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 .ix. Chapter.

The texte.

The olde testament then had ver••••y ordinaunces, and seruynges of God, and worldly holynes. For there was a foretabernacle made, wherin was the lyght, & the table, and the shew breade whych is called holye. But wythin the seconde vayle was ther a tabernacle, whyche is called holyest of all, whyche had the golden seuser, and the Arke of the testa∣ment; ouerlayde rounde about wyth golde, wherin was the golden pot wyth Māna, and

Aarons rodde, that sprong, and y^• tables of the Testament. Ouer the Arke were the Che∣rubins of glorie, shadowyng the scate of grace. Of whyche thynges we can not nowe particularly speake.

SOme man wyll here saye: what, was the religion of the olde temple a vayne religion? Nay not so. In tymes past that olde temple also, whose religion is nowe at an ende and gonne by the succession of euangelicall veritie, had certayne approued customes, and prescribed ceremonies the whiche made an vt∣warde shewe of iuste and perfyte liuyng. It had also a certain holynesse, but the same was a worldlye holynesse for that it stoode in vtwarde thynges and visible. Of the whiche kynde of holynesse there semed also a great deale to be among the Paynyms and Gentiles. But the buyldynge of the temple was suche, that one parte therof was counted more holye then an other tyll a man came vnto that parte whiche semed holyest of all. For in the fyrste place there was made a tabernacle wherin were kepte with much reuerence the lyght the table, and the seuen holye lonues, whiche they called the shewe bread, by reason they were wonte to be set out for a shewe on the holy table. And this parte of the temple they called onely holye bycause it was so seuered from vn∣holy thynges, that it was yet verye farre from those thynges whiche were ac∣compted moste holye. But wythin the seconde vayle whiche parted this parte of the temple from other, there was an other tabernacle that for the excellencye of holynesse was called holyest of all, and in thys were conteyned certayne of the holyer sorte of relyques, as the golden Censer, & the Arcke called the Arcke of the testamente, couered townde about wyth plates of golde, hauynge in it the golden potte, (wherin Manna was reserued a monument of an aunciente myracle wrought what tyme: the Hebrues beyng very hongry, there rayned a newe kynde of meate downe from heauen) and Aatons todde the whiche by a wonderfull myracle neuer harde of before bare leaues after it was cut from the stemme, and budded out into flowers, wherof afterwarde came Almons.

There were in it also the tables called the tables of the testamente, bycause in them were the commaundementes grauen with Goddes fyngre. Ouer thys were ymages with wynges called Cherubynes representing the Maiestie and glorye of God whyche ouershadowed the mercy seate with their wynges, all the whiche thinges had a certayne signification of holier thinges afterwardes dysclosed by the ghospell. But it were to long to speake of euery of the premys∣ses particularly, and to shewe what was meante and sygnified by the same.

It shalbe sufficient for vs to compare theffecte or pythe of the whole matter to the priesthode of Christe.

The texte.

When these thynges were thus ordayned, the priestes went alwayes into the fir•••• tabernacle, which executed the seruice of the bolie thinges. But into the second went the bye pryest alone once euerie yere. Not wythout bloude whych he offred for hymselfe, and for the ignorances of the people. Wherewith the holy ghost this signified, that the way of holye thynges was not yet opened, whyle as yet the first tabernacle was standynge. Whyche was a simily tude for the tyme then present, in whyche were offred gyftes & sa∣crifices, that could not make the minyster perfect, as pertaynyng to the conscience, wyth only meates and drinkes, and diuers washinges and iustifyenges of y^• fleshe, which men ordayned vntyl the tyme of reformacion.

Nowe when the temple was thus deuyded, and the holy reliques bestowed in their places, all priestes indifferently whiche executed the cetemouies belon∣gynge vnto the sacrifices entred dayly into that fyrst tabernacle. But into that seconde, whiche was very holy, went the hie prieste (who was chiefe in dig∣nitie among the priestes) alone once euery yeare and no oftener, and that not wythout the bloud of a beaste, whiche he there offred first for his owne synnes, and then for the synnes of the people edmmytted by errour and ignoraunce. By the whiche thinges, as it were by certayne darke fygures, the holye ghoste sygnified that at that tyme there was as yet no open waye or entraunce vn∣to those places whiche are in verye dede holye, and haue no manour of earth∣ly infeccion. For while the hie byshoppe entred into the most secrete parte of the temple, and as yet that fyrst tabernacle was standynge, whiche hadde a symy∣lytude of those tymes in the whiche the people were by certayne grosse ceremo∣nis kepte (howe so euer it were) in the Iewyshe religion, lest they shoulde haue fallen to greater enormities, there were certayne grosse and vulgare ceremoni∣es done by the commen sorte of priestes in the sayd tabernacle. Gyftes were of∣fred, beastes were kylled and offred vp in sacrifice, the whiche thynges had so a certayne similitude of purificacion, that they coulde not yet make those perfit∣ly cleane (as touching the conscience and soule wherby God estemeth vs) who vsed them, althoughe, as concernynge the bodye and estymation of the worlde, they semed to giue some cleanesse and puritie. For whatso euer was there done, perteyned chiefly vnto the bodye, for that it stode in choyse of meates & drinke, whereas in very dede, meate neyther purifieth nor defileth the soule: and stode also in diuerse washynges and pourgations of the fleshe, whiche were not in∣stituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse, but bycause the people shoulde by these rudimentes and fyrste principles, fall in vre by lytle and litle with true religion, and by shadowes bee brought to ve∣ritie, and made receyuable of bettre thynges, whyche shoulde be opened by the doctrine of the ghospell, when tyme shoulde come, Here haue ye hearde the ef∣fecte of all the religion, by reason wherof the Iewes do stande so muche in their awne conceiptes. Nowe let vs compare the dignitie of our hie priest with these foresayde thynges.

The texte.

But Chryste beyng an hye prieste of good thynges to come, came by a greater and a more perfecte tabernacle, not made with handes: that is to say, not of thys buildyng, ne∣ther by y^• bloud of goates and calues, but by his own bloud he enteed in once into the holi¦place, & founde eternal redempcion. For if the bloud of oxen & of goates, & the asshes of a ••••ng cowe, when it was sprinkled, purifieth the vnclene, as touching the purifing of the flesh: howe much more shall the bloud of Christ (which through the eternall spirit, offred hymself wythou ••spot to god) pourge your conscience from dead workes, for to serue the lyuinge god?

For Christ beyng an hie priest, a promiser, and auctour, not of corporal puri∣ficacion, neither of the good thynges of this world whiche haue an ende, but of euerlasting and heauenly good thinges, entred, not by the vayle wrought with mennes handes, but by an other tabernacle not made wyth handes, that is to saye, not of this buyldynge, the whyche as menne doe sette it vp, so can they pull it downe agayne, but by verie heauen, entred (I say) into the places which are verely holy, and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath, but his owne precious bloude whiche he shed for vs in the aulter of the

crosse, wherewyth he redemed not one nationalonelye, but all mankynde from all synnes, and that not one yeare, but for euer vntyl the worldes ende, so that they tournynge from their former myflyuynge, know Christ, and as muche as in them lyethe folowe hym in their lyfe and conuersation.

For what comparison is it to compare a domme beaste vnto Christe bothe God and man? If so be that the bloud of Oxen and Goates, or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them, as touchynge a certayne carnall and figuratiue puritie and holynesse: Howe muche more then shall the bloude of Christe, who not by corporall fyre, but thorowe the eternall spirite desirous of mannes saluation offered, not a brute beaste, but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father, puryfie, not youre bodyes, but youre conscyence from these workes whiche in very dede brynge death vnto the soule? Hys death delyue∣reth vs from endlesse death, and hys mooste pure spirite purifieth our spirite whiche was before vncleane. In bothe purifications is bloude, but yet is there a greate difference. In bothe is death, but an vnequall death. In bothe is a spirite, but the one is farre vnlyke the other. For what thynge soeuer was there done by shadowes and certayne fygures, the same Christ ac∣complished in dede.

The texte.

And for this cause is he the mediator of y^• new testament, that through death which chanced for the redempcion of those transgressyōs that were vnder the first testamente they whych are called, myght receiue y^• promise of eternal inheritance. For where as is, a testament, there must also (of necessytie) be the death of hym that maketh the testament. For the testament taketh aucthorite when men are dead: for it is yet of no value, as longe as he that maketh the testament is aliue, for whyche cause also, nether the first testamēt was or dayned wythout bloude.

Bycause that he who in the olde testament made intercession and was a me∣diatour bytwene God and men broughte not the people to the perfyte state of innocencie, therefore Christe succeded in his rowme, and became a newe media∣toure of a newe testament, to thentent that all synnes taken awaye thorow his death (the whiche by that first testament coulde not be abolyshed and taken a∣waye, but remayned, in suche wise that they broughte vs oute of the fauoure of almyghtie God) not onely the Iewes, but also all tho whosoeuer haue bene called to Christes felowshippe, maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce. For wheresoeuer thys worde testament is hearde, there must nedes be the death of him that ma∣keth the testamente, elles shoulde it be no testamente, or yf it were, it were of none auctoritie. For the death of the testatoure makethe the same of aucto∣ritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue. Because it lyeth in hys power to altre it yf he wyll: Wherefore forasmuche as that olde testament hadde also the name of a testa∣ment, it was not ordeyned without bloude and death, but of a beast, and suche a beaste as elswise shoulde haue perished.

The texte.

For when Moses had declared all the commaūdement to all the people according to the lawe, he toke the bloud of calues and of goates wyth water and purple woolle, and ysope, and sprynkeled bothe the boke and all the people saying: thys is the bloude of the testamente, which God hath appoynted vnto you. Moreouer, he sprinkeled the taberna∣cle, with bloud also, and all the ministeryng vesselies. And almoste all thynges are by the lawe purged wyth bloude, and wythoute shedynge of bloude is no remyssy∣on.

For as it is reade in the boke of Exodus, whan Moyses had read all the lawe of God vnto the people, and declared vnto them what reward they shoulde loke after for kepyng the same, and what punishement they should dreade yf they dyd not regarde it accordingly, to thentent the couenaunt made betwene God and the people shoulde be confirmed, he toke a cuppe, and therein myngled the bloude of Calues and Goates wyth water, and purple w••ll, and sprynkled bothe the boke oute of the whiche he read the Lordes com∣maundementes, and lykewyse all the people with ••sope, sayeng: Thys is the wytnessyng bloude, and confirmer of that testament whiche God hathe com∣maunded you to kepe: And was not onely contented thus to doe, but spryn∣keled also with bloude the tabernacle, and all the holy vessels therein whyche they vsed in sacrifices. Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Mo∣ses lawe, were purified with bloude. Neyther was there anye remyssion of synnes but by sheddyng of bloude.

The texte.

It is nede then, that the simily tudes of heuenly thinges be purified wyth such thin∣ges: but that the heuenly thinges themselfes, be purified wyth better sacrifices then are those. For Christ is not entred into the holye places that are made with handes (whyche ••e similitudes of true thinges) but is entred into very heuen for to appere nowe in the sight of god for vs: not to offre himself often as the hye priest entreth into the holy place euery yere wyth strange bloud, for thē must he haue often suffred sence the worlde began. But now in the ende of the worlde, hath he apeted once to put synne to slyght by the of∣feryng vp of hymselfe. And as it is apoynted vnto all men that they shall once dye, and than cōmeth the iudgement: euen so Christe was once offered to take awaye the synnes of many, and vnto them that loke for hym shall he appere agayne, withoute syune vnto ••••luation.

And truely it was conuenient that suche thynges as in earth represented the similitude and shadowe of heauenly thynges, shoulde be done with suche manour of grosse and carnall purifications. But when veritie was once come to lyght, then was it mete that the heauenly sacrifices them selfes should be made with better oblacions, and cause a trewer puritie. For, as I haue sayde, euen all that Christe did in earth is heauenly. For trewely he entred not in to the holye places made with handes, whiche are rather supposed holye then be holy in dede, and maye be tourned vnto a prophane vse, and were no∣thyng els but certayne shadowes and fygures of thynges that were verelye holye, but entred into verye heauen where as dwellethe God immortall wyth hys holy angels, before whom he as a leful Byshoppe maketh intercessyon for all mennes synnes, purchasyng hymselfe fauourable audience wyth hys owne bloude, whiche of his mere and free charitie he shedde for vs: and that dyd he with so effectuall a sacrifice, that it shall not be nedefull for hym euery yeare to do the same agayne, as the hye pryest of the olde testamente entred in to the moste secrete parte of the temple yearely. Nether is it anye marueyll that the sacryfice made by the hye prieste of Moyses was not of lyke efficacye, sence he was bothe subiecte vnto synnes, and offred vp a beastes bloud, and not his owne.

If Christe had bene suche an hye prieste, then sythe there hathe soo manye ages and yeares begonne agayne sence the creation of the worlde, he shoulde of necessytye often tymes haue offred vp a sactifyce lyke as the priestes of the olde testament dyd. Nowe was he suche a one, that it was sufficieute for hym once to offre vp himselfe, and once with the sprinkeling of his own blode, to take awaye the synnes of all ages vntill the worldes ende. And that was done, not from the begynnynge of the woorlde, but nye the ende of the same, when it was openly knowen to euery man, that al the world was defyled with synne, and that there was no remeady but of God onelye, bycause it shoulde manyfestly appeare howe effectuall a pryest, and of what greate vertue and power he was, who with one sacrifice pourged so greate an heape of synnes, and lefte behynde him a ready and an easye remedye, whych was, that the same sacrifice shoulde be sufficient for al menne, tyme once of measure, that woulde not make them selfes vn worthye therof. For he toke vpon hym, not only their synnes who manye yeares byfore put hope of saluatyon in hym, but also theyrs who would manye yeares after beleue his ghospel.

Wherefore there is not why the worlde shoulde loke after an other priest, or an other sacrifice to pourge synnes, but as it is appoynted to al men that they shall once dye without hope to retourne agayne into this lyfe wherein we oft∣tymes fall, and ofttymes are pourged agayne: and as there is nothynge lo∣ked for after euerye mannes deathe but that extreme iudgement wherby ende∣lesse rewardes shalbe adiudged bothe to good and badde: so lyke wyse Christe (who dyeng once was offered vp for all the world, takyng vpon him, as moch as in hym laye, all mennes synnes, bycause he woulde be punyshed for all) woulde haue nothyng remayne after this lyfe but that last iudgement wherin he shall appeare agayne vnto the world, not as before lyke a sacrifice appoyn∣ted to be slayne, or lyke a worker of myschiefe, and one worthy of punishement, but as a glorious persone and one that knoweth no maner of synne: he shall, I saye appeare to their blysse and saluation, who beyng nowe purified thorow his death, perseuer in good and vertuous lyuyng tyll he come agayne, not to be offred vp, but a iudge desired of the good, and dreadefull to the wicked.