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 .x. Chapiter.

The texte.

Brethren, my hertes desyre & praier to God for Israel is, that they might be saued: For I beare them record, that they haue a feruent minde to God warde, but not accor∣dyng to knowledge. For they beyng ignorant of Gods righteousnes, and goyng about to stablishe theyr owne righteousnes, haue not been obedient vnto the righteousnes of God. For Christ is the fulfillyng of the lawe, to iustifie all that beleue.

ALl whiche thinges (brethren) speake I with great heauynes, because with all my heart I fauer and would them well, if I were in any wyse able to do them good, beyng in ieopardie of euerlastyng dā∣nacion. But now that whiche is the onely thyng I can do, in my dayly praiers made vnto God, my desyre & peticion is, that they may once yet amend and not alway continue in suche blyndnes. I can not vtterly excuse theyr vnbeleif, but yet in the de∣fence of theyr fault some coloure may be made and pretēded. As they are not in all pointes in suche sorte straungers to God, as the gentiles be, so muche the more wishe I that theyr rude beginnynges may once be made perfite, that whose shadow they haue for a season borne about with them in theyr bodyes, of the same they may now come to the very trueth. For albeit they with extreme deuilishnes fastened to the crosse the Lord, who was y^• foūtayne of al glorye, yet this say I of them, and deny not, that to Godwarde a certaine zeale and loue haue they, but yet not accordyng to knowledge and right iudgement. Nor are they deceiued for lacke of a godly minde and purpose, but in the choyse and practise of life, they rūne farre awry. Now better is it to haue some minde to religion, then to be al without, and of God wel worthy wer that minde of theyrs in goodnes to be encreased, were it not that they to the grosse beginnynges of godly life so stubbernly cleaued, that they refused the true and perfite religion, and wer it not also they so vehemently requyred and auaunced euen sha∣dowes and pictures of trueth, that the verye fountayne of trueth they vtterly dispised. For whiles they busyly in dede, but yet vndiscretely de∣fende and kepe Moses lawe, resistyng him for whom the lawe was prin∣cipally

ordained, they vtterly fal euen from the whole lawe selfe. Kepyng of the sabboth day, circumcision, abstinence frō certayne kyndes of mea∣tes, the shonnyng of dead carkasses, fastyng dayes, the keapyng of high feastes, were for this purpose made and decreed for a time, that frō suche rude beginnynges men might by litle and litle growe vpwarde to true & perfite righteousnes and from a certaine worldly righteousnes encrease and growe vppe to that, whiche is in all pointes godly and perfecte. If an ordinaunce be purposed and made for a better ende, vnseamyng is it for loue of suche a meane, to dispise the ende, for whiche the sayd meane was appointed. But now frowardely so yet do the Iewes, whom albeit after the publishyng of the righteousnes of God it besemed to forgoe the carnal iustice of the lawe, yet so farrefoorth bolster they out & defende theyr olde, and at this tyme hurteful, and not onely superfluous iustice of the lawe, that they not onely wyll not knowledge the heauenly righte∣ousnes of God, but also hauyng a confidence in theyr ceremonies with∣stande and resist the gospel of Christ, wherevnto they ought by fayth to submitte them selfe, if they euer minded to be truely righteous. For we must by imaginacion conceiue as it were twoo kyndes of iustice: thone wherof Moses was author, the other wherof Christ was beginner. The one standeth in ceremonies, the other in fayth and obedience. And as the rude piece of timbre is matter wherof an image is wrought, & as bloud is the beginning of liuyng creatures to be brought foorth by generaciō: so is the iustice of the lawe a rude & grosse beginnyng of thother, whiche is more perfite. And certainly extreme folishenes is it, after that a man is come to perfeccion, curiously to sticke styl in rudimentes. But now of all Moses law, whiche is of it selfe rude & vnperfite, is Christ the fulfillyng and perfeccion, by whom through fayth, and not through circumcision, we attaine righteousnes, whiche way to righteousnes is not onely open for Iewes to entre therinto, but also to all true and faythful beleuers.

The texte.

For Moses writeth of the righteousnes, whiche commeth of the lawe, how that the mā, whiche doeth the thinges of the law, shal liue therby. But the righteousnes which cōmeth of fayth, speaketh on this wyse: say not thou in thine heart, who shal ascende into heauen (that is euen to fetche Christ doune from aboue) either who shall descende into the depth? (that is euen to fetche vp Christ againe from death) but what sayth he? The worde is nigh the, euen in thy mouth and in thy heart.

Both kyndes of iustice did Moses clearely expresse. For the temporal iustice, whiche rested in ceremonies, to be kept but for a season, plainly set∣teth he out in the boke of y^• Leuites, saiyng: kepe my lawes & decrees, this who so doeth shal liue therby. But the true & euerlastyng iustice, whiche we by Christ through a liuely fayth obtaine, in the boke of Deuteronomi expresseth he, when he sayth: neither say thou in thine heart, who shall as∣cende into heauen: for that is euen to fetche Christ doune from aboue. Nor yet say thou, who shal descende and goe doune into the deapth of the yearth, for that were euen to fetche vppe Christ againe from death. Of whiche bothe sortes of questioners, forasmuche as they require of fayth to haue an experiment, neither of both semeth to beleue well.

But, whosoeuer vnfaynedly beleueth, is in suche poyntes more surely and better persuaded, thē is one, which nedeth suche meanes to be taught with, either of this (I saye,) that Christe once descended from heauen, or els of this, that he nowe sytteth at his fathers ryghte hande, thoughe he nomore shewe neither of bothe before mennes iyen. And though it be of men sene nomore, yet beleueth he also, that Christ went downe to hell, and the thyrde daye rose agayne to lyfe. Sufficient is it for vs to beleue, that this was once done. So that this remayneth, that we gyue credence vnto suche, as sawe the same. And to beleue this we nede not to seke ferre. The Iewes sawe, and yet beleued not. Other heard, whiche sawe not, and yet gaue they credence. The scripture recordeth the same, whiche streight after saythe: the worde is nyghe the, euen in thy mouthe and in thy hearte.

The texte.

This same is the worde of faythe, whiche we preache. For yf thou knowledge with thy mouth, that Iesus is the lorde, and beleue in thy heart, that god raysed hym vp frō death: thou shalte be saued For to beleue with the hearte, iustifieth: and to knowledge with the mouthe maketh a man safe. For the Scripture sayth: whosoeuer beleueth on hym, shal not be confounded.

And what worde is this, whiche Scripture speaketh of? Withoute doubt the worde of the gospel, which we beyng publyshers of this righte∣ousnes do preache, worketh in mennes soules present saluacion, so that menne by faythe onely apply theyr myndes therunto. But howe is this worde of the gospell in thy mouthe, and howe is it in thy hearte? Yf thou with thy mouthe confesse and knowledge the Lorde Iesus, and with thy heart vnfaynedly beleue, that god from death raised hym agayne to lyfe, that we through hym beyng restored to lyfe from the death of syn shoulde hereafter lyue in cleannesse of lyfe, then shalt thou be saued. For with hert beleue we, whiche is to ryghteousenes the very entrey, but for asmuche as, when nede requyreth, all men are bounde to glorifie Christe, to euer∣lastyng saluacion, it is not sufficient with heart onlye to beleue, excepte thou the same with thy mouthe confesse. By this seeye, that this matter hangeth not vpon ceremonies, but vpon fayth. Whiche thyng Esai also speakyng of Christe recordeth, saying: whosoeuer beleueth on hym, shall not be confounded.

The texte.

There is no difference betwene the Iewe and the Gentile. For one is lorde of all whiche is riche vnto all that cal vpon hym. For whosoeuer dothe call on the name of the Lorde shalbe safe. Howe then shall they call on hym, on whome they haue not beleued? Howe shall they beleue on hym, of whome they haue not hearde? Howe shall they heare withoute a preacher? And how shall they preache, except they be sent? As it is wrytten: howe beautiful are the feete of them, whiche bryng tydynges of peace, & bryng tydinges of good thinges. But they haue not al obeyed the gospel. For Esai sayth: Lord who hath beleued our sayinges? ••o then fayth commeth by hearing, and hearing cummeth by the worde of God. But I aske, haue they not hearde? No doubt their sounde went out into all landes, and theyr wordes into the endes of the worlde.

In y^• the prophet sayeth (whosoeuer) taketh he not away al differēce be∣twixt Iew & Gētile? And in y^• he sayth, (beleueth) w^tout mēcion making of

circumcision or suche other lyke, abolysheth he not vtterlye the ceremo∣nies of the law? Fayth only is requyred, whom euery man maye equallye enioye and haue. And god lykewyse is he, whiche is not onely lorde of the Iewes, but of all indifferently, whose bounteousnes is not so narrow, and straite, that it can no ferther reache, but onlye to the Iewes, so that amōg thē the same is vtterly worne out, but w^tout ende is his goodnes plētiful∣ly flowyng furth not only vpon this nacion or y^•, but vpon all people of any coūtrey, what soeuer they be, so that with a sure trust in god, they de∣syre his helpe. The Prophete Micheas also affirmeth the same, saying: Whosoeuer cal vpon the name of the Lord, shalbe saued. In the prophe∣tes laying no kynde of men is there excepted. But euery mā, whatsoeuer he be, be he either Iewe, Grecian, or of any nacion els, yf the same with a sure confidence call vpon the name of god, he shalbe saued. And on the o∣ther syde, whoso calleth not vpon his name, shall vtterly peryshe. Nowe vpon hym vseth no man to cal, or to desyre his help, in whom he hath con∣ceyued no truste.

But who wyll in hym put any trust, of whom he neuer erste heard speake? Againe how cā mē heare speake of an other, vnles ther be some, to preache the name of hym, whiche is in suche sort unknowen? And as for apostles, howe can they preache, vnles they by hym, to whom the gospell apertay∣neth, be sent so to do? of whome the same prophet Esai makyng mencion sayeth: howe beautiful are the feete of them, whiche preache tydynges of peace, and bryng tydynges of good thynges. By whiche wordes ye heare and perceiue, what Christes messengers are commaunded to preache, nei∣ther circumcision, as ye see, nor yet kepyng of the Iewyshe Sabboth day, but peace, whiche after that oure synnes are through fayth forgyuen, by mutuall charitie ioyneth vs together in Christ, and to preache suche good thynges, as because they are of themselfe naturally good, are in all tymes and in euery place good.

And yet notwithstandyng this wonderfull benefite of god, which hath so vsed all meanes to call euery nacion to euerlastyng blysse, that none is ther, but the same hath hearde of the ioyfull tydynges of the gospell: all yet beleue not the gospel. But that it should so be, the same Prophet Esai long before sayde, speakyng in the person of the apostles: Lord who hath beleued oure sayinges? For euen among the Gentiles but very few be∣leue the gospel, if they be cōpared to the multitude of suche, as beleue not. The briefnes of this our matier shortlye comprised is this then: yf calling vpon the name of the lorde worke oure saluacion, yf suche as beleue not, cal not vpon hym, a playne profe is it, that fayth is specially required, and not circumcision. Nowe is not fayth in mannes soule conceyued by expe∣rience, but by the preachyng of the apostles, that is to saye, not by the iyes, but by the eares, throughe whom as meanes the gospell of Christ is pow∣red into the obedient soule. Syth now then the bryght beames of the gos∣pell hath lyghtened all the worlde, so that Christes name is throughlye knowen, what meaneth this, that so fewe of the Iewes gyue credence thereto? Canne they saye for theyr excuse, that they of Christe haue heard nothyng?

No, for nowe se we that fulfilled, whiche Dauid prophecied of before, whē he saide: Their sounde went out into al landes and theyr wordes into the endes of the worlde.

The texte.

But I demaunde whether Israel did knowe or not? Fyrst Moses saythe: I wyll prouoke you to enuye, by them that are no people: by a folyshe nacion I wyl anger you. Esai after that is bolde and sayth: I am founde of them that sought me not: I am ma∣nifest vnto them, y^• asked not after me. But agaynst Israel he sayth: Al day long haue I stretched furthe my handes vnto a people that beleued not, but speaketh agaynst me.

Then sythe Christe so many hundred yeares gone was in prophecies promysed, and nowe throughout all the worlde by his apostles mete and conuenient witnesses preached, and theyr preachyng with so many mira∣cles confirmed, can the Iewes for themselfes colourably saye, that they knowe not Christe? No, for they sawe the lyght, but malice blynded theyr iyes. They hearde the gospell, but rancour and enuy stopped theyr eares. Rather had they beare malyce and displeasure agaynste the Gentiles cal∣led to euerlastyng saluacion, than to folowe theyr fayth. Both which two thynges, y^• is to wytte, that the Iewes should reiect the ioyful tidynges of gods worde, & that the Gētiles should receyue it, wer long before prophe∣cied of by Moses & also Esai: of which two, the fyrst in the boke of Deute∣ronomi in a song maketh the lorde beyng displeased with the vnbeleuyng Iewes, this wyse to speake: I wyll prouoke you to enuye by a very vile nacion, whiche heretofore in comparison of you, hath bene acoumpted for no nacion, & for somuche as ye thynke your selfes to be wyse, I wyl anger you with a kynde of people, which in your iudgemēt is folyshe and beast∣lye, therby to make you more enuious. And Esai, whiche prophecied after Moses tyme, without all feare playnly sayeth, that god more accepted the Gentiles obedience, then the Iewes stubbernes. For on this wyse spea∣keth he in the person of Christe, I was found of them, that sought me not, and playnlye appeared vnto them, that asked not after me. Suche a glo∣rious witnes beareth god vnto the Gentiles fayth. But agaynst the peo∣ple of Israel, whom muche rather it besemed to embrace the fayth of the gospell, what sayth streyght after the same Esai? Al the daye long haue I stretched furth my handes vnto a people, that beleued not. I sente them prophetes, them murdered they vp, my selfe with sundry miracles pro∣uoked them to goodnes, in stede of thankes, they saied, the deuil is in hym, and by the power of Beelzebub chief deuyll worketh he these wunders. My humblenes they despised, and my myghtie power toke they in a wrong sence.

Notes

• Brethren my heartes desire and praier to God for Is∣rael is. &c
• They haue a feruentminde to Godward but not accor¦dyng to kno∣ledge. &c.
• They goyng aboute to sta¦blishe theyr owne righte∣ousnes haue not been obe∣dient to the righteousnes of God. &c.
• Christ is the fulfillyng of the lawe to iustify al that beleue. &c.
• The monne whiche doeth the thinges of the law shal liue therby. &c
• Saye not y^• in thyne hert who shall as∣cēd into hea∣uen. &c.
• Yf y^u know∣lege with thy mouthe that Iesus is the lorde. &c.
• For one is Lorde of all, which is riche vnto all that call vpō him,
• Howe shal they beleue of whome they haue not heard.
• So thā faith cummeth by hearyng, and hearing cum∣meth by the word of god.
• I wyl pro∣uoke you to enuye, by thē that are no people.
• I am founde of them that soughte me not, I am ma¦nifeste vnto them, that as∣ked not after me.