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. Chapter.

The texte.

¶ Brethren, I would not that ye should be ignoraunt, how that our fathers were all vn∣der the cloude, and all passed through the sea, and were all baptised vnder Moses in the cloude, and in the sea, and did all eate of one spiritual meate, and did al drinke of one ma∣ner of spiritual drinke. And they dranke of that spiritual rocke that folowed them, which rocke was Christ. But in many of them had god no delight. For they were ouerthrowen in the wildernes.

NOwe draweth all this my tale to teache, that toward that∣taynyng of the price of wealth euerlasting, men shoulde not thinke it sufficient, that through baptisme they are become of Christes houshold: or because they through his benefite being deliuered from the tirannie of sin, are restored agayn to fredome, onles they hencefurth kepe themselfe cleare and innocent from fylthie desyres and lustes. Euery man gene∣rally is baptized, but euery man shal not generally receiue one rewarde. Ther∣fore brethren I would not that ye should be ignoraunt of that which is writ∣ten in our bokes, that our elders, what tyme they were escaped the tirannie of Pharao, Moses being their capitain, were all with a cloude cast ouer them by the mightie power of god, defended from the heate of the sunne, and that al e∣qually went on fote through y^e sea deuided: so that what gift soeuer is through Christ geuen vnto vs, the same in maner was among them done before. Bap∣tisme, through Christ as chiefe doer, deliuereth vs from the tirannie of sin: and they, whyles vnder the gouernannce of Moses, beeyng couered with a cloude passed ouer the sea, which at the stryking of Moses rod stode a sunder, were af∣ter a certain sorte baptized, therein long before figuring our baptisme. Again as many of vs, as are through baptisme purged, are equally nouryshed with the foode of Christes blessed body and drinke al of his misticall cup. Likewise dyd all they eate of manna sente downe vnto them from heauen, and al dranke indifferently of the water, which Moses with the stroke of hys rod caused to spring out of a rocke. Nor it is to be supposed, that such thinges were done af∣ter y^e common sort or by chaūce, but Christ among them at that time darkely began the same matier, which he hath in vs now plainly & truely perfourmed. From Christ rained downe that manna, and by the mightie power of Christe, whiche is with his alway present, was the drie and barain rocke made to geue out water plentiously. Briefly Christ it was, which vouchsalued to endue his children, with such great & honorable benefites. This honor and benefite was commenly geuen to them all, but yet all came not to that place whither theyr purposed iourney was. Nothyng aduauntaged them to escape out of Egipte, if they caried furthe Egipte with them: nothyng auauntaged it them to shake of and to bee rydde of theyr oulde bondage, yf they afterwarde beecame more slauishelye bonde to fylthye desyres, than they beefore were subiecte

to Pharao. Yea with them was god so much the more displeased, because they were not onely noughtie, as they were beefore, but also vnthankefull. For the whiche offences by the iuste vengeaunce of God diuersly punyshed were they, and destroied in wildernes, some time with fier, sometime with sweorde, some∣time with pestilence, and some time with serpentes.

The texte.

These are ensaumples to vs that we should not lust after euil thinges, as they lusted. And that ye should not be worshippers of images, as were some of them according, as it is written. The people sate doune to eare and drinke, and rose vp to play. Neither let vs be defyled with fornicacion, as some of them were defyled with fornicacion, and fell in one day three and twen∣tie thousand. Neyther let vs tempte Christe, as some of them tempted, and were destroyed of serpentes. Neither murmure ye, as some of them murmured & were destroied of the destro••••••.

But as theyr departure thence in a shadowe representeth oure baptisme, so is theyr punishment to vs an exaumple, that vpon boldenes of our baptisme we leade ••ot a lyfe vnsemely for suche as are baptized: and that we neyther wan∣••o••ly through desyre of hurtful fleshe, returne agayn in mynde into Egipte, as they did to theyr great destruccyō, lothing māna▪ nor foolishely or through intē∣peraunce fall agayne to idolatrie, or asmuch as seme to fall thereto, as they dyd whiche despysing the true god, worshipped a calfe, that was cast in a moulde euē as y^• cursed painims did. For in the boke of Exodus thus is it wrtten: whē they had offered theyr sacrifices, the people sate downe to eate and drinke, and when they were ful, they rose vp to play. And euen anon after by the vengeaūce of god there were of them slayne three and twentie thousande. And it is also an example, that we be not with wicked harlottes defiled, as some of them were defyled, with the hoores of the Moabites. But by the displeasure of god ther∣with enkiendled, there were in one day destroyed foure and twentye thousande men. Nor let vs distrusting Christe, through impacience tempte hym, as some of them did, with wicked grudging prouoking his displeasure, al which were with fyrye serpentes destroyed: nor grudge agaynste Christ and hys ministers as some of them murmured agaynste god and Moses, makyng a conspiracie, whereof Chore was chiefe capitayne and begynner, what tyme besyde suche as were swalowed quicke into the earth, there were destroyed fourtene thow∣sande.

The texte.

All these thinges happened vnto them for ensaumples, but are written to put vs in remem∣braunce, whome the endes of the world are come vpon. Wherfore let him, that thinketh he stā∣deth, take hede, lest he fall. There hath none other temptacion taken you, but such as foloweth the nature of manne. But god is faythfull which shall not suffer you to be tempted aboue your strengthe: but shall in the middes of the temptacion make a way, that ye may be hable to beare it. Wherefore my dere beloued, flye from wurshipping of images.

All which thinges in olde time chaunced vnto them, and are in auncient crona∣cles left in remembraūce: but what soeuer befel them, was not without cause, but rather to geue vs exaumple, what we whiche are nowe in thys laste age, ought both to folow and flye. The Hebrues because they fell agayne to wan∣tonnes, to idolatrie, to foule playes, to hooredome, and to other vices, whiche they by reason of theyr conuersacyon with the Egipcians had conceyued, fell from the fauor of god, nor gote they any good, by that they were deliuered, be∣cause they in trade of life aūswered not vnto the benefites of god. But are now rather so farre forsaken, that in this day no nacion is there, that is more out of gods fauour, than are the Iewes.

And likewise the greater benefites we receyue of god, prouokyng vs to godly lyfe, so much the more ought we to feare, lest we of Christ be more grieuously punished, if we being through baptisme deliuered once out of Egipt, haue vn∣der the title of Christe, maners not beseemyng Christ, but Egipt. Let no man therfore eyther vpon pryde of his strength despise the weake, or vpon boldnes of his baptisme thynke he shall be saued, onles he therto adioyne maners bese∣myng suche as are baptized. The Hebrues also thoughte themselues ioly fe∣lowes, because they being delyuered out of so many ieopardyes, semed of god specially regarded, and yet were they of god more earnestly punished, because they beeing deuyded from the wicked painyms fel yet agayne to their maners.* 1.1 No man without ieopardie trusteth to hymselfe. Let rather him that standeth take hede that he fall not. The surest way is for men stil to walke forward frō better to better, trusting to noe one standyng, for by the deuils wylines many thinges may chaunce, whereby if we be slouthfull, we may be brought out of Christes fauor. Nor haue I now vsed these terrible examples, because I feare toward you like ieopardie. And hitherto ye haue offended, & are swarued from the purenes of christian lyfe, but yet see I, that youre wounde is curable, and growen through frayltie. Ye rather surely trust I, that god wil not suffer you to be tempted aboue your strength, but that he wil in such sort temper the ma∣tier and make such a way, that if to you any euill chaunce, ye shall bee hable to beare it. Among you some peraduenture there be, whiche for our symplenesse despise vs, more fauouring other Apostles, by reason of theyr gayer estate and fayre speche, but yet are ye not comen vnto the sedicion of Core. Some of you there be, that to licenciously haunt vnto the feastes of the wicked painims, but yet are they not so farre gone, as to offer vnto idolles, but that ieoperdie is not farre of. Wherefore my dearely beloued children, alwayes flye from idolatrie. For whosoeuer eateth with them, bee his conscience neuer so strong, yet shew∣eth he an apparaunce, as one that fauoureth theyr supersticion.

¶ I speake as vnto them which haue discression: iudge ye what I say. Is not the cup of blessing whiche we blesse, partaking of the bloud of Christe? Is not the breade whiche we breake, partaking of the body of Christ? Because that we (though we be many) yet are one bread and one body, in asmuche as we all are partakers of one breade (and of one cup.) Beholde Israell after the fleshe. Are not they which ea••e of the sacrifice, partakers of the temple? What say I then? that the image is any thing? Or that •••• which is offered to ima∣ges, is any thing? Nay but this I say: that the thinges whiche the gentiles offer, they of∣fer to deuile, and not to God.

It nedeth not in this to vse many wordes in perswadyng you, forasmuch as of your own wisedome ye sufficiently vnderstand it. Iudge your selfe, whether I say trueth or not: What likenes (I pray you) is there betwixt our reuerend and wholy feastes, and theyr heathen bankettynges? Whosoeuer eateth lyke meate with an other, semeth to professe & fauour the same religion. Doeth not that holye cuppe, whiche we with thankes geuing consecrate and receiue in re∣membraunce of Christes death, declare a felowshippe that al we are deliuered through the bloude of Christe? Doeth not agayne lykewise that holye breade, whiche we as Christe both gaue exaumple and commaunded, breake among vs, shewe a speciall league and felowshyppe, betwixte vs, and that all wee are vnder one religyon of Christe? And as breade is in suche sorte made of an in∣finite noumber of graynes, sothat the same by reason of the myxture can not bee dyscerned, and the bodye made of dyuerse partes, in suche condyci∣on yet, that there is amonge them a feloweshyppe, that can not bee broken:

so when we become all partakers of one bread, we in that act declare, that al∣beit we be in nunber neuer so many, yet are we in consent of mindes one bread and one body. And so likewise such as are partakers of the heathē feastes, seme also to allow and fauer the felowship of their supersticion. Now marke & con∣sider you, whether it be not like among them also, which after the custome of Moses lawe euen vntil this day sacrifice beastes. None among thē, but suche as are of the Iewish religion, are receiued to the eating of the sacrificed beast, and such also as eate of their holy meates, seme to fauer & to consent vnto their sacrifices. But whereto maketh all this, some one will say? deniest thou Paule that which thou before saidst, that is to wit, that an idol is nothyng, and that which is offered to an idol is nothing? No not so, but this I say: that the sacri∣fices which the gentiles offer, they offer to deuils and not to god: so that in the thynge it selfe there is no dyfference, but yet theyr intentes cause a diuersitie. The gentiles wurship deuils in stede of goddes, and beleue that in theyr ima∣ges their godly power is. Whoso therefore with them eateth sacrificed fleshe, semeth to be a felow in their wicked errour.

The texte.

¶I would not that ye should haue felowship with the deuilles. Ye can not drinke of the cuppe of the lorde, and of the cuppe of deuilles. Ye can not bee the partakers of the lordes table, and of the table of deuils. Either dooe we prouoke the lorde? Are we stronger the•• be? I may doe all thinges but all thinges are not expedient. I may doe all thinges but al thinges edifye not. Let no man seke that whiche is his owne▪ but let euery manne seke that which belongeth to an other.

And since ye haue once wholy geuen youre selues to god, I woulde ye shoulde with deuils haue nothing to do, for whoso professeth godly religion, hath with idolaters no conuersacion, forasmuch as it besemeth not one man to be vnder diuers religions, nor can ye at one time, drinke of the blessed cup of Christ, and the cursed cup of deuils, nor yet be partakers of the lordes table, and also of the deuils table, if ye this do either with consent of your mindes, or with the great slaunder of suche as are weaker. There is betwixt Christ and wicked deuils none agrement, nor can both at one time be serued without the great re∣proche and dishonour of Christ. What, prouoke we him to vengeaunce for the nonce, keping company with his enemies? Ye can doe him no greater vilannie. Be we stronger, than he, so that we feare not the punishement of the lord being prouoked through such meanes? God forbid that any of you should so thinke. And idolatrie is suche a detestable vice, that we muste not onely be free of the crime selfe, but also from al suspicion therof. For this perswasion is in maner e∣uen planted in mennes hartes: that all suche are of one religion, as eate toge∣ther sacrificed meates. I graunt that the thing selfe is without offence, but the slaunder ryseth of mens opinions and mistaking, whiche thing in this poynt, a manne muste diligently beware of. Touching meates I maye dooe all thinges, but all thynges are not for my neighboure expedient, for whose sake I muste sometyme abstayne euen from lawefull thinges. I may doe all thynges, but all thynges edifye not godlye life. Nowe are we by christi∣an charitie commaunded rather to doe that whiche is for the weale of other, than to please ourselues. I geue menne leaue to vse their freedome, but if the same bee with the ieopardye of oure brother, more oughte we regarde,

what is for him expedient, than what our selues may lawfully dooe.

The texte.

Whatsoeuer is solde in the fleshe market, that eate, and aske no questiō for conscience sake. For the earthe is the Lordes, and all that therein is. Yf any of them whiche beleue not, byd you to a feast, and ye be disposed to goe, whatsoeuer is sette before you, eate, asking no question for conscience sake. But and if any manne say vnto you: this is offered vnto images, eate not of it for his sake that shewed it, and for conscience sake. The earth is the lordes and all that therein is. Consciēce I say, not thine, but of the other. For why is my libertie iudged of an other mans conscience? For if I take my parte with thankes, why am I eyuil spoken of, for that thynge wherefore I geue thankes? Whether therfore ye eate or drynke, or whatsoeuer ye dooe, doe all to the prayse of God. Se that ye geue none occasion of eiuill, neither to the Iewes, nor yet to the gentiles, neither to the congregacion of god: euen as I please all men in al thinges, not se∣king myne owne profite, but the profite of many, that they might be saued.

Elsewise, whatsoeuer is solde in the fleshe market, that eate, nothing askyng whether it were offered to idols or not, and that for consciences sake, for occasi∣on of slaunder muste be auoyded, and not geuen, if anye suche matter chaunce. No such thing is of itself vncleane, since al thinges are the lordes. Nor can that be vncleane, which by him was made for mans vse, as the psalme writer re∣cordeth saying: the earth is the lordes, and all that therein is. Yf any vncleanes be, that groweth of mens myndes, and not of meates. Yf therfore any that is to Christ a straunger bid you to supper, and ye also be disposed to goe, whatso∣euer is set before you at table, that eate, neyther puttyng any difference nor as∣king anye questyon whether suche meates as are set at table were sacrificed or not, and so doe for consciences sake. But if some one of his owne mocion tel you that this was offered to an idoll, eate not of it, not for your owne sake, but for his which gaue you that warning, not for feare of hurting thy consciēce which is vpright and strong inough, but for y^• others sake, which by his warning se∣meth to thinke it vnlawful for a christiā man to eate flesh offered to idols. And it is to be feared, lest the same man either thinke vs the deuils frēdes, or deuou∣rers, & this wise thinke with himselfe: howe muche soeuer christian men, with wordes abhorre our goddes, yet abhorre they not the fleshe, which to them is offered, which they would not do, if they with theyr hart so much despised our religion, as they doe with wordes. For this mans conscience therfore a waye must be founde, as there may be without any great trouble. The man is in an errour, but thou must for a time beare therewith, since it is such as thou canste not take away. In such thynges Christe woulde haue vs to vse all libertie, as which neither commaunded, nor for bad any kynde of meate. Why is then my* 1.2 libertie iudged of an other mans conscience? Why is that which may be well done, taken suspiciously? Yf I eate such meates, as the goodnes of god hath ge∣uen vs for the preseruacion of our life, why am I for that of any man eiuil spo∣ken of, since for the vse therof I geue god thankes, and not deuils? With thys condicion therfore ye shal eate, or not eate, y^• whether ye drinke or eate, or what∣soeuer ye do, that ye direct al to the glory of god, so ordring al your life accor∣ding to y^• times & condicions of mē, that in you there be nothing found, wher∣with any mā may iustly be offended, be he either Iew, gētile, or christian: ther∣in folowing mine exaumple, which in al pointes fashion my self to euery man, eating, not eating,, taking, not taking, vsyng Iewishnes, not vsyng, tempering all suche thynges, as for the tyme may eyther bee well doone, or well omytted, not for myne owne weale, but to the profite of manye, whome I with my di∣ligence, labour to winne, not to haue by them anye aduauntage, but to allure them to euerlasting saluacion.

Notes

• * 1.1

  Let rather him that thinketh he standeth &c.
• * 1.2

  For why is my libertie iudged. &c.