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 .iiii. Chapter.

The texte.

Let vs feare therfore, lest any of you (for••a••yng the promise of eu••eyng into his ••est) should seme at any time to haue been disapointed. For vnto vs is it declared, as wel as vn∣to them. But it profited not them, that they heard the worde, because thei whiche heard it, coupled it not with fayth. For we which haue beleued, doe entre into his reste, as he said: Euen as I haue sworne in my wrath, they shall not entre into my ••este. And that spake he verely longe after y^• the workes were made, and the foundacion of thy world layde. For he spake in a certaine place of the seuenth daye on this wise: and god dyd rest the seuenth date from al his workes. And in this place agayne: They shal not entre into my reste.

THat Moses was vnto oure forefathers and elders, thesame is Christe nowe vnto vs. And it was a worldely reste where∣unto they hastened. We goe vnto the reste celestiall. Lette vs therfore feare to despise the voyce of God who daylye speaketh vnto vs by the ghospell, leste lyke as many of them were through their owne defaulte disapointed of the hope and

expectacion of the rest promised, so may it chaunce that some of vs also seme to haue bene disappointed, and not to haue attained thende of hys iourney. For vnto vs is shewed a muche more blisful rest, and that by a more certayn and faithfull ambassadour, then vnto them. But it auayled them nothyng that thei receiued the promise of rest, and hitherto heard the voice of the lord, because thei beleued not the same after thei had heard it. For we which haue geuen credence vnto the lordes voyce, doe enter into the true rest that shalbe free from the vnquiete busines and troubles of worldly euils, as on the con∣trary parte, he denieth that they shal enter in, who haue not beleued, saying: As I haue sworne in my wrath, they shall not entre into my rest, wheras ne∣uertheles the first rest of god had already bene many yeres before, euen then, when at the creacion of the worlde, his woorkes were perfitely finished: and in a memorial hereof, the Iewes dooe celebrate their resting daye. For scrip∣ture speakyng of the firste reste whiche chaunced on the seuenth daye after the creacion of the worlde, sayth: And the lord rested on the seuenth day from al his woorkes. And agayne in this place that I alleaged out of the psalme, he made mencion of the seconde reste whiche refreshed the Hebrues with the harborow of the lande of Palestine, after they were weried with long trauail and iourneying, saying: they shall not entre into my rest.

The texte.

Seeing therfore it folōweth, that shine muste enter therinto, and they (to whome it was first preached) entred not therein for vnbeliefes sake, he appointeth a certayn daye after so long a tyme, saying in Dauid: (as it is rehearsed) thys day if ye wil heare his voyce, har∣den not your heartes. For if Iosue had geuen them reste, then woulde be not afterwarde haue spoken of an other day. There remayneth therefore yet a reste▪ to the people of God. For he that is entred into his ••est, hath ceased also from hys owne woorkes, as God dyd from hys.

Sith therefore it foloweth of these authorities, that God first entred in to his reste after he had made the worlde, and fewe entred into the seconde reste for theyr vnbelefes sake: and consideryng also that the promise shall yet be as voyde excepte some entre therein, forasmuche as our forefathers are ex∣cluded therefro, vnto whome reste was promised by figures and shadowes of the lawe, the which reste thesame yet, vnto whome it was promysed, neuer intred into: there is againe in the mistical psalme an other day appointed by the mouth of Dauid, after so many yeares that the lande of Palestine was possessed, the which day the sayed prophete calleth not the seuenth day, but∣this daye, as it hath bene nowe oftentimes rehearsed before. This daye if ye will heare hys voice, harden not your hartes. For yf that Iesus the sonne of Naue, (who beeyng capitayne certayne of them entred into Palestine) had geuen trewe reste vnto the Israelites, God woulde not afterwarde haue made mencion of an other day by the mouthe of Dauid, els might they haue sayde: what newe reste speakest thou of vnto vs, fence we alreadye enioy the reste promised reyguyng in the lande of Iewrye? Therefore there remaineth a certayne other restyng daye vnto the people of God: there remaineth an o∣ther reste, not in Palestine, but in the countrey celestiall, whitherto we ha∣sten Iesu Christe beeyng our captayne: but yet it shall neuer chaunce vs to attayne thesame, excepte wee haue kepte here purely withoute violacion, the

resting day of the gospell, abstayning from all the woorkes of this worlde. For whosoeuer hath entred into this true rest of God, hath nowe likewyse rested from his woorkes, as God rested from hys, after he had created and made the worlde. For he is brought into that life, where there is no vnquiet∣nes, neyther of labours, nor of griefes or paynes.

The texte.

Let vs study therfore to enter into that rest, lest eny man falle after the same ensample of vnbelefe. For the worde of God is quyeke and myghty in operacion, and sharper then any two edged swerde: and entreth through, euen vnto the diuiding a sunder of the soule & the spirite, and of the ioyntes, and the marie. And is a discerner o•• the thoughtes and of the intentes of the herte: neither is there any creature that is not manifest in the fight of him. But all thinges are naked and open vnto the iyes of him, of whome we speake.

Therefore whiles we as yet trauail as straungers in the wildernes of this lyfe, let vs not stande still, let vs not looke backe, but with continuall endeuoyre, and feruent desire, hasten to that true rest, whereunto our Capi∣tayne Iesus calleth vs, and let it not be long of vs that any of vs fall by the waye as our forefathers dyd. For we shall haue no lesse punyshemente then they had, if we doe likewise offende. Neyther is that punishement litle to be regarded or passed on, that Christ Iesu the woorde of god, threarneth with. For he is quicke and strong in operacion, and sharper then any twoo edged swerde, not onelye cuttyng the membres of the bodye, but also the moste in∣warde affeccions of the mynde: insomuch that he cutteth a soondre the soule from the spirite, and disseuereth the ioyntes, and the marye, beeyng a discer∣ner of the secrete thoughtes and ententes of our harte: and so trew is it that no parte of mans thought is vnknowen vnto him, that there is no creature at all neyther in heauen, nor vnder the yearth, whiche is not manifeste vnto his syght, but al thynges are naked and open to the iyes of hym, vnto whō we muste geue an accomptes of our lyfe. As in times paste the mourmu∣ryng of the Hebrues was not vnknowen vnto god, and as there neded no swerde to destroye them, but his onelye commaundemente: so shall not that man be vnknowen vnto Christ, who after he hath once professed a christian lyfe, priuely loueth worldly thinges, and doth not with pure minde and af∣feccion hasten vnto the reste promised.

The texte.

Seyng then, that we haue a greate hye priest which is entred into heauen (euen Ie∣sus the sonne of god) let vs holde the profession of our hope. For we haue not an hie priest which cannot haue compassion on our infirmities, but was in all pointes▪ tempted, like as we are: but yet without synne. Let us therefore goe boldely vnto the seate of grace, that we maye obtayne mercie, and finde grace to helpe in tyme of nede.

Seeyng then we haue an hye priest who is verely great, Iesus Christ the sonne of god, whiche after the sacrifice made for our reconciliacion en∣tred not into the moste secrete parte of the temple made with handes, but into heauen, to make the father mercifull vnto vs: Let vs abide stil in our professiō folowing the way that he hath shewed vs, and hastening to those thynges whiche he hath promised. Let not his greatenesse feare vs, but his mercye rather encourage vs. Trueth it is that he dwelleth in heauen, but he was before a man conuersaunt in earth. Let vs not therefore ymagyne that we haue an hye priest which cānot take compassion on our infirmitie.

He was tempted withall kynde of euils the which oure lyfe ys combred with all, howbeit he retourned agayne into heauen a conquerour, to then∣tent y^• we trustyng on hys ayde, shoulde not be weried or ouercome with affliccions, but couragiously goe thorowe vnto the reste of euerlastyng felicitie the whych he came vnto. For he was for no other cause afflicted, beaten, spytte vpon, and crucified as an harmfull person, where he was innocent and gyltlesse, but onely to pourge vs (who are in very dede hurt∣full caytifes, and inners) from al oure sinnes and iniquities. He hath not tha••••ged hys affeccion towardes vs, so that we tourne hym not awaye from vs by oure owne vicyous behauioure and frowardnesse. Therfore trustyng on hys mercy, let vs goe vnto hys seate, not hys terrible, but appesable seate, whych is ready to helpe, and not to destroye vs: let vs come boldly putting no doubtes to obtaine mercy at his handes, wherby dure synnes maye be pardoned, and grace also geuen, that maye furnyshe vs with heauenly gyftes, and helpe vs so ofte as nede shall require. For we muste desire no aydes but of hym onely, of whome we truste to haue ou•• rewardes.