A Sermon of the child jesus made by the most famous clerk Doctor Erasmus of Roterdan.  
¶ To be pronounced and preached of a child unto children.   

¶ A sermon of the child jesus made by Erasmus to be pronounced and preached of a child unto children.  

I A child going about to speak before children of the ineffable child jesus will not wish the eloquence of Tully/ which might strike the cares with short and vain pleasure/ for how much Christ'S wisdom is in distance from the wisdom of the world (the distance is unmeasurable) so much aught the christian eloquence differ from the eloquence of the world. But this I would ye might with 〈◊〉 vows 〈◊〉 with me of 〈◊〉 so good a father of the good 〈…〉 fyte praise/ that likewise as our hole life ought to express none other than the spirit jesus Christ (of whom this day we do intend to speak) so likewise this our sermon may saver on him/ represent him/ breath him/ which is both the word of the father and hath all only the words of life/ whose lively and working speech is more piercing than any ii edged sword piercing to the very inward chambers of the heart. And that he/ from whose body floods of livish water do run/ will vouch salve by the instrument of my voice as it were by the pipe of a conduit to flow into the minds of all you/ with the plenteous moisture of the heavenly grace to water them. This thing so I trust shall come to pass (most dearly beloved fellows) if we will join to the godly requests/ ears which be purged and true●● thirsting. That is to say such ears as that eternal word requiring in the gospel of sayntte Matthew the. xi. chapiter saith. Qui habit aures ad audiendum audiat/ that is to say  
☞ Who hath cares to the intent to hear/ let him hear. But as touching me/ why may I not be bold to enterprise this thing hard I will not deny/ but yet godly/ namely god himself being my aider and helper/ in whom the less man's infirmity trusteth in his own powers the more able it shallbe/ and in whom Paul boasteth that he can do all things. Moreover sith these persons do 〈◊〉 with such fervent 〈◊〉 and affection which have wedded and appointed themselves to the warfare of this world/ that is to say/ of the devil that each one of them should extol/ advance/ and magnify their captain with all the 〈◊〉 of praise that can be imagined/ how much better and sooner ought we to magnify even avy who can do best with devout hymnies and commindations our master/ redeemer/ & captain jesus/ and the same also the prince of all in general/ but of us children in especial? Him first & principally to know let us study/ known let us praise/ praised let us love/ loved let us express expressed let us counterfeit/ counterfeiting let us enjoy/ enjoing let us take immortal felicity. But in so plentiful & so unmeasurable copy of things from whence shall we take a beginning of our sermon/ or where shall we find an end? Sith he of whom we intend to entreat is the very fountain or (to speak more truly) the ocean see of all goodness and good things. But as he himself of nature incomprehensible and infinite/ yet was contented to compass and drive his own self (as who saith) into a straight. So likewise our sermon in expounding his praises which be of themselves unmeasurable/ must of necessity put a measure to itself. verily I see that there be three things principally which be wont to kindle and inflame the hearts either of scholars or of soldiers to do valiantly and manly/ the first is to be brought in to an admira/ cyon of their guide or captain! the second to love him/ the third the reward. wherefore to th'intent we might with more fervent and cheerful courages obey our master and captain jesus/ go we to. Let us consider severally all these three things with a devout curiosity in him. first of all how wonderful he is on every side and to be astonied at. After that how greatly he is to be loved and for that cause also to be followed. And last of all what high profit/ fruit/ and advantage shall arise unto us by this love. How/ it is the usage of Khetoricians in this kind of oration to show ensamples of noble princes/ to this purpose and intent that by the comparison of him whom they praise with other/ his nobles and virtues might appear the greater. But our captain so greatly and wonderfully surmounteth all the height of human dignity/ and highness that whom soever a man showeth be he never so worthy excellent and high/ yet he shall seem to add darkness and not light. For whose progeny and nobleness shall not seem smoke if thou comparest him with jesus which by an unspeakable/ nay with an unthynkable reason is borne god of god alway without time equal in all things to his eternal and most high parent. How be it though we go no further than to his human nativity/ I pray you do it not easily enshadowe and obscure the clearness of all other kings & princes in the world? as he which wonderfully above the course of nature/ his father of heaven being the worker and author/ the holy ghost breathing/ the angel being the massanger/ without man's industry was borne a virgin/ of a virgin being pregnant and with child by the handwork of the heavenly father/ and was borne a man/ and in tyme. And again was so borne a man that neither be left to be god/ nor yet he drew none of our filthiness unto him at all. Now sir what can be imagined more ample than he which being infounded through all/ yet restrained in no place abideth in himself uncompassable & unmcasurable? what is more rich than he which is the very chief & principal goodness/ from whom all good things do issue/ and yet he is not thereby dyminyshed? what is more renowned than he which is the renown of his father's glory/ and which only lighteneth every man coming into this world? what is more mighty than he to whom the father almighty hath given all power in heaven and in earth? what is of more force than he which with a simple beck made all/ at whose commandment the see falleth/ the shapes of things be turned/ the diseases flee/ the armed fall down/ the deayls are driven away/ the elements they/ the rocks of stone are cut insunder/ the dead wax a live again/ the sinners be converted/ finally all things be made new? who is of wider impery then he/ which they in heaven magnify/ they in 〈◊〉 tremble at/ this mid world humbly worshippeth/ to the comparison of whom/ the most haut and high kings confess themselves to be but wretched worms? what is stronger and more victorious than he which alone/ death which was to all other 〈◊〉 overcame with his own death/ and which laid down and abated the tyranny of Satan by his heavenly prows and virtue?  
What is more triumphant than he which breaking and spoiling hell accompaynyed with so many godly souls like a valiant conqueror ascended up to heaven and there sitteth at the right side of his father? What is wiser than he which with so wonderful reason created all things that even in the very little bees he hath left so many & so great miracles of his wisdom? and which with so wonderful order of things and harmony knitteth/ containeth/ admynistreth all which goeth round about all and yet departeth not from himself moving all/ being himself unmoved/ shaking all/ himself quiet/ finally that which is most foolish in him/ passeth by long distance the hole wisdom of the wise men of the world/ whose authority ought so much the more be the greater unto us/ that the father himself openly witnesseth of him saying/ ☞ here is my well-beloved son in whom is my pleasance/ hearken to him. What is so reverend as he to whose eyes all things be open? What is so to be dread as he which with his only beck can send both soul and body into hell. What is more beautiful than he whose countenance to behold is the high joy? Finally if many things be had precious for the antiquity? what is more ancient than he which neither had beginning nor shall have ending? But it were perchance more convenient that children should wonder at the child/ for here also he appeareth wonderful in so much that the lowest of him is more high than those things which be most high in men. How great was he whom being but a babe crying wrapped in clouts cast like an abject thing in the crib/ yet the angels from heaven magnify with their song/ the shepherds worship/ yea she that bore him worshippeth/ the brute beasts acknowledge/ the star showeth/ the wise astronomers 〈◊〉/ king Herode feareth/ all Jerusalem tremble at/ holy simeon embraceth/ Anna prophesieth the well disposed people are brought into hope of salvation. Oh the low highness & high lownes. If we wonder at new things what like thing was ever other done or heard/ or thought? If we marvel at great things/ what can be by all manner of means more ample than our jesus whom no creature can other express with the voice/ or conceive with thought/ whose'll greatness who will compass with words/ he doth much folysher than if he went about to draw up the wide ocean see with a 〈◊〉 dysch/ his immensytie is rather to be worshipped than expounded/ at which we ought so much the more to wonder that we can not attain it/ & why should we not so wrsyth that great pursuivant Johan Baptist pronounceth himself unworthy to unlose the latchettes of his 〈◊〉 Bope to/ then sweet children let us glory with an holy pride in this so noble a child jesus our master/ in this so worthy a captain/ let his highness encourage us to enterprise devoutly/ in him only let us please ourselves that thinking all that is his to be common to us all/ we may judge and count ourselves better than (being ones addict to such a captain) to serve the world or vices/ so vile & filthy masters   

¶ The second part.  
BUt the devils do wonder & also tremble at him/ only good men loveth him/ wherefore the other part of this sermon as it goeth more nigh unto us/ so it is to be herd with more attentive cares that is to wite for how many causes jesus is to beloved of us/ nay to be reloved rather/ for he loved us not yet created before all time in him self in whom even than were all things. And therefore by his native goodness when we were nought/ he form us/ and he form us/ not any manner best/ but man/ and he form to his own likeness/ that is to wise/ receivable of the high joy and with the holy breath of his mouth he did put into us the breath of life. Beside this all other beasts and fowls commanded to be obedient at our commandment/ more over the angels appointed out to protect and defend us/ he assigned and gave all this most wide and goodly building of the world to our uses and behoves/ in which he hath set us in a certain wonderful stage to the 〈◊〉 that in the things created we might wonder upon the wisdom of the make love the goodness/ have in reverence and veneration the power/ and that we might the more do thus/ be hath furnished us with so many helps of senses/ and hath garnished us with so many good qualities of mind and hath decked us with so bright & quick light of wit. what can be imagined other/ more wonderful/ or happier/ than this creature? But oh cursed envy always the compaygnion of wealth/ again by the subtlety of the serpent he fell wretchedly into sin that is to wite into worse than nought. But here agayve thou oh good Jesus with what unspeakable 〈◊〉/ with what unheard an example/ with what incomparable charity hast thou restored that work that thou didst creater for on such wise thou didst restore it that i manner it avay led them that they fell/ and this fault there is one person which not without cause calleth it an happy fautewe were/ all that might be/ bond to him that created us/ but to him that repaired us we own more than all. wilfully thou cast thyself down from the kingdom of the father into this our exile to the intent thou mightest make us which were be fore banished and driven out of paradise the citizens of heaven/ thou tookest upon the our humanity to call us to the fellowship of thy divinity/ thou didst put upon the this our flyme to the intent thou mightest clad us with the glory of immortality/ being covered in our shape/ thou wouldest live many years with us in this wretched world that thou might bring us yea thus in to the love of thee/ naked thou crepst up into this light nay night rather/ with us nay for us thou 〈◊〉 cry like a ba be/ thou didst hunger/ thirst/ suffer heat cold/ labour/ weariness/ need/ watching fasting/ and to so many evils of ours thou wouldest be thrall/ to the intent thou shouldest bring us exempted front all cuyls into the communion of thee/ that is to say of the high joy. Furthermore through out all the hole process of thy most holy life with how lively ensamples wist thou inflame our 〈◊〉? with how wholesome precepts dost thou nurture and form us? with how wonderful miracles doyste thou awaken us? with how fair monitions doyste thou draw us? with how sure promises dost thou muyte? so that there is none more commodious way to the than by thy own self which only art the way/ the troth/ & life. But thou hast not only showed the way/ but also thou have opened it while thou wouldest for us be bound/ drawn/ damned/ scorned/ whipped/ bespytted/ be bete/ be reviled and at last also upon the road of the cross/ like a lamb without spot be offcred/ that by thy bonds thou mightest loseu us/ by thy wounds heal us/ with thy blood wash us/ with thy death bring us to immortality. briefly thou bestowedst thyself wholly upon us/ that by the loss of thee (if it were possible) thou might save us which were lost/ when thou wert restored again to life thou apearedst so often to thy disciples/ and in their sight didst sty up to heaven that they might trust to come thither where they saw their heed to have gone before them. This done to the intent thou mightest yet more confirm thy friends/ thy father pacified/ thou didst send that noble pledge of thy perpctuall love/ the holy ghost/ that dead to the world we might live now in the far more truly and blessedly then we lyveby this our own spirit. I beseech you/ what can be added to these proves of high charity. Nor these so many and so great could not satisfy thy most brenning love toward us. For who can rehearse with how many deaths of martyrs thou dost encourage us to despise this world? with how many ensamples of virgins dost thou kindle us to chastity? with how many monuments of saints dost thou attyse us to devoutness of mind? with how wonderful sacraments of thy church dost thou fortify and enrich us? how dost thou comfort/ left up/ arm/ teach/ monish/ draw/ ravish/ change/ transform us with thy mystical and divine writings/ in which thou wouldest certain lyvyshe sparks of the to be hid/ which might stir us a great enkyndylling of love/ who so laboureth to drive them out with a devout diligence. Finally how art thou every where in our way/ to the intent we might not forget thee/ beside this how fatherly dost thou suffer us when we sin? How mercifully dost thou receive us when we return? Nor thou doest not impute thy good deeds for them that be kind/ nor our evil deeds thou dost not lay against us/ when we 〈◊〉/ how ever among wist thou pluck us and draw us with secret 〈◊〉? how doyste thou amend and chastise us by 〈◊〉? how entysest us by prosperities? how moveste thou every stone sekeste every way to the wood? thy most ardent charity never nor no where 〈◊〉 in comforting/ revenging/ defending & making us blessed? But what a few things of so innumerable have I 〈◊〉 gentle compaygnyons) and yet ye see what unmeasurable an heap of 〈◊〉 it is? Bo now/ who 〈◊〉 and let him magnify Pylades/ Orestes/ Pyrithoos/ Theseus/ Damon/ and Pythias with painted words/ which be all but tryfuls to these. And all these benefits hath he given freely/ of his own mere motton/ to us/ which have nothing deserved them/ nay when we were renaweys/ traitors/ and enemies/ and which could do him no pleasure again. If with mean kindnesses men be kindled to love a man/ shall we not at lest way relove our creator/ redeemer so loving/ so kind? for he requireth none other amends of us/ which he also poureth again to our lucre. The adamant melteth with goats milk/ cgyls/ lions/ leopards/ dolphins/ dragon's knowledge and requite kindness/ and oh the hardncs of man's heart harder than the adamant/ if 〈◊〉 melteth not by such kindness which hath not be herd of. O ingratitude/ more unkind than wild beasts/ if it can forget so great deservings.  
O notorious/ nay madness rather/ if so created so restored/ so enriched/ oppressed with so great kindness/ called to so great hopes can love any thing save only him/ in whom and from whom be all/ and which giveth us part with him of all things. And although every mortal creature taketh these commodities/ yet we especially be bound unto him/ because that by many probations he hath declared himself to be of a singular tenderness and favour toward our order/ I mean toward us children. first that (as he was promised by the sayings of prophets) it pleased him to be borne a young child where as in deed he was without all measure & quantity. Moreover that yet closed in the deene of the virgins womb he rejoiced to be saluted with the springing and leaping of an infaunt also not yet borne. Beside this that forth with he would his 〈◊〉 to be hallowed with the blood of 〈◊〉 children/ so that with these light harnysed soldiers (as I might say) the most 〈◊〉 captain might begin his battle. To this may be added that/ his tryumphale death approaching/ he coming to Jerusalem would be gloriously received with the procession/ meeting and loving kindness of children rather than of men/ and would have his praises to be song and proclaimed with the sweet voices of children. Now sir/ how loving and busy a defender & 〈◊〉 was he of children which when the mothers offered their children unto him that they might be blessed by touching of him/ he being discontented with his disciples that they would not suffer them to come unto him/ said. Let the babes come unto me. Nor he did not only bliss them/ but also he said that 〈◊〉 might come to heaven that would not humble himself according to the young babes. Again how lovingly did he also when he so sore frayeth men from offending his little ones saying/ it were better for a man to have a millstone hinge about his neck & be cast into the see/ than that he should grieve one of these babes/ and to these words mark what a goodly addition he made in commendation of children? ☞ Truly I say unto you their angels do always see the face of the father. O good master jesus thy little flock which is offered unto thee/ give thanks unto thee/ whom I beseech that thou wilt vouchsafe always to lay thy holy hands upon them/ and defend them from all grievance. And is not this also a great token of love when he did set a child in mids of his disciples to be an example for them to follow/ saying. Nisi conversi fueritis & efficiamini sicut paruulus iste, non intrabitis in regnum coelorum. whiles ye be converted and be made as this babe is/ ye shall not enter into the kingdom of heaven. Hitherto also belongeth that when Nicodemus demanded of Christ by what way he might come to everlasting bliss/ he demanded him to be borne again/ that is to wite/ to come again into a child. Lo so greatly infauncy pleaseth Christ our captain/ that he enforceth also the aged men to wax children again/ if they will be received into his compaygnye beside whom there is no hope of salvation. Nor S. Peter doth not disagree from his master Christ/ where as he advertiseth us as new borne children to covet milk. Nor holy Paul dysaccordeth not/ saying. Filioli mei quos iterum parturio donec formetur Christus in vobis. O my little children/ q Paul/ whom I again do bear and bring forth/ like the woman dying in childbed/ while Christ be form in you. The same Paul giveth his little babes (for so he calleth them) milk to feed on/ in Christ. There be right many such sort of places in the mystical and holy scriptures. Generally and at one word to speak the thing/ Christianity is none other thing in the world/ but a certain new birth which in the Bible is called a regeneration/ and 〈◊〉 is none other thing 〈◊〉 a being a child again. 〈◊〉 is than the mystery of a child/ great is the mystery of childhood/ wherein jesus so greatly was delighted. Let not us then 〈◊〉 our age which that true 〈◊〉 and estemer of things hath made so much of. Only this one thing/ let us give our devour that we may be such children as jesus loveth/ surely he loveth innocent and harmless children ready/ & apt to 〈◊〉/ and simple. And let us also remember this thing/ that this childhood so greatly and so dearly beloved of Christ lieth not in years/ but in minds/ it consisteth not in times but in manners. For there is a certain kind and sort of children/ which is clean overt wart/ and greatly to be fled of us/ which have smooth chins and rough minds/ children and berdles in age/ but old in vityous sleight/ soteltie/ and mischief. wherefore there is also a certain new hind of childhood which is allowed of Christ a childhood without chyldysshenes/ and generally to speak) a certain aged childhood/ which standeth not in the number of years but in innocenty and simplycitye of wit/ doth not Peter openly show the same when he saith. Deponentes igitur omnem maliciam/ & omnem dolum/ & simulationes/ & 〈◊〉/ & detractiones/ sicut modo geniti infants/ rationabile/ & sine dolo lac consupiscite/ ut in eo crescatis in salutem. That is to say/ wherefore laying a part all malice/ & 〈◊〉 wile/ & hypocrisies/ and envies/ and backbitings/ as new gotten infasites/ reasonable/ & without guile couct ye milk/ that by it ye may increase into salvation. why added he reasonable? truly because he would exclude fowlyshnes which customably is wont commonly to be the compaygnyon of this age. why doth he contract and take away envies/ simulations/ and the other vicyes/ which cspecyally reign in old men? surely to the intent we should understand that the children of Christ be esteemed by their simplicity and pureness/ and not by their birth. And in like wise S. Paul also saith. Malicia paruuli estote, sensibus aunt perfecti. In malice (q he) be babes/ but in wit be ye perfect/ how be it there is untuersally in the very age of children a certain native & natural goodness/ and as it were a certain shadow & image of innocency or a hope rather and dyspositton of a goodness to come. A soft mind and pliable to every behaviour/ shamefastness which is a good kepar of innocencit/ a wit void of vices/ brightness of body/ and as it were a flower of a flourishing world/ and (I can not tell how) a certain thing ally and familiar to spirits. For it is not for nought that as oft as the angels appear with thy show themselves in chylderits likeness/ yea moreover they that use art magic when so ever they fetch up spirits with their enchant mteens (as men say) they be called up in sickness of a bodily child/ but how much more gladly will that heavenly spirit called upon with devout and ho lie vows enter into such mansions? wherefore to these gifts of nature if imitation of that high and absolute child be cast unto/ then finally shall children seem loving & kind towards him & also worthy & fit for him/ for the 〈◊〉 that so provoketh/ who can not but love? 〈◊〉 such is the ucrtue and 〈◊〉 operation of true love/ that thou 〈◊〉 〈◊〉 to be so like (as may be possible) unto the thing which thou lovest/ 〈◊〉 thing if human love worketh in us/ what zeal of following shall 〈◊〉 love kyndlc/ to which the other compared/ is uneath a little shadow of 〈◊〉 〈◊〉 if truly and with heart/ not with only words we love jesus/ let us cudever for our power to express jesus/ or rather to be transformed into him. And if we can not follow the man/ let us children follow the child/ how be it this is no child's feet/ yea it passeth the powers of aged ysons/ but it is a thing which in manner never chanceth more happily than in children/ for so oft as the matter depend on maas help/ their strength/ age/ the distinction of male & female is 〈◊〉 & considered/ but where the matter 〈◊〉 〈◊〉 〈◊〉/ 〈◊〉 nature/ there 〈◊〉 〈◊〉 his wonderful work/ so much the more that there is but little help & trust in the flesh. Finally what doubt we or distrust/ sith he himself formeth/ fathoneth/ & transformeth us/ whom we cudevout to express? who added so great prudence to the child 〈◊〉 who to the child Solomon gave so great wisdom? who to tho. 〈◊〉. children 〈◊〉 so great pactencer who made child Hely worthy to come to god's speath? who to child Nicholas/ to Bylies/ to Bevet/ to Agnes/ to Lesyly/ to so many so tender virgins gave so manly & invincible virtue? Truly not nature but grace/ & where nature less helpeth/ there more wondetfully worketh grace/ wherefore bearing ourselves bold of this grace/ let us with a great heart and stomach enterrpryse the study to follow the child jesus/ & let us never move our eyes from hymbeing (as who should say) our mark. we have a perfit and an absolute exemplar/ there is nothing else where/ to be soft. All his life continually crieth what we ought to do. For what teacheth us that most pure child that he was borne of a most pure virgin? but to eschew all filth and defowlementes of this world/ And to meditate a certain angely call life even now in earth that is/ to meditate that here/ which there we shallbe contynyully. Truly the spirit of jesus generally abborteth and hateth all filthiness but specially that beastly lust and utterly unworthy for man. what taught he us in that he was borne fromm home in another country/ delivered of his mother in a vile cottage/ cast down in a crib/ wrapped about with vile clouts? but that we should always remember that we be here strangers for a few days/ and that all riches trodden under feet and the false honours of the world despyfeth we should haste us being as light and lose as may be to our heavenly country through vertuose labours/ in which our heavenly and native country we ought already to live in mind although we touch as per the earth with our corporal feet. Again what monished he us in that he fled into Egypt/ but that by all means we should eschew to intermeddle with contagious people which labour to put out Christ in us (that is to wite) innocency/ and the despising of the world? what taught he us that he was 〈◊〉/ but that we should cut of all carnal atrections which disturb us halting unto christ/ & that being dead as 〈◊〉 were in our own selves be led and nourished only with the spirit of jesus? what taught he us in that he was 〈◊〉 up in the temple/ but that we should wholly offer up and dedicate ourselves even from our infauncie to god and to holy things/ and forthwith the vessel of our mind being yet new and fresh drink into us jesus/ for no age is 〈◊〉 to learn holiness/ nay rather none other age is more timely and mere to learn christ/ than that which knoweth not yet the world. Now consider ye with ourselves (oh children) with how holy studies and occupations that same child so borne so offered up to god did pass our his childhood. Not with idleness/ not with eating and drinking/ not with sleep/ not with vain sports and plays/ not with fowlyshe fables/ not with straynges abroad/ as the common sort of children are wont to do/ but either with minystring and seruyug his parents/ or with holy prayers/ or hearing the preachers and teachers/ or with devout meditations or with holy and arnest communications with other children/ hath not saint Luke in his gospel comprised briefly all these and many other like/ when he writeth in this manner. Puer crescebat & confortabatur plenus sapientia, & gratia dei erat millo. That is to say. The child grew and waxed strong/ full of wisdom/ and the grace of god was in him. Do ye not manifestly see a new kind of childhood. Of the children in times passed it was said. Stulticia colligata est in cord pueri. That is to say. Folly is teyed together in a child's heart. Of the new child ye here. Plenus sapientia full of wisdom/ why do we any longer excuse our rudeness under the clock of our tender age/ when we hear a child not one lie wise but full of wisdom? See how this child hath inverted all order of things which saith in the Apocalyps Ecce ego nova facio omnia/ that is to say. 〈◊〉 I make all new. The wisdom of the aged is destroyed/ and the prudence of the prudent is disallowed/ and children be replenished with wisdom. And for this very cause he giveth thanks to his father/ saying. Quoniam absondisti haec a sapientibus & renelasti 〈◊〉 paruulis. because thou haste hid these from wise/ and hast disclosed them to infants. But lest we should here covet and study for the foully she and desceytfull wisdom of this world he addeth forthwith. Et gratia dei erat in illo The grace of god was in him. He when all is done is the wise man and hath the right knowledge/ which to the world is but a fool/ and which savoureth nothing but Christ. He is known not by the books of the philosophers/ nor yet by subtle and sophistical arguments/ but by pure faith he is known/ by hope he is holden/ by charity he is won. How many things hath this child taught by his ensample? when he was but. xii. 〈◊〉 of age he stolen away privily from his parents/ which could not be found neither among his kinsfolk/ nor among his acquaintance/ at last was found after the space of. three days. But where I beseech you was he found? In fairs/ in markets/ in ways/ i taverns dancing or singing? hearken ye children where the child jesus was found/ leaving his friends and in manner a fugitive & a renaway/ and ye shall casyly understand where ye ought to be consernaunt. In the temple (I say) he was found sitting in the mids of the doctors hearing their reasons/ and demanding questions of them. What hath jesus taught us by these so wonderful deeds? No doubt but that he hath taught us some great thing/ some earnest matter/ and to be highly followed/ & what is that? Surely that while Christ were big in us (for he is also borne in us/ & hath his degrees of ages/ until he grow up to a strong and perfect man/ and into the measure of his fullness) wherefore while (I say) he were big in us/ he teacheth us to transfer and shift our natural affections which be toward our parents and other friends upon god/ nothing to love here/ nothing to magnify but in Christ & Christ in all/ let us remember that we have our true father/ country/ kinsfolk and friends in heaven. But left a man would imagine with this neglecting of parents should saver any pride or disobediencie/ it followeth. Et erat subditus illis. And he was subject unto them/ nay rather none more truly loveth his parents/ none more naturally honoureth them/ none obeyeth them more obsequiosly/ than he which thus contemueth them. What is it to sit in the temple/ but to rest in holy things/ and to bring a mind to learn/ quiet from all worldly cares? Nothing is more turbulent than vices/ and again wisdom loveth 〈◊〉 and quietness. Now/ of what any person shall we disdain to learn/ how attentyte cares aught we to give to our masters/ when that heavenly child jesus the wisdom of god his father/ sitteth in mids of the doctors/ hearing and again demanding of them and answering/ but so answering that all wondered on his wisdom? Nor no wonder sith he was such one/ to whom all the wisdom of the world is foolish. The knowledge of laws is a goodly thing/ the setence of philosophy is a noble thing/ the profession of divinitte is a thing highly to be magnified. But who heareth jesus/ forthwith all thing ware foolish/ but our answer though it can not stir a miracle of wisdom at lest way let it saver of sovernes and discretion/ let it saver innocency. Again I beseech you how obeysaujit/ how serviable becometh it us to be to our parents & masters (whom we ought to prefer as they which be the parents of the wit) sith that lord of all/ at what time he was of that deep wisdom that his parents understood him not/ yet he returned with them to Nazareth submitting himself unto them. we own this to the natural love/ we own this to the reverence toward our parent's/ that otherwiles we give place to their will though we see better what is to be done than they. But now it is good to see with how meet an end Luke hath concluded the childhood of jesus.  
Et jesus (q he) proficiebat sapientia, aetate, & gratia apud deum & apud homines. jesus (〈◊〉 saint Luke) did further in wisdom/ age/ and grace with god and with men. How many things in how few words hath he taught us? first of all that with the grow and the increase of age/ the increase also of holiness ought to be coupled/ 〈◊〉 that saying be rightly spoken upon us which saint Augustyn spoke upon the common sort of men. Qui maior est aetate, maior est iniquitate. 1. the 〈◊〉 in age/ the greater in lewdness. Or lest in this most goodly and fair baiell we should at any time rest us and stand still/ or think that we have won the field/ but after the manner of them/ which run at a game neglecting that which we have left behind us/ contend always and labour fourther up/ and alway assay to climb from good to better/ from better to the best/ till as last it be come to the mark (that is to say) to the end of this life.  
Socrates what time he was very aged even as though he knew nothing/ so always he thirsted to learn/ and that of any one. So likewise we the more we be in Christ/ the less we shall please ourselves if so be that we profit in him truly/ so that always the standing in a maus own conceit is the very pestilence and veter destruction both of studies and also of goodness. And after 〈◊〉/ the over ripe kind of wits cometh not lightly to thirst neither of learning nor goodness/ I think that the order also is not in vain apud deum, & apud homines with god & with men. So that we ought to understand that chiefly & first of all we must apply us that our life may please god/ and if we do so/ the favour of man shall follow alone. For nothing is more fair than virtue/ nothing more amiable/ after whom praise is accustomed the more to follow/ the less that it be coveted. With as few words as we might we have expressed unto you (children) an exemplar & precedent of a child/ whom we ought both to love most/ and follow most effectually. And surely so much shall we seem to love/ as we shall follow him. Again how much the more 〈◊〉 we shall love him/ so much the fuller we shall follow him. Wherefore let us require this one thing of him with daily & pure prayers/ that he will grant us to burn in his love/ to prove like unto him/ that is/ chaste/ pure/ un spotted/ mild/ simple/ easy to be entreated/ void of craft/ ignorant of guile/ knowing not what envy meaneth/ obeysant to the parents/ obsequious to the commandment of our masters despisers of the world/ avowed to holy things/ attended and wedded to godly letters/ passing ourselves daily in goodness/ allowed of god/ well accepted among men/ and by the savour & smell of our good name alluring very many to Christ. These things (I say) continually let us require/ these let us attempt both with hands & feet/ while our age serve us which will else flee shortly away/ for if Duintilian monisheth a right saying. Optima statim ac primo discenda. 1. The best things are by and by and first to be learned/ I pray you/ what ought to be learned sooner than Christ/ which is best of all things/ nay rather what other thing ought a christian man to learn than him/ whom to know is 〈◊〉 life as himself witnesseth prayuge his father in the gospel/ which thing if we do/ we shall as it were for our power yield thanks and acquit his kindness and singular goodness toward us/ & in thus acquiring him/ we shall win him unto us. And the more fully we shall acquit/ how much the more 〈◊〉 we shall relove him. So much the more we shall relove him how much the more we express him in life and manners. And the more we express him/ so much the more we shall be enriched in him.   

¶ The third part.  
But in the mean while some per chance will think that this is an hard warfare to cast up all and take the cross with Christ/ but let us remember (most dear brethren) that the nature of the world and of Christ is far con trarye and diverse. The world as it were a painted harlot at the first sight showeth itself unto us amiable/ and (as it were) golden. But after/ the deeper ye enter in/ and the more narre ye look in/ so much the more and more/ fowl stinking & bitter be all together Contrary wise Christ/ to them that behold him a far of/ he seemeth some what hard while we see crosses and the despising of pleasures and of life. But who that with a trusty & bold heart casteth himself wholly upon him/ he shall find nothing softer/ nothing more at large/ nothing sweeter. whiles perchance he himself being the very troth speaketh not the troth in the gospel where he saith. Colligite jugum meum super vos, & invenietis requiem animabus vestris. jugum enim meum suave est, & onus meum leave. Take my yoke upon you (saith Christ) and ye shall find rest to your hearts/ my yoke is sweet/ and my burden is light. This undoubtedly is the very hard way of virtue which in old time long before Christ's coming Hesiodus in manner dreamed on/ at the first entering in and coming to/ somewhat rough and hard/ but after one be a while entered/ it is alway more and more easy and pleasant. But admit it to be a very sharp way of itself/ I pray you how can it seem sharp sith by it we go the way to so certain & so great a reward. If according to the saying of the wise man. Spes premii minuit vim flagelli. The hope of the reward doth minyshe the violence of the skorge/ who in this transitory life would not judge it light and swett/ whereby he getteth that heavenly life/ & which shall never for sake him to reign eternally with Christ/ to behold continually that high joy & goodness/ to be conversant in the company of angels to be far from all fear of cuyls? who I pray you this so great a reward would not gladly buy yea with a thousand deaths? and this so great a stipend doth jesus our captain promise to his soldiers/ which will not lie/ nor can not deceive. Now ponder with yourselves the fruits/ the eternity/ and the magnitude and greatues thereof/ against which set the short time of this warfare which is no longer than the very 〈◊〉 which life what is it else than a vapour appearing for a little time/ or a sleep of one hour. But we go to/ of this mestunable reward let us a while be still/ & let us now see with how abundantly great rewards our guide and captain recompenseth the labours of his soldiers also in this life/ & how an onlyke harvest they reap which be soldiers of the world/ and they which fight under Christ Jesus. Let us here what the wicked men themselves say in the book of sapientie. Lassati sumus in via iniquitatis & perditionis, ambul avimus vias difficiles, viam autem domini ignoravimus. That is to say. we be weary in the way of 〈◊〉/ and of perdition/ we have walked hard ways/ but the way of the lord we have not known. The world enticeth us with his cloaked & counterfeit shadows of goods/ which be nothing else but poisons covered with honey/ and by & by when we be once plucked out of them & as it were put out of service & forsaken/ lord god/ into what cares/ what thoughts/ what troubles/ what losses/ what disworshypes/ into what vexation of the conscience of the mind/ into what wretched end doth it bring the unhappy persons? So that they might seem to have suffered penance enough for their wickedness/ though no hell should cusewe. But he which all the deceits of the world rejected/ fireth his hole love/ care/ and study/ upon jesus/ that is/ the high good thing/ and hang holly on him/ he according to the promise of the gospcll shall not oncly possess eternal life/ but also shall receyuc in this world an hundredth times fold so muchc. And what is it to receive an hundredth times so much? verily for forged and counterfelled goods/ true/ for uncertain certayuc/ for transitory crernal/ for 〈◊〉 pure/ for cares quietness/ for vexation of mind trust & confidence/ for troublesomeness tranquillitte/ for losses profit/ for lewdness goodness/ for the torment of conscience secret and incffable joy/ for a fowl & miserable end a glorious and triumphant death.  
Thou haste dcspysed riches for Christcs louc/ iii him thou shalt find true treasures. Thou haste rejected false honours/ so much in him thou shalt be the more honourable. Thou hast neglected the affections of thy parent's/ so much the more tenderly will the true father cherish thee/ which is in heavens. Thou haste set at nought the wisdom of the world/ in Christ thou shalt much more truly be wise/ and more happily. Thou hast despised pestiferous plea surs/ in him shalt thou find facre other dainties. briefly to speak when thou sayst ones though secret/ and true riches of Christ/ the misty cloud of the world driven insunder/ then all things which here tofore seemed pleasant/ which 〈◊〉 solicit thee/ thou shalt not only not magnific & have them in admiration/ but a certain pestilent destructions & poisons thou shalt 〈◊〉/ 〈◊〉/ cast of. For it chanceth wonderfully that so soon as that heavenly light toucheth thoroughly our minds/ suddenly a certain new face of all things springeth forth/ so that it which a little tofore seemed dulcet/ now waxeth tart/ which sour/ waxeth sweet/ which seemed unfaring waxeth amiable/ which seemed amiable waxeth unfaring/ which tofore gorgeous now filthy/ which mighty/ weak/ which beautiful deform/ which noble unnoble/ which rich needy/ which high low/ which gains damage/ which wise foolish/ which life death/ which to be desired to be fled/ and contrary wise. So that suddenly the face of things changed thou wilt judge it to be nothing less than that which it seemed before/ wherefore in Christ all good things be found compendiously and truly of which the vain and counterfeit images and shadows/ & as it were iogling casts/ this world showeth/ which the wretched common sort of people pursueth and seeketh with so great trouble of mind/ with so great losses/ with so great dangers/ by right and wrong. I beseech you what bliss can ye compare with this mind which is now free from error/ free from affections/ without care/ always joying for the testimony of conscience/ vexed with nothing/ haut/ high/ and next to heaven and now above the lot of man/ which in Christ the most high pillar & rock/ being borne & stayed by/ all the falsities of this world/ the troubles/ frays/ & storms deeply laugheth at/ disuyseth/ or rather rueth. For what should he fear which hath god his protector? should he fear reproach? Nay it is an high glory to suffer reproach for Christ. 〈◊〉 nay the burdayn of riches he gladly casteth away who so hastcth him to Christ. Death? nay/ for that he most wisheth/ whereby he is assured to be set over to immortal life. For what thing should he take thought whose father in heaven hath not so much but his hears numbered & told? & what should he covet which in Christ possesseth all things? For what is not common to the membres and to the heed? Now how great is man's not only felicity/ but also dignity to be a livish member of the most holy body the church to be all one with Christ/ the same flesh the same spirit/ to have all one father with him/ in heavens/ to have Christ our brother/ to be destinate with him to the same enherytauncc. And (shortly to conclude) to be no longer a man but a god? Put hereunto/ a certain taste of the felicity that is to come/ which the good & virtuous mind do perceive and enjoy ever among. This undoubtedly saw/ this felt the prophet when he saith. Nec auris audivit, nec oculus vidit, nec in 〈◊〉 ascendit, quae parasti. Deus diligentibus te. i. Neither care hath held/ nor cpe hath seve/ nor it hath not into man's heart/ which thou (〈◊〉 god) haste prepared to them that love the. wherefore most derc companions it we will do our 〈◊〉 that we may be be truly the membres of Christ/ according to the saying of the prophet. justus ut palma storebit/ the ryghtwyseman shall flower like the palm tree/ yea also in this life we shall spring and flory she with a certain perpetual youth/ not only in mind but also in body. For like as that flowering spirit of Jesu shall redound into our 〈◊〉/ so again ours shall slow into his body/ and so much as may/ it shallbe transformed into it. Nor this so great beauty both of body and mind can not bear the fylthyncs of garment. For our mind is the habitation of god/ the body is the 〈◊〉 of the mind/ and the garment to as who should say in manner the body of the body. So shall it come to pass that all the hole man shallbe correspondaunt to the purity & cleans of the heed until at last/ this life finished we be led away to everlasting   

¶ The epilog.  
GO ye to then/ good fellows/ to this so great felicity let us labour with our hole might/ let us only magnify/ and have in admiration our captain jesus/ then whom nothing is greater/ nay rather without whom no thing is at all great. Him only let us love/ then whom nothing can be better/ nay rather without whom nothing at all is good. Him let us follow which only is the true and perfit exemplay of goodness/ without whom who so seemeth wise is a fowl. To him only let us cleave/ him only let us embrace/ in only him let us take fruition/ in whom is the true peac/ joy/ tranquillity/ pleasure/ life/ immortality. what needeth many words? he is the sum of all good things. Beside him let us magnify nothing/ love nothing/ desire nothing him only let us study to please. Let us remember that under his eyes/ & under the eyes of his angels which shallbe our witnesses in time coming/ we do all thing what so ever we do. He is jealous nor can suffer any filthiness of this world wherefore let us live in him a pure & angelical life/ let him be to us in heart/ in mouth/ in all our life. Him through let us saver/ him let us speak/ him in manners let us express. In him let us set our business/ our quietness/ toy/ solate/ hope/ all our trust and confidence. Let him never 〈◊〉 from our minds when we be wake/ and in our sleep let us continually dream of him. Him let our 〈◊〉 and study/ yea and our play and bysportes also saver & smell of/ by him and in him let us 〈◊〉/ and aware till at last we he grown up to a perfit man/ and our 〈◊〉 valiantly brought to end/ we may keep a perpetual trumphe with him in heaven.   
AMEN.  
¶ Thus endeth the sweet sermon of the child jesus made by the most famous clerk Doctor Erasmus of Roterdan.   

Imprinted at London in Fleetstreet at the sign of the George by me Robert Redman.