The Project Gutenberg eBook, The first New Testament printed in English, translated by William Tyndale
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Title: The first New Testament printed in English
Translator: William Tyndale
Release Date: January 1, 2004 [eBook #10553]
[Most recently updated December 28, 2005]
Language: English
Character set encoding: Latin1
***START OF THE PROJECT GUTENBERG EBOOK THE FIRST NEW TESTAMENT PRINTED IN ENGLISH***
The Pentateuch first translated from Hebrew to English by William
Tyndale, published in 1530. This edition has the same wording, but
modernized spelling. Words found in {[Braquets]} are variants from
either Coverdale 1535 or Matthew's Bible 1537.
Copyright (C) 2003 faithofgod.net
May be quoted and used freely in all non-lucre, non-commercial Scripture
distribution endeavors provided the content is not altered.
If you find any transcription error please contact :
valente@faithofgod.net
The New
Testament first translated into English from the original tongue
by William Tyndale: printed partially in 1525, and completly in 1526.
The text
of Matthew is from the Cologne quarto (1525) fragment; til Chapter 22:
"The
king came in, to visit the guests, and spied there a man which had not on a
wedding garment, and said unto him: friend, how camest thou in hither,
and"
The rest
of the New Testament is from the Worms octavo edition of 1526; Also with some
few variants [in] {brackets} from W.T. 1534 edition.
{Editor's
notes at bottom.}
CONTENTS TO GO STRAIGHT TO
The Prologue from the Cologne quarto 1525
The Preface of the Worms octavo edition of 1526
The Books contained in The New Testament :
1
The Gospel of Iesu the Messiah according to S. Mathew
2 The Gospel of Iesu the Christ according to S. Mark
3 The Gospel of Iesus the Christ of God according to S. Luke
4 The Gospel of Iesus the Saviour according to S. John
6 The Epistle of S. Paul to the Romans
7 The First Epistle of S. Paul to the Corinthians
8 The Second Epistle of S. Paul to the Corinthians
9 The Epistle of S. Paul to the Galatians
10 The Epistle of S. Paul to the Ephesians
11 The Epistle of S. Paul to the Philippians
12 The Epistle of S. Paul to the Colossians
13 The first Epistle of S. Paul to the Thessalonians
14 The second Epistle of S. Paul to the Thessalonians
15 The first Epistle of S. Paul to Timothy
16 The second Epistle of S. Paul to Timothy
17 The Epistle of S. Paul to Titus
18 The Epistle of S. Paul unto Philemon
19 The first Epistle of S. Peter
20 The second Epistle of S. Peter
21 The first Epistle of S. John
22 The second Epistle of S. John
23 The third Epistle of S. John
24 The Pistel unto the Hebrews
27 The Revelation of the Lord to John
.I. About the translation and the translator
.IIJ. Importance of the Archaic word
.IIIJ. A list of other interesting notes and definitions
.V. Some revised definitions from Webster's dictionary
(Proloque from the Cologne quarto 1525.)
The Prologue.
I have here translated (brethren and
sisters most dear and tenderly beloved in Christ) the new Testament for your
spiritual edifying, consolation and solace: Exhorting instantly and beseeching
those that are better seen in the tongues than I, and that have higher gifts of
grace to interpret the sense of the Scripture, and meaning of the Spirit, than
I, to consider and ponder my labor, and that with the spirit of meekness. And
if they perceive in any places that I have not attained the very sense of the
tongue, or meaning of the Scripture, or have not given the right English word,
that they put to their hands to amend it, remembering that so is their duty to
do. For we have not received the gifts of God for ourselves only, or for to
hide them; but for to bestow them unto the honoring of God and Christ, and
edifying of the congregation, which is the body of Christ.
The causes that moved me to translate, I
thought better that others should imagine, then that I should rehearse
them. Moreover I supposed it
superfluous, for who is so blind tare why light should be shewed to them that
walk in darkness, where they cannot but stumble, and where to stumble is the
danger of eternal damnation, other so despiteful that he would envy any man (I
speak not his brother) so necessary a thing, or so bedlam made to affirm that
good is the natural cause of blindness, and deafness to proceed out of sight,
and that lying should be grounded in troth and verity, and not rather seen
contrary, that light destroyeth darkness, and verity reproveth all manner
saying.
After it had pleased God to put in my mind,
and also to give me grace to translate this fore rehearsed new testament into
our English tongue, howsoever we have done it. I supposed it very necessary to
put you in remembrance of certain points, which are: that ye well understand
what these words mean:
The old testament.
The new testament.
The law.
The
gospell.
Moses.
Christ.
Nature.
Grace.
Worshipping and believing.
Deeds and faith;
Lest we ascribe, to the one that which belongeth to the other, and make of Christ
Moses, of the gospell the Law, despise grace and rob faith: and fall from meek
learning unto idle despicions, brawling
and scolding about words.
((The old testament.))
The old testament is a base, where in is
written the law and commandments of God, and the deeds of them which fulfill
them, and of them also which fulfilleth them not.
((The new testament))
The new testament is a base where in are
contained the promises of God, and the deeds of them which believe them or
believe them not.
((The gospell or evangelion))
Evangelion (that we call the gospell) is a
Greek word; and signifieth good, merry, glad and joyful tidings, that maketh a
man's heart glad, and maketh him sing, dance, and leap for joy. As when David
had killed Goliah the giant, came glad tidings unto the jewes, that their
fearful and cruel enemy was slain, and they delivered out of all danger: for
gladness whereof, they sung, danced, and were joyful. In like manner is the
Evangelion of God (which we call Gospel; and the New Testament) joyful tidings;
and as some say, a good hearing published by the apostles throughout all the
world, of Christ the right David how that he hath fought with sin, with death,
and the devil, and overcome them. Whereby all men that were in bondage to sin,
wounded with death, overcome of the devil, are with out their own merits or
deservings, loosed, justified, restored to life, and saved, brought to liberty,
and reconciled unto the favour of God, and set at one with him again: which
tidings as many as believe, laud praise and thank God; are glad, sing and dance
for joy.
((with evangelion is called a
testament))
This evangelion or gospell (that is to say,
such joyful tidings) is called the new testament. Because that as a man when he
shall die appointeth his goods to be dealt and distributed after his death
among them which he nameth to be his heirs. Even so Christ before his death
commanded and appointed that such evangelion, gospell, or tidings should be
declared through out all the world, and there with to give unto all that
believe all his goods, that is to say, his life, where with he swallowed and
devoured up death: his righteousness, where with he banished sin: his
salvation, where with he overcame eternal damnation. Now can the wretched man (that is wrapped in
sin, and is in danger to death and hell) hear no more joyous a thing, then such
glad and comfortable tidings, of Christ.
So that he cannot but be glad and laugh from the low bottom of his
heart, if he believe that the tidings are true.
To strength such faith with all, God
promised this his evaglion in the old testament by the prophets (as Paul sayth
in the first chapter unto the romans). How that he was chosen out to preach
God's evangelion, which he before had promised by the prophets in the holy
scriptures that treat of his son which was born of the seed of David. In the third chapter of Genesis, God saith to
the serpent: I will put hatred between thee and the woman, between thy seed and
her seed, that self seed shall tread thy head under foot. Christ is this
woman's seed, he it is that hath trodden under foot the devil's seed, that is
to say sin, death, hell, and all his power. For with out this seed can no man
avoid sin, death, hell and everlasting damnation.
Again Gen. xxij. God promised Abraham
saying: by thy seed shall all the generations of the earth be blessed. Christ
is that seed of Abraham sayth saint Paul in the third to the Galathyans: He
hast blessed all the world through the gospell.
For where Christ is not, there remaineth the curse that fell on Adam as
soon as he had sinned; So that they are in bondage under the domination of sin,
death, and hell. Against this curse
blesseth now the gospell all the world, in as much as it crieth openly, who so
ever believeth on the seed of Abraham shall be blessed, that is, he shall be
delivered from sin, death and hell, and shall hence forth continue righteous,
living, and saved for ever, as Christ him self saith (in the xi. of Ihon) He
that believeth on me shall never more die.
The law (saith the gospell of Ihon in the
first chapter) was given by Moses: but grace and verity by Iesus Christ. The
law (whose mnistrer is Moses) was given to bring us unto the knowledge of our
selves, that we might there by feel and perceive what we are of nature. The law
condemneth us and all our deeds, and is called of Paul (in the third chap. Of
the second pistel unto the Corrinthians) the ministration of death. For it
killeth our consciences and driveth us to desperation, in as much as it
requireth of us that which is unpossible for us to do. It requireth of us the
death of an whole, man. It requireth
perfect love from the low bottom and ground of the heart, as well in all things
which we suffer, as in those things which we do. But saith Ihon (in the same
place) grace and verity is given us in Christ. So that when the law hath passed
upon us, and condemned us to death (which is his nature to do) then have we in
Christ grace, that is to say favour, promises of life, of mercy, of pardon
freely by the merits of Christ, and in Christ have we verity and troth, in that
God fulfilleth all his promises to them that believe. Therefore is the gospell
the ministration of life. Paul calleth it, in the fore rehearsed place of the
second chap. To the Cor. The ministration of the spirit, and of righteousness.
In the gospell when we believe the promises, we receive the spirit of life, and
are justified in the blood of Christ from all things where of the law condemned
us. Of Christ it is written in the fore rehearsed first chapter of Ihon: This
is he of whose abundance, or fullness, all we have received, grace for grace,
or favour for favour. That is to say, for the favour that God hath to his son
Christ, he giveth unto us his favour, and good will, as a father to his sons. As
affirmeth Paul saying: which loved us in his beloved before the creation of the
world. For the love that God hath to Christ, he loveth us, and not for our own
faith. Christ is made lord over all, and is called in scripture God's mercy foretold whosoever flyeth to Christ, can
neither bear nor receive of God any other thing save mercy.
In the old testament are many promises,
which are nothing else but the evangelion or gospell, to save those that
believed them, from the vengeance of the law. And in the new testament is oft
made mention of the law, to condemn them, which believe not the promises.
Moreover the law and gospell may never be separate: for the gospell and
promises serve but for troubled consciences which are brought to desperation
and feel the pains of hell and death under the law, and are in captivity and
bondage under the law. In all my deeds I must have the law before me to condemn
mine unperfections. For all that I do (be I never so perfect) is yet damnable
sin, when it is compared to the law, which requireth the ground and bottom of
mine heart. I must therefore have always the law in my sight, that I may be
meek in the spirit, and give God all the laud and praise, ascribing to him all
righteousness, and to my self all unrigteousness and sin. I must also have the
promises before mine eyes, that I despair not, in which promises I see the
mercy, favour, and good will of God upon me in the blood of his son Christ,
which hath made satisfaction for mine unperfections, and fulfilled from me,
that which I could not do.
Here may ye perceive that two manner of
people are sore deceived. First they which justify them self with outward
deeds, in that they abstain outwardly from that which the law forbiddeth, and
do outwardly that which the law commandeth. They compare them selves to open
sinners and in respect of them justify them selves condemning the open sinners.
They see not how the law requireth love from the bottom of the heart. If they
did they would not condemn their neighbours. Love hideth the multitude of sins,
saith Saynct Peter in his first pistel. For whom I love from the deep bottom
and ground of mine heart, him condemn I not, neither reckon his sins, but
suffer his weakness and infirmity, as a mother the weakness of her son, until
he grow up in to a perfect man.
Those also are deceived which with out all
fear of God give them selves unto all manner vices with full consent, and full
delectation, having no respect to the law of God (under whose vengeance they
are locked up in captivity) but say: god is merciful and christ died for us,
supposing that such dreaming and imagination is that faith which is so greatly
commended in holy scripture. Nay that is not faith, but rather a foolish
opinion springing of their own nature, and is not given them of the spirit of
God. True faith is (as saith the apostle Paul) the gift of God and is given to
sinners after the law hath passed upon them and hath brought their consciences
unto the brim of desperation, and sorrows of hell.
They that have this right faith, consent to
the law that it is righteous and good, and justify God which made the law, and
have delectation in the law (not with stonding that they can not fulfill it,
for their weakness) and they abhor what soever the law forbiddeth, though they
cannot avoid it. And their great sorrow is, because they cannot fulfill the
will of God in the law, and the spirit that is in them crieth to God night and
day for strength and help with tears (as saith Paul) that cannot be expressed
with tongue.
((A justiciary))
The first, that is to say a justiciary,
which justifieth him self with his outward deeds, cosenteth not to the law in
ward, neither hath delectation therein, yee, he would rather that no such law
were. So justifieth he not God, but hateth him as a tyrant, neither careth he
for the promises, but will with his own strength be favour of him self: no wise
glorifieth he God, though he seem outward to do.
((A sensual man))
The second, that is to say the sensual
person, as a voluptuous swine, neither feareth God in his law, neither is
thankful to him for his promises and mercy, which is set forth in Christ to all
them that believe.
((A Christen man.))
The right Christen man consenteth to the
law that it is righteous, and justifieth God in the law, for he affirmeth that
God is righteous and just, which is author of the law, he believeth the
promises of God, and so justifieth God, judging him true and believing that he
will fulfill his promises. With the law he condemneth him self and all his
deeds, and giveth all the praise to God. He believeth the promises, and
ascribeth all troth to god, thus every where justifieth he God, and praiseth
God.
((Nature.))
By nature through the fall of Adam, are we
the children of wrath, heirs of the vengeance of God by birth, yee and from our
conception, we have our fellowship with the damned devils under the power of
darkness and rule of satan, while we are yet in our mother's wombs, though we
shew not forth the fruits of sin, yet are we full of the natural poison where
of all sinful deeds spring, and cannot but sin outwards (be we never so young)
if occasion be given, for our nature is to do sin, as is the nature of a
serpent to sting. And as a serpent yet young, or yet un-brought forth is full
of poison, and cannot afterward (when the time is come and occasion given) but
bring forth the fruits there of. And as an edder, a toad, or a snake is hated
of man, (not for the evil that it hath done, but for the poison that is in it
and hurt which it cannot but do) So are we hated of God for that natural poison
which is conceived and born with us, before we do any outward evil. And as the
evil, which a venomous worm doeth, maketh it not a serpent: but be cause it is
a venomous worm. Therefore doeth it evil and poisoneth. And as the fruit maketh
not the tree evil: but because it is an evil tree, therefore bringeth it forth
evil furit, when the season of fruit is. Even so do not our evil deeds make us
evil: but because that of nature we are evil, therefore we both think and do
evil, and are under vengeance, under the law, convicted to eternal damnation by
the law, and are contrary to the will of God in all our will, and in all things
consent to the will of the land.
By grace (that is to say by favour) we are
plucked out of Adam the ground of all evil, and grafted in Christ the root of
all goodness. In Christ God loved us his elect and chosen, before the world
began, and referred us unto the knowledge of his son and of his holy gospell,
and when the gospell is preached to us he openeth our hearts, and giveth us
grace to believe and putteth the spirit of Christ in us, and we know him as our
father most merciful, and consent to the law, and love it inwardly in our
heart, and desire to fulfill it, and sorrow because we cannot, which will (sin
we of frailty never so much) is sufficient till more strength be given us, the
blood of Christ hath made satisfaction for the rest: the blood of Christ hath
obtained all things for us of God. Christ is our satisfaction, redeemer,
deliverer, saviour from vengeance and wrath. Observe and mark in the pistels of
Paul, and Peter, and the gospell and pistels of Ihon what Christ is unto us.
((faith, love, works))
By faith are we never with out love and
good works, yet is our saving imputed neither to love nor unto good works, but
unto faith only. For love and works are under the law which requireth
perfection, and the ground and fountain of the heart, and damneth all
imperfections. Now is faith under the promises, which damn not: but give all
grace, mercy and favour, and whatsoever is contained in the promises.
((Righteousness other wise justifying
or justice))
Righteousness is divers; Blind reason
imagineth many matter of righteousnesses. As the just ministration of all
manner of laws, and the observing of them, and moral virtues were in
philosophers put their felicity and blessedness, which all are nothing in the
sight of God. There is in like manner the justifying of ceremonies, some
imagine them their own selves, some counterfeit other, saying in their blind
reason: such holy persons did thus and thus, and they were holy men, therefore
if I do so like wise I shall please God: but they have none answer of God, that
that pleaseth. The jewes seek righteousness in their ceremonies which God gave
unto them, not for to justify: but to describe and paint Christ unto them, of
which jewes testifieth Paul saying how that they have affection to God: but not
after knowledge, for they go about to stablish their own justice, and are not
obedient to the justice or righteousness that cometh of God. The cause is
verily, that except a man cast away his own imagination and reason, he cannot
perceive God, and understand the virtue and power of the blood of Christ. There
is the righteousness of works (as I said before) when the heart is away, they
feel not how the law is spiritual and cannot be fulfilled, but from the bottom
of the heart. There is a full righteousness, when the law is fulfilled from the
ground of the heart. This had neither Peter nor Paul in this life perfectly:
but sighed after it. They were so far forth blessed in Christ, that they
hungered and thirsted after it. Paul had this thirst, he consented to the law
of God, that it ought so to be, but he found an other lust in his members
contrary to the lust and desire of his mind, and therefore cried out saying: Oh
wretched man that I am: who shall deliver me from this body of death, thanks be
to God thorow Iesus Christ. The righteousness that before God is of value, is
to believe the promises of God, after the law hath confounded the conscience.
As when the temporal law oft times condemneth the thief or murderer and
bringeth him to execution, so that he saith nothing before him but present
death, and then cometh good tidings, a charter from the King and delivereth
him. Likewise when God's law hath brought the sinner into knowledge of him
self, and hath confounded his conscience, and opened unto him the wrath and
vengeance of God, then cometh good tidings, the Evangelion sheweth unto him the
promises of God in Christ, and how that Christ hath purchased pardon for him
hath satisfied the law for him, and appeased the wrath of God, and the poor
sinner believeth, laudeth and thanketh God, thorow Christ, and breaketh out
into exceeding inward joy and gladness, for that he hath escaped so great wrath,
so heavy vengeance, so fearful and so everlasting a death, and he hence forth
is an hungered, and at thirst after more righteousness, that he might fulfill
the law, and mourneth continually commending his weakness unto God in the blood
of our saviour Christ Iesus.
Here shall ye see compendiously and
plainly set out
the order and practice of every thing
afore rehearsed.
(Adam bringeth us to bondage.)
The fall of Adam hath made us heirs of the
vengeance and wrath of God, and heirs of eternal damnation; And hath brought us
into captivity and bondage under the devil; And the devil is our lord, and our
ruler, our head, our governor, our prince, yee and our god. And our will is
locked and knit faster unto the will of the devils, then cond an hundred
thousand chains bind a man unto a post. Unto the devils' will consent we, with
all our hearts, with all our minds, with all our might, power, strength, will
and lust. With what poisoned, deadly, and venomous hate, hateth a man his
enemy; With how great malice of mind inwardly do we slay and murder; With what
violence and rage, ye and with how fervent lust commit we advoutry,
fornication, and such like uncleanness: with what pleasure and delectation
inwardly serveth a glutton his belly; With what diligence deceive we; How
busily seek we things of the world; Whatsoever we do, think, or imagine, is
abominable in the sight of God. And we are as it were asleep in so deep
blindness, that we can neither see, nor feel in what misery, thralldom, and
wretchedness we are in, till Moses come and wake us, and publish he the law.
When we hear the law truly preached, how that we ought to love and honour God
with all our strength and might, from the low bottom of the heart: and our
neighbours (yee our enemies.) as our selves inwardly from the ground of the
heart, and to do whatsoever God biddeth, and abstain from whatsoever God forbiddeth,
with all love and meekness, with a fervent and a burning lust, from the center
of the heart, then beginneth the conscience to rage against the law, and
against God; No less (be it never so great a tempest) is so unquiet. It is not
possible for a natural man to consent to the law, that it should be good, or
that God should be righteous, which maketh the law. Man's wit, reason, and
will, are so fast glued, yee nailed and chained unto the will of the devil.
Neither can any creature lowse the bonds, save the blood of Christ.
(( Christ letteth us at liberty
))
This is the captivity and bondage whence
Christ delivered us, redeemed, and lowsed us. His blood, his death, his
patience, in suffering rebukes and wrongs, his prayers and fastings, his
meekness and fulfilling of the utmost point of the law, appeased the wrath of
God, brought the favor of God to us again, obtained that God should love us
first, and be our father, and that a merciful father, that will consider our
infirmities and weakness, and will give us his spirit again (which was taken
away in the fall of Adam) to rule govern and strength us, and to break the
bonds of Satan, where in we were so strait bound.
((The evangleion bringeth faith,
faith bringeth love: love worketh))
When
Christis thus wise preached, and the promises rehearsed, which are contained in
the prophets, in the psalms, and in divers places of the five books of Moses:
then the hearts of them which are elect and chosen, begin to meek soft, and to
melt at the bounteous mercy of God, and kindness shewed of Christ. For when the
evangelion is preached, the spirit of God entereth in to them which God hath
ordained and appointed unto eternal life, and openeth there inward eyes, and
worketh such belief in them.
When the
wofull consciences feel and taste how sweet a thing the bitter death of Christ
is, and how merciful and loving God is through Christ's purchasing and merits;
They begin to love again, and to consent to the law of God, how that it is
good, and ought so to be, and that God is righteous which made it; And desire
to fulfill the law, even as a sick man desireth to be whole, and are
anhungered, and athirst after more righteousness, and after more strength, to
fulfill the law more perfectly. And in all that they do, or omit and leave
undone, they seek God's honour, and his will with meekness, ever condemning the
unperfectness of their deeds by the law.
((Christ bringeth all goodness
freely, and giveth an ensample how to be stow in godly.))
Now Christ stondeth us in double sted, and
serveth us two manner ways. First he is our redeemer, deliverer, reconciler,
mediator, intercessor, advocate, attorney, solicitor, our hope, comfort,
shield, protection, defender, strength, health, satisfaction, and salvation.
His blood, his death, all that he ever did, is ours. And Christ him self, with
all that he is or can do, is ours. His blood sheding and all that he did, doeth
me as good service, as though I my self had done it. And God (as great as he
is) is mine with all that he hath, thorow Christ and his purchasing.
Secondarily after that we be overcome with
love and kindness, and now seek to do the will of God (which is a christen
man's nature) Then have we Christe an ensample to counterfeit, as saith Christ
him self in Ihon: I have given you an ensample. And in an other evangelist, he
saith; He that will be great among you shall be your servant and minister, as
the son of man came to minister and not to be ministered onto.
((Faith receiveth of God, and love
bestoweth the same on his neighbour.))
And Paul
saith: Counterfeit Christ. And Peter saith: Christ died for you, and left you
an ensample to follow his steps. Whatsoever therefore faith hath received of
God thorow Christ's blood and deserving, that same must love shed out
everywhere, and bestow it on our neighbours unto their profit, yee and that
though they be our enemies. By faith we receive of God, and by love we shed out
again. And that must we do freely after the ensample of Christ with out any
other respect, save our neighbour's wealth only, and neither look for reward in
earth, nor yet in heaven for our deeds: but of pure love must we bestow
ourselves, all that we have, and all that we are able to do, even on our
enemies to bring them to God, considering nothing but their wealth, as Christ
did ours.
((A true christyn man believeth that
heaven is his already by Christ's purchasing,
And therefore loveth, and worketh, to honour
God only, and to draw all things to God.))
Christ
did not his deeds to obtain heaven thereby (that had been a madness) heaven was
his already, he was heir thereof, it was his by inheritance: but did them
freely for our sakes, considering no thing but our wealth, and to bring the favour
of God to us again, and us to God. As no natural son that is his father's heir,
doeth his father's will because he would be heir, that he is already by birth:
his father gave him that yer he was born, and is lothther that he should go
with out it, then he himself hath wit to be: but of pure love doeth he that he
doeth. And ask him why he doeth any thing that he doeth, he answereth: my
father bade, it is my father's will, it pleaseth my father. Bond servants work
for hire, Children for love. For their father with all he hath, is theirs
already. So doeth a christen man freely all that he doeth, considereth nothing
but the will of God, and his neighbour's wealth only. If I live chaste, I do it
not to obtain heaven thereby. For then should I do wrong to the blood of
Christ: Christ's blood hath obtained me that, Christ's merits have made me heir
thereof. He is both door and way thither wards. Neither that I look for an heir
room in heaven, then they shall have which live in wedlock, other then a hoar
of the stews (if she repent) for that were the pride of lucifer: But freely to
wait on the evangelion, and to serve my brother with all, even as one hand
helpeth another, or one member another, because one feeleth another's grief,
and the pain of the one is the pain of the other. Whatsoever is done to the
least of us (whether it be good or bad) it is done to Christ. And whatsoever is
done to my brother (if I be a christen man) that same is done to me: neither
doeth my brother's pain grieve me less then mine own. If it were not so: how
saith Paul: let him that rejoiceth, rejoice in the Lord: that is to say Christ,
which is lord over all creatures. If my merits obtained me heaven, or an higher
room there, then had I where in I might rejoice besides the Lord.
((To bynd and lowse.))
Here see ye the nature of the law, and the
nature of the evangelion. How the Law bindeth and damneth all men, and the
Evangelion lowseth them again. The law goeth before, and the evangelion
followeth. When a preacher preacheth the Law, he bindeth all consciences, and
when he preacheth the Gospell, he loveth them again. These two salves (I mean
the Law and the Gospell) useth God and his preacher to heal and cure sinners
withall. The law driveth out the disease, and maketh it appear, and is a sharp
salve, and a fretting coursey, and killeth the deed fleshly, and lowseth and
draweth the sores out by the roots, and all corruption. It pulleth from a man
the trust and confidence that he hath in him self, and in his own works, merits,
deservings and ceremonies. It killeth him, sendeth him down to hell, and
bringeth him to utter desperation, and prepareth the way of the lord, as it is
written of Ihon the Baptist: for it is not possible that Christ should come to
a man, as long as he trusteth in him self, or in any worldly thing. Then cometh
the Evengelion, a more gentle plaster, which sowpleth, and swageth the wounds
of the conscience, and bringeth health. It bringeth the spirit of God, which
lowseth the honds of satan, and coupleth us to God and his will thorow strong faith and fervent love, with bonds too strong for the devil, the world,
or any creature to lowse them.
((A christen man feeleth the working of
the holy ghost in his soul:
and in all tribulations and adversities
fealeth God a merciful father and a loving.))
And the
poor and wretched sinner feeleth so great mercy, love, and kindness in God,
that he is sure in him self how that it is not possible that God should forsake
him, or withdraw his mercy and love from him. And boldly crieth out with Paul
saying: Who shall separate us from the love that God loveth us withall? That is
to say: what shall make me believe that God loveth me not? Shall tribulation?
Anguish? Persecution? Shall hunger? Nakedness? Shall a sword? Nay, I am sure
that neither death, nor life, neither angel, neither rule, nor power, neither
present things, nor things to come, neither high nor low, neither any creature
able to separate us from the love of God which is in Christ Iesu our lord. In
all such tribulations a Christen man perceiveth that God is his father, and
loveth him, even as he loved Christ when he shed his blood on the cross.
Finally, as before, when I was bond to the devil and his will, I wrought all
manner evil and wickedness, not for hell's sake which is there ward of sin, but
be cause I was heir of hell by birth and bondage to the devil, did I evil. For
I would none other ways do; to do sin was my nature. Even so now since I am
coupled to God by Christ's blood, do I well, not for heaven's sake: but be
cause I am heir of Heaven by grace and Christ's purchasing, and have the spirit
of God, I do good freely, for so is my nature. As a good tree bringeth forth
good fruit, and an evil tree evil fruit. By the fruits shall ye know what the
tree is: a man's deeds declare what he is within but make him neither good nor
bad &c. We must be first evil yer we do evil, as a serpent is first poisoned yer
he poison. We must be also good yer we do good yer we do good, as the fire must
be first hot yer it warm any thing. Take an ensample. As those blind which are
cured in the evangelion, could not see till Christ had given them sight; And
deaf could not hear, till Christ had given them hearing; And those sick could
not do the deeds of an whole man, till Christ had given them health: So can no
man do good in his soul, till Christ have lowsed him out of the bonds of satan,
and have given him where with to do good, yee and first have poured into him
that self good thing which he sheddeth forth afterward on other. Whatsoever is
our own is sin. Whatsoever is above that, is Christ's gift, purchase, doing,
and working. He bought it of his father derely with his blood, yee with his
most bitter death and gave his life for it. Whatsoever good thing is in us,
that is given us freely with out our deserving or merits for Christ's blood's
sake. That we desire to follow the will of God, it is the gift of Christ's
blood. That we now hate the devil's will (where unto we were so fast locked,
and could not but love it) is also the gift of Christ's blood, unto whom
belongeth the praise and honour of our good deeds, and not unto us.
(Preface of the Worms octavo edition of 1526.)
To the
Reader.
Give diligence, reader (I exhort thee) that
thou come with a pure mind, and, as the Scripture saith, with a single eye,
unto the words of health and of eternal life, by the which (if we repent and
believe them) we are born anew, created afresh, and enjoy the fruits of the
blood of Christ. Which blood crieth not for vengeance, as the blood of Abel,
but hath purchased life, love, favor, grace, blessing, and whatsoever is
promised in the Scriptures, to them that believe and obey God, and standeth between
us and wrath, vengeance, curse, and whatsoever the Scripture threateneth
against the unbelievers and disobedient, which resist, and consent not in their
hearts to the law of God, that it is right, holy, just, and ought so to be.
Mark the plain and manifest places of the
Scriptures, and in doubtful places see thou add no interpretation contrary to
them; but (as Paul saith) let all be conformable and agreeing to the faith.
Note the difference of the Law and of the
Gospell. The one asketh and requireth, the other pardoneth and forgiveth. The
one threateneth, the other promiseth all good things to them that set their
trust in Christ only. The gospel signifieth glad tidings, and is nothing but
the promises of good things. All is not gospel that is written in the gospel
book: for if the law were away, thou couldest not know what the gospel meant,
even as thou couldest not see pardon, favor, and grace except the law rebuked
thee, and declared unto thee thy sin, misdeed, and trespass.
Repent and believe the gospel, as saith
Christ in the first of Mark. Apply alway the Law to thy deeds, whether thou
find lust (1) in the bottom of thine heart to the law-ward, and so shalt thou
no doubt repent, and feel in thyself a certain sorrow, pain, and grief to thine
heart, because thou canst not with full lust do the deeds of the law. Apply the
gospel that is to say the promises unto the deserving of Christ, and to the
mercy of God and his truth, and so shalt thou not despair, but shall feel God
as a kind and a merciful father. And his spirit shall dwell in thee, and shall
be strong in thee, and the promises shall be given thee at the last (though not
by and by, lest thou shouldest forget thyself, and be negligent) and all
threatenings shall be forgiven thee for Christ's blood's sake to whom commit
thyself altogether without respect either of thy good deeds or of thy bad.
Them that are learned Christianly I beseech
forasmuch as I am sure, and my conscience beareth me record, that of a pure
intent, singly and faithfully I have interpreted it, as far forth as God gave
me the gift of knowledge and understanding that the rudeness of the work now at
the first time offend them not, but that they consider how that I had no man to
counterfeit, neither was helped with English of any that had interpreted the
same or such like things in the Scripture beforetime. Moreover, even very
necessity and cumbrance (God is record) above strength which I will not
rehearse, lest we should seem to boast ourselves caused that many things are
lacking which necessarily are required. Count it as a thing not having his full
shape, but as it were born before his time, even as a thing begun rather than
finished. In time to come (if God have appointed us thereunto) we will give it
his full shape, and put out if aught be added superfluously, and add to if
aught be overseen through negligence, and will enforce to bring to
compendiousness that which is now translated at the length, and to give light
where it is required, and to seek in certain places more proper English, and
with a table to expound the words which are not commonly used and shew how the
Scripture useth many words which are otherwise understood of the common people,
and to help with a declaration where one tongue taketh not another; and will
endeavor ourselves, as it were, to seeth (2) it better, and to make it more apt
for the weak stomachs; desiring them that are learned and able, to remember
their duty, and to help thereunto, and to bestow unto the edifying of Christ's
body (which is the congregation of them that believe) those gifts which they
have received of God for the same purpose. The grace that cometh of Christ be
with them that love him. Pray for us.
(1)
"Lust" here is used in a good sense: eagerness to obey.
(2)
"Seeth" means "boil, cook."
THE NEW
TESTAMENT
as it was
written, and
caused to
be written,
by them
which he-
ard it.
To whom
also our
sa-
viour
Christ
Iesus
commanded
that
they
should pre-
ach it
unto all
creatures.
The Books Contained in
the new Testament
i The gospell of Saynct Mathew
ij The gospell of S. Marke
iij The gospell of S. Luke
iiij The gospell of S. Ihon
iv The acts of the apostles written by S. Luke
vj The epistel of S. Paul to the Romans
vij The first epistel of S. Paul to the Corrinthians
viij The second epistel of S. Paul to the Corrinthians
ix The pistel of S. Paul to the Galathians.
x The pistel of S. Paul to the Ephesians.
xj The pistel of S. Paul to the Philippians
xij The pistel of S. Paul to the Collossians
xiij The first pistel of S. Paul to the Tessalonians
xiiij The second pistel of S. Paul to the Tessalonians
xv The first pistel of S. Paul to Timothe.
xvj The second pistel of S. Paul to Timothe.
xvij The pistel of S. Paul to Titus
xviij The pistel of S. Paul unto Philemon
xix The first pistel of S. Peter
xx The second pistel of S. Peter
xxj The first pistel of S. Ihon
xxij The second pistel of S. Ihon
xxiij The third pistel of S. Ihon
The pistel unto the Ebrues
The pistle of S. Iames
The pistle of Iude
The revelation of Ihon.
The
gospell of Saynct Mathew
The first
Chapter.
This is the book of the generation of Iesus
Christ the son of David, the son also of Abraham.
Abraham begat Isaac:
Isaac
begat Iacob:
Iacob
begat Iudas and his brethren:
Iudas
begat Phares: and Zaram of Thamar:
Phares
begat Esrom:
Esrom
begat Aram:
Aram
begat Aminadab:
Aminadab
begat Naasson:
Naasson
begat Salmon:
Salmon begat
Boos of Rahab:
Boos
begat Obed of Ruth:
Obed
begat Iesse:
Iesse
begat David the king:
David the king begat Solomon, of her that
was the wife of Ury:
Solomon
begat Roboam:
Roboam
begat Abia:
Abia
begat Asa:
Asa begat
Iosaphat:
Iosaphat
begat Ioram:
Ioram
begat Osias:
Osias
begat Ioatham:
Ioatham
begat Athas:
Athas
begat Ezechias:
Ezechias
begat Manasses:
Manasses
begat Amon:
Amon
begat Iosias:
Iosias
begat Iechonias and his brethren about the time of the captivity of Babylon.
After they were led captive to Babylon,
Iechonias begat Salathiel:
Salathiel
begat Zorobabel:
Zorobabel
begat Abiud:
Abiud
begat Eliachim:
Eliachim
begat Azor:
Azor
begat Sadoc:
Sadoc
begat Achin:
Achin
begat Eliud:
Eliud begat
Eleasar:
Eleasar
begat Matthan:
Matthan
begat Iacob:
Iacob
begat Ioseph the husband of Mary, of whom was born that Iesus which is called
Christ.
All the generations from Abraham to David
are fourteen generations. And from David unto the captivity of Babylon, are
fourteen generations. And from the captivity of Babylon unto Christ, are also
fourteen generations.
The birth of Christ was on this wise, when
his mother Mary was married unto Ioseph, before they came to dwell together,
she was found with child by the holy ghost. Then her husband Ioseph being a
perfect man, and loth to defame her, was minded to put her away secretly. While
he thus thought, behold, the angel of the lord appeared unto him in sleep
saying: Ioseph the son of David, fear not to take unto thee, Mary thy wife. For
that which is conceived in her, is of the holy ghost. She shall bring forth a
son, and thou shalt call his name Iesus. For he shall save his people from
their sins.
All this was done to fulfil that which was
spoken of the lord, by the prophet saying: Behold a maid shall be with child,
and shall bring forth a son, and they shalt call his name Emanuel, which is as
much to say, by interpretation, as God with us.
Ioseph as soon as he awoke out of sleep,
did as the angel of the lord bade him, and took his wife unto him, and knew her
not, till she had brought forth her first son, and called his name Iesus.
The
Second Chapter.
When Iesus was born in Bethlehem a town of
Iury, in the time of king Herod, behold, there came wise men from the east to
Ierusalem saying: Where is he that is born king of the jewes? We have seen his
star in the east, and are come to worship him.
Herod the king, after he had heard this,
was troubled, and all Ierusalem with him, and he sent for all the chief priests
and scribes of the people, and demanded of them where Christ should be born.
They said unto him: in Bethlehem a town of Iury. For thus it is written by the
prophet: And thou Bethlehem in the land of Iury, shalt not be the least as
pertaining to the princes of Iuda. For out of thee shall come a captain, which
shall govern my people Israhel.
Then Herod privily called the wise men, and
diligently enquired of them, the time of the star that appeared. And sent them
to Bethlehem saying: when ye be come thither search diligently for the child.
And when ye have found him bring me word, that I may come and worship him also.
When they had heard the king, they departed, and lo the star which they saw in
the east went before them, until it came and stood over the place where the
child was. When they saw the star, they were marvellously glad. And entered
into the house, and found the child with Mary his mother, and kneeled down and
worshipped him, and opened their treasures, and offered unto him gifts, gold,
frankincense, and myrrh. And after they were warned in their sleep, that they
should not go again to Herod, they returned into their own country another way.
After that they were departed, lo the angel
of the lord appeared to Ioseph in his sleep saying: arise and take the child
and his mother, and fly into Egypt, and abide there till I bring thee word. For
Herod will seek the child to destroy him. Then he arose, and took the child and
his mother by night, and departed into Egypt, and was there unto the death of
Herod, to fulfil that which was spoken of the lord, by the prophet, which
saith: out of Egypt have I called my son.
Then Herod perceiving that he was mocked of
the wise men, was exceeding wroth, and sent forth and slew all the children
that were in Bethlehem, and in all the coasts thereof, as many as were two year
old and under, according to the time which he had diligently searched out of
the wise men.
Then was fulfilled, that which was spoken
by the prophet Ieremy, saying: On the hills was a voice heard, mourning,
weeping, and great lamentation. Rachel weeping for her children, and would not
be comforted, because they were not.
When Herod was dead, lo an angel of the
lord appeared unto Ioseph in Egypt saying: arise and take the child and his
mother, and go into the land of Israhel. For they are dead, which sought the
child's death. Then he arose up, and took the child and his mother, and came
into the land of Israhel. But when he heard that Archelaus did reign in Iury,
in the room of his father Herod, he was afraid to go thither. Notwithstanding
after he was warned in his sleep, he turned aside into the parts of Galilee,
and went and dwelt in a city called Nazareth, to fulfil, that which was spoken
by the prophets: He shall be called of Nazareth.
The third
Chapter.
In those days Ihon the Baptizer, came and
preached in the wilderness of Iury saying: repent, the kingdom of heaven is at
hand. This is he of whom it is spoken by the prophet Isay, which saith: The
voice of a crier in wilderness, prepare the lorde's way, and make his paths
straight.
This Ihon had his garment of camel's hair,
and a girdle of a skin about his loins. His meat was locusts and wild honey.
Then went out to him Ierusalem, and all Ieury, and all the region round about
Iordan, and were baptised of him in Iordan, knowledging their sins.
When he saw many of the pharisees and of
the Saduces come to his baptism, he said unto them: O generation of vipers, who
hath taught you to flee from the vengeance to come? bring forth therefore the
fruits belonging to repentance. And see that ye once think not to say in
yourselves, we have Abraham to our father. For I say unto you, that God is able
of these stones, to raise up children unto Abraham. Even now is the axe put
unto the root of the trees: so that every tree which bringeth not forth, good
fruit, shall be hewn down, and cast into the fire.
I baptise you in water, in token of
repentance, but he that cometh after me, is mightier than I: whose shoes I am
not worthy to bear. He shall baptise you with the holy ghost, and with fire,
which hath also his fan in his hand, and will purge his flour, and gather the
wheat into his garner, and will burn the chaff with everlasting fire.
Then came Iesus from Galilee into Iordan to
Ihon, for to be baptised of him. But Ihon forbade him saying: I ought to be
baptised of thee: and comest thou too me? Iesus answered and said to him, let
it be so now. For thus it becometh us, to fulfil all righteousness. Then he
suffered him. And Iesus as soon as he was baptised, came straight out of the
water: And lo heaven was open unto him: and he saw the spirit of God descend
like a dove, and light upon him. And lo there came a voice from heaven saying:
this is that my dear son, in whom is my delight.
The
fourth Chapter.
Then was Iesus led away of the spirit in to
a desert, to be tempted of the devil. And when he had fasted forty days and
forty nights, at the last he was an hungered. Then came until him the tempter,
and said: if thou be the son of God, command that these stones be made bread.
He answered and said: it is written, man shall not live only by bread, But by
every word that proceedeth out of the mouth of God.
Then
the devil took him up into the holy city, and set him on a pinnacle of the
temple, and said unto him: if thou be the son of God, cast thyself down. For it
is written, he shall give his angels charge over thee, and with their hands
they shall stey thee up, that thou dash not thy foot against a stone. Iesus
said to him, it is written also: thou shalt not tempt thy lord God.
The devil took him up again and led him
into an exceeding high mountain, and shewed him all the kingdoms of the world,
and the beauty of them, and said unto him: all these will I give thee, if thou
wilt fall down and worship me. Then said Iesus unto him, avoid Satan. For it is
written, thou shalt worship thy lord God, and him only, shalt thou serve.
Then the devil left him, and lo the angels
came and ministered unto him.
When Iesus had heard that Ihon was taken,
he departed into Galilee, and left Nazareth, and went and dwelt in Capernaum,
which is a city upon the sea, in the coasts of Zabulon and Nephthalim, to
fulfil that which was spoken by Isay the prophet, saying: Behold the land of
Zabulon and Nephthalim, the way of the sea beyond Iordan, Galilee of the
Gentiles, the people which sat in darkness, saw great light. And to them which
sat in the region and shadow of death, light is sprong.
From that time Iesus began to preach, and
to say: Repent, for the kingdom of heaven is at hand.
As Iesus walked by the sea of Galilee, he
saw two brethren: Simon which was called Peter, and Andrew his brother, casting
a net into the sea (for they were fishers) and he said unto them, follow me,
and I will make you fishers of men. And they straightway left their nets, and
followed him.
And he went forth from thence, and saw
other two brethren, Iames the son of Zebedee, and Ihon his brother in the ship,
with Zebedee their father, mending their nets, and called them. And they
without tarrying left the ship and their father and followed him.
And Iesus went about all Galilee, teaching
in their synagogues, and preaching the gospel of the kingdom, and healing all
manner of sickness, and all manner diseases among the people. And his fame
spread abroad throughout all Syria. And they brought unto him all sick people,
that were taken with divers diseases and gripings, and them that were possessed
with devils, and those which were lunatic, and those that had the palsy. And he
healed them. And there followed him a great number of people, from Galilee, and
from the ten cities, and from Ierusalem, and from Iury, and from the regions
that lie beyond Iordan.
The fifth
Chapter.
When he saw the people he went up into a
mountain, and when he was set, his disciples came to him, and he opened his
mouth, and taught them saying: Blessed are the poor in spirit: for theirs is
the kingdom of heaven. Blessed are they that mourn: for they shall be
comforted. Blessed are the meek: for they shall inherit the earth. Blessed are
they which hunger and thirst for righteousness: for they shall be filled.
Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in
heart: for they shall see God. Blessed are the maintainers of peace: for they
shall be called the children of God. Blessed are they which suffer persecution
for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye
when men shall revile you, and persecute you, and shall falsely say all manner
of evil sayings against you for my sake. Rejoice, and be glad, for great is
your reward in heaven. For so persecuted they the prophets which were before your
days.
Ye are the salt of the earth: but and if
the salt be once unsavory, what can be salted there with? It is thence forth
good for nothing, but to be cast out at the doors, and that men tread it under
feet. Ye are the light of the world. A city that is set on an hill, cannot be
hid, neither do men light a candle and put it under a bushel, but on a
candlestick, and it lighteth all them which are in the house. See that your
light so shine before men, that they may see your good works, and glorify your
father which is in heaven.
Ye shall not think, that I am come to
disannul the law, other the prophets: no I am not come to disannul them, but to
fulfil them. For truly I say unto you, till heaven and earth perish, one iott,
or one tytle of the law shall not scape, till all be fulfilled.
Whosoever breaketh one of these least
commandments, and teacheth men so, he shall be called the least in the kingdom
of heaven. But whosoever shall observe and teach them, that person shall be
called great in the kingdom of heaven.
For I say unto you except your
righteousness exceed the righteousness of the scribes and pharisees, ye cannot
enter into the kingdom of heaven.
Ye have heard how it was said unto them of
the old time: Thou shalt not kill. Whosoever shall kill, shall be in danger of
judgement. But I say unto you, whosoever is angry with his brother, shall be in
danger of judgement. Whosoever shall say unto his brother raca, shall be in
danger of a council. But whosoever say unto his brother thou fool, shall be in
danger of hell fire. Therefore when thou offerest thy gift at the altar, and
there rememberest that thy brother hath anything against thee: leave there
thine offering before the altar, and go thy way first and reconcile thyself to
thy brother, and then come and offer thy gift.
Agree with thine adversary at once, whiles
thou art in the way with him, lest thine adversary deliver thee to the judge,
and the judge deliver thee to the minister, and then thou be cast into prison.
I say unto thee verily: thou shalt not come out thence till thou have paid the
utmost farthing.
Ye have heard how it was said to them of
old time, thou shalt not commit advoutry. But I say unto you, that whosoever
eyeth a wife, lusting after her, hath committed advoutry with her already in
his heart.
Wherefore if thy right eye offend thee,
pluck him out, and cast him from thee. Better it is for thee that one of thy
members perish than that thy whole body should be cast into hell. Also if thy
right hand offend thee, cut him off and cast him from thee. Better it is that
one of thy members perish, than that all thy body should, be cast into hell.
It is said, whosoever put away his wife,
let him give her a testimonial of her divorcement. But I say unto you:
whosoever put away his wife, (except it be for fornication) causeth her to
break matrimony. And whosoever marrieth her that is divorced, breaketh wedlock.
Again ye have heard, how it was said to
them of old time, thou shalt not forswear thyself, but shalt perform thine oath
to God. But I say unto you swear not at all: neither by heaven, for it is God's
seat: nor yet by the earth, for it is his footstool: Neither by Ierusalem, for
it is the city of that great king: neither shalt thou swear by thy head,
because thou canst not make one white hair, or black: But your communication
shall be, ye, ye: nay, nay. For whatsoever is more than that, cometh of evil.
Ye have heard how it is said, an eye for an
eye: a tooth for a tooth. But I say to you, that ye withstand not wrong: But if
a man give thee a blow on thy right cheek, turn to him the other. And if any
man will sue thee at the law, and take thy coat from thee, let him have thy
cloak also. And whosoever will compel thee to go a mile, go with him twain.
Give to him that asketh: and from him that would borrow turn not away.
Ye have heard how it is said: thou shalt
love thine neighbor, and hate thine enemy. But I say unto you, love your
enemies. Bless them that curse you. Do good to them that hate you. Pray for
them which do you wrong, and persecute you, that ye may be the children of your
heavenly father: for he maketh his sun to arise, on the evil, and on the good,
and sendeth his rain on the just and unjust. For if ye shall love them, which
love you: what reward shall ye have? Do not the publicans even so? And if ye be
friendly to your brethren only: what singular thing do ye? Do not the publicans
likewise? Ye shall therefore be perfect, even as your heavenly father is
perfect.
The sixth
Chapter.
Take heed to your alms. That ye give it not
in the sight of men, to the intent that ye would be seen of them. Or else ye
get no reward of your father in heaven. Whensoever therefore thou givest thine
alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites
do in the synagogues, and in the streets, for to be praised of men. Verily I
say unto you, they have their reward. But when thou doest thine alms, let not
thy left hand know, what thy right hand doth, that thine alms may be secret,
and thy father which seeth in secret, shall reward thee openly.
And when thou prayest, thou shalt not be as
the hypocrites are. For they love to stand and pray in the synagogues, and in
the corners of the streets, because they would be seen of men. Verily I say
unto you, they have their reward. But when thou prayest, enter into thy
chamber, and shut thy door to thee, and pray to thy father which is in secret:
and thy father which seeth in secret, shall reward thee openly.
But when ye pray, babble not much, as the
gentiles do: for they think that they shall be heard, for their much babbling's
sake. Be ye not like them therefore. For your father knoweth whereof ye have
need, before ye ask of him. After this manner therefore pray ye.
O our father, which art in heaven hallowed
be thy name. Let thy kingdom come. Thy will be fulfilled, as well in earth, as
it is in heaven. Give us this day our daily bread. And forgive us our
trespasses, even as we forgive them which trespass us. Lead us not in to
temptation: but deliver us from evil, [For thine is the kingdom and the power,
and the glory for ever.] Amen. For and if ye shall forgive other men their
trespasses, your father in heaven shall also forgive you. But and ye will not forgive
men their trespasses, no more shall, your father forgive your trespasses.
Moreover when ye fast, be not sad as the
hypocrites are. For they disfigure their faces, that it might appear unto men
that they fast. Verily I say unto you, they have their reward. But thou when
thou fastest, anoint thine head, and wash thy face, that it appear not unto men
how that thou fastest: but unto thy father which is in secret: and thy father
which seeth in secret, shall reward thee openly.
Gather not treasure together on earth,
where rust and moths corrupt, and where thieves break through and steal. But
gather ye treasures together in heaven, where neither rust, nor yet moths
corrupt: and where thieves neither break up, nor yet steal. For wheresoever
your treasure is, there are your hearts also.
The light of the body is thine eye.
Wherefore if thine eye be single, all thy body is full of light. But and if
thine eye be wicked, then is all thy body full of darkness. Wherefore if the
light that is in thee, be darkness: how great is that darkness?
No man can serve two masters. For either he
shall hate the one, and love the other: or else he shall lean to the one, and
despise that other. Ye cannot serve God and mammon. Therefore I say unto you,
be not careful for your life what ye shall eat, or what ye shall drink, nor yet
for your body, what raiment ye shall wear. Is not the life more worth then
meat? and the body more of value then raiment? Behold the fowls of the air: for
they sow not, neither reap, nor yet carry into the barns, and yet your heavenly
father feedeth them. Are ye not better than they?
Which of you (though he took thought
therefore) could put one cubit unto his stature? And why care ye then for
raiment? Behold the lilies of the field, how they grow. They labor not, neither
spin. And yet for all that I say unto you, that even Solomon in all his
royalty, was not arrayed like unto one of these. Wherefore if God so clothe the
grass, which is today in the field, and tomorrow shall be cast into the
furnace: shall he not much more do the same unto you, o ye of little faith?
Therefore take no thought saying: what
shall we eat, or what shall we drink, or wherewith shall we be clothed? (After
all these things seek the gentiles) For your heavenly father knoweth that ye
have need of all these things. But rather seek ye first the kingdom of heaven,
and the righteousness thereof, and all these things shall be ministered unto
you. Care not therefore for the day folowing. For the day folowing shall care
for itself. Each days trouble is sufficient for the sameself day.
The .vij.
Chapter.
Judge not lest ye be judged. For as ye
judge, so shall ye be judged. And with what measure ye mete, with the same
shall it be measured to you again. Why seest thou a mote in thy brother's eye,
and perceivest not the beam that is in thine own eye? Or why sayest thou to thy
brother: suffer me to pluck out a mote out of thine eye, and behold a beam is
in thine own eye. Hypocrite, first cast out the beam out of thine own eye, and
then shalt thou see clearly to pluck out the mote out of thy brother's eye.
Give not that which is holy to dogs,
neither cast ye your pearls before swine, lest they tread them under their
feet, and the other turn again and all to rent you.
Ask and it shall be given you: Seek and ye
shall find, knock and it shall be opened unto you. For whosoever asketh
receiveth, and he that seeketh findeth, and to him that knocketh, it shall be
opened. Is there any man among you which would proffer his son a stone if he
asked him bread? Or if he asked fish, would he proffer him a serpent? If ye
then which are evil, can give to your children good gifts: how much more shall
your father, which is in heaven, give good things, to them that ask of him?
Therefore whatsoever ye would that men
should do to you, even so do ye to them. This is the law and the prophets.
Enter in at the strait gate: for wide is
the gate, and broad is the way that leadeth to destruction: and many there be,
which go in thereat. For strait is the gate, and narrow is the way, which
leadeth unto life: and few there be, that find it.
Beware of false prophets, which come to
you, in sheep's clothing, but inwardly they are ravening wolves. Ye shall know
them by their fruits. Do men gather grapes of thorns? Or figs of briars? Even
so every good tree, bringeth forth good fruit. But a corrupt tree, bringeth
forth evil fruit. A good tree cannot bring forth bad fruite: nor yet a bad tree
can bring forth good fruit. Every tree, that bringeth not forth good fruit,
shall be hewn down, and cast into the fire. Wherefore by their fruits ye shall
know them. Not all they that say unto me, master, master, shall enter in to the
kingdom of heaven: But he that fulfilleth my father's will which is in heaven.
Many will say to me in that day, master, master, have we not in thy name
prophesied? and in thy name have we not cast out devils? and in thy name have
we not done many miracles. And then will I knowledge unto them, that I never knew
them. Depart from me, ye workers of iniquity.
Whosoever heareth of me these sayings, and
doeth the same, I will liken him unto a wise man, which built his house on a
rock: and abundance of rain descended, and the floods came, and the winds blew,
and beat upon that same house, and it was not overthrown because it was
grounded on the rock. And whosoever heareth of me these sayings, and doth not
the same, shall be likened unto a foolish man, which built his house upon the
sand, and abundance of rain descended, and the floods came, and the winds blew,
and beat upon that house, and it was overthrown, and great was the fall of it.
And it came to pass, that when Iesus had
ended these sayings, the people were astonied at his doctrine. For he taught them
as one having power, and not as the scribes.
The
.viij. Chapter.
When Iesus was come down from the mountain,
much people followed him. And lo, there came a leper, and worshipped him
saying: master, if thou wilt, thou canst make me clean. He put forth his hand
and touched him saying: I will, be clean, and immediately his leprosy was
cleansed. And Iesus said unto him. See thou tell no man, but go and shew
thyself to the priest and offer the gift, that Moses commanded to be offered in
witness to them.
When Iesus was entered into Capernaum,
there came unto him a certain Centurion, beseching him, and saying: master, my
servant lieth sick at home of the palsy, and is grievously pained. And Iesus
said unto him: I will come and cure him. The Centurion answered and said: Sir,
I am not worthy that thou shouldest come under the roof of my house, but speak
the word only, and my servant shall be healed. For I also myself am a man under
power, and have soldiers under me, and I say to one, go, and he goeth: and to
another, come, and he cometh: and to my servant, do this, and he doeth it. When
Iesus heard these sayings: he marvelled, and said to them that followed him:
Verily I say unto you, I have not found so great faith: no, not in Israell. I
say therefore unto you, that many shall come from the east and west, and shall
rest with Abraham, Isaac, and Iacob, in the kingdom of heaven: and the children
of the kingdom shall be cast out into the utmost darkness, there shall be
weeping and gnashing of teeth. Then Iesus said unto the Centurion, go thy way,
and as thou believed so be it unto thee. And his servant was healed that same
hour.
And Iesus went to Peter's house, and saw
his wife's mother lying sick of a fever, and he touched her hand, and the fever
left her: and she arose, and ministered unto them.
When the even was come they brought unto
him many that were possessed with devils, and he cast out the spirits with a
word, and healed all that were sick, to fulfil that which was spoken by Esay the
prophet saying: he took on him our infirmities, and bare our sicknesses.
When Iesus saw much people about him, he
commanded to go over the water. And there came a scribe and said unto him:
master, I will follow thee whithersoever thou goest. And Iesus said unto him:
the foxes have holes, and the birds of the air have nests, but the son of the
man hath not whereon to lay his head: Another that was one of his Disciples
said unto him: master suffer me first, to go and bury my father. But Iesus said
unto him: follow me, and let the dead bury their dead.
And he entered into a ship, and his
Disciples followed him. And lo there arose a great storm in the sea, insomuch,
that the ship was hid with waves, and he was asleep. And his Disciples came
unto him, and awoke him, saying: master, save us, we perish. And he said unto
them: why are ye fearful, o ye endowed with little faith? Then he arose, and
rebuked the winds and the sea, and there followed a great calm. And men
marvelled and said: what man is this, that both winds and sea obey him?
And when he was come to the other side,
into the country of the Gergesites, there met him two possessed of devils,
which came out of the graves, and were out of measure fierce, so that no man
might go by that way. And lo they cried out saying: O Iesu the son of God, what
have we to do with thee? art thou come hither to torment us before the time be
come? There was a good way off from them a great herd of swine feeding. Then
the devils besought him saying: if thou cast us out, suffer us to go our way
into the herd of swine. And he said unto them: go your ways. Then went they
out, and departed into the herd of swine. And lo, all the herd of swine was
carried with violence headlong into the sea, and perished in the water. Then
the herdsmen, fled and went their ways into the city, and told everything, and
what had fortuned unto them that were possessed of the devils. And lo, all the
city came out, and met Iesus. And when they saw him they besought him, to
depart out of their coasts.
The .ix.
Chapter.
And he entered into a ship: and passed over
and came into his own city. And lo, they brought unto him a man sick of the
palsy, lying in his bed. And when Iesus saw their faith, he said to the sick of
the palsy: son be of good cheer, thy sins be forgiven thee. And lo certain of
the scribes said in themselves, he blasphemeth. And when Iesus saw their
thoughts, he said: wherefore think ye evil in your hearts? Whether is easier to
say, thy sins be forgiven thee, or to say: arise and walk? That ye may know,
that the son of man hath power to forgive sins in earth, then said he unto the
sick of the palsy: arise, take up thy bed, and go home to thine house. And he
arose and departed to his house. The people that saw it, marvelled and
glorified God, which had given such power to men.
And as Iesus passed forth from thence he
saw a man sit at the receit of custom named Matthew, and said to him: follow
me. And he arose and followed him. And it came to pass, that Iesus sat at meat
in his house. And lo, many publicans and sinners, came and sat down also with
Iesus, and his disciples. When the pharisees had perceived that, they said unto
his disciples: why eateth your master with publicans and sinners? When Iesus
heard that, he said unto them: The whole need not the physician, but they that
are sick. Go and learn, what that meaneth: I have pleasure in mercy, and not in
offering. For I am not come to call the righteous, but the sinners to
repentance.
Then came the disciples of Ihon to him,
saying: why do we and the pharisees fast oft, but thy disciples fast not? And
Iesus said unto them: can the wedding children mourn as long as the bridegroom
is with them? The time will come, when the bridegroom shall be taken from them,
and then shall they fast. No man pieceth an old garment with a piece of new
cloth. For then taketh he away the piece again from the garment, and the rent
is made worse. Neither do men put new wine, into old vessels: for then the
vessels break, and the wine runneth out, and the vessels perish. But they pour
new wine into new vessels, and so are both saved together.
While he thus spake unto them, lo, there
came a certain ruler, and worshipped him saying: my daughter is dead already,
but come, and lay thy hand on her, and she shall live. And Iesus arose and
followed him, with his disciples. And behold, a woman which was diseased with
an issue of blood xij. years, came behind him and touched the hem of his
vesture. For she said in herself: If I may touch but even his vesture only I
shall be safe. Iesus turned him about, and beheld her, saying: daughter be of
good comfort, thy faith hath made thee safe. And she was made whole even that
same hour.
And when Iesus came into the ruler's house,
and saw the minstrels and the people wondering, he said unto them: Get you
hence, for the maid is not dead, but sleepeth. And they laughed him to scorn.
As soon as the people were put forth adoors, he went in and took her by the
hand, and the maid arose. And this was noised throughout all that land.
And as Iesus departed thence, two blind men
followed him crying, and saying: O thou son of David, have mercy on us. And
when he was come into the house, the blind came to him. And Iesus said unto
them believe ye that I am able to do this? they said unto him ye master. Then
touched he their eyes saying: according to your faith, be it unto you. And
their eyes were opened. And he charged them, saying: see that no man know of
it. But they as soon as they were departed, spread abroad his name through out
all the land.
As they went out, behold, they brought to
him a dumb man possessed of a devil. And as soon as the devil was cast out, the
dumb spake. And the people marvelled, saying: it never so appeared in Israhel.
But the pharisees said: he casteth out devils, by the power of the chief devil.
And Iesus went about all cities and towns,
teaching in their synagogues, and preaching the gospell of the kingdom. And
healing all manner sickness and disease among the people. But when he saw the
people, he had pity on them, because they were pined away, and scattered abroad
even as sheep, having no shepherd. Then said he to his disciples: the harvest
is great, but the laborers are few. Wherefore pray the harvest lord, to send
forth laborers into his harvest.
The .x.
Chapter.
And he called his xij. disciples unto him,
and gave them power against unclean spirits, to cast them out, and to heal all
manner of sicknesses, and all manner of diseases.
The names of the xij. apostles are these.
The first Simon which is called Peter: and Andrew his brother. Iames the son of
Zebedee, and Ihon his brother. Philip and Bartholomew. Thomas and Matthew the
publican. Iames the son of Alphe and Lebbeus, otherwise called Thaddeus. Simon
of Chane, and Iudas Iscariot, which also betrayed him.
These xij. sent Iesus, and commanded them
saying: Go not into the ways that lead to the gentiles, and in to the cities of
the samaritans enter ye not: But go rather to the lost sheep of the house of
Israhel. Go and preach saying: how the kingdom of heaven is at hand. Heal the
sick, cleanse the lepers, raise the dead, cast out the devils. Freely ye have
received, freely give again. Possess not gold, nor silver, neither brass in
your girdles, nor yet scrip towards your journey. Neither two coats, neither
shoes, nor yet a rod: for the workman is worthy to have his meat. Into
whatsoever city, or town ye shall come, enquire who is worthy in it, and there
abide till ye go thence.
And when ye come into an house greet the
same. And if the house be worthy, your peace shall come upon the same. But if
it be not worthy, your peace shall return to you again. And whosoever shall not
receive you, nor will hear your preaching, when ye depart out of that house, or
that city, shake off the dust of your feet. Truly I say unto you, it shall be
easier for the land of Sodom, and Gomorra, in the day of judgement, than for
that city.
Lo I send you forth, as sheep among wolves.
Be ye therefore wise as serpents, and innocent as doves. Beware of men, for
they shall deliver you up to the councils, and shall scourge you in their
synagogues. And ye shall be brought to the head rulers and kings for my sake,
in witness to them and to the gentiles.
But when they put you up take no thought,
how, or what ye shall speak, for it shall be given you even in that same hour,
what ye shall say. For it is not ye that speak, but the spirit of your father
which speaketh in you. The brother shall betray the brother to death, and the
father the son. And the children shall arise against their fathers, and
mothers, and shall put them to death, and ye shall be hated of all men, for my
name. But whosoever shall continue unto the end, shall be saved.
When they persecute you in one city, fly
into another. I tell you for a truth, ye shall not finish all the cities of
Israhel, till the son of man be come. The disciple is not above his master: Nor
yet the servant above his lord. It is enough for the disciple to be as his master
is, and that the servant be as his lord is. If they have called the lord of the
house beelzebub: how much more shall they call them of his household so? Fear
them not therefore.
There is nothing so close, that shall not
be opened, and nothing so hid, that shall not be known.
What I tell you in darkness, that speak ye
in light. And what ye hear in the ear that preach ye on the house tops.
And fear ye not them which kill the body,
and be not able to kill the soul. But rather fear him, which is able to destroy
both soul and body in hell. Are not two sparrows sold for a farthing? And none
of them doth light on the ground, without your father. And now are all the
hairs of your heads numbered. Fear ye not therefore, ye are of more value, than
many sparrows.
Whosoever therefore knowledgeth me before
men, him will I knowledge before my father which is in heaven. But whosoever
shall deny me before men, him will I also deny before my father which is in
heaven.
Think not, that I am come to send peace
into the earth. I came not to send peace, but a sword. For I am come to set a
man at variance against his father, and the daughter against her mother, and
the daughter in law against her mother in law: And a man's foes shall be, they
of his own household.
He that loveth his father, or mother more
than me, is not worthy of me. And he that loveth his son, or daughter more than
me, is not meet for me. And he that taketh not his cross and followeth me, is
not meet for me. He that findeth his life, shall lose it: and he that loseth
his life for my sake, shall find it.
He that receiveth you, receiveth me: and he
that receiveth me, receiveth him that sent me. He that receiveth a prophet in
the name of a prophet, shall receive a prophet's reward. And he that receiveth
a righteous man in the name of a righteous man, shall receive the reward of a
righteous man. And whosoever shall give unto one of these little ones to, drink
a cup of cold water only, in the name of a disciple: I tell you of a truth, he
shall not lose his reward.
The .xj.
Chapter.
And it came to pass when Iesus had ended
his precepts unto his disciples, he departed thence, to preach and teach in
their cities.
When Ihon being in prison heard the works
of christ, he sent two of his disciples and said unto him. Art thou he that
shall come: or shall we look for another. Iesus answered and said unto them. Go
and shew Ihon what ye have heard and seen. The blind see, the halt go, the
lepers are cleansed: The deaf hear, the dead are raised up again, and the
gospel is preached to the poor. And happy is he that is not hurt by me.
Even as they departed, Iesus began to speak
unto the people of Ihon. What went ye for to see in the wilderness? went ye out
to see a reed wavering with the wind? other what went ye out for to see? went
ye to see a man clothed in soft raiment? Behold, they that wear soft clothing
are in kings' houses. But what went ye out for to see? went ye out to see, a
prophet? Ye I say unto you, and more than a prophet. For this is he of whom it
is written. Behold, I send my messenger before thy face which shall prepare thy
way before thee.
Verify I say unto you, among the children
of women arose there not a greater than Ihon baptist. Notwithstanding he that
is less in the kingdom of heaven, is greater than he. From the time of Ihon
baptist hitherto, the kingdom of heaven suffereth violence, and they that make
violence pulleth it to them. For all the prophets, and the law prophesied unto
the time of Ihon. Also if ye will receive it, this is Helyas, which should
come. He that hath ears to hear whithall, let him hear.
But whereunto shall I liken this
generation? it is like unto children, which sit in the market, and call unto
their fellows, and say: we have piped unto you, and ye have not danced, we have
mourned unto you, and ye have not sorrowed. For Ihon came, neither eating nor
drinking, and they say, he hath the devil. The son of man came eating and
drinking, and they say, behold a glutton, and drinker of wine, and a friend
unto publicans, and sinners. And wisdom is justified of her children.
Then began he to upbraid the cities, in
which most of his miracles were done, because they did not repent. Woe be to
thee Chorasin. Woe be to thee Bethsaida, for if the miracles which were shewed
in you, had been done in Tyre and in Sidon: they had repented long agone in
sackcloth and ashes. Nevertheless I say to you, it shall be easier for Tyre and
Sidon, at the day of judgement, than for you. And thou Capernaum, which art
lift up unto heaven, shalt be thrust down to hell. For if the miracles which
have been done in thee, had been shewed in Sodom, they had remained to this
day. Nevertheless I say unto you, it shall be easier for Sodom in the day of
judgement, than for thee. Then Iesus answered and said. I praise thee o father
lord of heaven and earth, because thou hast hid these things from the wise and
prudent, and hast opened them unto babes, even so father, for so it pleased
thee. All things are given unto me of my father. And no man knoweth the son,
but thy father neither knoweth any man the father, save the son, and he to whom
the son will open him.
Come unto me all ye that labor, and are
laden, and I will ease you. Take my yoke on you, and learn of me, for I am
meek, and lowly in heart: and ye shall find ease unto your souls. For my yoke
is easy, and my burden is light.
The .xij.
Chapter.
In that time went Iesus on the sabbath day
thorow the corn, and his disciples were anhungered, and began to pluck the ears
of corn, and to eat. When the pharisees had seen that, they said unto him:
Behold thy disciples do that which is not lawful to do upon the sabbath day. He
said unto them: Have ye not read what David did, when he was anhungered, and
they also which were with him? How he entered into the house of God, and ate
the hallowed loaves, which were not lawful for him to eat, neither for them
which were with him, but only for the priests. Or have ye not read in the law,
how that the priests in the temple break the sabbath day, and yet are
blameless? But I say unto you, that here is one greater than the temple.
Wherefore if ye had wist, what this saying meaneth: I require mercy, and not
sacrifice, ye would never have condemned innocents. For the son of man is lord
even of the Sabbath day.
And he departed thence, and went into their
synagogue, and behold, there was a man, which had his hand dried up. And they
asked him saying: is it lawful to heal upon the sabbath day? because they might
accuse him. And he said unto them: which is he among you, if he had a sheep
fallen into a pit on the sabbath day, that would not take him and lift him out?
And how much is a man better then a sheep? Wherefore it is lawful to do a good
deed on the sabbath day. Then said he to the man: stretch forth thy hand, and
he stretched forth, and it was again made even as whole as the other.
Then the pharisees went forth, and took
council against him, how they might destroy him. When Iesus knew that, he
departed thence, and much people followed him, and he healed them all. and
charged them, that they should not make him known, to fulfil that which was
spoken by Esay the prophet, which sayeth: Behold my son, whom I have chosen, my
darling, in whom my soul hath had delight. I will put my spirit on him, and he
shall shew judgement to the gentiles. He shall not strive, he shall not cry,
neither shall any man hear his voice in the streets, a bruised reed, shall he
not break, and flax that beginneth to burn he shall not quench, till he send
forth judgement unto victory, and in his name shall the gentiles trust.
Then was brought to him, one possessed with
a devil which was both blind and dumb, and he healed him, insomuch that he
which was blind and dumb, both spake and saw. And all the people were amazed,
and said: Is not this the son of David? When the pharisees heard that, they
said: he driveth the devils no other wise out, but by the help of belzebub the
chief of the devils.
But Iesus knew their thoughts, and said to
them. Every kingdom divided with in itself shall be desolate. Neither shall any
city or household divided against itself, continue. So if satan cast out satan,
then is he divided against him self. How shall then his kingdom endure? Also if
I by the help of belzebub cast out devils: by whose help do your children cast
them out? therefore they shall be your judges: But if I cast out the devils by
the spirit of God: then is the kingdom of God come on you?
Either how can a man enter into a mighty man's
house, and violently take away his goods, except he first bind the strong man,
and then spoil his house? He that is not with me, is against me: And he that
gathereth not with me, scattereth abroad. Wherefore I say unto you, all manner
of sin and blasphemy shall be forgiven unto men, but the blasphemy against the
holy ghost, shall not be forgiven unto men. And whosoever speaketh a word
against the son of man, it shall be forgiven him: but whosoever speaketh
against the holy ghost, it shall not be forgiven him: no, neither in this
world, neither in the world to come.
Either make the tree good, and his fruit
good also, or else make the tree evil, and his fruit evil also. For the tree is
known by his fruit. O generation of vipers, how can ye say well, when ye
yourselves are evil? For of the abundance of the heart, the mouth speaketh. A
good man out of the good treasure of his heart, bringeth forth good things. And
an evil man out of his evil treasure, bringeth forth evil things. But I say
unto you, that of every idle word, that men shall have spoken, they shall give
accounts at the day of judgement. For by thy words thou shalt be justified: and
by thy words thou shalt be condemned.
Then answered certain of the scribes and of
the pharisees saying: Master, we would fain see a sign of thee. He answered
them saying: the evil and advoutrous generation seeketh a sign, but there shall
no sign be given to them, but the sign of the prophet Ionas. For as Ionas was
iij days, and iij nights, in the whale's belly: so shall the son of man be iij
days and iij nights in the heart of the earth. The men of Nineveh shall rise at
the day of judgement, with this nation, and condemn them: for they repented at
the preaching of Ionas. And behold a greater than Ionas is here. The queen of
the south shall rise at the day of judgement with this generation, and shall
condemn them: for she came from the utmost parts of the world, to hear the
wisdom of Solomon. And behold here is a greater than Solomon.
When the unclean spirit is gone out of a
man, he walketh throughout dry places, seeking rest, and findeth none. Then he
sayeth: I will return again into my house, from whence I came out. And when he
is come, he findeth the house empty and swept, and garnished. Then he goeth his
way, and taketh vij. spirits worse then him self, and so enter they in and
dwell there. And the end of that man is worse than the beginning. Even so shall
it be to this froward nation.
While he yet talked to the people: behold,
his mother and his brethren stood without the doors, desiring to speak with
him. Then one said unto him: behold thy mother and thy brethren stand without,
desiring to speak with thee.
He answered and said to him that told him:
Who is my mother? or who are my brethren? And he stretched forth his hand over
his disciples, and said: Behold my mother and my brethren. For whosoever
fulfilleth my father's will which is in heaven, he is my brother, my sister,
and my mother.
The
.xiij. Chapter.
The same day went Iesus out of the house,
and sat by the sea side, and much people resorted unto him, so greatly that he
went, and sat in a ship, and all the people stood on the shore. And he spake
many things to them in similitudes, saying: Behold, the sower went forth to sow,
and as he sowed, some fell by the ways side, and the fowls came, and devoured
it up. Some fell upon stony ground where it had not much earth, and anon it
sprong up, because it had no depth of earth: and when the sun was up, it caught
heat, and for lack of rooting withered away. Some fell among thorns, and the
thorns arose, and choked it. Part fell in good ground, and brought forth good
fruit: some an hundred fold, some fifty {or sixty} fold, some thirty fold.
Whosoever hath ears to hear, let him hear.
And
his disciples came, and said to him: Why speakest thou to them in parables? He
answered and said unto them: It is given unto you to know the secrets of the
kingdom of heaven, but to them it is not given. For whosoever hath, to him
shall be given: and he shall have abundance. But whosoever hath not: from him
shall be taken away even that same that he hath. Therefore speak I to them in
similitudes: for though they see, they see not: and hearing they hear not:
nether understand. And in them is fulfilled the prophecy of Esay, which
prophecy saith: with your ears ye shall hear, and shall not understand, and
with your eyes ye shall see, and shall not perceive. For this people's heart is
waxed gross: And their ears were dull of hearing, and their eyes have they
closed, lest they should see with their eyes, and hear with their ears, and
should understand with their hearts, and should turn, that I might heal them.
But blessed are your eyes, for they see, and your ears, for they hear. Verily I say unto you, that many prophets and perfect men have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them. Hear ye therefore the similitude of the sower. When a man heareth the word of the kingdom, and understandeth it not, there cometh the evil man, and catcheth away that which was sown in his heart. And this is he which was sown by the way side. But he that was sown in the stony ground is he, which heareth the word of God, and anon with joy receiveth it, yet hath no roots in himself, and therefore dureth but a season: for as soon as tribulation or persecution ariseth because of the word, by and by he falleth. He that was sown among thorns, is he, that heareth the word of God, but the care of this world, and the deceitfulness of riches choke the word, and so is he made unfruitful. He which is sown in the good ground, is he, that heareth the word and understandeth it, which also beareth fruit and bringeth forth, some an hundr