteth a newe vesture to patche vp an olde: secondarilye the newe clothe stan∣dyng in the old garmente, because it agreeth not, wyll not leate the ilfauoured

syght of the patching be hydden. Agayne there is no man so folish, that he wil put newe muste into olde bottels to bee kepte: or yf he dooe, it will surelye soe come to passe, that the strengthe of the muste boylyng and weorkyng in theim, wil breake the olde bottels in soonder, and so shal consequentely folowe a dou∣ble losse. For bothe the bottels shall pertshe, and also the wyne renne out. What is therfore to be dooen? Leat there be no mixture made of such thinges as agree not the one with the other. Leat an olde garmente bee botched with olde clothe, and in a newe garmente, leate there not bee any pece of olde clothe put in. Leate also newe muste bee put in newe bottels to bee kepte: soe shall it come to passe, that the bottels shall be saued whole, and the wyne too. I know how heard a thyng it is, to make thissame new and ghostely doctrine of mine, acceptable vnto those, that haue nowe a long time bene enured with the olde. For vneath any thyng dooeth lyke any persone, yf it bee contrarye to that, that he hath long tyme bene accustomed vnto. For at once is he offended at the first tastyng of a thyng that hath not bene in vse with hym. Therfore like as he whiche hath long tyme bene accustomed to drynke olde wine, is not at the first assaiyng delited with new muste, (for he mysseth the tast that he would haue, and saith that the olde was better, but he sayeth so for none other cause, sauing onely, that he hathe bene vsed to the other:) soe they that haue liued all theyr dayes afore in the olde trade of the Iewes carnall constitucions, dooe at the first tasting of this ghostly doctrine, sterte backe, and desyre to haue their other grosser thinges again, which they haue bene vsed vnto: that is to wete, circum∣cision, holy dayes, solemne rites of sabbothes, difference of meates, diuersitie of vestures, feastes, Hierusalem, the temple, slayne sacrifices or oblacious, wa∣shynges, vowes, blinde cōstitucions of the Phariseis, with other thinges mo, not vnlike vnto these. And these premisses, thei not only requyre to haue again, but also doe preferre thesame, before such thynges as bee a greate deale better and more necessary to be had, which thynges are, an harte circūcised from per∣uerse desyres: a mynd continually keping holy day from all worldly or vngos••∣ly appliyng it selfe: a breste throughly quieted from all troubleous vexacions or assaultes of euill passions: a spirit abhorryng from the infeccion of al thin∣ges, which stayneth or defoileth the puritie of the mynd: a soule enuironed and besette rounde aboute with feyth, charitye, humilitye, and purenesse: an herte euermore temperate and refreinyng form all euilles: a mynde alwayes labou∣ryng to come to his heauenly countrey: a soule euer being a temple and a place of soiournyng for the holy goste: a soule from tyme to tyme offreeyng it selfe an acceptable and a pure sacrifice to God: a soule beyng pure & cleane from al spot of synne through the feith of the ghospell: a soule clene mortified from all thin∣ges that belong to thys worlde, and dedicatyng it selfe altogether vnto godly thynges: a mynde most ready and diligent to obserue such thinges as the doc∣tryne of the ghospell doeth enioyne and require. And the thing that it requireth forsoothe is feithe, the thyng that it enioyneth and commaundeth, is charitie. And thissame is verayly the newe muste of my doctryne, which muste or new wyne, the vessels that haue been vsed to the olde soure turned wyne of Moses law, shall not wel abide: but it requireth new & pure vessels that are through the gostlye giftes of grace, strong made to endure, & substaūciall sure to holde.

Notes

• He stoode by the lake of Geneza∣reth.
• And he saw two dippes stand by the lanes syde.
• And he sate downe, and taughte the people oute of the shyp.
• Neuerthe∣lesse at thy commaun∣demente I will looce foorth the nette.
• Whan Si∣mon sawe this, he fell downe at Iesus knees.
• Lorde goe from me: for I am a sin∣ful manne.
• And so was also Iames and Iohn. &c.
• And Iesus sayd vnto Simon: feare not.
• From hens foorth thou shalt catche men.
• Beholde there was a man ful of leprosie. &c.
• Lorde yf thou wilt, thou canste make me clene.
• And he stretched furthe hys hande.
• And he charged him that he shoulde tell no man.
• Leut. xiii. a And offre for thy clen¦sing. &c.
• And gaue him selfe to prayer.
• Whiche were come out of al the townes of Galile.
• And whan thei could not fynde. &c.
• And whan he sawe 〈…〉〈…〉. &c.
• Esai. xlii.d and .xliiii.••
• What fe∣low is this that spea∣keth blas∣phemy. &c.
• But th ye may knowe. &c.
• Praising God.
• And wer fil∣led with feare.
• And sawe a Publicane called Leuy
• And Leuy made a great feast.
• They that are whole∣nede not y^e phisiciā. &c.
• And they sayde vnto hym: why do the disci∣ples of Ihō faste? &c.
• The dayes will come whan the bridegrome also shall be takē away. &c.
• No mā put¦teth a piece of a newe garmente into an old▪