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

To the moste renoumed Prince Ferdinando Archeduke of Austriege, and brother to Charles the fift, the Emperour of the Romaynes. Erasmus of Roterodam wysheth health.

THe laste yere, moste gracious prince Ferdinando, I tooke on hande to write a paraphrase vpon the gospell of saincte Mathewe, more at the vrgente request of the moste reue∣rende Lorde Mathewe, Cardinall of Hedune, then of myne owne mynde, partly because the greate excellencie of the woorke by a certayne reuerente feare withdrewe my minde from medlinge therwithall, partlye also forasmuche as there was besides this, many and sundry difficulties, the whiche mighte abashe my weakenesse (whiche did acknowleage his owne in habilitie) from medlyng with a treatise so farre aboue my power, so that me thought I was vtterlye dispatched of allsuche kinde of wrytyng: yet all this notwithstandyng I am compelled (I cannot tell how) after the same sorte to declare the ghospell of sainte Iohn, partely by the successe of my former bolde enterprise partly by the auctoritie of certayne noble personages, whose desire, if I should not satisfie, I might be thought very vnkynde, and wicked also yf I should disobey their commaūdementes: yet was it not vnknowen vnto me how muche more full of godly maiestie this present gospell was, the whiche for the moste parte doeth trauaile in the declaracion of suche secrete misteries, as vnto the nature of God doeth appertaine, and the wonderfull copulacion of the sayed nature vnto ours by his incarnacion. For what is he that canne by very imaginaciō, comprise how that God the father, beyng without begin∣ning, doeth continually beget God the sonne? in to whom the begetter doeth so wholy powre out himself, that yet thereby he is nothyng diminished, of whō also the sayed sonne is after suche wyse borne, that yet thereby he is nothyng secluded: againe how that from them bothe, the holy ghoste doeth so procede, that there continueth a perfit copulacion of one nature emōgst them, without any confusion of the distincte proprietie in persons? Who can by witte atteyne to knowe by what coniunccion the omnipotente and vnspeakeable nature by incarnacion, did couple mannes nature vnto hys: so that the selfesame whiche euermore had bene very God of the lyuyng God begotten, was also very man borne of the virgin Marie. In the declaracion of suche matters, in the whiche oftentymes, the bare transposing of one woorde is an haynous offence, what lybertie can a Paraphrase haue? Aboue all this I did perceyue that I muste go, if I did prosecute my purpose, ouerplaces incumbred with many and sun∣dry difficulties: hedged and diched, parted and diuided with fluddes, and gul∣fes, ouer the whiche it should not be possible to passe by reason of thickets, and standynge moates. For there is none of all the gospels that hath eyther mo, or more harde questions to be solued, either in whom more vehement studie hath been bestowed of the old and excellent autours: finallye in whose exposicion the interpreters do more varry and discent, the whiche verilye I doe not thinke mete to be imputed to their dulnesse or lacke of learnyng, but either to the ob∣scuritie

of the stile or elles to the diffusenes of thinges conteyned therin. There were besides these, other peculiar difficulties in the sayed matter, because that all the wordes which the Euangelist doeth attribute vnto Christ, are intricate with enigmaticall questions, the whiche if a man shoulde expresse in wyse of a paraphrase, suche thinges willnot agree with their answer, y^t did not perceiue to what purpose Christ did speake so. For many thynges be spoken of Christ, after suche a sorte, that he knewe well that they neither coulde, neither woulde he that they should be perceyued vntill the conclusion of the thyng dyd declare his sayinge: Furthermore in asmuche as it is the office of a Paraphrase to ex∣presse that thing that is brefely spokē, and in fewe wordes couched, with more copy & plēty of wordes, I could not obserue y^e due measure of time. For wher as it is read that our lorde did kepe his maundy vpon the night time with his disciples, & at the saied time to haue washed their feete, yet after thesame maū∣dy he had so long cōmunicatiō with his disciples, that it maye be thoughte a wonder that he had time to speake so manye wordes, namelye seynge that the woordes of the other Euangelistes do declare that manye other thynges also wer bothe saied and doene by hym thesame nighte: wherfore dewe measure in tyme could not be obserued of me, whiche should declare at large all the sayed thynges with more copy & plenty of wordes. Finallye this Euangelist hath a certaine peculiar kynde of stile of his own. For he doth knit his stile as thoughe it wer ring & ringe ioyned & linked togither sumtime with contrary mēbres, sumtime with like, sumtime with one selfe thynge sūdry tymes repeted, so that a paraphrase is not able to expresse suche pleasaunte elegance of his stile: I meane suche places as this: In principio erat verbum, & verbum erat apud deum, & deus e∣rat verbum. In the beginning was the worde, and the worde was with God: & God was the worde. In these .iii. places worde after worde, & God after God is pleasaūtly repeted. And byan by repetyng agayne the beginning, he conclu∣deth the sentence. Hoc erat in principio apud Deum. Thesame was in the beginninge with God: & again: Omnia per ipsum facta sunt, & sine ipso factum est nihil. Al thynges wer made by thesame, & without thesame was nothing made y^t was made. Quod factum est in ipso vita erat, & vita erat fux hominum, & sux in tenebris sucet, & tenebre cam non com∣prehenderint. In him was the life, & the life was y^e light of men, and the lighte shi∣neth in derkenes, and the derkenes did not cōprehend it. In these it doeth ap∣peare how that euery membre of the sentence doeth alwaye repete the former, so that the ende of the former beginneth the latter: & suche a lyke thyng may be perceiued here, as the Greke Eccho is wōt to represent: but as touchynge these thinges, sumthyng haue I spoken in the argumentes of the Euāgelistes gos∣pels and Epistles. This peculiar grace and elegancie of speche, I perceiued well could haue no place in my paraphrase. Therfore although I did perceiue these and many other like difficulties, yet I toke vpon me this busye piece of worke, seyng that so many and noble men did by theyr exhortacion, encourage me thereto, & by auctoritie enforce me: specially because the good successe of my former dewtie and obedience, rather than any presumpcion, dyd bolden me to thesame. For I had not onely good successe forasmuche as the gentyll reader for my trauayle and paines doeth thanke me, but also forasmuche as Charles (of al Emperours y^t for this eight hundreth yeres hath reigned in this world, both of moste puissance, if we beholde his large dominion, and also the moste vertuous, if we consider besides his other very imperiall qualities, his feruēt

affeccion and zeale towardes religion and godlynes) hath this my paynes (for vnto him I did dedicate it) not only by countenaunce and wordes, but also by letters both full honorably and louingly wryten, certified me that it was most thankfully accepted of his grace, wher upō me thought it conuenient that seing Mathew was to the Emperour Charles dedicate and presēted: Iohn should be vnto Ferdinando, the other and second Charles, dedicate. And plainly good hope doeth greatly comfort my minde, promising me that it shal come to passe, that like as my former labour by Charles good fauour did wel procede, & had good successe, so shal this my present endeuour by the gracious fauour of Fer∣dinando, procede & haue lucky successe. These be two names in our tyme moste fortunate, a couple of brethren in these daies moste lucky. Neyther is it to be doubted, thinke I, but y^t the fauour of God wil prosperously set forth the godly purpose of suche so godly disposed princes. For a man maye (as I thynke) haue a good opinion in them, in whom beeyng yet of tender age, the excellente fruite of vertue doeth satisfy y^e great expectacion the whiche (if I might so call it) the blading tendre age did put vs in comfort of. For in your very chyldage, there appered in you a certayne straunge and meruelous towardenes of suche pru∣dencie, moderacion, mekenes, integritie, deuocion and godlines that euery mā did hope that your grace woulde be a wonderfull excellent prince in euery con∣dicion perfite and absolute. And now as touchyng the publike hope, that al the whole world hath cōceyued of you, like as hitherto you haue not frustrated it, so haue you brought to passe that nowe when you be come to the age of more discrecion, it doeth appere that you will not onely contente and fullfill the sayde hope and expectacion, but also the desire of all men to the vttermoste. My litle treatise of a Christian Prince, suche as it was, for many dayes a goe when ye were a young man, you caused all studious persons to lyke, in asmuche as ye dyd vouchesafe to reade it. And this present worke dedicate vnto your graces name, you shall likewise cause to be lyked, seing that of all yoūg mē in our time you be the floure, and for many fold consideracions vnto all the worlde moste derely beloued, neyther shall ye so do eyther to aduaunce your glorye and re∣noume, eyther to procure me any benefit or commoditie, for neyther your noble estate, neyther suche a sober and moderate nature doeth couet or looke for the prayse or commendacion of man, neyther my minde or fantasie doeth seke any thyng els, then the fauour of Christe, but that those for whose furtheraunce these paines were taken (and for all men in generall is my paine bestowed) more plentifully might haue cōmoditie therby. For suche as be of thieir owne nature commendable, haue then especial•• profite and singuler commoditie, when they ouercum all malice, and be thought worthie the fauour and commendacion of all men. To this present purpose maye your grace muche helpe, if you declare this my present worke compiled by my payne and studie, for to haue bene not reiected of your graces maiestie. For it is not to be feared, I truste, leste your graces wysdome geue credence vnto them▪ the whiche peraduenture will saye when they shal vnderstande a paraphrase vpon the ghospell to be dedicate vnto prince Ferdinando, what should a laye prince and a younge manne do with the gospell? And wil make cauillacion & saye y^t I geue frogges wine, as the Greke prouerbe speaketh. As though it wer to be thought that only suche do presente princes w^t mete giftes, y^t which bryng vnto them bokes written in barbarous tōgue, conteyning matters of huntyng, kepyng of dogges, and horses, of in∣gines

for warre, yea & mafortune of dising & carding. Uerily I am in a contra∣ry opiniō: for I deame that where the euangelical and heauenlye philosophie is thought to be to all, of the hyghest, lowest, and myddle estate, wonderfull profitable, yet it is to none more necessarie, then to the supreme heades & pow∣ers of the worlde. For the more weight, charge, & burden, that they susteyne, the more daungerous the storme is, that apperteineth vnto them for to caulme and assuage, the more manyfold occasions they haue whereby good wyttes well inclined by nature, and well instructed by educacion, maye be marred and corrupted, so muche the more it is semyng that they shoulde be instructed and armed more diligently then the reste, with the moste godly and infallible pre∣ceptes of holy doctrine: for suche cannot offende withoute the great dammage of the whole world. It is the peculiar office of the prelates to nourishe y^e people with plentifull and abundant foode of the euangelicall doctrine. For the which cause they be called pastours and herdes in scripture. I graunte all these to bee true. Yet the poete Homer of the most cōmendable christian auctors is commē∣ded, & not vnworthily, because he calleth a kyng, a herd ouer his people: howe muche more then it is mete y^t this name & title agre with euery christiā prince? A prince doeth not preache & teache the gospell, but he doeth obserue, practise, & fulfill it, & yet doeth he after a sort teache it, whosoeuer doeth kepe & obserue it. But how can he fulfil it if he knowe it not? how shall he know it, excepte by diligente and frequent readyng he peruse it, except with a great studie he pro∣foundly print it in his memorie? whom behoueth more stedfastlye to beleue y^t the celestial king is gouernour of this world, vnto whō nothing is vnknowen, whose iyes no man can deceiue, whose power no man can resiste, who shal iudge euery man accordyng to his merites, then the supreme powers, whiche by reason of their power do dreade no man, and can if they list easilye deceyue whome they list: whiche if they trespasse any thyng, bee not cited to appere at any mortall mans consistory, but be commended also oftymes for their misde∣des? In whose mindes ought it to be more depely grauen that after this pre∣sent lyfe (wherof the kynges thēselues haue no assuraunce, no not asmuche as of an houre and whiche no man can enioye long) there is to come another lyfe, that neuer shall haue ende: in the whiche indifferentlye without respecte of e∣state, or dignitie, (sauing that the strayter iudgement shallbe to them, straiter accōpt shal they make, y^t which in this world hath surmounted other in roume office, and auctoritie) euery man shall by the sentence of the moste righteous & iust iudge (whose iudgemēt no man shall escape) reape y^e croppe of that, which he hath sowen in this presēt life, neither shall any escape but that either for his good dedes he shall receyue the croune of eternal glory and blisse, or els for his offences be committed to euerlastyng fier: in whose myndes (I say) is it more necessarie this thyng to be depely infixed, then theirs, whom al kynd of prospe∣ritie and flatterye of man, doeth prouoke both to set their affiaunce in thinges present, & to forget what is hereafter to come? In whose memorie is it requi∣site more depely to be printed, that Christ hath plainlye threatenned vs in these wordes, (wo be to y^e riche, & the high powers of this world, which hath their comfort in this world) than in theirs whiche haue plentie, and store of all suche thinges, wherby mans minde is corrupt & degenerate? In whose eares is it more cōueniēt diligently to be beate that euery man ought warely to bestowe his talent which the lorde hath committed vnto him, in the waye of vsurie, for

the lordes auauntage, and wil cal euerye man to make accoumpte thereof, then theirs whiche by reason of their power committed vnto them by God, may at their pleasure, either profit most, or disprofit most in this world? Who ought more, assuredly to beleue that all men be they neuer so puissant & in high aucto∣ritie, can of themselues do nothyng, & that all thynges that be good & commē∣dable, do come of God, of whom al thinges ought to be desired, that maye by christian peticion lawefully be desired, and that vnto him the whole glory and prayse of all that we prosperously do in our affaires ought only to be attribu∣ted and ascribed, then they whom the world doeth commēde and magnifie by reason they haue suche thinges as Christ taught should be despised? whō be∣cause of certaine vaine and fantastical apparent shadowes of thinges y^t seeme cōmendable, y^e base sorte doeth in maner regard and wurship as goddes? who ought more thorowly be perswaded, y^t sternnes is hated of God, that iniurie ought not to be reuenged by iniury, y^t nothing is more commendable thē peace nothing more acceptable to God then meaknes & clemencie, then suche whome so muche busynes dayly doeth prouoke to vnquietnes, to warre, & reuengyng of displeasures? In whose minde oughte it more depely be printed, y^t neyther for desire of life, neither feare of death, it is lawfull to swarue from honesty y^t in this present life no man oughte to loke for to be rewarded for his merites & desertes, seyng that in the nexte world no man shall be defrauded of his dewe rewarde, then in the mindes of princes, whom so manye prouocaciōs, so much troublesome busines, so many occasions doeth oft and many tymes entise & al∣lure to dishonestie? Uerely such a minde vpon which y^• general felicitie or mise∣rie of the whole world doeth depend, ought with weightie & profoūd persua∣siōs of philosophy be armed: whereby it maye vprightly & nothing shrinking, perseuer againste all policies and engines of this worlde: but suche doctrine whiche doeth so peyse the minde that it be not tossed by the waues and surges of fortune, and worldly busines, no otherwyse then the balans dothe staye the shippes in tyme of tempest, can neither more conueniently, neither of more cer∣tayne veritie, neyther yet of more efficacie and power be collected out of any o∣ther woorke, then the ghospel of God. If y^e profane princes, for asmuch as thei must commonly trauaile in worldly affaires, & maintenaunce of publique trā∣quillite and reste, cannot alwayes obserue suche thynges as they perceiue, and iudge to be most conuenient to be kepte & obserued yet at the least if the euan∣gelical doctrine be profoundly rooted in them, they shal be able to do this, that forasmuche as liethe in them to do, they shall alwaye endeuoure themselfes to approche nigh vnto y^e performaunce of Christes preceptes, & litle or nothing swarue from theyr marke. This thing as we desire that it may appeare in all such as be gouernours of this worlde, so most gracious Prince Ferdinando, we greatly hope to se it in you, whome we haue knowen from your childeage hitherto, to haue been maruelously geuē to the readinge of the gospell for you were not wont, whyle the priest is at seruice, to spende your tyme either in su∣persticious kind of praiers, eyther vnfruitfuliāgling as the moste parte of no∣bilite doth, but to opē the testamēt, & reuerently to se what the epistle & gospel of that day doeth instructe & exhorte you to do. Neyther do we doubt but that this example of your childage, you haue muche encreased by encrease of age. Neyther do we mystrust but that in tyme to come in euery place, many other will folowe this your exaumple. For like as an infeccion of vice taken at the

example of men of estate, doeth spedely crepe vnto many: euen so the example of vertue, if it haue his beginning of renoumed persons, wil soone be well lyked of all men. In what estimacion the worde of God was had in old time, may eui∣dently appere by those rites and ceremonies as yet be vsed in the churche, lefte vnto vs of old antiquitie. The boke is adorned truly with gold, iuery, & preci∣ous stones, reserued & laied vp deuoutly emōgst y^e iewels. It is not broughte foorth ne caried in without greate reuerence. The gospeller desirethe licence of hym that doeth execute, that he maye rede and pronounce it. After that, ther is caused an holy perfume by censing of frankincense, of stacten, the droppyng of mirrha, of mirrha it selfe, and of the powder of the herbe galbanum. The fore∣head and brest hath the signe of the crosse made vpon them, glorye is geuen to the lorde downe to the ground, euery man ariseth and standeth bolte vpright, the heades be bar••, the eares attentife, the iyes full of reuerence. At the name of Iesus as oft as it is mencioned, the knees be bowed downe to the ground, after all this with great reuerence he holdeth the boke before his brest, and ca∣rieth it about, euery man doeth kisse it, and at the laste it is reuerently layd vp emongest y^e reliques. What other thyng doeth these ceremonies meane, or put vs in remembraunce of, than y^t nothing ought of christian men to be more re∣garded, more derely beloued, more reuerently handled, then that celestiall doc∣trine, whiche Christ hath preached vnto all persones: the whiche for so manye hundreth yeres ago, the consent of the whole world hath allowed, the whiche against this worlde, and the prince therof, maketh vs to preuaile? but like as wurthely the vain and misordred deuocion of the Iewes is reproued, whiche Iewes doe greate reuerence vnto the booke of their lawe the olde testamente, in laying pure and cleane clothes vnder it, knelyng downe to it, and wurship∣ping it, not once touchyng it, but with cleane and vndefiled handes, (where as such thinges as their lawe doeth chiefly teache them, they wickedly contemne and despyse) so it is to be perceyued of vs, that we be not as vndeuoute in keping and fulfylling the ghospel, as we be supersticious and scrupulous ob∣seruers of the rites and ceremonyes. For what doeth it auayle to haue the booke adourned with Iuorye, siluer, golde, and sylke, if our lyuing bee polluted and infected with such vice as the ghospell doeth so straytely forbid? if our soule bee decked with no vertue accordyng to the ghospell? what can the booke auayle vs borne before our hert, if the doctrine of it be not in our herte and mynde? what seruice doeth the perfume and odour caused by cen∣syng, if that his doctrine bee contemned, if our lyuyng haue a dayly pestilent sauer? what the better be we to bowe downe our necke to the booke, if our lustes obstinately and with stiffe neckes repine at his preceptes? what doeth it profit and auayle vs to rise vp, and to stand bare headed, if al our whole life be suche that it declare openly that we despise the doctrine of the ghospell? howe dare ye be so bolde as to kisse the boke that the ghospell is in, the whiche bee∣yng subiect to lecherye, to auaryce, to ambicion, to sensualitie, and yre, do defile and dishonest the admonicions of the ghospell? howe dare he kysse the booke that teacheth nothyng but peace, but mekenesse, and charitie, the whiche des∣pysyng Christes doctrine is wholy consumed with enuie, replenished with hatred, boyleth in anger, inflamed with desyre to be reuenged, furious and madde against his neyghbour, the whiche also (so his mynde maye bee satis∣fied) forceth not by wood battayle to set all the world by the eares together?

howe dare he be so impudente as to embrace and wurshippe this holye booke, the whiche in all kinde of liuing and conuersacion is vtterly geuen and married vnto this worlde, whiche as a mortall enemy, the doctrine of the gospell doeth detestate and abhorre? with cleane handes and verye reuerentlye we vse to touche the holy boke of the gospell, and with filthy myndes doe we despise the preceptes of the gospel: why doe we not rather lay thē to our hert? why doe we not kisse them with mind and pure affeccion? why do we not here boewe down our neckes; Certain there be that hath hanging about their necke, and cariethe about with them a part of S. Iohns gospell, as a remedie againste diseases, and suche other heuy misfortunes. Why doe not we rather beare aboute with vs the doctrine of the gospell in our mynde, the whiche maye remedy al disease of synne and vice? I doe not discommend any ceremonies, I doe not raile vpon the deuocion of the simple people: but plainly▪ thā will th••se saied thinges pro∣fit vs, if we put in practyse that thynge whiche the visible signes putteth vs in remembraunce of. If we be true christien men, that is to saye, yf we vnfainedly professe the doctrine of the gospell, let vs inwardlye in our myndes practise all suche thynges as in those signes is outwardly represented vnto vs. I haue heard saye that it is a fashion in some places that the prince shall al the ghospell tyme stande holdyng a naked sweard in his hand, the rest laying their handes vpon the hyltes. Howe shall he defende the ghospell with the swearde, whose mynde doethe hate the gospell, whiche is wholy affeccionate vnto the vanities of this worlde, in whose opinion nothyng is lesse regarded then the excellente precious perle of the ghospell, of whome nothynge is more hated, then that whiche Christe taughte onely to be coueted? He that pouleth the people, that oppresseth the poore, that by warre defaceth all both good and badde, he that is the occasion of many folde calamities, for whose vaine glorye so muche mannes bloudde is shedde, dooeth he, I saye, drawe his swearde to defende Christes gospell withall: let him first be made at one with the gospell, lette him cutte awaye his vicious and naughtie appetites out of his mynde with the swearde of the gospell, and then yf he lyste, lette hym drawe his swearde a∣gainst the ennemies of the ghospell. But these thynges haue I spoken, moste renoumed Prynce, in the waye of aduertisement, without reproche of any per∣son. I open the matter onelye. I reprehende no person: and the more boldelye vnto your grace I wryte thus, because no kynde of suspicion at al, of any suche faulte or enormitee, can be suspected to be in you. There bee none, Byshoppes except that of congruence ought to liue more after the gospell then Princes. But they oftentymes by simplicitie vnder an assemblaunce of deuocion be de∣ceyued. For by the perswasion of suche whiche be thoughte the perfite profes∣sours of religion, they ofttymes esteme it a poynt of great perfeccion, if they daily saie ouer their praiers the which they call their mattens, if they see a masse euery daye once. The whiche thinges as in a lay prince and a young man also, I graunt is a certaine token & signe of a well disposed mind, yet be there many other thinges y^t which do more straitly appertayn to a christē princes office thē these. For if he foresee that no storme of warre arise, that the publike libertie be not diminished ne violated, that the poore comminaltie bee not compelled to famishe, that no naughty officers be made and permitted, in my opinion he shall do a more acceptable seruice to God, then yf he should saye these praieres▪ vi. yeres together. Yet do I commende the said thinges if that whiche is more

principall bee coupled and ioyned therto. But and if a prince do suppose that he lacketh no porcion of godly perfeccion, putting his confidence in the obseruaci∣on of those thinges, settyng a part suche thinges whiche do peculiarly apper∣tain vnto a kynges office and dutie, plainly that is the confusion of all religiō, that is the subuersion of the common welth: and they that geue suche councel do neither geue profitable nor holsome councell for the prince, neither yet for his subiectes. It is a good dede to heare seruice, if thei be pure y^t do it: but how can I cum in pure life vnto the sacrifice doen in remembraunce of the true and highest prince, the which for to redeme his seruauntes bestowed his own life, if through my fury, my vain glory, and negligence, so many thousande men bee eyther vexed or vtterlye perishe? I thinke it not nedefull to shewe that for the most part princes be neuer at more leisure, neither lesse carefull, then when thei be at diuine seruice. What great thyng is it, if a prince saye those praiers at an houre prescribed therfore, whiche cannot haue sufficiente tyme and leisure to order and disposeth affayres of a common wealth? A prince shall pray inough at full, if he saye daily and recite from his hearte, the notable prayer of the wyse kyng Salomon. Lorde geue me wisdome and knowledge how to behaue my selfe vnto thy people. Or the other praier muche lyke vnto thesame, the whiche the wyse man, as I remember, reciteth in the boke of wisdome. Geue me wis∣dome whiche is euer about thy seate, that she maie be with me, and labour w^t me, that I may knowe what is acceptable in thy sighte, for she knowethe and vnderstandethe all thinges, and she shall leade me sobrely in my workes, and preserue me in her power: So shall my workes be acceptable, and then shall I gouerne thy people righteously, & be worthy to sitte in my fathers seate: who can haue knowledge of thy vnderstandynge and meanynge, except thou geue wisdome, and sende thy holy ghost from aboue, that the waies of them which are vpon earth, maye be refourmed, that men may learne the thinges that are pleasaunt vnto the? This wisdome that this most wise young mā desireth to haue, may a man chiefly fynde in the holy scripture, if a mā list vnfainedly and with a godly curiositie seke to haue it. Otherwise, howe is it cū to passe that christen mens behauiour and maners partely bee decayed into a conuersacion wurse then the Gentiles or Ethnickes were, partly degenerated into a certaine Iudaical supersticion, but by reason that the doctrine of the ghospell hath not been had in regarde? Notwithstandyng to saye the very trueth, in all tymes there hath been euer sum, of whome the gospell hath beene hadde in due honoure and reuerence, yet neuerthelesse for this fower hundred yeres past, the liuely heate and feruencie therof, hath been greatlye abated with the most part. Wherfore the more we ought to the vttermoste of our power, ende∣uour our selfe that euery man for his parte do reuiue thissame sparkle of hea∣uenly fire again, the whiche the eternall veritie Iesus Christe our Lorde hath sent down into the earth, wishyng nothyng els but that it maye be feruentlye kyndled, and in great circuite to spreade it selfe abrode, and be set all on fyer. In this our tyme when mans condicions be so corrupted and of so great dis∣sencions in opinions, wherby at this houre all thinges be confounded & out of order, whither shall we rather flee to haue redresse, then as S. Hilarie doeth well admonishe vs, vnto the most pure fountaine and well spring of holy scrip∣ture, wherof the moste pure and vnderfiled part be y^e gospels. Neyther oughte the gospel to be mislyked of the supreme powers for this cause, as thoughe it

dyd as sum saye, cause suche to be sedicious and disobedient, whose parte and duetie is to bee obedient vnto their princes: nay it rather profiteth princes in this pointe, insomuche as it doeth teache them to execute the true offices of princes, and not to be tirauntes, and causeth the people more gladlye to obey euery good prince, and more quietly to tollerate and beare with the bad. Fi∣nally the gospell is not to be blamed, if any man do not vse all of the best, that thing whiche of his nature is moste excellent, and the very best. It is called the gospel of peace: reconcilyng god and vs to vnitie, and secondlye couplyng mutuall loue and amitie betwene eche of vs together. If any man stumble at this stone, let him blame hymselfe and not the gospell. There is no power that man hath, no policy, no cōspiracy or coniuracion together, that is able to ••an∣quishe & oppresse the veritie of the gospel, whiche moste mightily setteth furth it self, when it is most greuously persecuted. But as touchyng these matters I feare me I haue heretofore spoken inough and to muche. Now that this paraphrase may with the more fruite bee red, after I haue spoken a worde or two of the euangelistes entent and purpose, I wyll make an ende. After that the lyfe and doctrine of our Lord Iesus Christ by thapostles preachyng and the other Euangelistes wrytinges was spred at large ouer all the world, the Euangelist S. Iohn whome Christ so notably loued, after all the other toke on hande to write this present gospell, not so muche for thentent to compile the historie of the gospel, as to make rehersall of certaine thinges omitted by the other euangelistes, because they semed not vnworthy to be knowen: But the especiall cause why that he wrote this gospel, men suppose was to set forth & confirme the godhead of Christ against the heresye, whiche euen in those daies (as euill weedes emongest good corne) begun to spring, and namely against the heresye of the Cerinthians, and Ebeonites, the whiche besyde other erroni∣ouse doctrine, preached that Christ was nothing els but man only: nether that he was in any wise before he was borne of y^e virgin Marie. Now it was very necessarie that the worlde shoulde knowe and beleue Christe to be bothe very god, & very mā: of which twoo, the former article doeth principally helpe to in∣flame the loue of man toward him: for the better we knowe a thing, with the better wil we do loue it: secōdarily it doth cause vs to haue more feruēt courage to folowe the steps of him. For who will attēpt to folow & coūterfait y^t thing which is doen of an aungell by a vision & apperaunce only & not in very dede? furthermore like as it is hard to obserue y^e thinges which he cōmaundeth, euē so the thinges be excedyng excellēt that he promiseth: it was therfore requisite also, that his godhed should not be vnknowen, to thentent y^t we might haue cōfydence y^t he vndoubtedly would helpe his seruaūtes whō he after such sort did loue, neither will defraude them of his promise, y^t which is able w^t a becke to do what him list. The Euāgelistes y^t wrote before S. Iohn, made in maner no mencion of the diuinitee of Christe. For I thynke this to bee the wysedome which s. Paul vsed to speake emōgst y^e perfit, emōgst the rest professing himself to know nothing els but Iesus Christe & him to be crucified. Mafortune as then y^e time did not suffer so inexplycable a misterie to be put in wryting to al mens knowledge, lest it should be had in derisiō of y^e wicked, because they could neither beleue it, neither vnderstand it. For in other matters also the olde aūci∣ent auctours as oft as they make mēcion of heauēly thinges, doe vse to speake both very seldome and very reuerently therof, beeyng more copious in suche

thynges as doe more profite and appertaine to godly lyuing. The Apostle S. Iohn was constrayned therfore by the vndiscrete boldenes of the heretikes, more plainly & euidently to affirme both the natures to be in Christe, like as by the bolde presumpcion of the Arians, the catholyke fathers were inforced more precisely to discusse certaine thinges as touching thesame matters wher as they would rather not haue medled with the diffinicion of suche matters, whiche both doeth greatly passe the capacitie of mannes wittes, and cannot be determined without great daunger and perill. But as for this matter not without consideracion it was reserued for S. Iohn so wel beloued of Christ, and so well worthy, whome as he that is the well of all wysedome dyd loue aboue the reste more feruētly, so is it to be beleued that thesame did more plenti∣fully reuele and open certain secretes and misteries vnto hym (if I maye so cal him) his so wel beloued dearlyng. Him therfore so derely beloued of Christ, let vs all profoundly and groundely vnderstand, that we for our part may be the louers of Christ. Well of this one thing and no more, I will put the rea∣der to acknowleage, that in this present Paraphrase I folowe the mynde of moste allowed olde autours, but not in euery place, neyther in euery thing: for they themselues do often discent emong themselues, yet do I alway sincerely and faithfully, declare and bring forth that, the which me thinketh is the most true sence & meaning, for as muche as I dyd perceiue that the olde auctours contendyng against the opinion of heretikes, haue wrested some places some∣thing violently to their purpose, yet it is not my mynde that any manne geue more credence to this my Paraphrase, then he would geue to a commentarye, if I had wrytten one vpon it, notwithstandyng a Paraphrase is a kynde of a commentarie. As for allegories in the whiche I perceiue the olde auctours to haue been very scrupulously and supersticiously diligente, haue I not medled withal, but very seldome, neyther more copiously then me thought conue∣nient. Farewell redoubted prince, & with all your endeuour, fauour and sette foorth the glory of the gospell, so almightie Christ of his part graciously assist you in all your desyres.

Yeuen at Basile, the yere of our Lord. M.D.xxiii. the .v. daye of Ianuarye.