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

¶ The .xi. Chapiter.

[ The texte.] ¶And it came to passe that whan Iesus had made an ende of commaunding his twelue disciples, he departed thence to teache and preache in theyr cities.

AFter that Iesus had instructed & furnyshed his disciples with these commaundementes, and commissions to preache the gos∣pell, he lefte them: that they beeyng aparte from theyr maister, myght make a triall of themselues, and proue what they could doe: and went from the hill, that he for his part might preache the ghospell in the cities of the Iewes.

[ The texte.] Whan Iohn beyng in pryson hearde the workes of Christe, he sent two of his disciples, and saied vnto him: Art thou he that shall come, or do we loke for an other? Iesus answe∣red and sayed vnto them: go and shewe Iohn agayne what ye haue heard and se••e. The blind receyue theyr sight, the lame walke, the leprose are clensed, the deafe heare, the dead are raysed vp, and the poore receyue the glad tydinges of the ghospell. And happy is he that is not offended by me.

And at what tyme the fame of Iesus, by the reason of his miracles which he wrought in many places, and by the reason of his wonderfull doctrine, did increase daylye more and more throughout all Iewry, and in the countreyes nere vnto Iordane, where Iohn before had preached and baptised Iesus: the disciples of Iohn somewhat nowe enuying the glory of Iesus, of whom as yet they had no great opinion, whereas of Iohn they thought that he was somewhat more than manne: they tolde vnto Iohn beeyng in pryson, what good successe and fortune came of all thinges which were doen by him, whom a lytle before he had baptised in Iordane, and with whom he dyd beare wit∣nesse vnto the people.

Further Iohn a man of perfecte holynes, reioysing that it nowe came to passe whiche he spake before, that the name and opinion of hymselfe, whiche was greater than it was in dede, did decrease and diminishe, and the fame and opinion of Iesus did dayly increase and sprede abrode, perceyuing also the en∣uious affecciōs of his disciples, to the intent that he might heale theyr weake∣nes

and abandone them from hym and deliuer them to Iesus: he chose out two of them & sent them to Iesus, to say vnto him in his name these wordes: Arte thou that Messias, whiche was sayed should come, or arte thou not he whom I spake of before, and do we yet loke for an other? Thus dyd Iohn, not that he was in doubt, but to confirme and establyshe the myndes of hys disciples, and throughly to abolyshe and put awaye the ouer great suspicion that they had of hymselfe, supposing him to be Christe. For yf he should haue denied that he was Christe and should haue repeted that whiche he had often spoken before that Iesus is Messias, his disciples woulde haue imputed it vnto humilitie: and the more he should haue humbled hymselfe, the greater o∣pinion would they haue had of hym. But he knewe that Iesus hymselfe coulde best heale and cure this theyr weakenes.* 1.1 They go vnto Iesus and tell hym what Iohn commaunded them. Iesus knowyng that the testimonye whiche is gathered of dedes, is more certayne than that whiche spryngeth of woordes, chiefly yf a man testifieth with himselfe, made none aunswere at the first, but euen before theyr face working many wonders, both newe, & which haue not been heard of, healyng the sicke, chasing awaye the vncleane spirites, restoryng the lame, geuing sight to the blinde, sayeth vnto them: It nedeth not for me to shewe what I am. Onely goe and shewe vnto Iohn what ye haue seen with your iyes, and what ye haue heard with your eares. The blynde receyueth syght, the lame walketh, the lepers bee clensed, the deafe heareth, the demoniackes whiche be troubled with deuils, be deliuered, the dead ryse againe: Finally according to the prophecy of Esay, the poore and humble doth embrace the ioyfull tidinges of euerlastyng lyfe, whiche the stoute and arro∣gant do despise. These workes do declare sufficiently what I am. And bles∣sed is he, vnto whose mynde suche great successe of the ghospell geueth not oc∣casion of yll. Iesus spake this also, notyng modestly the enuy of Iohn hys disciples, but in suche wyse that they should not be putte to shame before the multitude, but should knowe theyr faute secretely with themselues: tempe∣ryng his answere by all meanes, both that he myght auoyde suspicion of ar∣rogancy, and that the disciples myght beleue hym the better, and also that he myght rather heale theyr affeccion, than openly to reproue them.

[ The texte.] And as they departed, Iesus began to speake vnto the people concerning Iohn. What went ye out into the wildernes to see? a reede that is shaken with the winde? go to, what went ye out to see? a man clothed in soft rayment? beholde they that weare soft clothyng, are in kinges houses. But what went ye out to see? a Prophete? verely I say vnto you, and more than a Prophete. For this is be of whom it is written: Beholde I sende my mes∣senger before thy face, who shall prepare thy waye before thee. Uerely I say vnto you: e∣mong them that be borne of women arose not a greater than Iohn the baptist. Yet he that is lesse in the kingdom of heauen, is greater than he. From the dayes of Iohn Baptist vn∣till this day, the kingdom of heauen suffereth violence, and the violent plucke it vnto thē. For all the Prophetes, and the lawe it selfe prophecied vnto Iohn. And yf ye will receyue it, this is Del••es, whiche was for to come. He that hath eares to heare, let him heare.

Then when they were departed, Iesus turnyng vnto the multitude, leste they shoulde surmyse anythyng of Iohn otherwyse than were conue∣nyent, supposyng that he demaunded these thynges as though he had been in doubt himselfe, and not rather to heale the weakenes of his disciples: he be∣ganne to setfurth the prayses of Iohn very largely, but yet in suche wyse that he woulde not geue hym the prayse of Messias, but the nexte prayse onely,

and yet he woulde that Iohn his testimony concernyng hym, shoulde be of weyght. For it is expedient that the people shoulde haue a very good opinion of Iohn, whiche had testified so notably of Iesus, that he was the sonne of God, that he was the lambe whiche shoulde take awaye the synnes of the worlde, that it was he that shoulde baptise in fier and spirite. For neither va∣nitie nor lying coulde be suspected in suche a manne, as though he had falsely so praysed Christe before: nor waueryng or inconstancye, as though beeyng chaunged afterwarde he shoulde haue begonne to doubte of Christe. Letter, o man ({quod} he) suspecte Iohn of inconstancie.

For yf ye thynke hym suche a one that he wyll chaunge his minde after the maner of mutable men,* 1.2 and doubte of that thyng whiche he before affirmed, for what cause dyd ye lately flocke together in wildernes to gase and loke on? To see a reede shaken with the windes? For suche maner of manne should he be, yf he would nowe swarue and dissente from hymselfe, and should become much vnlike vnto himselfe. But the continuall hardnes of his whole lyfe, doth lightly deliuer him from this suspicion. What I saye, ranne ye together in to wildernes for to see?* 1.3 A manne gayly appareled with silkes? This was a sight nothyng mete for wildernes. For they that be clothed with fine lynnen and silkes, be in kynges palaces, vnto whom doth agree excesse and riot, and delicate liuyng. And emong them inconstancye and flattery hath place.

He that liueth with locustes and wylde honye, he that is clothed with Camels heare, he that is gyrded with a letheren gyrdle, is not thus suspected nor misdemed: And the familiaritie of the kynges courte coulde not alter his or∣dre. The pryson doeth declare and shewe that he coulde not flatter. But it must nedes he some great specta••le and sight whiche drewe you so thicke into the deserte. Therfore what came ye to beholde? Any Prophete? for they be com∣monly wunte to leade theyr lyues in deserte.

Here truly ye be not frustrate of your hope: For ye haue not seen onely a Prophete, but a more excellent thing than a Prophete. For it is he of whom Malachias once prophecied, that he should come before Messias as beeyng nowe at hande, that he should not onely by his oracle and tent saying, promise him to come long after, bu•• also poynte hym with his finger to be at hande. Thus is the prophecie: Lo sayeth he, I sende my Aungell before thy face to prepare thy waye for thy cummyng at hande.* 1.4 This I assure you, so great is the excellencie of Iohn, that none is greater than he, emong them all that hath been borne of a woman: Yet he whiche is at this present estemed lesse of many in preaching of the ghospell, onely is greater than he: for he promised not with doubtfull prophecies, that Messias once should come, but he shewed him, & appoynted him nowe cumming, and preached that the kyngdome of heauen was nowe at hande. Hitherto the heauenly doctryne was looked for, whiche the figures of the Patryarkes, whiche also the oracles of the Prophetes, had darkely promised. Nowe Iohn so excited and stirred the hartes of many to the desire of euangelicall doctryne,* 1.5 that from the begynnyng of his prea∣chyng vnto this daye, they breake in vnto it through the violence of faythe, both sinners and heathen people, and wyll we, nill we, they plucke it, and rauishe it violently. They wyll no longer be excluded, they wyll no longer be detayned in shadowes & darke riddles of the olde lawe, perceiuing that the light of the euangelicall trueth is at hand, and that the thyng is nowe present,

whiche was shewed and signified in the former bokes, perceyuyng also that none other prophecie ought to be loked for, touchyng Messias that shoulde come.* 1.6 For all fygures, by the whiche the lawe poynted Messias to come, and all prophecies of the Prophetes, which promysed that Messias should come, as soone as Ihon came, left of to promyse the thyng to come. For it is folish∣nes to loke for the thing that is presente, as though it were to come.

There is no more to do, but feruently and gredely to teache, and take that which agreablyte the true sayinges of the Prophetes is nowe presently offe∣red. And to the intente that ye maye playnly see that hereafter there is none other Prophete which shall shewe you of Messias to come, this is that Iohn, whome Malachias vnder Helias name (whome he folowed in austeritie and hardenes of lyuyng, and apparell, whome he folowed also in franke reprouing ••f kinges) prophecied before should come before that Christe did come. Wher∣fore yf ye receyue hym, beleue ye that Messias so long loked for, is nowe at hande: ye haue seen his lyfe, ye haue hearde his testimony, ye heare also what I will saye vnto you. Yf any haue eares to receyue the trueth, let hym heare: yf any wyll stop his eares, let hym thanke hymselfe of his owne vndoyng. There is nothyng omitted of vs that may moue the hartes of all menne.

[ The texte.] ¶But wherunto shall I lyken this generacion: It is lyke vnto children whiche sitte in the market places, and call vnto theyr felowes, and saye: We haue pyped vnto you, and ye haue not daunsed, we haue mourned vnto you, & ye haue not sorowed. For Iohn came neyther eating nor drinkyng, and they saye he hath a deuyll. The sonne of manne came ea∣tyng and drynkyng, and they saye: beholde the glutton, and the wyue, bibbet a frende to the publicants, and to the synners. And wysedome is iustified of her children;

And yet I see many so obstinatly vnbeleuyng, that neyther afrayed by the austeritie of Iohn, nor allured by my curtesye and well doyng, wyll receyue the thyng whiche they haue loked for nowe so long tyme, by the promyse of the Prophetes. What maner of generacion shall I call this? Or by what comparison may I set it furth? It is lyke vnto children sytting in the market place, whiche with a common song crye thus to theyr felowes a farre of: we haue song you plesaunt thinges vpon our pypes, and ye haue not daunced: we haue song you sorowfull thinges, and ye haue not wayled. We haue prou∣ed & assayed one thing, but diuers waies. Neither waie hath been profitable vnto the vnbeleuers, sower and vntractable. Iohn minding to styrre vp this nacion vnto penaunce, (as it were with a sorowfull•• song) came furth with great austeritie & hardnes of lyfe, fasting, abstayning from all delicate meates, forbearyng wyne, and drynkyng water. And some lette not to saye that he is possessed with the deuill,* 1.7 so farre they be from folowyng of him. The sonne of man came furth minding to styrre vp this nacion to the loue of the heauenly doctryne, as it were with a more merye song of the pypes▪ and that he myg••t allure them the more with his gentilnes, he hideth not himselfe in deserte pla∣ces, nor weareth no notable rough garment, nor vseth no notable sower mea∣tes, but framing hymselfe to all men, and despising the cumpanye of no man, eateth all maner of meates, and drinketh whatsoeuer is set before hym: and ••∣gayne they picke quarels, falsely to reproue hym, saying: Beholde the great eater, the wyne bibber, the frende of the publicanes and synners. They that be not moued with austeritie and roughnes, he wont to be wonne by fayre spea∣king

and gentilnes. But this nacion by euery occasion is made wurse, & tur∣neth euery remedy and medicine into a matter of greater disease and sickenes. But by the moe wayes they be prouoked to health and saluacion, the more euident it shall be to all men, that they perishe through theyr owne malice: and the wysedome of God, by whose councell all these thynges be doen, shall haue the prayse of righteousenesse emong her children, when they shall see them that appered great menne and iust menne before the world, to be repelled from the kyngdome of heauen for theyr vnbelefe: contrarywyse when they shall see sin∣ners, Publycans, harlottes, heathen people, humble and abiect, to be receiued into euerlastyng saluacion for the redines of theyr fayth.

[ The texte.] Than began he to vpbrayde the cities, in whiche most•• of his miracles were doen: be∣cause they repented not of their sinnes. Woe vnto thee Chorazin. Woe vnto thee Bethsai∣da. For yf the miracles whiche were showed to you had been doen in the citie of Tyre or Sydon, they had repented of theyr synnes long agene in sacke clothe and asshes. But I say vnto you: it shalbe better with Tyre and Sydon in the daye of iudgement, than with you. And thou Capernaum whiche ar•• lift vp vnto heauen, shalt be brought downe to hell. For yf the miracles whiche haue been doen in thee, had been shewed in Sodome, they had remayned vntyll this daye. But I saye vnto you, that it shall better with Sodome in the daye of iudgement, than with thee.

Here Iesus musyng in maner at the inuincible malyce of certayne people,* 1.8 for the feare and example of others, began to rebuke the cities, whiche where as he had shewed many miracles, and healed men, & taught so many thynges: yet they were not styrred to repentaunce of theyr former lyfe, saying: Woe be to the Chorazin: woe be to the Bethsaida: for yf the wonders which haue been shewed in you, had been seen in Tyre & Sydon, whiche cities ye abhorre as heathen and wycked, long ago they beeyng contryte would haue doen pe∣naunce in heerclothes and ashes. And in the meane time ye stand in your owne conceyte, because ye be of the flocke of Israel,* 1.9 because ye sacrifyce not vnto I∣dolles, because ye be not geuen to riot and excesse so opēly and loocely, because ye wurship one God, because ye be the chyldren of Abraham, because ye haue the lawe and the Prophetes: but vnlesse ye repente you, all these thynges shall turne into the heape of your damnacion. For this I assure you, in the daye of goddes iudgement when euery man shalbe iudged of God, not after opinion and hearesaye, but accordyng to his diserte: Tyrus and Sydon shall be more gentely handled than you. They shalbe the more easely punyshed, because they were not styrred to repentaūce as ye be. And thou, o Capernaum, which nowe standyng in thyne owne conceyte, art in courage as high as heauen: shalt than be pl••cked downe to hell.* 1.10 Thou reioysest with thy selfe as though thou were ryghteous and doest abhorre the dwellers of Sodome whiche in tyme paste were horriblye punished for theyr synnes: but in the daye of iudgement theyr dānacion shal be more easy than thine. For if those miracles had been wrought in Sodome whiche haue been shewed in thee, they would haue satisfied by pe∣naunce, God that was offended with them, and theyr cities had stande vnto this daye.

[ The texte.] At that tyme Iesus answered, and sayed: I thanke the o father, o Lorde of heauen and yearth, because thou hast hyd these thynges from the wise and prudent, and hast she∣wed them vnto ba••es. Uerely father so it was thy good will▪ ••••••dinges are deli••ered vnto me of my father. And no man knoweth the sonne, but the father: nor no man know∣eth the father, but the sonne, and to whomsoeuer the sonne will reuele hym.

And when the disciples were returned vnto Iesus from theyr preachyng, and told him cherfully that the matter came well to passe, he teaching vs that whatsoeuer we do prayse worthy ought to be ascribed vnto God, lifting hys iyes vp to heauen, saide: I thanke thee, o father, which art Lord of heauen and yerth, and by whose wysedome all thynges be gouerned, because thou haste hyd this heauenly philosophie from them that be high mynded and puffed vp with pryde, through an opinion of theyr worldely wysedome and polycie: and haste opened it to the litle ones, & to the meke, and to fooles after the worldes iudgemente. Truly so it is father, for so it is thought best vnto thy gentilnes: to teache that thou art not pleased with the stout, and such as trust vnto their owne iustice and wisedome: and that they be great with the, for the simplicitie of fayth, whom the worlde taketh for fooles and abiectes. So it pleased thy godly wysedome,* 1.11 to condemne the wisedome of man, and to drawe vnto thee good menne by the humilitie of the doctryne euangelicall. And by and by tur∣nyng to them that stoode aboute him, sayed: My father is the author and the cause of all these good thynges, who hath deliuered all vnto me. To knowe hym and me, is the very true felicitie. And he doeth not bowe hymselfe but to quiet and meke myndes. This is a certayne secrete Philosophie and not kno∣wen vnto the worlde. No manne knoweth the sonne but the father: no manne knoweth the father but the sonne, and to whom the sonne wyll manifest hym: and he doth not manifest him to the proude and high minded. The doctryne a∣uayleth nothyng, the miracles auayleth nothyng, without the secrete inspira∣cion. But none be worthy of this, but they whiche distrusting theyr owne hel∣pes commit themselfe wholy to the goodnes of God. They that thynke them∣selues wyse, be not worthy for this wysedome. They that thynke themselfes ryche, be not receyued to these ryches. They that thynke themselfes noble and myghtie, be not receyued to these priuities. They that thynke themselfes iuste, be not mete to receyue the iustice of God.

[ The texte.] ¶Come vnto me all ye that labour, and are laden, and I will ease you. Take my yoke vpon you, and learne of me. For I am ••eke and lowely in hearte, and ye shall finde rest vnto your soules. For my yoke is easy, and my burden is lyght:

Here Iesus consideryng in his mynde the great miserye and calamitie of mankynde, some to be opressed with pouertie, againe some more greuously to be tormēted with care for riches, some to be greued with diseases, some with olde age, some to be vexed with loue, and some more greuously troubled with hatred, many to wander and wauer in sundry mazes of false opinions, many to be afflicted and greued inwardly with the conscience of theyr synnes, and that there was none, whiche played the parte of a faythfull and effectuall pa∣stour, whereas there were innumerable whiche t••ke vpon them to be priestes in countenaunce and hawtie behauioure, whiche magnified themselfes by the name of maister & Rabby, and whiche dyd exacte theyr tithes: moued with pitie and compassion doeth inuite and call vnto hym all men, promisyng of his owne accorde vnto all menne, comforte and remedy, so that with a syngle and syncere harte, they cumme vnto hym, and shakyng of the moste miserable and moste greuous yoke of the worlde, take vpon them the yoke of the doctryne e∣uangelicall.

Cumme vnto me (sayeth he) as many of you as bee greued with affliccions, cares, or with conscience of your synnes, and as many as be oppressed with the burden of aduersitie, I will refreshe you, I will geue you solace and com∣forte agaynste all kyndes of displeasures.* 1.12 Neyther ryches, nor honours, nor pleasures of this worlde, bryngeth the true tranquillitie & quietnes of mynde: nor the wysedome of this wordle, nor the religion of the Phariseis deliuereth from greuouse carefulnes. The worlde hath his yoke, at the firste apperaunce pleasaunte, but in dede greuouse and sharpe. Firste of all shake it of, and runne vnto me gladly, and bowe your neckes cherefully vnder my yoke. Learne of me what thyng onely and truly doeth pacifye and ease the mynde, and of what fountayne this whole cumulie and trouble of menne doeth spryng. Truely this is the hawte and fyerce mynde trusting to it selfe, and trustyng lytle to God. Out of this spryngeth Ambicion, desyre of money, luste to reuenge, de∣bate, enuy, warre, sedicion, wickednes agaynste God: than the whiche thynges what canne be more tinmultuous or troublesome? So that yf ye will be once deliuered from all illes, take awaye the fountayne of these euyls, receyue my doctryne, and folowe my lyfe. Learne of me howe that I am meke and of no hawte herte.* 1.13 I haue declared by miracles what I canne doe, and yet I desyre neyther ryches, nor honour, and I am ambicouse and gredy vtterly vp∣on nothyng whiche semeth to the worlde great and goodly. I disdayne none be he neuer so vile or sinfull. I geue not taunte for taunte: I curse not them that wyshe me yll: I stryke not hym agayne, that stryketh me: I depende wholy of the commaundemente of my father. He wyll punishe the yll doers: he wyll rewarde the good dedes: to hym I render the whole glorye: to hym I committe all my care. I obey simply and playnly in all thynges his will: and as muche as in me is, I study to do for all men, and to hurte no manne. Yf ye learne onely this of me, ye shall fele and perceyue these miserable tumul∣tes and troubles to be assuaged, wherwith nowe ye be tossed and turmoyled without any ende, and ye shall gette rest and quietnes to your myndes: whiche shall folowe you and be with you in the mid tempestes of aduersities which trouble you on euery syde. A meke and a colde mynde is the fountayne of all mannes tranquillitie and quietnes. Onely hauyng confidence howe downe your neckes. There is no cause why ye should feare my yoke. It semeth harde and heuy vnto the vnbeleuers, but vnto them which with all theyr harte trust vnto the goodnes of God, whiche haue receyued the fyer of the euangeli∣call charitie, my yoke is softe and easye, and my burden is lyght. For the certen and sure hope of rewardes, maketh the yoke pleasaūt: and the inessable loue towardes God, maketh the burden light. For what is not swete and pleasaunte to him that hath a loue to it? Yf the mynde haue a good conscience and be voyde of all care, yf it haue a certayne trust of the rewardes of euerlastyng lyfe, what shall spryng or ryse whiche canne trouble or moue suche a mynde?

Notes

• * 1.1

  Go & shewe Iohn a∣gaine what ye haue hearde and seen.
• * 1.2

  What wēt ye out into wyldernes to see? &c.
• * 1.3

  Beholde they that we are softe clothing. &c
• * 1.4

  I s••ye vn∣to you. &c.
• * 1.5

  From the daies of. &c
• * 1.6

  For all the Prophetes &c.
• * 1.7

  The sonne of man. &c.
• * 1.8

  Wo be to the Chora∣zin.
• * 1.9

  Wo be to thee Beth∣saida.
• * 1.10

  But I say•• vnto you. &c.
• * 1.11

  Uerely fa∣ther so it was. &c.
• * 1.12

  And I will ease you.
• * 1.13

  For I am meke & low¦ly of herte.