The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.

¶ The .xii. Chapter.

The texte.

Wherefore, let vs also (seyuge that we are compassed wyth so great a mult ytude of wytnesses) laye a waye all that presseth downe, and the sinne that hangeth so fast on, let vs run with pacience vnto the battaill that is set before vs, loking vnto Iesus y^• aucr••or and finisher of our faith, which (for the ioye that was set before hym) abode the erosse & despysed the shame, and is set downe on the right hande of the throne of God. Consyder therefore, howe that he endured suche speaking against hym of sinners, lest ye shoulde be werted, & faint in your mindes. For ye haue not yet resisted vnto bloud, striuing agaynst sinne: And haue forgotten the exhortacyon, whych speaketh vnto you as vnto children: My soune, despise not thou the chastenyug of the Lorde, nether faiute, when thou art re∣buked of hym: for whom the Lord loueth hym he chasteueth: yea, he sourgeth euery sonne that he receyueth▪

SEyng then we are compassed with so great a companye, and as it were with a cloude of those, who, euen in the olde testamente, witnessed by sufferyng of suche euels as are before rehearsed that they beleued the promyses of God with all their harte, let vs also encouraged by their examples see that we caste frome vs the burthen or fardell of corporall thynges and bodelye lustes, whiche letteth the mynde laden with cares to desyre thynges celestiall, and put awaye synne that helde vs faste on euery syde: and fynally beyng in∣censed and set a fyre with the hope of heauenly thinges, runne manfully in this ••••ase that is set before vs, and by no afflyccions, nor any withdrawynge of the mynde be stayed and holden backe from runnyng the course that we haue be∣gonne, neuer castyng our eyes asyde from Iesu Christe, who as he is the verye cause that we haue conceyued this belefe on God, so wyll he fynyshe what he hath begonne in vs. Let vs considre what waye he entred in, and whitherto he came, who whereas he myght by reason he was innocent and gyltlesse haue es∣caped death, and bene as much without all payne and passion, as he was with∣out all synne, yet he despysynge the ioyes of this worlde suffred death, and to thentent his death should be the greuouser hauyng reproche ioyned therwith, he suffered the death of the crosse. For men make not so muche a doo to suffre a glorious death. Ye see whiche waye he entred in. Nowe whitherto came he? By despisyng of this lyfe, he attained immortalitie: By despisyng and settyng naught by worldly reproche, he attayned euerlastyng glorye in heauen, where he nowe sytteth on the ryght hande of the royall throne of God the father.

When ye withall haste auaunce youre selfes to come to be partakers of this glorie thorowe reproche and dyuerse paynful afflictions, then, lest you dyscou∣raged in your myndes shoulde at any tyme by thenforcemente of wearynesse ceaseto runne in the raase that is sette before you, considre with your selfes how that youre capytayne, who neuer knewe anye manoure of synne, dyd neuer thelesse, to shewe vs an example of true pacience, endure so greate rebukes, so

muche shame and vylanye, suche mysreportes and false accusacions, that he let the wycked Iewes compell hym to suffre the very punyshement of the crosse. Be not ye therfore dysmayed, who beynge not cleane withoute synne? do suffre lesse dyspleasures and persecution. Better it were for a man to dye a thousande tymes, then to fall agayne into his former synfull lyfe. Howbeit you, who haue hytherto suffred small persecution and aduersitie, haue not as yet resisted sinne vnto sheadyng of bloud, the whiche synne fierslye assaulteth you, stryuynge a∣gaynst it, and yet you do by and by suppose that God hath forsaken you, and remembre not what the mercyfull father speakethe vnto you, as vnto his chil∣dren, in the mysticall prouerbes, comfortynge you, and with swete and gentle wordes exhortyng you to greate and valiaunte courage of mynde: My sonne (sayth he) despise not thou the chastenyng of the Lorde: neither despaire thou when soeuer he rebuketh thee. For whom the Lorde loueth, him he chasteneth with the euels and aduersities of this lyfe, and scourgeth euerye sonne that he receyneth.

The texte.

If ye endure chastenyng, god offereth hymselfe vnto you as vnto sonnes. What sōne is he whom the father chasteneth not? If ye be not vnder correccyon, wherof al are par∣takers, then are ye bastardes and not sonnes. Therefore seynge we haue had fathers of our fleshe, whych corrected vs, & we gaue them reuerence: shall we nowe not much rather be in subiection vnto the father of spirites, & lyue? And they verely for a feawe daies nut∣tered vs, after theyr own pleasure, but he nurtereth vs for our profite, to the intent that he may minister of his holines vnto vs. No maner chastening for the present time semeth to be ioious, but greuous: neuertheles afterwarde, it bringeth the quiete fruit of righteous∣nes, vnto them whyche are exercised thereby.

If ye paciently endure such chastenyng, God acknowledgeth his sonnes, and offreth him selfe to you agayne as a mercyfull and louing father, & doeth not exclude you from thenheritaunce of the lyfe celestial. Thynke you that you are therfore hated, and nothyng regarded of God, bycause ye are afflicted with the euels of this world? Nay, rather this ought to be an argument that ye are appoynted to be the heyres of the fathers enheritaunce. For what father is he that doeth not some whiles chasten his sonne whom he acknowledgeth for his owne? Furthermore, syth that all vertuouse men and good lyuers, whom God eyther doth, or hath dearly loued, haue bene by temporall afflictions taughte true vertue, and godly lyuyng, yf you be free from suche fatherlye correction, verely it is a manyfest proofe that ye are bastardes, & not true natural sonnes. If we haue not onelye suffred, but also gyuen reuerence to oure parentes, of whome we are begotten as touchynge the fleshe onely, whyles they dyd wyth checkes and lashes teache vs the common behauiour of this lyfe, not striuinge agaynst their autoritie, but so interpretyng their doynges, as thoughe howso∣euer they dalte wyth vs, they dyd all of a frendelye mynde, and good zeale to∣wardes vs: shall not we then muche more submytte and yelde our selfes to the heauenly father, who is not onely the auctour of bodyes, but of spirites, fullye persuaded with our selfes herein, that what euyls and aduersities so euer he suffreth vs to be afflicted with all, he doeth neuertheles with a fatherly mynde prouyde for our soule health and saluation? As the corporall father is not so cruell agaynst his sonne as to sley him, but to preserue him, and make him bet∣ter: so God chasteneth vs in this worlde to thentente we maye lyue for euer in the worlde to come. And those parentes enstructed vs as they would them sel∣fes, oftentymes abusyng their autoritie, and enstructed vs for a shorte tyme in

thynges transitorie, and suche thynges as wyll soone perishe, as in those which perteyne to the gettynge and mayntenaunce of worldlye substaunce, yea and many tymes hauyng an eye to their owne profyte, they enstructed vs to thys ende, bycause they would be holpen with our obsequious and ready deligence. But this father who hathe no nede of vs, alwayes regardeth our commodi∣ties, and that our singuler profites and commodities.

For he goeth not aboute to haue vs enryched with earthlye goodes, neyther to haue vs succede in the lyuelod of a fewe acres of lande, but to giue vs his hea∣uenly gyftes, that is to witte, holynesse in this world, and in the worlde to come euerlastyng blysse and felicitie. Whoso wyll earnestly consydre with hym selfe this so greate and excellent profite shall easely awaye wyth the temporal grief of this present life. For when other parentes do correcte their children, y^t maner of chastysyng hath in it no pleasure, but payne and grief for the tyme presente, yet after the children be come to mannes state, and begynne once to perceiue howe muche good that payne dyd them, then do they greatly reioyse that euer they were beaten and chydde, and with lawghynge countenaunce rendre them thankes whom they suffred before with wepyng eyes. Euen so the calamytie and miserye of this worlde is in the meane tyme whiles it hangeth ouer oure heades, and vexeth these mortall bodyes, greuous to oure senses. But this payne, this vexation and trouble, wherwith oure soules also by reason of the societie they haue with the body are dysquieted, bryngeth forth the quyet and swete fruite of rightuousnes in due season. Affliction teacheth godlynesse, godlines bryngeth the ioyes of a good mynd or cleare conscience, a good mind bryngeth forth immortalitie. Therfore lette no mannes harte fayle him in this most godly raase. The sweate and labour is greate, but the rewardes are hygh and excellente, but the rewarde gyuer is faythfull.

The texte.

Stretche furthe therfore the handes whych were let downe, and the weake knees & so that ye haue straight steppes vnto your fete leste any halting turne you out of the waye: yea, let it rather be healed. Folowe peace with all men & holynes: without the whych no man shall se the Lord. And loke that no man be destitute of the grace of God lest any rote of bytternesse springe vp and trouble, & therby many be defyled: that there be no fornica∣••••••r, or vncleane person, as Esau whych for one messe of meate sold his birthright. For ye know how that afterward when be would by inheritaunce haue obtayned blessynge, he was put by. For he founde no place of repentaunce, though he sought it with teares.

Folowe you stout wrastelers, and lustye runners: bestyre youre werye handes, plucke vp your weake and foltryng knees, and runne streygth to the marke that is set before you. Let not the foote tournynge hyther and thyther wander out of the streyght waye: Yea rather yf you haue wandered anye whit at all, yf ye haue bene heretofore slacke in runnyng, see ye make amendes with a newe lustie courage and cherefulnesse. Neither is it ynough for you that eue∣ry man runne for his own behofe takyng no care for other: yea rather be you so conioyned in peace and concorde, that by a cōmon diligence one of you be care∣full for an other, and take hede lest anye runnynge in this common course fall from the grace of God: lest any lackyng that holynesse whiche becommeth the membres of Christ to haue, and wythout whiche no man shal see God, be one∣••ous vnto the bodye, and vnworthye to haue the chief game or reward which is set before vs gyuen hym: And fynally lest anye roote of bytternesse sprynge vp, and trouble the godlye endeuours of other whiche hasten vnto heauenlye thynges: and beyng suffred to spread abrode defyle a greate manye with hys

infection. Let there be no fornicatour amonge you, or any person that is other∣wise vncleane, and gyuen vnto the bealy. For suche lustes and beastly desyres do let you to runne, and cause you to tourne out of the ryghte waye, and thus commeth it to passe, that whiles you regarde suche coloured & apparent good thynges, ye loose that chiefe game and euerlastyng rewarde. So for a suretye chaunced it vnto Esau, who beyng hongrey solde his byrthryght for the plea∣sure of one mease of meate, purchasynge himselfe perpetuall repentaunce for a small pleasure, that endured but a while. For this must you remembre to then∣tent it maye be an exaumple for you, howe that afterwarde when he wente a∣boute to haue his byrthryghte restored vnto him agayne by his fathers bles∣syng, he was put by, and was neuer y^e better for his late repentaūce, althoughe he testifyed by greate abundaunce of teares that he was sorye for his deedes. That byttrenesse whiche springeth of hatered, enuye, and arrogaunce, breaketh brotherly concorde: pleasure of the bodye, superfluytie, and other desyres of fylthy thynges do defyle pure and holy liuyng. Nowe these two thynges, that is to witte concorde and pure lyuing, must not decaye amonge you: Neither can the one of them be without the other. For amonge vncleane persones and synners, there is no concorde wherwith God is pleased: neyther can there be a∣ny good and vpryght lyuyng where as discorde and debate rayneth. Therfore we ought also to take good hede leste we most folyshely exchaunge thenhery∣taunce of the kyngdome of heauen, with the pleasures of this worlde. The thinges wherunto we hasten are heauenly, wherfore we muste come pure and cleane: we must continually walke in the lyght of the gospell. Oure holye ly∣uing must agree with so holy a profession. You must nedes be answerable vn∣to your hye priest and his lawe in your conuersation.

The texte.

For ye are not come vnto the mount that is touched, and vnto burnynge fyer, nor vnto storme and darkenes, and tempestes of wether, and sounde of a trompe, and the voyce of wordes, whych voyce they (that heard it) wished awaye, that the communicacion should not be spoken to them. For they could not abide that which was commaunded. Yf a beast touche the mountaygne it shalbe stoned, or thruste thorowe with a darte: so terryble was the syght whych appeared, Moses said: I feare & quake. But ye are come vnto the mount Syon, and to the cyrie of the liuing god, the celestial Dierusalem: and to an innumerable syght of angeles: and to the congregacion of the firste borne sonnes, whych are wrytten in heuen, & to god the iudge of all, and to the spirites of iust and perfecte men, & to Iesus the mediator of the new testamēt, and to the sprinkeling of the bloud that speaketh better then the bloude of Abell.

For ye are not come vnto the mount of Syna, whiche maye be tou∣ched with bodye, as youre forefathers came once, what tyme Moyses pub∣lyshed the lawe: and vnto a burnynge fyre whiche is felte and perceyued with mannes senses, nor vnto a storme and darkenesse, and vnto tempestes of wed∣dre, and sounde of a trompe, all the whiche thynges are perceyued with the cares, and eyes: nor to the voyce of wordes, which although they myght haue bene hearde with mennes cares by reason they were pronounced with breath, and dyd lytle or nothyng represent the true voyce of God, yet had they suche a Maiestie in them, that the people hearynge the terrible noyse of the same, were greatly afeard, and desyred almyghtie God that he would not him selfe speake anye more vnto them, but that Moyses would with his voyce publyshe suche thinges as God had commaunded. Els shoulde that voyce of God haue bene more terryble then the weakenesse of mannes eares had bene able to awaye with all. Suche a reuerende feare and dreade had those thynges whiche were

done onely to fygure the lawe of the gospell, that the people was kepte a lofe, & not suffred to touche the mounte, & also a proclamation made by commaunde∣ment, that what beast soeuer touched the same should be stoned, or thrust tho∣rowe with a darte. For so terrible was the sight of the thinges which were she∣wed vnto the corporall senses, y^t Moyses himselfe was abashed, & quaked for feare therof. Howbeit you are not come to suche a sensible sighte, whiche was a shadowe and figure of farre better thynges, but to thinges y^t haue in thē more veritie then is conteyned herin, forasmuche as they are perceiued with y^e mynd or soule, & not with bodely senses: Ye are come, I saye, to the spirituall mounte of Syon which is touched with the spirite, & not with handes: to heauenly Ie∣rusalem the Citie of the lyuyng God where is peace euerlasting: to an vnnu∣merable syght of angels the heade peares & inhabitauntes thereof: to the con∣gregation of the children of god who haue not lost their byrthright with Csau, but by cleauynge vnto Christe haue deserued to be regestred in heauen where they are made citizens: to God the iudge of all, who is the soueraigne perso∣nage of that common wealth: to the spirites and soules of rightuous men, who for their perfite godlynes and good lyuynge are ioyned to the companye and felowshyp of heauen, and associat with the iudge: to Iesus the hye priest of the newe testament who doth not destroy vs, but restore vs vnto fauoure: & to his bloud by whose sprynklyng soules are pourged y^e whiche speaketh bettre then the bloud of Abel. For y^• bloud desyred vengeaūce: but this obteyneth pardon.

The texte.

Se that ye despyse not hym, that speaketh. For if they escaped not, which refused him that spake on yerth, muche more shall we not escape, yf we turne awaye from hym, that speaketh from heauen, whose voice then shoke the yerth, and now hath declared, saying: yet once more wyll I shake, not the yearth onely, but also heauen. Where as he saith: yet once more, it signifieth the remouinge awaye of those thynges whiche are shaken, as of thinges which haue ended their course: that the thinges, whiche are not shaken moye re∣mayne. Wherefore, yf we receyue the kyngdom whyche can not be moued, we haue grace wherby we may so serue God and that we may please hym with reuerence & godly feare▪ For our God is a consumyng fire.

The more mercifully & louingly his bloud speaketh for vs, the more oughte we to beware lest we despise him who speaketh so for vs. For if they escaped not punishment for despysyng of the worde, who refused Moyses a man spea∣kyng on earth, then shall we suffre muche greuouser punishment yf we tourne awaye from Christ speakyng vnto vs from heauen, whose voyce then shoke the earth, to feare them by sensible feare from synnyng. But what threateneth he nowe to do from heauen by the prophet Aggeus? yet once more, sayeth he, will I shake, not the earth only, but also heauen, to the entent y^u not only earth∣ly men, but also heauenly thynges maye quake & feare. Now where he sayeth: yet once more: it signifieth the remouyng away of those thinges which are sha∣ken, of such thynges, I saie, as are made with mens handes, as the temple, and citie of Ierusalem, to thende that those thinges which are not made with men∣nes handes, & therfore inasmuche as they are eternall can not be shaken, maye contynue. The Iewes do glory & take pride in their tēple, they glorye in their holy citie, but the time shall come when these thinges shal not be. They loke af∣ter a kyngdome, but we see it translated and remoued to an other place. Let vs therfore who thorowe the benifite and grace of the holy gost haue begonne to endeuour our selfes to attayne the kyngdome of heauen (the whiche can in no∣wyse be shaken) perseuer in the benifite of almyghtie God.

Let vs continue in this heauenly temple, & serue God with suche reuerence and feare, that we may with puritie of minde and conscience please him, who requi∣reth not from hence forth any other kynde of sacrifice. If our forefathers were afearde to do any thyng whiles they were makyng of their sacrifices wher with they shuld offend the eyes of men: how much more hede thē ought we to take in these spirituall sacrifices lest we do any thyng whyche maye offende the eies of almyghtie God. If in tymes past he were in daunger who came vnto the holy places without due obseruation of certayne ceremonies: how much greater pe∣ryll then shall we be in yf we presume to come with vncleane myndes vnto God, who is not a bodely fyre (the which as it is kyndled, so may it be quenched agayne) but a fyre ful of strengthe and efficacie, and also suche a one as bryn∣geth to nought and destruction what thyng soeuer it lusteth.