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 texte.

For the promises (that he should be the heire of the worlde) happened not to Abra∣hā or his sede through the law, but through the righteousnes of fayth. For if they whi∣che are of the lawe be heires, then is fayth but vayne, & the promise of none effect, be∣cause the lawe causeth wrath. For where no lawe is, there is no transgression. Ther∣fore by fayth is the inheritaūce geuen, that it might come of fauoure, that the promise might be sure to all the sede: Not to them onely whiche are of the lawe, but to them al∣so whiche are of the fayth of Abraham, whiche is the father of vs all (as it is written. I haue made the a father of many nacions) euen before God, whom he beleued, which restored the dead vnto life, and calleth those thinges whiche be not, as though they were.

Now as Abrahā deserued neither for kepyng of Moses law, whiche was not at that tyme geuen, nor for his circumcisions sake, whiche (as I before sayd) he had not yet receiued, that God should make him suche ho∣norable promises, that is to wete, that the dominion of the whole worlde shuld by inheritaūce fal vnto him, or to his posteritie, but through fayth wherby he deserued to be called righteous: no more shuld the Iewes loke to enioye the sayd right of Goddes promise, either by the onely title and right of circumcision, or of the lawe either. A title (as ye knowe) can by none other wayes be conueied to posteritie, than by suche as the fyrst au∣thour and beginner of the stocke came by it. For if the possession and enheritaunce of the whole worlde promised vnto Abrahams posteritie generally belong vnto the Iewes by the title of the lawe, so that they

therby only becū heyres, thā is y^• preachyng of Christes faith, but a vayne* 1.1 thing, than is gods promise of none effecte, synce it is certayne, y^• through the benefite of the lawe, noman receyueth y^• blessyng which god promysed to Abrahā. Yea I saye so vnable is Moses law to bryng men to this ioy∣full & welthy state, y^• it rather worketh wrath & goddes displeasure, whiles therby occasion is ministred more greuously to offend hym, wheras faith contrarywyse of y^• wycked & vngodly maketh men righteous. For where offences are and displeasures are borne, as it is with them, which are vn∣der the lawe, there is there for chyldren no inheritaunce dew. But nowe & yf any man aske how the lawe rather worketh gods displeasure & wrathe than righteousnes, beholde, this wyse it is. Experience sheweth, that it is vnlawfull to condemne another man as gyltye, vnles by some law fyrste made there be a penaltie of condēnacion proclamed and appoynted. But so was it that in Moses lawe were there diuerse thynges commaunded to be done or not done, as for example circumcision, the Sabboth daye ke∣pyng, feastes of the newe Moone, the differences of meates, touchyng of deade bodyes, of strangled beastes, of bloude, of washynges, al which are of this sorte that though we neuer so diligentlye obserue them, yet make they vs not righteouse, and yet is suche one as dothe in these offende, en∣daungered and subiecte to punyshment. But now because by this law no man is bounde, but suche as are Iewes, and forasmuche as to Abraham was promysed the enheritaunce of all nacions, well foloweth it, that by the ryght and kepyng of the carnal law, the promise of god can not be de∣riued into all nations, and then foloweth it that by fayth is this inheri∣taunce obteined, and goddes pleasure is it should so be, to thentent that men should knowe, that it is a gyfte gyuen by goddes free mercy and fa∣uour, and of no debte. And thus shall goddes faythful promyse, wherby* 1.2 all Abrahams posteritie is put in hope of this glorious state, be certayne and effectuall. I call Abrahams posteritie, not only suche, as by reason of one common lawe giuen vnto them are of one stocke, but rather all suche, as in fayth resemble theyr fyrst parentes. For more agreable vnto reason is it, y^• spirituall kynrēd knytte together thorow fayth, wherby Abraham deseruyng the promyse became goddes frende, should be a thyng muche more effectuall, then is any carnal kynred thorowe the lawe, who prouo∣keth both goddes displeasure and also condemneth vs. A vayne crake is it therfore to saye as the Iewes do, that Abraham is onelye theyr father, when he is in very dede father to vs all, of what nation soeuer we be, so y^• we humbly receyue and embrace Christes gospell. That this is true, god himselfe in the .xvii. Chapiter of Genesis witnesseth, what time he encrea∣sed his name, and in stede of Abram callyng hym Abraham, sayed: I haue* 1.3 made the father of many naciōs. Certaine must that be, which god spake. But then yf Abraham be father to the circumcised people and no mo, how standeth it w^t this, y^• he is father of many nacions? Be in this perswaded rather, y^• as there are no more gods but one of al suche as trust vpon him: so gods wyl & pleasure was, y^• Abrahā whiche was a figure of god, euen as Isaac fygured Christ, should be the father, not of this nation, or that only, but of all them whiche were by lyke fayth ioyned vnto hym.

Nor coulde Abraham in his belief be deceyued, because he had a confi∣dence

in his promyses, whiche was not only able to make the barayne to be fruytfull, but also to restore the deade to lyfe agayne: so farfurthe that when he was afterwarde commaunded to sacrifice his only sonne Isaac,* 1.4 in whome alone all the hope of his posteritie rested, yet nothyng doubted he of the fidelitie of the promise maker, by whom Abraham wel wyst that his sonne myght be restored to lyfe agayne, and knewe also that god was able to call into a parte of this blessed inheritaunce, suche thynges as in the cōmon opinion of men are vetterly nothing, as thoughe they wer som∣what. The Iewes iuge thēselfes only to lyue and to be somewhat worth, abhorryng the Gētyles as vnmete for any good thyng, but to be abiectes: to whome yet more auayled the merciful and fauourable callyng of god, then carnall kynred auayled the Iewes.

Notes

• * 1.1

  For yf they whiche are of the lawe, bee heyres, thā is faythe but vayne. &c.
• * 1.2

  Therfore by fayth is thin∣heritaunce geuen. &c.
• * 1.3

  I haue made the a father of manye na∣cions. &c.
• * 1.4

  And calleth those thyn∣ges, which be not, as thou∣ghe they wer.