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 .v. Chapter.

The texte

Whosoeuer beleueth that Iesus is Christ, is borne of God. And euery one that loueth hym whiche begat, loueth hym also whiche was begotten of hym. By thys we knowe, that we loue the children of God, when we loue God and kepe his commaundementes. For thys is the loue of God, that we kepe hys commaundementes, and hys commaundementes are not greuous. For all that is borne of God, ouercommeth the worlde. And thys is the victory that ouercom∣meth the worlde, euen our fayth. Who is it that ouercommeth the worlde: but he whiche bele∣ueth, that Iesus is the sonne of God? This Iesus Christ is he that came by water and bloud, not by water onely: but by water and bloude. And it is the spirite that beareth witnes, because the spirite is trueth. (For there are thre whiche beare recorde in heauen, the father, the worde, and the holy ghost. And these thre are one.) And there are thre whiche beare recorde in (earth) the spirite, and water, and bloud: and these thre are one. Yf we receyue the witnes of men, the witnes of God is greater. For thys is the witnes of God (that is greater) whiche▪ he testifie

of his sonne. He that beleueth on the sonne of God, hath the witnes in himselfe. He that bele∣ueth not god, hath made hym a lyar, because he beleued not the record that god gaue of his son. And thys is the recorde, howe that God hath geuen vnto vs eternall lyfe, and this lyfe is in hys sonne. He that hath the sonne hath lyfe: & he that hath not the sonne of god, hath not lyfe.

WHo soeuer beleueth that Iesus is Christ, that is to say, him of whom we must nedes aske al the succoures of our salna∣cion, and beleueth that in his hearte: he is borne of god, and is called alredy into the nūmbre of the sonnes of God. In dede he can not chose but loue, y^e is a sonne. Thā whosoeuer loueth him heartely that is y^• father, loueth him also y^e was borne of him, that is to wete, his brother, with whome he hath all one commune father. By this tokē we proue, that we doe truly loue y^• children of God, yf we first loue God him selfe heartely. For there is nothing truely loued, except it be loued for his sake. Than that we loue God, it shall eui∣dently so appeare, yf we kepe his commaundementes, and kepe them chearfully and gladly: for his commaundementes are none otherwyse greuous. For what is greuous to the louer? what is greuous to him that goeth post haste to suche maner rewardes. The worlde obiecteth terrible appearaunces of euilies, pouertie, vanyshement, slaunder, enprisonmentes, whippinges, deathes. It is a great fraye, but the victorie is made readye: For what soeuer is borne of God, ouercommeth the worlde. But with what furnitures doeth he ouercome y^• worlde? with riches? with garisons of men? with engines of warre? with worldly learning? no, no: they ouer∣come the worlde (as cruelly rageing as it is) throughe a stedfast onely faithe, wherwith they committe them selues wholy vnto God their pro∣tectour. Thy riches are snatched awaye, yea but what sayeth faithe to that? Thou haste a treasure in heauen. Thou art throwen out to be a vanished man, yea but the countrey of heauen loketh for his countreyman. Thy body is turmoyled with tormentes: yea, but with them, are bought euerlasting ioyes. Death is deuised for the: yea but after it shall folowe lyfe that neuer shall dye. Who is it than that ouercometh the worlde? not a lorde, not the riche man, not a philosopher, not a kyng, but he who soeuer he be, that beleueth verely, that Iesus is the sonne of God. Beleue that which he hath promised, and it shal nothing moue thee, whatsouer the worlde purposeth against thee. He ouercame the world first, & atteyned im∣mortalitie: he came into this world hauīg takē our mortal body, to get the victorye for vs, to shew the meane of victorye getting, to cause y^• rewardes to be certaynely reckoned vpon. But with what furnitures came he armed withall? He came by water and bloude, euen Iesus Christe: by water, that he myght washe vs cleane from our synnes: by bloude, that he myght geue vs immortall lyfe. Hys owne wyll was to be baptised, beinge cleane voyde from all synne, that he myght frelye geue vnto vs innocencye: hys owne wyll was to dye on the crosse, that he myght open vnto vs the waye vnto immortalitie. He dyd not onelye testifie by these two tokens, that he was Christ and the sauiour of the worlde, in that he receyued baptisme, as a synfull man: in that he dyed as a malefactour, where he one onely & none among all but he, was Innocent from all synne: but the spirite also ap∣pearynge in the likenes of a doue, bare recorde of him, that it was he, whō the father had geuen to be the sauyour of the worlde. For the spirite is al∣so the trueth, as the father and the sonne is: there is one trueth of all, like as there is one nature of all.

For there are three in heauen, that beare recorde vnto Christ, the father, the worde, and the spirite: the father, whiche sending once and eftsones a voice downe from heauen, testified openly, that he is his dearly beloued sonne, in whom nothing coulde doe amisse: the worde, whiche hauing done so many miracles, whiche in his death and resurreccion declared him selfe to be the true Christ, bothe God and man, the peacemaker betwene God and men: the holy gooste, whiche descended vpon his head whan he was baptised, and that after his resurreccion fell vpon his disciples. And of these three there is all one most perfite agrement: the father is the autor, the sonne the messanger, the holy goost the remembrauncer. There are three thinges also on earthe, that beare recorde vnto Christ: his humayne spirite whiche he put from him one the crosse: the water and the bloode, that ranne out of his syde whan he was deade. And these three witnesses doe agree The other declared him to be God, these recorde that he was man. Iohn also bare witnesse. And yf we receyue witnesse of men, it is reason, that the witnesse of God be of more importaunce with vs. For the testimonie of God the fa∣ther is manifest: Thys is my VVelbeloued Sonne, in VVhom I am pleased, heare him. What thing can be spoken more plainly or more fully? he that beleueth truly in goddes sonne Iesus Christ, and hath reposed al the succours of his lyfe in him, so that trusting in his promisses he contemneth all thinges, that this worlde can make a shewe of, whether they be amiable or dreadfull, hathe a witnesse in him selfe, and beareth witnesse vnto the sonne of God. For whan (throughe thinspiracion of the spirite of Christe) he defieth euen deathes for his loue, he beareth no trifling witnesse vnto mē, that they are no vaine thīges that Christ hath taught and promised. He that trusteth not in god, but putteth his trust in the worlde, he, as muche as in him is, maketh god a lyer, whiche hath promised felicitie vnto them that woulde herkē vnto his sonne Iesu Christ: where as he in his conuersaciō teacheth that felicitie is to be asked of the worlde, & cleaueth so vnto the cōmodities of this lyfe, as thoughe nothing of a man remayned after the deathe of the bodye. The father cryeth: Heare him. And his lyfe, that beleueth not, sayeth: Heare the worlde. For whan the sonne prayed the father, that those whiche beleued or shoulde beleue in him, might haue eternall lyfe, the fathers voyce was heard, testifiyng as by the sound of a trompet, that his prayers should be allowed. The father therfore hath geuen vs euerlastyng lyfe, she∣winge of whome it should be asked, euen of his sonne Iesus Christe. His doctrine who soeuer embraceth, his example whosoeuer foloweth, hys promises whosoeuer trusteth vnto, he bothe possedeth the sonne and hath life: the pledge wherof he kepeth in the meane time, euen the spirite of god, throughe the vndoubted confidence whereof he is bolde to call God, father: He that is a straunger from the sonne, is estraunged also from lyfe.

The texte.

These thinges haue I written vnto you that beleue on the name of the sonne of god, that ye maye knowe, howe that ye haue eternall lyfe, and that ye maye beleue on the name of the sonne of god. And thys is the trust that we haue in hym: that yf we aske any thyng accordinge to hys wyll, he heareth vs. And yf we knowe that he heare vs whatsoeuer wee aske, we knowe, that we haue the peticions, that we desire of hym. If any man see his brother sinne a synne not vn∣to death, let hym aske, and he shall geue hym lyfe for them that sinne not vnto death. There is a synne vnto death, for whiche saye I not that a man shoulde praye. All vnrighteousnes is sin, and ther is a synne not vnto death. We knowe, that whosoeuer is borne of god, synneth not: but he that is begotten of god, kepeth himselfe, and that wicked toucheth hym not. We know, that we are of god, and the worlde is all together set on wickednes. We knowe, that the sonne of god is come, and hath geuen vs a mynde to knowe hym, whiche is true: and wee are in him that is true, through his sonne Iesus Christ. This same is very god, and eternal lyfe. Babes, kepe your selues from images. Amen.

These thinges therfore doe I repete and beate vnto you with so many wordes, lest any man shoulde persuade vnto you the contrarye. But take it for a sure and an vndoubted certayntie, that it is true whiche you haue be∣leued: that euerlastynge lyfe is ordayned for you throughe Iesus Christe, whose ioyned felowe heires you are. You haue already the ryght clayme and gage, and shall haue possession of the thyng selfe in hys tyme. There∣fore you that beleue in the sonne of God, beleue stedfastlye, and put youre sure trust in hym daylye more and more. He wyll not fayle you in the pro∣myses of euerlastyng lyfe, that fayleth you not nowe euen in thys lyfe. For in dede the spirite of Christe geuethe this confidence vnto you, that what∣soeuer you shal aske in y^• name of y^e sonne, you should obtaine it, if ye aske ac∣cording to hys wyll, that is, yf you be suche when you come to praye as he woulde haue you to come: that is to saye, pure from all maner hate of your brother. (For he obteyneth nothyng at goddes hande, of whom his neygh∣bour obteyneth not forgeuenes of his fault:) And if you aske those thinges that are auaileable to the lyfe of heauen, and make to the glorye of Christ. Or elles we for the moste parte knowe not what we shoulde aske of God, and many tymes for holsome thynges we desire hurtfull thynges, yf the spirite of Christe put vs not in mynde, what were expedient for vs to aske: but as ofte as we aske after thys sorte, we are sure that god heareth oure prayers: we are sure that he wyll frely geue vs whatsoeuer we shall aske. So hath he promised vs, and is hable to performe whatsoeuer he promi∣seth, and wyll performe whatsoeuer is holsome for vs. Neither shall he onely encrease his giftes in vs, being prouoked therunto by oure prayers, but also he wyll pardon vs oure daylye offences, without whome the fe∣blenes of mans nature can scarcely be hable to endure longe: and he shall not onely pardon euery one hys offences, yf he desire pardon, but he shall also heare the brother praying for the brothers offences, so that the sinne bee of suche sorte, that it doeth not quenche out brotherly loue, althoughe it doe somewhat obscure it. For there is a synne that cannot bee imputed vn to weakenes, nor be healed with lyght and easye remedies: as whan a manne vpon a sette malyce persecuteth the christen felowshyppe, where he hymselfe hath professed Christe, and in pretence of religion goeth aboute to subuert religiō. The desperate frowardnes of suche a one deserueth not the prayer of godly menne: and yet perfite charitie prayeth also for suche, wyshynge for those thynges that cannot possiblye be done. There is no manne that prayeth for the deuyll, because he doeth wittynglye throughe malyce oppugne them, whome God woulde well vnto. Perhappes no prayer should also be made for them, that are translated into hys affeccion: and are rather to be shunned, that they doe no harme, than to bee releued with prayers, excepte they shewe an hope of their repentaunce. Suche a disease nedeth more strong remedies, and is greater, than can bee taken a∣way by dayly praiers, wherby lighter offences are taken away, which are done of feble weakenes, & not of purposed frowardenes. Whatsoeuer is committed besyde perfite righteousnes, is sin: but there be many differen∣ces of synnes. There is some synne, whiche althoughe it demynyshe and blotte innocencye, yet it vtterlye quencheth not out christian charytye: as whan by occasion we ouershote a worde agaynste oure frende, whiche

we are sory for by and by that it ouer shot vs: whan a sodayne angre hath russhed out at a worde, that wee woulde wyshe by and by myghte bee called backe agayne: whan throughe the swetenes of meate or drynke re∣ceyuyng, wee take somewhat more then the necessitie of nature doeth require. And to pardon these offences God is easie, yf he bee called vpon with mutual prayers. Suche maner of faultes of children, those that be gentyll parentes doe for the moste parte wynke at, whiche woulde not suffre greater offences. Albeit there is none so lyght a faulte that ought to be neclected. Whatsoeuer is done amysse, is euyll and to bee eschewed of godlye folkes, and yf it bee neclected, it drawethe by lytell and lytell vnto deathe. But lyke as spedye remidy oughte to be had for these lighter offen∣ces, whiche men are scarce hable to auoyde: euen so god forbydde, that he whiche hath once renounced the worlde, and dedicated hymselfe vnto god, shoulde be tombled backe agayne into anye greate notable cryme. By pro∣fessing of y^e gospel we are made the childrē of God, and membres of Christ. And it is not conuenient, that the children should diffre so greatly from the father, and the membres from the head. Therfore he that throughlye vn∣derstandeth, that he is borne of god, taketh more hede that he doe no euyl, than of deathe it selfe: and kepeth hymselfe that he haue nothynge a doe with that naughtie lorde (deuill) whom he serued before together with the worlde. Lyke as Christe beynge once dead rose agayne to lyfe, and rose a∣gayne to lyfe neuer to dye any more: euen so he that throughe baptisme is once dead vnto the worlde, and risen againe to newnes of lyfe with Christ, it is not mete for hym to doe that thynge agayne, for the whyche Christe must dye agayne. Let them be affrayed of the worlde, whiche are not true∣ly borne againe of god: which haue not with al the pith of their whole hear∣tes receyued the seede of the gospelles doctrine. We knowe, that wee are truely of god, whome neyther the euyll thynges nor the good thynges of thys world can seperate from Christe. The whole world is set all together on naughtines. Whiche waye soeuer a man turneth hym, there is occasion offred of thynges to turne vs awaye quite from the innocent vpryghtnes of lyfe. But from the worldes enchauntmentes the sonne of god hathe once delyuered vs: whiche came into the worlde for thys cause, to exempte vs out of the contagious infeccion of the worlde. He hathe dryuen awaye the darkenes of oure former ignoraunce, and hathe geuen vs an vnderstan∣dyng that is lyghtened with the lyght of the gospell: to thintent we should knowe the true god & the free geuer of al righteousnes: who onely had no∣thyng a doe with the worlde: and we are in hym truely, in that we folowe hys doctrine and promyses with an vpryght conscience, as longe as wee are in hys sonne Iesus Christe, whome he sent into the worlde for that in∣tent. He is the true god, whiche onely ought to be honoured: and the true lyfe, whiche onelye oughte to bee desyred. Lytell chyldren, yf you doo true∣lye knowe the true God, beware of false goddes, and vayne Images, whyche the worlde hathe in honoure. He wurshyppeth an Idole, that maketh moneye hys God. He wurshyppeth an Idole, that maketh hys bely hys God. He wurshyppeth an Idole, that for worldelye honoures sake, despysethe the commaundementes of GOD. There be manye suche

kyndes of Images. Beware you of all, yf you wyll abyde in the wurshippe of the true God. Whyche humble prayer of myne he vouchesafe to make good, by whose goodnes wee are delyuered from oure erroures.

Amen.