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.

For as much then as Christ hath suffred for vs in the fleshe, arme ye your selues lyke∣wyse with the same mynde: for he which suffereth in the fleshe ceaseth from sinne, that he hence forwarde shoulde lyue (as muche tyme as he remayneth in the fleshe) not after the lustes of men, but after the wyl of God. For it is suffycient for vs that we haue spent the tyme that is past of the life, after the will of the Gentils walkyng in wantones, lustes, in excesse of wines, in excesse of eating, in excesse of drinking (in dronkennes) and in abhomi∣nable idolatry. And it semeth to them an inconuenient thing, that ye runne not also with them vnto the same excesse of riot, and therfore, speake they euil of you, which shall geue accomces to him, that is ready to iudge quicke & dead. For vnto this purpose verelie was the Gospel preached also vnto the dead, that they shoulde be iudged lyke other men in y^• ••••she, but should liue before God in the spirit. The end of al thinges is at hand▪

FOr as muche than as Christe your Prynce and head folowed not the pleasures of thys lyfe, but throughe suffrynge of af∣flyceions for a tyme came vnto the glorye of heauen, and seing that he hath conquered the aduersaries with the weapons of paciente sufferaunce: it is reason that you, which professe your selues to be his disciples, shoulde arme your selues with the lyke purpose of mynde. Innocencie of lyfe, is the most surest armour: and chri∣stian pacience is the fortresse that can not be beaten downe. He that is gyrded with pacience, is sure that no man can be hable to hurt him. Whosoeuer is deade together with Christ after the fleshe, hath so geuen ouer the synfulnes of his former conuersacion, that he is playnly deade to humayne desyres, so that nowe he is not tickled with gredynes of renowme, he is not prouoked with de∣syre

of reuengemente, but all the reste of hys tyme, that is geuen hym in thys sely carkas, lyueth all together whole to the wyll of God, whom onelye his ••e∣syre is to please, of whom also he lokethe for the rewarde of a good conscience, and vnto him he referreth the vengeaunce takyng of the wycked. Whosoe••er is readily prepared to suffre martyrdome, is not touched with the pleasure •• of this worlde. For thys he thynketh with him selfe: God forbydde, that I beyng once done vpon the crosse with my Christ, shoulde goe downe to the vices that I haue forsaken: and that I beyng once appointed vnto euerlastyng felicitie, shoulde be tombled backe agayne to this worldes delices, whiche are not only shorte, but also folyshe: It is euen large ynough that I being a straunger frō Christe, haue spent the tyme past in folyshe lustes, whiche the prophane Hea∣thens do filthiely serue, beyng addicte and geuē to wantones, to fleshly lustes, to dronkenes, to excessyue bankettynges, and to abomynable image worshyp∣pynges. These prankes we are glad we haue left behynde vs, by the goodnes of Christe: and as often as we loke backe at them, we shrugge for feare to remembre suche fylthynes of lyfe and so great blynde darkenes of ignoraunce. Nowe in stedde of outragious luste, chastitie is pleasaunte: for ••iote, tempe∣rate fare: for wynnebybbyng, sobrietie: for supersticious worshypping of ima∣ges, true godlynes and deuoute worshyppyng of the lyuyng God, vnto whō the mooste acceptable sacrifice that maye be, is a mynde pure and vnspotted from all vncleanes of synne. Those that haue theyr blynde darkenes yet styll, haue maruaile at this so great a chaungeing of myndes and lyfe in you, and thynke scorne that their riotousnes is condemned by your temperate fa••e, and that their lyfe (whiche floweth ouer with all kyndes of intemperaunce) is bla∣med by youre honest vprightnes. They woulde loue the companions of their fylthynes: but nowe they rayle vpon you, because youre lyfe is not suche as theirs is: but yet there is no cause why ye shoulde be moued at their raylyn∣lynges, neither are they to be rayled at agayne. Let it be ynough for you, that you haue a good conscience before God. Yf you can by any possible waye con∣uerte them vnto better, you ought to do your diligēce: howbeit after such sort, that you goe not backe from your own syncere vprightnes. If they do repent, it is to be ioyed at: yf their hertes be hardened, they rayle and scolde euen a∣gaynst them that wyshe them well: referre you the vengeaunce to God, whose iudgement no mortall man is hable to escape. For he in tyme shall iudge all men, not onely the quycke, but also the deade: the quycke, whom Christ at hys commyng shall fynde lyuinge in the bodye: the deade, whiche before Christes commyng are departed out of this lyfe. Notwithstandyng none lyueth in dede, but he that lyueth vnto godlynes. Those that serue vices, and fylthye lustes, are dead vnto God. And vnto him at his iudgement, those that be dead in dede, shal rendre accōpt, yf they wil not repent from theyr vices. For he (that most equall indyfferent iudge) shall punyshe them for youre sakes, and paye you the full rewardes of your pacient suffraunce. In dede he is desirous that all men reuiue vnto gospellike godlynes, and for that cause sake, he woulde haue the grace of the gospell p••••ached, not onelye vnto the Iewes, that lyued deuoutly after Moses lawe, not onely vnto the Gentiles that lyued honestlye after the lawe of nature, but also vnto the dead and vtterly buried in all kyn∣des of naughtines. And vnto theyr darkenes, he woulde haue the lyght of the gospell to be layed: them he woulde haue taughte with all myldenes and paci∣ence,

that they also awaking at length, myght contemne those thynges wherin being nowe blynde they repose their felicitie, and be reputed as dead in bodye with men, in that they are not entangled w^t any affecciōs of the body, but with God they myght lyue in spirite. For none is alyue in dede, in Goddes iudge∣ment, but he that is after this sorte deade. There is nothyng of long continu∣aunce in this worlde, and the ende of all thynges shall shoretly come. And their voluptuous pleasures shall sone forsake them, and your paynefull punishe∣ment shall sone haue an ende. And also euerlastyng ioye abydeth for you, and euerlasting cormentes abyde for them.

The texte.

Be ye therfore sobre and watche vnto prayer. But aboue all thynges haue feruente loue among your selues. For loue shal couer the the multitude of synnes. Be ye her be∣rous one to another without gr••d gynge. As euerye man hath receyued the gyfte euen so minister the same one to another, as good ministers of the manifolde grace of God. If any man speake, let hym talke as the wordes of God. If any man minister, let hym do it as of the habilytie, whych God ministreth vnto hym. That God in al thynges maye bec glorified through Iesus Christ, to whom be prayse and dominion for euer & euer. Amen.

Therfore it stondeth you in hande by all meanes, that that daye fynde you not slugishly napping, nor carelesly snourting by riot and slouthfulnes. But rather prepare your selues alwayes ready agaynst that daye, and be sobre and watching in continuall prayers. For it shall come vnloked for (so it is the will of Christ) but if it shall fynd thee in them, it can not chose but come happyly. Sobrietie is an acceptable thyng to God, it is a sure mater to watche, for God doeth gladlye heare the prayers that are set forthe by temperaunce and wat∣chyng. But this is a thyng a greate deale most acceptable of all, that you em∣brace euery one other with continuall and vehement loue, releuing euery one other with mutuall good turnes. So as he that is the more watchefull, maye rayse vp the drowsye snourtour: he that is the better learned, may instructe the lesse learned: he that is y^• more diligente, may warne the sluggarde: he that is the more feruente, maye prycke vp the colde one: and he that is the more perfit, maye forgeue him that doeth amysse through infirmitie. For this brynnynge charitie towardes the neighboure, couereth the multitude of sinnes, wherwith we are endaungered to God. That whiche we offende agaynste hym, is verye well washen awaye by doyng good turnes vnto our neighbours. Lyke as e∣uery one hath the fortune of habilitie, so lette hym studye to be good vnto hys brother. Let him that hath substaunce to do withal, shewe himselfe herberous, and bestowe vnto them that haue nede, not grudgingly, nether with murmu∣ryng, but gladly and chearefully, estemyng himselfe to receyue a good turne, whan he geueth, and that suche maner of losse of substaunce is a greate gayne with God, whiche shal repaye al with vpheaped mesure. And thinke this more∣ouer, that whatsoeuer you spende to the helpynge of youre neyghboure, is the good gyfte of God, geuen to this ende, that as it were hauing that chaunce of ••iches commytted to youre credence, you shoulde waxe riche in the vsurye of godly workes. Vnto some God hath distributed some sondry giftes: vnto some, other gyftes. Let no man take vpon him to haue that, whiche he hath, of hym selfe: let him thynke it to be Gods gyfte, whiche he would haue distributed by you vpon other, that of doynge good turnes one for an other, mutuall loue maye be glewed together amonge youre selues more and more, and that there

might encreace by occasion vnto euery one the rewarde of godlynes. Let no man be discōtent with him selfe, in that he is not endued with this or that gift. Let no man also stonde in his owne conceit, in that he hath mo qualities geuen vnto him than other haue. For so it was the will of the ryche and lyberall gen∣till God, to bestowe his gyftes after sondry sortes. No man is Lorde of that whiche he hath receaued: he is nothing but the dispoler: For the thyng that he disposeth, is the lordes. And yf he do that faithfully, chearefully and desirous∣lye, lette hym not loke for rewarde of man, inasmuche as he shall receaue it of God. If holsome doctrine chaunce vnto a man, if any man haue the gyfte of a fyne learned tongue, let him not abuse it vnto gayne, vnto pompous stately∣nes and vayne glorye, but vnto the commoditie of his neighboure, and to the glory of Christe. Let the hearers perceyue his wordes to be the wordes of God, and not of men: and that he whiche speaketh is nothyng els, but the instrumēt of the voyce of God. If any man be more hable to haue ministracion of office than of Doctrine, let him administre his gyft, so, as he chalenge not thautori∣tie vnto him selfe, but ascribe it vnto God, that geueth him power and strength to goe aboute the thynge effectually that he taketh in hande. And that shall be done, to the intent that of giftes diuersly distributed, and of offices diuersly gone about, God may be glorified on euery parte, of whom as of the welspring we haue al thynges flowynge vnto vs, not by Moses, but by Iesus Chryste, by whom whatsoeuer the father geueth, he geueth it vnto vs, as his only sonne. Vnto God therfore shall he ascribe the dede, that is holpen by his brothers good turne: vnto God shall he rendre the thankes, whiche is glad that his brother is holpen by his ministerie. So that y^• totall summe of al glo∣rie redoundeth on euery parte vnto God the father and the sonne, vnto whom is continual glorie & dominion for euer world without ende. Amen. We ought not in this behalfe to seke after glory, but it behoueth vs to remembre our due∣tie, wherwith we may please God. Concerning the rewarde let hym alone with all that we put our truste in. For he shall turne the persecutours malice into your good, be shal change your paynful sorowes into gladnesse, & your repro∣che into glorie.

The texte.

Derely beloued, maruaile not that ye are proued by fire, which thing is to trie you, as though some straunge thing happened vnto you: but reioyce, in asmuche as ye are par∣takers of Christes passion: that when hys glorye appereth ye maye be mery and glad. If ye be rayled vpon for the name of Christ, happy are ye. For the glorye and the spirite of God resteth vpon you. On their part he is euil spoken of, but on your parte he is glorified Se that none of you be punyshed as a murtherer, or as a thefe, or an euyll doer▪ or as a busy body in other mens matters. If any man suffre as a Christian man, let hym not be a shamed: but let hym glorifie God on his behalfe. For the tyme is come that iudgement must begin at the house of god. If it first begin at vs what shal the ende be of them which beleue not the gospel of God? And if the righteous scarcely be saued, where shall the vn∣godly and the sinner appere: Wherfore let them that are troubled according to the will of God, commyt their soules to hym with wel doing, as vnto a faythfull creatour.

Therfore, dearly beloued, be not disquieted in y^• meane season as it were a newe matter, though you which shalbe the felowes to gether of the kyngedom heauen, be tried with afliccions in this worlde, as gold is with fire. That thing ought to seme no newe matter vnto you, whyche wente long a go before in the triedly proued prophetes, and lately in Christe. It ought to be the more easylye

borne, in asmuche as you see it happen cōmonly vnto you with all the tried peo∣ple of god. And seyng y^• in this behalfe you beyng disciples resemble your mai∣ster, and beyng membres resemble your heade Iesus Christe, ought to be glad and reioyce, y^• lyke as now he doeth vouchesaue to haue you companions of his affliccions, euen so afterwarde, whā he shal open his maiestie vnto al men, & ha∣uing made them ashamed & astonied, y^• afflicted him and you for malice of him, you shal reioyce with vnspeakeable wirthe, which may be felte, but not expressed with wordes. In the meane season, yf men reuyle you, howe sore soeuer you are afflicted in bodye, not for your owne naughtye dedes, but for the profession of Christ, yet in this behalfe you are blessed, that euen in y^• middes of your tormen∣tes, & in the myddes of your dispightfull handlinge, the glorious spirite of god is kyndled againe in you for your harmeles harte & good conscience sake. It is a swete thing to suffer w^t Christ, and it is a glorious thing to suffer for Christ. For as muche as in them lyeth, they reuile euē Christ himselfe, howbeit your in∣nocencie, & your pacient suffraunce causeth it to chaunce vnto his glorye. But God forbydde, y^• any of you should be punished for manslaughter, or theft, ey∣ther for naughty wordes speaking, or for curious meddlynge of those thinges that perteine nothing to you. For it is y^• cause & not the tormenting y^• maketh a Marter. And whosoeuer suffreth for none other cause, but y^• he is called a Chri∣stian, he nedeth not to be ashamed of his punishment. It is a shame to be called a thefe: but it is a glorious thīg to be called a Christiā. Blessed are they, whiche (though it be after that painful sorte) may escape the tormentes of hell fire: and that through affliccions y^• shall endure but as it were y^• space of a moment, haue passage geuen them vnto ioyes that shal neuer haue ende. Wherunto God ad∣mitteth none, but him that is notably proued and tried by muche suffring of so∣rowes. Ones he shal practise dreadful iudgemēt, whā the tyme of mercy is past, wherat euery one shalbe rewarded accordīg to his deseartes. In y^• meane while, y^• iudgemēt is more easye, inasmuche as beyng purely tried by tēporal tormētes we are made worthy of y^• felowship of Christ, whiche wil allow nothing but the thinge that is most pure and most perfitely scowred from drosse. Nowe is the tyme, that this iudgement be exercised, to thintent it maye more euidently appeare, who doe trulye put their truste in God, and whoe doe trulye loue Christe in dede. Thinges beynge in prosperous and quiet estate are not argumētes of true godlines. As for Moses ceremonies, euen a very hipocrite maye kepe them, but as for losse of goodes, reuilinges, enprisonmentes, stripes, and death, no man taketh paciently, but he y^• hath an inuincible faith ioyned w^t a gospellyke charitie. And vnto these, let thē readily prepare them selues, that wil in tyme cōming reigne w^t Christ. This iudgemēt shal beginne at y^• house of god, whiche is the congregacion. Than yf it be nedefull for vs to be so clensed, whiche beleue the gospell, and liue vprightely: what ende, what iudgemēt, what payne abideth them, that haue no constaunt belefe in the gospel, and continue styl in their owne wickednesses? Yf they be so tryed, whiche with single plaines obeye the gospell, and hauynge forsaken all the pleasures of this worlde, haue geuen ouer them selues to the studye of godlynes: what shall become of them whome the preachinge of the gospell hath made worse? And yf they whiche lyue iustly, knowinge themselues giltie in none euyll, atchieue not (without peryll and muche a doe) the porte of eternall saluacion: In what

hope shall the wicked and mischeuous doers shewe their face in so straight and so dreadefull a iudgement? Therfore they maye in no wyse hope to get any sal∣uacion there, to thintent that they also whiche are tormented in this worlde, not for euyll doynges but for the wyll of God, must not trust to them selues, but to their possible powers exercisinge y^• workes of godlynes, they shoulde after this sorte put their soules in the handes of God their maker, who of his goodnesse wyll not suffer it to peryshe that he hath made, yf they continue in well doyng to deathe, and yf they wyll haue none affiaunce in their owne merites, but loke for rewarde of his bounteous lyberalitie.