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

¶The .xii. Chapter.

[ The texte.] Then Iesus sixe dayes before Easter, came to Bethanie, where Lazarus had been dead whom he raysed from death. There they made him a supper, and Martha serued, but Laza∣rus was one of them that sate at the table with hym.

IEsus therfore knowyng that they had concluded vpon his death, and that the tyme also was nigh, when as he had determined willingly to be offred in sacrifice, an vn∣spotted lambe for the saluaciō of the worlde, he would no longer kepe hymselfe in secrete, but as one offreyng hymselfe to be a sacrifice, the seuenth daye before the feast of Easter, in whiche daye the Iewes were wount at a solemne supper, as it were, to ••aste before hand the pascall lambe, he retourned againe to Bethania: both to call to remembraunce the lately doen miracle, and also to impriente the hope of the resurreccion in the myndes of his disciples, whom he knewe should be with his death excedyngly troubled in mynde: For there dwelt Lazarus whom he had a fewe dayes before raysed from death to lyfe. And the place was more notable for beeyng nigh to Ierusalem. There therfore a supper was made readie for Iesus. Martha serued him at supper: But Lazarus was one of the numbre that sate at supper with him, to make it more certain to them all, that it was no vision nor gost whiche lately was seen to goe out of the graue home to his house, forasmuche as he had nowe liued after his death many dayes, and had also, both commoned and eaten with other.

[ The texte.] Then toke Mary a pounde of oyntmente, called Nardus, perfite and precious, and anoyn∣ted Iesus feete, and wiped his feete with hir heare, and the house was filled with the odour of the oyntment.

There did Mary, (who with a siguler loue, loued the Lorde Iesus ar∣dently,) come to the feast, as wel for many other causes, as for the late bene∣fite shewed vpon her brother: and shedde vpon Iesus head sitting at the ta∣ble, a great quantitie of very precious oyntmente, whiche was made of the beste kynde of Nardus, to the mountenaunce of a pounde: Insomuche that the whole house was filled with the sauour of the oyntmente. And yet was the womans (suche loue as hath not been heard) not herewith content, but an∣nointed his fete with oyntmente, and washed them with teares, and wiped them with her heer: not that she thought Iesus did delite in suche delicacies, whose moderate sobrietie she knew, but great feruēcie of loue caused her doe as her minde gaue her, without stay of herselfe: for truely she knew not nor cōsidered what she did: but yet through doing honor, she gaue aduertisemēt before hand of Iesus death & buriall, & was a figure of the churche, whiche should embrace with godly honor, the lord whom the Synagogue despised.

[ The texte:] Than sayed one of the disciples, euen Iudas Iscarioth Symons sonne, which afterward betraied him, why was not this oyntmente solde for thre hundred pence & geuen to the poore? This he sayed not that he cared for the poore, but because he was a thefe, and had the bagge, and bare that whiche was geuen.

The disciples thought much at the bestowing of this oyntmente as a thing

wastfully spente, but specially Iudas Iscarioth was moued withall: to whom as to the wurst of them al, the purse was committed, to thintent that the wurst man should be the disposer & laier out of the naughtiest thyng: he was wonte, as the maner of thē that hath the handelyng of money is, which is common to many, to steale priuily somewhat therof to himselfe: not with a single pure minde depending of the maistership & autoritie that Iesus had ouer him, but euen than making prouision for himselfe, wherwith he might liue, after he were departed out of Iesus felowship. He therfore, repining against Mary sayed: to what purpose is it to loose so precious a thing? For neither is our Lord & maister delighted in suche nyce thinges, neither is this sumptuousnes seming for our feast. And in case this woman had been deter∣mined to bestowe so precious a thing, when it had been geuen, it might haue been solde and the price therof geuen to the poore. This (ye wote well) had been more godly and more seming for our maister and vs too. Albeit in dede the other Apostles also did speake these thynges of a simplicitie, and mente none euill therin, yet had Iudas a farre vnlike mynde, though his woordes were like vnto theirs: for he had no care of the poore mens cause, but he kept the purse: and the thing whiche frendes sente of their free good will, dyd he full vniustly kepe, & therof priuily stole somewhat, euen than shewyng some profe of hymselfe, howe vnfit he is for the ministracion of Gods woorde, whose mynde the inordinate desire of money doth possesse.

[ The texte.] Than sayed Iesus, let her alone: against the daye of my burying hath she kept this: for the poore alwayes shall ye haue with you, but me haue ye not alwaye. Muche people of the Iewes therfore had knowledge that he was there. And they came, not for Iesus sake onely, but that they might see Lazarus also whom he raised from death: but the hye priestes helde a councell that they myght put Lazarus to death also, because that for his sake many of the Iewes went awaye, and beleued on Christe.

But Iesus did so apease his disciples murmuryng, that yet he did not o∣penly disclose the malice of Iudas, & in suche wise he toke Maries part, that he signified, howe of his owne voluntarie wil, he should dye. For our Lord Iesus most coueted to haue all folke induced to beleue: not that by compul∣sion of man, but by his owne good aduisement, he should suffre death for the saluaciō of man, euen as he would and when he would. Grudge ye not (say∣eth he) at this womans obsequiousnesse & benefite towardes me. This coste is not lost, but this honor is doen and bestowed against the time of my buri∣yng, which honor this woman doth now preuenting the thing, for than shall there lacke wherwith to anoynte. You do iudge well of me, that beyng aliue I haue alwaie refused suche plesante thinges, yet I will that my death and burial be cumly and honorable: doe not haue enuy at this my honor, which is bestowed on me, that shall shortely departe hence.

Ye shall haue alway with you ready at your hand, great plenty of these com∣mon sorte of poore men, whose nede ye maye succour: ye shall haue me but a while. And because many of Ierusalem came much to Bethania by reason of the nynesse, and bycause of Lazarus, in that he was a notable & a tyche man, and therby knowen to many, (but yet was he the more knowen through the fame of the late doen miracle:) it was not vnknowen abrode that Iesus was at Bethania. And an on verie many came thither out of the citie thicke and threfolde, partely to see Iesus (whose fame and renowne, the myracle that

was so notable, dyd muche encrease,) partly also they came to see Lazarus, whom they hearde to be raysed from death to lyfe. The curiositie that is na∣turally geuen to man, caused them thus to doe. Moreouer, enuy and despite against Iesus had so blinded the myndes of the priestes and the Phariseis, that it did not suffice their malice to put Iesus to death, but they fel in deuice also howe to make Lazarus away, against whom they coulde lay no colour or likelyhood of any fault. They had cast out of theyr Synagogue y^e blinde man, because he did boldly defende Iesus glory among thē, nowe their enuy was growen to suche malice, that they were in mynde to kyll Lazarus, a mā of great estimacion and power, of whom they were neuer by any woorde or dede prouoked and offended, and against whom they coulde not imagine any thing: and kill him would they for nothing els, but because many Iewes be∣ing moued with so manifest a myracle, did fall awaye from the Phariseis conspiracie, and beleued in Iesus.

[ The texte.] On the nexte daye muche people that were come to the feast, when they heard that Ie∣sus should come to Ierusalem, toke branches of palme trees and went forth to mete him and cried Hosanna: blissed is he that in the name of the Lorde cummeth kyng of Israel. And Ie∣sus got a yong asse, and sat theron as it is written: feare not daughter of Sion, beholde thy kyng cummeth sittyng on an asses coite.

But the daye folowyng when as a great route of men (which were assem∣bled at Ierusalē because of the feastfull day,) had knowledge that he would leaue Bethania and come to Ierusalem, to doe him honor came they to mete him with branches cut of from the palme trees, wherwith they strawed the waie that he should goe by. For of this tree were theyr garlandes made that gate victorie, and it was a tree perteyning to triumphes, alwaie grene, long and hye, hard to be climed vpon: but of a pleasante swete frute, and by a cer∣tayne peculiar power of nature it riseth vp againste the weight and burden that is layed vpon it. And that saying whiche is written in the Psalmes, O∣sanna, prayse and honor be to him that being loked for of vs, cummeth in the name of the Lorde, was cried vp aloude, like as the people is wonte to pu∣blishe and witnes a common ioy. Iesus also (euer before this tyme bearyng a full lowe sayle, and a contemner of worldely glory,) was than contente to come to Ierusalē with a newe solemne portely shewe. For after he had got∣ten vnto him an asse, he rode vpō her, wheras before he was wount to walke his iourneyes on foote, partly to teache his howe vaine is the honor of this worlde, partly to ratifie that whiche Esay prophecied of him, for it is writ∣ten. Feare not daughter of Sion, beholde thy kyng cummeth to thee, meke & gentle, sitting vpon the colte of an asse. Suche a pompe certainly becummeth well the kyng of the spirituall Ierusalem, whiche is the churche.

[ The texte.] ¶These thinges vnderstode not his disciples at the first, but whan Iesus was glorified, then remembred they that suche thynges were written of hym, and that suche thynges they had doen vnto him. The people that was with him when he called Lazarus out of his graue, and raysed him from death, bare recorde. Therfore mette him the people also because they hearde that he had doen suche a miracle.

The apostles verily at that season vnderstode not these thinges, supposyng thē to be doen by casualtie, but after that Iesus through death, through his resurreccion, & by sending downe the holy gost was glorified, than cōferring the thing that was doen w^t the wordes of y^e Prophetes, they wel perceiued, that the wordes whiche the people cried out a loude, & also the thing that he

thus cummyng did, was written of hym. For there were some whiche loked for suche a kyng as worldly kinges be. Christes pleasure was to haue those mens expectacion decided, declaring that the kyngdome of the ghospell doeth not consist and stande in the aide and defenses of this worlde, but in mekenes, and heauenly doctryne. This great and notable affeccion that was in the people, came of those mens stirryng and prouocacion, which had of late been presente a litle before at Bethania, when the Lord raysed Lazarus out of his graue, and so they made relacion of that thyng whiche they sawe with theyr iyes, to other. And therof came it that suche a preace of people came foorth to mete Iesus, be∣cause they had learned of them that sawe it, how that this wonderous miracle, suche one as had neuer been hearde of since the beginnyng of the worlde, was wrought by hym. And accordyng as the thyng broughte with it in open appa∣raunce, a certain godly power, so had he suche honour geuen vnto him, as was neuer geuen to any prophete.

[ The texte.] The pharisees therfore sayed among themselues: perceyue ye howe we preuayle nothyng? Beholde al the whole world goeth after him. There were certayne Grekes amonges them that came to wurship at the feast, thesame came therfore to Philip (whiche was of Bethsaida a citie in Galile) and desired him saying: Sir we woulde faine see Iesus. Philip came and tolde Andrewe. And agayne Andrewe and Philip tolde Iesus.

That thing droue the myndes of the priestes and phariseis almost into despe∣racion: neyther do they repent them of theyr wicked enterprise, but there was a spitefull mutteryng emong them, and they sayed: ye perceiue that with all our crafty policies and deuices against him, we go nothyng forwarde in oure pur∣pose, but y^e more we do resist, the more doeth his autoritie florishe, & the more ear∣nestly doeth the people fauour hym. Before this he had but fewe disciples, be∣holde nowe the whole world falleth from vs to hym, in somuche that nowe it is sumwhat daungerous for vs, openly to arest him. The vngraciouse phariseis had this communicacion, to thintent thei might thereby stirre and prouoke eche one another to set on, and sodainly to come vpon the lord Iesus, with more suc∣cour and greater guiles: wherfore thei did not atchieue and accomplishe this mischieuous acte, before they had the graund consent of the Phariseis, the scri∣bes, the priestes and the auncient rewlers, the people also (as in dede theyr mynde is vnconstant) beyng inflamed with thesame fury and wicked mynde, yea and with Pilate the viceroyes auctoritie: neyther yet withoute deceytfull craft brought in withall by Iudas the traytour. The people notwithstanding did that tyme so fauour Iesus, that the Gentiles also whiche for religion sake came to Ierusalem there to praye, muche desired to see Iesus. The reuerence of that temple was so great, that out of farre countreies many went thither of deuocion to serue god, and for religion sake. Uerily from that tyme, a certayne likelyhood of a thyng to be, was shewed, that is to wit, that the Gentiles being before Idolaters, should haue recourse & come to be of Christes churche (wher∣of that temple at Ierusalem bare the figure) and should louingly embrace Ie∣sus with due religion, whome the Phariseis reiected. These folke therfore be∣yng very desirous to see Iesus, of whom they had heard so wonderful thinges, yet they were bashefull, and with shamefastnesse letted to approche vnto hym: for in dede they coueted not only as he passed by lightly to se him in the throng, but also to salute him, and to heare hym speake nere hande: these persones, I saye, do come to Philip, to whom (by reason of nighnesse of countrey, for he was borne in Bethsaida a citie in Galilee of the Gentiles) they were knowen: and

their cummyng to hym was, that he would make them waye into Iesus. For they gaue knowledge that they were very desirous to se Iesus. Philip brake the matter to Andrewe, they being cōpanions of one citie. For Andrewe was of a greater auctoritie with the lorde, because he was fyrst of all called. They both therfore wente to Iesus, and declared vnto him that certayne folke there was, not Iewes, but Gentiles, whiche out of measure desyred to se him, if he woulde vouchesafe to admitte them.

[ The texte.] And Iesus aunswered them, saying: The houre is come that the sonne of manne must be glorified. Uerely, verely, I saye vnto you, excepte the wheate corne fall into the grounde and dye, it bideth alone: If it dye it bryngeth furth muche fruite. He that loueth his lyfe shall de∣stroye it, and he that hateth his lyfe in this world, shall kepe it vnto lyfe eternall.

But when Iesus was certified by his disciples that the heathen also longed to see him, when as so leudly he was contemned of the Phariseis, and priestes, vpon this occasion he began to open his death to his disciples, and what great fruite it should bring, not onely to the Iewes, but to al the world: for because in like maner as the miracle of raysing vp Lazarus, alone did drawe and prouoke not onely many Iewes, but also Gentiles to his loue: so shoulde his death and resurreccion moue and drawe all the countreyes of the whole worlde: Than Ie∣sus gaue aunswer to his disciples that shewed him the godly minde and affec∣cion of the heathen, and sayed: ye dyd heare the Iewes saie with a loude voice: blessed is he that cummeth in the name of the Lorde. Ye see the Gentiles drawe to me with lyke desyre, and why? Because now the tyme is nygh, that whan the Phariseis beleueth that the sonne of man shall bee vtterlye extincte, than shall he bee most glorified with all nacions of the worlde. It is a newe kinde of glory, and by a newe waye must it be gotten. I beyng aliue, haue drawen ••ewe to me: but when I am dead, my fame shalbe spred abrode, and drawe mo than my bo∣dily presence hath doen. Ye be loth to heare of death, yet take that for moste sure, vnlesse the wheat corne be caste into the grounde, and beyng buryed there, dooe rotte and dye, it shall bring furth no fruite, but it only alone abideth safe: But if it be dead and lye buried in the grounde, it sprouteth vp againe with muche gayne of fruite, yealdyng for one corne an hundreth, and nowe the corne stan∣ding ioyfully vpon the grounde, garnisheth the fieldes abrode in many places, and with a plenteous encrease enricheth the countreye. The thing that is com∣modious to many is the more to be coueted, and the saluacion of many is to be redemed with the death of a fewe. So to bestowe life is no perishemente, but a∣uaūtage, and this is not to loose the lyfe, but to kepe it. For the soule doeth not perishe whiche departeth from the bodye, nor the bodye dooeth not altogether go to destruccion, that in tyme to come shal liue more blessedlye, and be immor∣tall. Therfore whosoeuer loueth his life in this worlde, whyle he euill kepeth it he loseth it. Contrary, whosoeuer hateth his life in this worlde, and for the fur∣theraunce of the ghospel casteth it into perils, and betaketh it to death, he doeth not loose lyfe whiche he so bestoweth, but kepeth it: and for a mortall, a shorte, and a wretched lyfe, shal receyue at the time of resurreccion, an eternal and bles∣sed lyfe. In lyke maner, he that kepeth the wheat corne looseth it, that euen els of it selfe would perishe, but he that soweth and burieth it in the ground, in con∣clusion well saueth it, within a whyle after to receiue thesame agayne with a∣uantage: whiche he thought he had loste,

[ The texte.] If any man minister vnto me, let him folowe me: and where I am, there shall also my minister be: if any minister vnto me, him will my father honour. Nowe is my soule troubled, and what shall I saye? Father deliuer me from this houre, but therfore came I vnto this houre. Father glorifie thy name.

There is therfore no cause why my death should trouble you: whiche death once shalbe folowed, to thintent that you, whiche shalbe folowers of death, may be partakers both of glory & immortalitie. I as the autour of the ghos∣pels businesse, doe bestowe my life willingly for the saluacion of the world, and my fathers glory. You shall be ministers of the same businesse, reporting and publishing abrode through the whole world with your preaching, those thinges that I haue both wrought and taught. Thesame thing that the By∣shoppes and Phariseis doe now with great craft deuise against me, shal the wicked execute vpon you, whiche vngraciouse persones loueth the worlde more than God: and whiles ful folishly they kepe this life, they loose euerla∣sting life, and cast themselfes headling into euerlasting death. If one professe himselfe my disciple or minister, it behoueth thesame to folowe me theyr maister and Lord. For it is mete that the seruaunte be not pulled away from his Lord, neither in prosperouse thinges nor aduersant. Whom I haue par∣takers and companiōs in affl••cious and aduersitie, them will not I di••••euer from the felowshyp of felicitie: but wheresoeuer I become, there shall also my seruaunt be. And though the worlde reiecte me neuer so muche, yet shall my father enhaunce me to glory. And in case any manne behaue hymselfe as a faithfull seruaunt to me, hym (in recompence of transitorie harmes, and for ignominie wherwith he liueth in rebuke among men) my father shal bewtifie and honour with eternall felicitie, & true glory. For my father shall acknow∣ledge not me only, but the ministers also of his only sonne, and shall vouche∣safe like reward vpon thē, whom he hath knowen to suffre suche like thinges as his sayed sonne did suffre: Affliccion had here, hath of trueth his anguishe and paine, by reason of the infirmitie of mans body. But the saluacion of ma∣ny well considered, the felicitie of euerlasting life well poudered, whiche are redemed and recouered with a short torment, ought to conuince this quiue∣ring feare of mans nature. And if in time to come, ye feale that nature irketh and repineth against the dreadfull tormentes and deathes, wherewith ye be menaced and threatned, doe not vtterly sterte awaye as men discomfeited & clearly ouercome, but let valiantues of mynde alwaye depending of the fa∣ther of heauens ayde, vanquish in you the feblenes and cowardnesse of mans nature. But euen nowe also I fele myne owne soule troubled in my selfe, be∣cause the daye of my death is nye. I see a sore greuouse tempest imminent and hang ouer me. What shall I saye, or whither shall I turne me? shall I yelde to the infirmitie of the body, which abhorreth death? Shal I flee to the suc∣cours of the worlde? or shall I for the loue of mine owne life neglect the life of the whole worlde? no not so. I will accommodate and applye my selfe to my fathers will. My naturall infirmitie, beyng sore incumbred with the hor∣riblenesse of death, shall say vnto him: Father, if it may be, kepe me safe from this instant perill of death. But charitie, whiche muche desireth mans salua∣cion, furthwith putteth to this saying: Yet rather for all that (sayeth she) (in case it be fit and expedient so to be) let the coueted death come, when as after the will of the spirite, whiche doeth no where disagree with thyne, I haue

willyngly and wittingly offered my selfe to death. Nowe bryng thou it to passe, that my death and resurreccion maye cause thy name to be notable and famouse in al countreys of the worlde, that when thou art once knowen, the people honoring thee, may attayne to eternall saluacion.

[ The texte.] Than came a voyce from heauen, saying: I haue both glorified it, and will glorifie it a∣gaine. The people therfore that stode by and heard it, sayed that it thundred: other sayed an aungell spake to hym. Iesus aunswered, and sayed. This voice came not because of me, but for your sakes. Nowe is the iudgemente of this worlde, nowe shall the prince of this worlde be cast out. And I if I were lifte vp from the earth, will drawe all men vnto me. This he sayed signifying what death he should dye.

After our Lord Iesus had thus prayed, with his iyes lift vp into heauen, the voice of the father came from heauen saying: I haue glorified my name, and will after this more excellently set it forth. For alredy his name through so many miracles was waxed great and muche knowen among menne by his sonne, but moste chiefly by raysing Lazarus from death to lyfe. And soone after would he augment the glory of his name in all y^e nacions of the worlde by the crosse, by the resurreccion, and by the ascendyng vp into heauen, by sen∣ding downe of the holy ghost, and by the preaching of his Apostles. Moreo∣uer the route of people whiche stode not farre of, when they heard the voice that came downe from heauen, because they toke lytle hede, neyther was it euident to them vnto whom that voice did appartayne, that cumpany of peo∣ple (I say) agreed not in their opinions of the thyng. For some did interpre∣tate the voice that they thought they heard to be a thūder, for the voice came out of the cloudes. Some againe did interpretate the thyng more fauoura∣bly, saying some angell did speake vnto hym. But Iesus to make them take more hede, & also to put awaye from him all suspicion of prayse, sayeth: this voice which is neither noise of thundres nor voice of angell, but the voice of my father which hath heard my prayers, came not for me who knowe in my selfe my fathers minde, but it is come for you, that ye maye vnderstand that my father & I doe agre, and that whatsoeuer I doe, he being the authour, I doe it for your saluacion sake. You haue hearde what my father hath promi∣sed as touching my death. Nowe shortly must Satan be wrestled withal for good & all, who is the prince or rather tiranne of this world, & through sinne hath hitherto kept al thē in death, which loue this world. Nowe is the cause of the whole world drawen into iudgemente, but falshood beyng reproued, trueth shall come to light: And whiles the prince of the world, the authour of death, thinketh himselfe a conquerour, he shall through death be put from his tiranny. For all men shalbe pardoned theyr sinnes through faythe of the gospell. Sinne once takē away, the tirantes force & strength is qualled, who is valiant & mighty in no other weapon saue sinne onely. And as he that shall thinke himselfe to haue the victory shal sodainly be expelled his kingdom: so I that shalbe thought vtterly made away, after I be lifted vp frō the earth, wil drawe all thinges on euery side vnto me, of right chalengyng that thyng vnto me, which hitherto he hath kept in possession by tyrāny. Furthermore in that Christe sayed: When I shalbe lift vp from the earth (because the saying was doubtfull, & yet right fitte to expresse y^e thing,) he would signifie what kinde of death he should dye. For they that are hanged vp vpon a crosse, hang vp on hye that all men may see thē a farre of: And he gaue them withall a pri∣uey warning of the old story, which sheweth that a brasen serpent beyng a fi∣gure

of Christe, and set vp vpon a hie pole, did geue to all them that behelde it, though it were a farre of, presente helpe against the mortall woundes of serpentes.

[ The texte.] The people answered hym. We haue heard out of the lawe that Christe bideth euer, and howe sayest thou, the sonne of man must be lift vp? who is that sōne of man? Then Iesus sayd vnto them: yet a litle while is the light with you. Walke while ye haue light, leste the darknes come on you. He that walketh also in the darke, wo••eth not whither he goeth: while ye haue light, beleue on the light, that ye may be the children of the lyght.

And yet were there some in that assembly of people, which did coniecte (be∣cause of the forespeakyng of death) that he had spoken of the tormente of the crosse. And therupon they stode in argument, that he was not Messias which published that himselfe should dye: whereas scripture geueth to Messias, power, and a kyngdome eternall. For thus writeth Daniel: His power is an euerlasting power, which shal not be taken away: and his kingdome shal remaine for euer. And again Micheas the Prophete speaketh thus: His out∣going hath been from the beginning, and from euerlasting. Also Esai sayeth: And there shalbe no ende of his peace. Yea and moreouer the prophecie of the psalmes doeth promise hym a perpetuall priesthood, saying: Thou art a priest for euer after the order of Melchisedeck. Than say they therfore: We knowe by the lawe, that when Messias shall come, he shall abyde & continue for euer. What meaneth it therfore that thou sayest, it shall come to passe that the sonne of man shall be lift vp from the earth? but and if to be lift vp from the earth be to dye, and yf thou wilt haue the sonne of man (so often as thou speakest of him) to be taken for thee thy selfe, eyther shalt thou not dye, or els that sonne of man is not Messias, if the prophecie saye trueth.

Well, because these sayinges were spoken of malice: Iesus made no aun∣swere to them. Uerely, he myght haue aunswered that he was not only man, but also God, & that he should of trueth die, as concerning his natural mans body, but yet so that it should so one rise againe, nor yet should that death let the perpetuitie of his kingdome, because it should not be worldly, but a spi∣rituall kyngdome. But neyther did they vnderstande these misteries, nor yet was there oportunitie to declare them openly. He doeth onely councell them that (setting aparte all blyndenesses of harte) they would cease theyr crying out on the trueth that was come to light, specially seyng that it should with∣in a whyle be taken awaye. Not that the light of the ghospell should euer be throughly abolished, but that they should not after this heare of his owne mouthe his doctrine, nor see hym worke any myracles, whiche myght geue them sight to see theyr foly, and repente them of it: yet a lytle while (sayeth he) is the lyght with you. Wherfore, while ye haue this lyght, walke ye, and amende sith there is good cause, leste the lyght being sodainly taken awaye, darke night come on you, and than ye desyre all in vayne, the thing that is ta∣ken from you, which nowe being offered vnto you, ye doe contemne. Whoso foloweth the blinde affeccions of his owne minde, walketh in darkenesse, and knoweth not whither he goeth: and whiles he beleueth that he doeth wel and godly, he falleth into death. I am the lyght of the worlde: whoso beleueth in me, shall not erre or swarue from the trueth. The children of darkenesse flyeth from the light, while you therfore haue light, beleue on the light, that ye maye be seen the children of light. He that beleueth, seeth, whoso beleueth not, thesame hauyng syght, is blinde.

[ The texte.]

These thynges spake Iesus, and departed and hid hymselfe from them. But though he had doen so many miracles before them, yet beleued not they on him, that the saying of the Prophete Esaias might be fulfilled, whiche he spake: Lorde who shall beleue our saying? and to whom is the arme of the Lorde declared?

Iesus spake no more to them at that time, leste he should the more prouoke the fury of them, whom he knewe to be very prone vnto all mischiefe, but he went thence, and hidde himselfe from them, and so would he through his ab∣sence and with silence assuage their cruell woodnes, and there withall admo∣nishing vs by the way, that (according to his exaumple) as often as we haue to doe with wilful persones, and that there is no hope to doe them good, we than ought to geue place for a time, leste not only we doe them no good at al, but also make other the wurse. For what is more to be lamented, than the myndes of those Iewes? For where as our Lorde Iesus, through so many, so cleare, and so woonderfull miracles wrought before their iyes, ought to haue brought them moste surely to haue beleued his sayinges, yet dyd they stande stifly in their vnbeliefe, no doubte but euen blinded with enuy, hatred, ambicion, auarice, and other vngraciouse concupiscence of the mynde. And e∣uen so Esai long ago dyd prophecie that some suche should be, saying: Lord who hath beleued our woordes, and to whom is the arme of the Lord ope∣ned? Uerily, therfore they did not see the power of God in Iesus his do∣ynges, because beyng blynded with their malice, they did not beleue.

[ The texte.] Therfore coulde they not beleue, because that Esaias sayeth agayne. He hath blynded their iyes, and hath hardened theyr harte, that they should not see with theyr iyes, and leste they shoulde vnderstande with their harte, and shoulde de conuerted, and I shoulde heale them. Suche thinges sayed Esaias, when he sawe his glorye and spake of hym.

Yea and they did not beleue, because they would not caste awaye theyr naughtie desires. And this also did Esai speake of before: He hath (sayth E∣sai) blinded their iyes, & hardened their hartes, that they should not see with their iyes, and vnderstand with their hartes, and should be conuerted, and I shoud heale them. For they seeyng did not see, and vnderstanding did not vn∣derstand. And contrarye to their owne saluacion, they made all they could a∣gainst him, at whose hand alone, saluaciō was to be hoped for. These thīges tolde Esai long ago, who beeyng spiritually inspired, sawe with the iyes of prophecie, the glory of the sonne of God, whiche (in tyme to come) he should haue beyng a very man. And he prophecied that he sawe, and the thing which he prophecied should be, haue we seen doen.

[ The texte.] Neuerthelesse among the chiefe rulers also, many beleued on him, but (because of the Pha∣riseis) they would not be knowen of it, leste they should be excommunicate, for they loued the prayse of men, more then the prayse of God.

Yet for al this, these mens vnbelefe did not exclude the saluaciō of other that did beleue: for many gaue faith to Iesus, not only of y^e vulgar people, but of the nobles also. But neuerthelesse, the men of wurship durst not confesse the faith openly, for feare of the Phariseis, whiche had made a decre, y^t whoso∣euer did confesse himselfe to be a disciple of Iesus, should be excōmunicate & thrust out of y^e Synagogue. Ouer this, those whiche haue preeminēce in the worlde, ignominie irketh them much. For as yet theyr faith was not stable & perfite, but notwithstanding that, it was for that time, a good beginning of an euāgelicall minde, to thinke well of Iesus: though feare & shamefastnesse letted thē to shewe it furth. Enuy stopped some, couetousnes letted other, &

othersome did ambicion hinder, why they did not with an whole harte cleaue to Christ, for whose sake all thynges are to be contemned. But because the holye ghoste, whiche corroborateth a man towardes the ghospell, was not yet geuen: many beleued fearfully, as yet settyng more by mans glorie than Goddes. To be hiely placed in the synagogue was honorable among men, but to be reiecte out of the wicked mens synagogue for Christes sake, is honour & prayse before God. But feare and infirmitie in men that be of nature weake, soone obteineth forgeuenesse. Howbeit, those whiche were so blynded with eiuill desyres, that with a wicked conscience they spake agaynst Christe, turned awaye the people from him, layed snares for hym, and ouer that craftely sought his death, it is nedefull (I saye) that those perishe, because they would not bee saued.

[ The texte.] Iesus cried and sayed: he that beleueth on me, beleueth not on me, but on hym that sent me: and he that seeth me, seeth hym that sent me. I am come a light into the world, that who∣soeuer beleueth on me, shoulde not abide in darkenesse.

Another tyme agayne, Iesus goyng abrode in the sight of the Iewes, now when their fury ought to haue been well appeased, the more to moue them all to beleue, and to leaue them no excuse at al that through theyr owne wilful ma∣lice would perishe, declaryng what great profite should come to them that bele∣ued, and how great destruccion to them that did persiste in theyr vnbeliefe, Ie∣sus (I saye) cryed and sayd: all you do professe that ye beleue on God. But for∣asmuche than as I am come from god, nor saye or do any thyng, vnlesse he be∣yng the auctour, whosoeuer beleueth on me, beleueth not on me, y^t do nothing of my self, but on him that sent me into the worlde. The worlde is full of darke∣nesse, of errour and sinnes. And therfore dyd I descend into the world from my father, that is the fountayne of al light, as a beame from the sūne: that errours beyng remoued, and synnes taken awaye, I should be the lighte of the worlde. Truely by faythe are the iyes of the blynde opened, that they maye see lighte, and no more fall in darkenesse. All my doctrine, miracles, and what thyng so∣euer I haue doen or shall do, to this hath respecte, that he whiche beleueth on me, and putteth his whole affiaunce in me, doeth not abyde in darkenesse: but beyng lightned with knowledge of trueth, and pourged from al sinnes of their old lyfe, maye through leadyng of the light, and by godlinesse of the ghospel, procede to euerlastyng lyfe.

[ The texte.] And if any man heare my wordes and beleue not, I iudge hym not: for I came not to iudge the worlde, but to saue the world. He that refuseth me, & receyueth not my wordes, hath one that iudgeth him. The worde that I haue spoken, thesame shal iudge him in the last daye.

But if a man heare my wordes and obey them not, that hearing doeth so not profite him, that for his vnbelefe he shal haue a more sory ende: not that I shall iudge him. For I came not to condemne the worlde for the sinnefull enormities therof, but to saue it, beyng once purged by fayth. But neyther yet shall y^t man escape terrible iudgemente, whiche when he hath hearde my woordes, casteth thē awaye and contemneth thē. Uerily at this present, I omitte nothyng, wher∣by I may drawe al folke to eternal saluaciō, nor any man shal be loste through my faulte. But whosoeuer shall contemne saluacion, when it is offred hym, this selfe sayed woorde whiche I now speake, shall condemne hym: and shall in the laste daye rebuke him, because he did perishe through his owne wilfull ma∣lice. I (for my parte) haue inuited menne with promising them rewardes, I

haue feared them by threatnyng them with punishementes, I haue allured thē with benefites, I haue prouoked them with miracles: I repell no bodye from saluacion, I set open a ready waye for euery man and woman to life. What ex∣cuse therfore in the laste daye shall he pretende, that beyng so many wayes pro∣uoked to belefe, doeth continue still in his blindnesse?

[ The texte.] For I haue not spoken of my selfe, but the father whiche sent me, he gaue me a commaū∣demente what I should saye, and what I shoulde speake. And I knowe that his commaun∣demente is lyfe euerlastyng: whatsoeuer I speake therfore, euen as the father bad me so I speake.

If ye be wurshippers of God (as ye thinke your selues to be) in case ye haue the lawe in reuerence, ye cannot contemne my woordes. For I do not speake of myne owne heade, as they be woont to do, whiche dooe feine what they liste to theyr owne prayse and aduauntage, nor I do not teache thynges repugnaunte to the law, but I do perfourme in dede, those thynges whiche the lawe did sha∣dow in figures, and prophecied should come. Futhermore, my father who is y^e auctour of the lawe, and from whom I came hither, hath prescribed me what I shall saye and do. Therfore consideryng that I do obeye his commaundemen∣tes in all thynges, how can ye honour hym, when as ye do cōtemne his ambas∣sadour? And truely, the thing whiche he hath geuen me in commaundement, he hath onely commaunded it of loue towardes you, that you throughe beleuyng the thinges, whiche I shewe vnto you, maye obtayne euerlastyng lyfe. Lyke as my father thirsteth the saluacion of all, and seketh no mans damnacion: so ve∣rely do I desyre to haue all saued, and wyll suffre none to perishe, as muche as in me lyeth verily. Wherfore because I am well assured, that whatsoeuer he hath willed me to saye, doeth perteyne to your saluacion, therefore doe I leaue naught vnspoken that he hath assigned me to saye vnto you. As touchyng this good will of God the father towardes you, and myne also, which throughly a∣greeth with my fathers wil and minde, see there be no defaulte on your behalfe, wilfully sekyng your owne damnacion, when as ye maie attaine to eternal sal∣uacion.

Notes

• Excepte the wheat corne fa••l into the ground and dye.