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.

Was that then, which was good, made death vnto me? God forbid. Naye it was syn: that syn myght appeare (by it whiche was good) to worke death in me: that synne by the commaundement myght be out of measure synfull. For we knowe, that the lawe is spirituall, but I am carnall solde vnder synne, because I allow not, that whiche I doe. For what I woulde, that do I not: but what I hate, that do I. Yf I do now, y^• whiche I would not, I consent vnto the law, that it is good: so then nowe, it is not I, that doe it, but syn that dwelleth in me. For I knowe, that in me (that is to saye in my fleshe) dwelleth no good thinge.

But some one will againe encounter and saye: synce that lyke bryn∣geth furth his lyke, yf the lawe be good, how hath it wrought my death, whiche is euell, and wonte to be engendred of synne? Wherunto the aun∣swer is easye, that this reason were stronge, were it so, y^• the lawe wrought oure death. But this is not so, but as I nowe sayed, farre otherwyse. For it is not to be supposed, that the lawe is authour of death, but rather that* 1.1 synne is cause of our destruction, whiche is a thing of suche infeccion, and so full of poyson, that it turned that, whiche of it selfe is good, to oure vn∣doyng, by the which euery man maye euidently perceyue, how pestilent a thyng syn is, through whose contagion suche thynges, as are best, tourne to worste. Wherof as y^• law gaue occasiō, so was the same yet in no fault. For the lawe, as all we do knowe, is spirituall and prouoketh vs to good∣nes.

The cause why that commeth not to passe wherabout the lawe laboureth,* 1.2 am I, I (I saye) for example to speake of my selfe, whiche am carnal and gyuen to synne, and by reason of long custome and continuaunce in synne thral and bonde therto, euen as the bondslaue bought for money is boūd to his maister, so farfurthe that by reason of blyndnes of synne whiche I am in, I wote not what I ought to do. For I do not y^•, whiche my minde and reason telleth me to be honeste, though with my heart I desyre it, but rather do that whiche is contrarye to honestie, and hate as vnhonest, be∣yng vndoubtedly ouercūmē with naughtie desyres. And by this maye e∣uen* 1.3 offenders and hurtefull persons vnderstande, that the lawe is not to be reproued. For yf through fleshlye desyres mouyng, I do suche thynges as my mynde and reason condemneth and abhorreth, withoute doubte I consente, that the lawe is good: as whiche forbad suche thynges to be done and vsed, as I by the better parte of my reason condemned and dis∣alowed.

For nedes muste that be good, whiche dothe forbid suche thynges, whiche though I do folowyng the fleshe, yet knowe I well, are euyll and nought. But some one wyll saye, why doest thou not obeye thyne owne reason then, beyng suche as doth consent to honestie, and feare the from dishonestie & syn? But nowe forasmuche as for playnes in teachyng to be vsed, I haue taken vpon me y^• person of suche one, as is yet subiect to vice and noughtie desyres, ye muste in onely me by ymagination conceiue two men, the one carnal and grosse, the other more pure and not so grosse, of whiche two the one maye be called an outwarde manne, the other an in∣warde.

The one beyng subiecte to vnlawful desyres, is wholly gyuen to synne,* 1.4 the other hauyng yet some sparkes of goodnes remaynyng (as it maye) laboureth to honestiewarde, and in the myddes of oure synfull lyfe, as∣muche as it maye, relisteth and withstandeth. Nowe in estemyng, what we be, rather are we that, which we be according vnto the better part in vs. As often therfore as our mynde agreyng vnto the lawe ende∣uoureth towarde honestie, and doth yet in dede the contrary, me thynketh I do not that, whiche I do, for who doth that, whiche he would not? But in my grosser parte there is a forwardnes to synne, and a certayne aptnes therunto, by meanes wherof it cummeth to passe, that thoughe we would well and godly, yet do we the contrary. And yf by this parte (that is to wit) my sensuall parte, men esteme and measure me, I graunt, that in me ther is no goodnes.

Notes

• * 1.1

  Naye it was synne: y^• syn might appere (by it whiche was good &c.
• * 1.2

  But I am carnall solde vnder synne.
• * 1.3

  If I do now that which I would not I consent. &c.
• * 1.4

  For I know that in me &c. dwelleth no good thyng.