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.

From whence commeth warre, and fightyng among you? come thei not here hence? euen of your lustes, that fyght in youre membres? ye luste, & haue not, ye enuye and haue indignacyon, and cannot obtayne: ye fyght and warre, ye haue not because ye aske not, ye aske and receaue not, because ye aske a mysse: euen to consume it vpon your lustes. Ye ad∣uouterars, and wemen that breke matrimony: knowe ye not how that the frendshyppe of the worlde is enemy••••c with God? Whosoeuer therfore wylbe a frende of the worlde, is made the enemie of God. Ether do ye thynke that the scripture sayeth in vayne. The spi∣rite that dwelleth to vs, lusteth euen contrary to enuy: but geueth more grace, (wherfore he sayeth: God resisteth the proude but geueth grace vnto the lowely.)

IT standeth you in hand by al meanes to endeuour your selues, that you lyue in one concorde of myndes. But that can not bee possiblye done, excepte you dryue worldly gredye lustes (the poyson of concorde and occasion of debate) vtterly out of youre myndes. Will you saye, that you are not endaungered with suche maner of lustes? wherof than cometh warre? wherof co∣meth fighting and stryuyng amonge you? wherof come tumultes of contenci∣ons and debate? Christe hathe taught you peace and concorde, and wherof co∣meth discorde, but of that, that you serue the luste of humane gredynes, more than the loue of the Gospell? For if those gredy lustes dyd not kepe warre and were captaines in your membres, your tongue should nether teare your neigh∣bour, ne your hande beguyle youre brother. Yet hitherto the reliques of youre olde lyfe are deprehended in you, you haue not yet all together caste of the olde manne: one manne coueteth for glorye, an other gapeth for gayne, thys manne ymagyneth how he may reygne alofte, that manne hunteth after voluptuous pleasures. And whiles you atteine not the thing that euery one vehemently co∣ueteth for, you thrust out him that maketh sure for that that you doe: you enuy him that hathe obteyned, and stryue with him that semeth lyke to obteine. You are vexed in your mynde, and are toyled with sondrye tumultes of cares, while you can not obteyne the thinge, that you gredily seke for. And so nether is any man at peace with him selfe nor with other. Gredy desyres ••omble in the harte, the tongue, the hande, and the other membres fight and kepe warre out wardlye with their neyghbour. And yet in the meane whyle nether are your insacyable desires satisfyed, and you youre selues fall from the thynges that are truly good. You ought to aske of God, if you haue nede of any thing, or if any thing did apperteyne vnto true felicitie. You aske of the worlde, that whiche ought to be asked of God: and of him either you aske not at all, or if ye doe aske, you aske not that you ought to do, nor after such wyse as you ought to doe. For in dede you either aske hurtfull thynges in stede of holsome thynges, or you aske in a wauering distrust, or elles you aske vnto a wicked vse, that is to saye, the thing that should liberally be bestowed to the relief of necessitie of life, that you may spend to the satisfieng of your own voluptuous pleasures. And seing you doe thus, by what name shal I cal you? Christianes? your dedes say nay. I heare the title of Christians, but I see the deeds of whoremongers and whores. You were ones addicte vnto the spouse Christ, ones you were sworne in to hys wordes, he it is, that redemed you frō the tyranny of synnes: he hathe made you cleane with his own holy sacred bloud, to make vnto hym self a spowse vnspot∣ted. And how is it, that you forget your profession, forget the benefite of youre bridegrome, forget your wedlocke trouthplight, and slide backe againe into the whorysh loues of this world? Doo you not know, that God is a Ielous louer?

He wyll bee wholy loued, he wylbee loued alone, he maye not abyde the wo∣wynge worlde to bee loued, from the loue whereof he hathe delyuered you with so greate a price: he alone is sufficient to accomplishe all thynges. What is the cause than, that you aske of the worlde parte of youre blessednes? Doe you not knowe that God hateth them that halte on bothe sydes? He can not a∣byde a seruaunte, that is not contente to serue one onely maister. What maried manne is so pacient, that canne suffre hys enemye goynge about to wowe hys wyfe, to come in her company? And haue you thought it possyble for you to please bothe the worlde and God at ones? Doe you not vnderstande, that like as a wife, if she couple her selfe to an whoremonger, falleth quite awaye from the loue of her husbande, euen so a Christian, if ••e assaye to haue frendshyp a∣gayne with the worlde, doeth vtterly receaue vnfrendshyp with God, who hathe no concord with the worlde? This therfore take for a certayntye, whoso∣euer studyeth to be loued of this world, in the same his so doing, he maketh him selfe an enemye vnto God. There is no concorde betwene lyght and darkenes, nor betwene God and Belial. A maried husbande can not abyde hys wyfe to be playing with an whoremonger, he canne not suffre the loues of wedlocke to be deuyded in partes, though he haue maryed a woman of greate possessyon, though he haue maried a gentilwoman borne, though he haue maryed a wo∣man of neuer so greate wealthe in all thynges. And wyll Chryste suffre hys spouse, whome he hathe saued from destruccion, whome he hathe set at libertye from bondage, whome he hathe washen from the fylthynes of synne, whome, whan she was naked, he hathe clothed: whome, whan she was poore, he hathe richely endowed with so many free gyftes, to haue a doo with the aduouterer the deuill? Thinke you it is written in the holy scriptures for naught: that the spirite whiche dwelleth in you, lusteth vnto enuie? In the lawe of Moses, som∣what was geuen to mannes affeccyons, they myght without punyshmente hate theyr enemye, it was lawfull for them to set theyr forcastes vpon muc∣kryng vp of riches, he was taken for no vniuste manne, that requitte violence with violence, and one despightfull worde with an other. But the spirite of the Gospell, which now dwelleth in you, is full of gelosie, and (as I may so speake) enuious: he requireth more, for he wyll bee vehemently loued agayne, so that for hys sake he will haue wife, chyldern, yea and euen lyfe contemned. He canne not abyde to haue his resting house defyled with worldly lustes: he requireth pure cleane thinges, he requireth heauenly thynges, he leapeth backe, he run∣neth away, he is offended, if a manne bring the sluttish filthynes of thys world in to hys temple. Howbeit like as he requireth of vs a certayne exceadynge greate loue, and a greate deale purer loue, than Moses lawe dooeth, euen so it geueth a more plenteous grace. It is a very hard matter to accomplysh that it requireth, but it geueth strength to thys ende, that we maye easylye doo it. There is nothynge harde to the louing willer. This same is hys gyfte, that we shoulde loue him, or rather loue him agayne. He drewe vs with hys loue fyrst, and whan we were turned from hym, he reconciled vs agayn vnto hym. He will encrease hys giftes in vs, in case we geue our selues all together and wholy vnto him, if we depend of hym onely and of none but him, if we haue nothyng a doe with this worlde, nor with the deuill the prynce of the worlde. Whan I speake of the world, I meane nothyng elles, but wicked gredy lustes of vysyble thynges, wherin thys worlde promyseth a certayne false feyned felicitie. They

are great matters that are required, but thei be greater matters that are promi∣sed. He that is hable lyberally to geue myghty greate thynges, the same is ha∣ble also to geue encrease of strength: he that wil largely geue excellent thinges to them that deserue naught, the same will vouchesafe also to geue encrease of strength to them that bee weake. Only let vs distruste oure owne helpes and the helpes of this worlde, and repose all our whole hope and assured confidence in hym. He forsaketh them, that arrogauntly truste in theyr owne substaunce: and he succoureth them, that ascribe nothing to them selues, but trust wholy to the goodnes of God.

In dede thys is the thynge, that the lorde spake in tymes paste by Salomon. God resisteth the stately hygh mynded and stoute, but he bestoVVeth his fauour Vnto the meke and poore castaVVayes.

The texte.

Submyt youre selues therfore to God: but resyste the deuyll, and he wyll flye from you. Drawe ••ye to God, and he will drawe nye to you. Clense youre handes ye synners, and pourge your hertes ye w^t ••ueryng mynded. Suffer afflyccions, and mou••••e, and wepe. Let poure laughter be tourned to mournynge: and youre ioye to heuynes. Dumble youre selues in the syght of the Lorde, and he shall lyft you vp. Backbyte not one another, bre∣thren. He that backbyteth hys brother, and he that iudgeth his brother, backbyteth the lawe, and iudgeth the lawe. But and it thou iudge the lawe, thou arte not an obseruer of the lawe, but a iudge. There is one lawe geuer (and iudge) whiche is able to saue and to destroye. What art thou that iudgest another? Go to now ye that saie: to date and to mo∣••owe let vs gooe into suche a cytye, and contynue there a yeare, and bye and sell, and wynne: and yet cannot ye tell, what shal happen on the morowe. For what thinge is your lyfe▪ It is euen a vapour, that apeareth for a lytell tyme, and then vanisheth a waye? For that ye ought to saye: yf the Lorde wyll, and yf we lyue, let vs do this or that. But nowe ye reioyce in youre boastinges. All suche reioysing is euyll. Therfore to hym that know∣eth how to doe good, and doeth it not, to him it is synne.

God would haue you to be most fast ioyned to him: shewe your selues obedi∣ent, as the wife obeyeth her husbande. And if the deuill gooe about to diuorce you from the loue of him, dryue awaye the aduouterer deuill with his iuggling knackes, and he shall geue ouer greuing you. He shalbe afraied of you, if he see you stedfaste and constaunt in the loue of youre brydgrome (Christ). Therfore disseuer your selues from him, whether he feare you or speake you faire: and in godly studies and in holy and chast purposes apply your selues to God, and he shall applie him selfe to you agayne. Whiche waye so euer the lustes of mynde doo leane, thider you goe. If affeccions carie you vnto honestie and vnto hea∣uenlynes, you goo vnto God: but and if they drawe you to the enticementes of the fleshe, you ryde poste to the deuil. You ought euermore to make haste to all one selfe same waye, and not to wauer now hither nowe thider. If you doo ac∣knowlage Christe to be youre brydesgrome, it is requysite that you be cleane. Therfore you that yet hitherto are soyled in the filthie puddle of synnes, make cleane your handes, and absteyne from all kynde of euell dooinges: clense your hartes, that no maner of vngodly lustes kepe residence there: you that are now of a double minde, partely louing the thinges that are of God, partly y^• thinges that are of y^• world, dedicate your whole hart to Christ alone. Why do you seke for the felicitie in this world, which is promised in heauen? Why are you sinca∣red with the vaine pleasures of this world, & set naught by the ioyes that neuer shal haue end? if you would be truly happy in dede, suffre sorow in this world:

if you will haue ioye euerlastingly, mourne here in thys worlde: if you will bee mery for euer world endles, wepe here in this worlde.

Let this folish and pernicious laughing be turned into holsome mourning, Let outragious ioyousnes be chaunged in to holsōe sadnes: let this high state∣lines be turned into lowe mekenes. Let no manne exalt him selfe alofte, but ra∣ther caste downe your selues in the sight of God, and whan you are so deiected he shall set you vp, and make you of a true highe estate. The lesse you shall ar∣rogauntly chalenge vnto your selues, so much the greater thinges shall he fre∣ly geue vnto you. Arrogaunce hathe enuye to her companyon, and of enuye springeth backbytinge. And the moste wicked kynde of pryde is, to backbyte thy brothers name, that thou mayest appeare the more honeste: as though a manne woulde caste myre in an other mannes face, that he hym selfe myght seme the fayrer: and arraye an other mannes garment with fylthynes, that he him selfe myght seme the more trym. And what is a more fylthy thynge, than the brother to backbyte the brother, betwene whome all thynges ought to bee cōmune? Is it not euen as yf the right hand should mayme the lefte, as though it shoulde be more happye, if his felowe membre were in the worse case. And yet they that auoyde aduouterie, they that auoyde thefte, and they that auoide per∣iurie, abhorre not backbyting: as though it were a lyght faulte, where as it is so muche the more hurtefull, as it couereth it selfe with the cloke of relygyon. For he, that rayleth agaynste an other mans faultes, appeareth fyrste of all to abhorre from those vices, whiche he mis••iketh in others: and than he fayneth him selfe not to be moued of enuye nor of malice but of loue that he beareth to honestie. And euen this venome▪ hathe his fayre spoken flatterie. Backbytynge one of an other, maketh other folke to thinke the worse of them both, nether is there any more present a poyson vnto christian concorde. Nowe he that back∣biteth his brother, or condemneth his neyghbour, dooeth wronge not onlye to him, whome he backbiteth, but also vnto the law, whome he appeareth to back∣bite and condemne. If thy brother be faultles, if it be not forbydden by the law, that he dooeth: with what face dooest thou damne the thynge that the lawe of the Gospell damneth not? but and if he be faultye, why doest thou bewray with thy backbytynge tongue, hym that ought to be punnyshed by the lawe? The lawe of the Gospell byddeth, that we iudge not one an other, that we condemne not one an other: and vnder pretense of the lawe we dooe after our owne affec∣cions. He that is the offendour, shall haue a iudge of his owne, why dooest thou than take his office vpon thee before the tyme? For thou goest not aboute to haue him amended but to be wondred vpon. Therfore who so euer backbi∣teth his neighbour, he either condemneth the lawe, in that it correcteth not filthynes, or backbiteth it as though it were to muche myngle mangled, and walowyshe, the office wherof the backbytour taketh vpon hym. The worlde hathe here publike lawes to punnyshe faultes. But it is the parte of christian softenes, to endeuour the amendement of all menne, rather than to iudge them. There is but one lawe maker, whiche is hable bothe to saue and to spill. And thinkest thou, that it is kepte secret from him that euery manne doeth offende? perchaunce he suffreth the offendour, that he maye ones repent, and he suffreth hym that he maye in his time punnyshe him the more greuouslye.

Why dooest thou, beinge but a rascall paisgent, take vpon thee the iudges of∣fice? Why dooest thou geue sentence before the tyme? It is a brotherly parte to mony••h, it is charity to desire, it is y^e parte of a well wil••er to blame, but to back∣byte it is a pestilent thing, and a very pride to iudge. If thou obey the lawe, why doest thou arrogauntly take vpon thee the office of the law? If thou goest before the law, thou art not a keper of the law but a iudge of y^• lawe. He that go∣eth before the lawe, goeth before God the maker of the law. God will not suffre any thinge to be vnreuenged, & he knoweth what ought to be punnyshed & how to bee punnyshed, & he is out of daunger of al sinne, and none but he. Who arte thou that iudgest an other? Thou condemnest thy brother, where thou thy selfe arte more faultie than he. For thou goest about to spill him that thou arte not hable to saue. Fynally thou chalengeste to thy selfe aucorytie vpon an other mannes seruaunte, and not without reproche of the commune maister of all. Leaue him to his owne maister, whiche only iudgeth according to right. Thou perswadest to thy selfe, that to be right, which ambicion, hate, wrathe, and ma∣lice beareth the in hande, and arte many times offended at the moate in thy bro∣thers eie, whan thou haste a beame in thyne owne. There is no man that more poysonly backbiteth an other mans name, than he that is moste farre of from true praise worthynes. And no manne beareth more easyly with an other mans weakenes, than he that goeth moste forwarde in the studie of true godlynes. Now they that with so great studie forcast those thinges, that are of the worlde, hauyng neclected heauenly goodes, ought at lest to be monyshed, by the incer∣tayntie and shortenes of this life, that it is a folye to set a mannes ioye in those maner of goodes, whiche, how so euer they chaunce, yet they are somtyme so∣daynely taken awaye by fortune, or if fortune snatche not awaye those goodes frome the owner, deathe snatcheth away the owner from the goodes. And wher they learne by dayly examples, that thus it is, yet as cleane forgetting all thys gayre, they dreame vpon long life, and as though they shoulde alwayes lyue, they heape vp to them selues riches for many yeares to lyue vpon: whan thys is a thinge moste incertayn, how long they shall lyue, and a thing moste certain that they shall not lyue longe: and they do not prepare for them selues vitayle rather for that life, that neuer shall haue ende. God to your fooles, with what face than saye you: to daye or to morowe we wyll gooe forthe in to thys cytie or that, and passe the tyme there one yeare, and get muche gayne, to serue vs▪ for many yeares, whan you are incertayn, what shall happen the nexte daye after? where as lyfe is of it selfe moste shorte, so manye casualties, so many dyseases make it also moste incertayne: and you as though you were at a compacte with death, whiske about by sea and by lande, to get pelfe for your olde age, that per∣aduenture shall neuer come, whan no manne can promyse hym selfe to lyue so much as to morow. Whereto put you your confidence so in this life, as though it were a stedfaste and a substaunciall matter? And what a thyng is this life of yours, for the which you set your only care, for the which ye labour and forcast, and for nothing elles? Truelye it is a smoke appearing for a shorte tyme and quyckly vanyshing away. Farre be therfore this maner of communicacion frō Christian folkes mouthes: we will go, we wil passe of a yeare, we will buye and sell, we wyll get wynnynge, as though it were in your owne handes to knowe the chaunce to come. Rather lyue you for the tyme, dependyng of Goddes will, and saye: if the lorde will, and if he lende vs life, we will dooe this or that.

These thinges ought lightly to be cared for, that make for the shorte and incer∣tayn life of the body: but all care ought to be set vpon those thinges, that make for the lyfe that neuer shall dye. And yet where thys lyfe hath nought, to truste surely vnto, seing it is subiecte to so many chaunces, and so many diseases: ••••ig it is endaungered with so many casualties: seinge it is so slyppery and so fugi∣tiue, yet you enhaunce your stomackes, and are puffed vp with trusting vpon youthe and ••i••hes, as though you should neuer dye. It is right, to bee stronge and hartie in the truste of Goddes helpe: it is godly, to bee chearefull in the lo∣king for heuenly goodes: but all thys bragging cheare, that you stand in your owne conceate withall of goodes, being fyrste false goodes, and than goodes that muste shortly be taken from you, is not only wycked, but also folishe. Per∣aduenture thys were more tolerable, in those that were perswaded of theyr el∣ders, that there is nothing remaining of man after he is lapped in his wynding she••e: and were more excusable in them that gredely vse thys life, and loke for none other. As for you, the Gospelles philosophye hathe taught you, that this lyfe is to be contemned, and that you ought, with all studyous dilygence, to make spede to that heauenly life, whyche is not prepared by ryches, but with godly doynges. To conclude, he is the more greuous synner, whiche whan he knoweth by the Gospelles doctrine what ought to be doone, yet being corrupte with euill affections, foloweth after▪ those thinges, whiche those men folowe that knowe not Christe.