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 .xiiii. Chapter:

The texte.

Laboure for loue, and couete spirituall gyftes: but moste chiefely that ye maye pro∣phecye. For he that speaketh with the tongue, speaketh not vnto menne: but vnto God. For no man he heateth hym. Howebeit in the spirite he speaketh mysteries. But he that prophecyeth, speaketh vnto menne, for theyr edifying, for theyr exhortacion, and for theyr comforte. He that speaketh with the tongue, profiteth hymselfe: he that prophecyeth, edi∣fieth the congregacion. I woulde that ye all spake with tongues: but rather that ye pro∣phecyed.

BVt these thynges, which we haue honourably rehear∣sed of the excellencie of charitie, make not to this pur∣pose, either to shewe that other gyftes are to be despi∣sed or disdayned: but rather to teache, that ye shoulde in suche sorte laboure for charitie, that ye yet neuerthe∣lesse haue in reuerence and beare a fauour vnto the gyfte of diuersitie in languages, and the gyfte also of interpretacion of the woorde, moste of al yet endeuou∣ryng to that of bothe, whiche is more profitable: that is to wete, to prophecie, declaryng the spirituall sense to the wealthe of the hearers. For he that doeth but speake with a tongue, speakethe not to men, to whome with his voyce he doeth no good, but speaketh to god, whome he prayseth with wordes not vnderstande. For as touchyng the edifying of other, yf he be not vnderstande, what maketh it mattier, whether he holde his peace or speake? Thesame manne as inspired with the spirite of god vt∣tereth misteries, whiche, put case hymselfe vnderstande, yet he bestoweth thesame vpon no bodye: and put the case he doe good, yet he dooeth good, but to hymselfe onelye. In vayne therfore speaketh he in the congrega∣cion, whome no manne heareth, and hym heareth not a manne whome he vnderstandeth not: and besyde this, the spirituall worde of god is not vn∣derstanden, vnlesse a manne perceyue the priueye and misticall sence, which the heauenly spirite of God mente by thesame woordes, whiche thyng no manne canne doe, but by the speciall gyfte of the spirite. Contrarie, he* 1.1 that doeth the office of a prophete speaketh not onelye to God, but also to menne, by dyuerse and sondrye wayes profityng them, whiles he bothe pro∣uoketh euell lyuers to amendmente, and suche as are slouthful to diligence, and stiereth vp and comforteth them, that are faynte hearted. Marke, howe great difference there is betwixte one gift and another. He that speaketh but with tongues, profiteth onely hymselfe. But he, that by the gifte of prophe∣cie expoundeth the misteries of scripture, edifyeth the whole congregacion.

Nowe then euerye good thyng the more common it is the better it is. To rehearse agayne therfore that, whiche I before sayed, leste ye myghte paraduenture disdayne the gifte of tongues, I tell you, that it is of it selfe a great thyng, and a gyfte of the holye ghoste, and woulde wyshe, that

all ye spake with tongues, yf it so seeme good, but yet woulde I rather wishe that ye excelled in the other, whiche is more perfite.

The texte.

For greater is he that prophecyeth, then he that speaketh with tongues, excepte he expounde it: that the congregacion maye haue edifying. Nowe brethren, yf I come vnto you speakyng with tongues: what shall I profite you, excepte I speake to you other by re∣uelacion or by knowledge, or by prophecying, or by doctrine? Moreouer, when thynges without lyfe geue founde (whether it be a pype or an harpe) excepte they make a distinc∣cion in the soundes, howe shall it be knowen what is pyped or harped? For yf the trompe geue an vncertayne voyce, who shall prepare hymselfe to the warre? Euen so lykewyse when ye speake with tongues, excepte ye speake wordes that haue sygnificacion, how shal it bee vnderstande what is spoken? For ye shall but speake in the ayer. Many kyndes of voyces are in the worlde, and none of them are without significacion. If I knowe not what the voyce meaneth, I shalbe vnto hym that speaketh, an alient: and he that speaketh, shalbe an alient vnto me. Euen so ye (for asmuche as ye couete spiritual giftes) seke that ye maye excell, vnto the edifying of the congregacion. Wherfore, let hym that speaketh with tonges praye, that he maye interprete also. For yf I praye with tongue, my spyrite pray∣eth: but my vnderstandyng doeth no good. What is it then? I will praie with the spirite, and wyll praye with the vnderstandyng. I wyll syng with the spirite, and wyll syng with the vnderstandyng. For els, when thou blessest with the spirite, howe shall he that occu∣pyeth the roume of the vnlearned, saye Amen, at thy geuyng of thankes, seyng he vnder∣standeth not what thou sayest? Thou verely geuest thankes wel, but the other is not edi∣fyed. I thanke my god that I speake with tongues more then ye all, yet had I leuer in the congregacion to speake fyue wordes with my vnderstandyng to the informacion of other, rather then ten thousande wordes with the tongue.

More excellent is he that prophecieth, than is he, which with a language vttereth holye wordes, but suche as no man vnderstandeth, excepte perad∣uenture he that fyrste spake with tongues, straight expounde, what he sayd, that the people maye yet thereby take some profite, and be edified. For in dede some there be, whiche not somuche as throughly vnderstande themself, what they sounded with theyr tongue. Of wordes vnderstanden some fruite maye be taken, yfye otherwyse thynke, conceyue and imagyne, that I nowe fyrste came to you, and coulde do nothyng, but speake with langua∣ges: what good shall I do you, onles I so speake, that after I declare vnto you the misterye that I spake, by the gyfte of reuelacion, or els by the gyfte of knowledge eloquently intreat of such thinges, as apertayne to the know∣ledge of faythe, or by the gyfte of prophecie open vnto you hydden misteries, or by the gyfte of learnyng, teach you some such poyntes, as belong to good maners. Moreouer, euen thynges, that haue no lyfe, as a pype or a harpe, whiche are made and prepared for nothing els, but to make a sounde, yet ex∣cept thesame make a certayne distinction in theyr soundes, and by conueni∣ent measures and harmony expresse either the argumēt or dittie of the song, or els the purpose, wherunto the songe moueth: that is to saye, yf these in∣strumentes doe nothyng, but gyue a sounde, what profite or pleasure shall the hearer take, synce he can not discerne, what is played with the pype or harpe, whether it be merye or sadde? Or yf the trumpet make an vncertayne voyce, not puttyng difference in the veray sounde, whether it woulde haue men to begynne battayle, or to retreyte backe, what auaileth it with a trum∣pet to make suche a noyse, synce the souldiar knoweth not, whereunto he is called? And euen lykewyse, vnles ye speakyng with tongues vtter suche woordes, as represente some certayne and knowen mattier to the hearers, ye shall speake in vayne, synce that, whiche is sayed of you, cannot be vnder∣standē, by meane wherof the speakers wordes shall not enter into the hertes

of the hearers, but shall with theyr vayne noyse onely fyll the ayer. Manye and diuerse kyndes of tongues are there in the worlde, of whiche euerye one hathe his significacion and voyce. The voyce maye of al men be hearde, but yf there be to the voyce nothing els adioined, in vayne shal one of vs speake to another. For albeit eche of vs pronounce our languages well, yet because neither vnderstandeth other, it chaunceth, that bothe I, whiche speake Greke, seme an aliante to hym that is of Afrike, and he agayne an aliante to me, being ignoraunt of the Afrike language. Wherfore synce ye people of Counthe of youre owne accorde folowe, and muche esteeme the gifte of the tongues, by mine aduise ye shall applye your selues to the obtayning of hygher matiers that ye to the whole congregacion maye become profitable.* 1.2 Whoso therfore hathe the gifte of languages, let suche one with prayer de∣syre of god, that he maye also receyue the gyfte of interpretacion. Elswyse, yf I praye with a tongue vnknowen to the people, for an exaumple, among the Grecians with the language of the Persiās, or yf I speake a language, aswell vnknowen vnto my selfe, as to other, (as some are wont to do, which delyghte to sing a song in a straunge tongue, learned by them withoute booke, whiche they vnderstande not themselues) in suche case in dede my spirite and breathe vttereth wordes of praier, but my soule is without fruit, synce I lytle or nothyng profite my selfe thereby, and am also paynefull to other, and not onely vnprofitable, but also to be laughed at. What muste I do then? I wyll, when tyme and place require, praye with my voyce, but not therewith onely contented, I will praye with hearte and mynde, and with the instrumentes of my voyce syng oute the prayses of God, but not so con∣tented neyther, I wyll syng with myne hearte and vnderstandyng, adioy∣ning therto the knowledge of the tongue. For if thou expresse and syng furth the prayses of God with a language, whiche no manne knoweth, howe shall the vnlearned, whiche aunswereth in steade of the people, make aunswere with the vsed woorde, Amen, when thou haste ended thy prayer of thankes? For by puttyng therto this woorde at the ende, that is confir∣med, whiche was spoken before in prayers or Hymnes. For as ye knowe, this pageante, (as a manne maye call it) hathe diuers partes, so that the learned begynne, the vnlearned and confuse multitude approuyng that, whiche was sayed, with one voyce aunswere Amen. And howe shall any manne make suche aunswere, yf he knowe not, what thou sayest. For not∣withstandyng that thou sayest, bee a holy thyng, and for thy selfe parad∣uenture good, yet in the meane season the people become nothing better, whiche is for that purpose resorted together, that by the hearyng of suche as are learned, they maye be the better, learnyng in the open place, how they shoulde lyue at home. But leste anye thinke me, as one ignoraunte of the tongues, not to fauour that gifte, as the common sorte of men vseth muche to auaunce and prayse suche poyntes, wherein themselues are skylfull, and to despise and disprayse suche thinges, as they knowe not, I geue thankes to God, that in the gifte of tongues I go beyonde all you, whiche for this knowledge moste stande in your owne conceites. For no kynde of language is there vsed among you, whiche I cannot bothe speake and vnderstande. And therfore whereas I more highly esteme the gifte of interpretacion, thā

the gifte of tongues, it is a profe that I do it not of malice, but of an vpright iudgement, coumptyng the gifte of tongues a gyfte rather to be vsed in pri∣uate places, than in open assemblies. For in the churche and assemblye of sayntes, rather had I speake foure or fyue wordes, that I fyrste vnder∣standyng what I saye my selfe, maye afterwarde cause, that other lykewise vnderstande me, than in suche sorte to speake ten thousande wordes, as no man els vnderstandeth, nor parauenture my selfe neyther.

The texte.

Brethren, be not ye chyldren in wytte. Howbeit, as concerninge maliciousnes be chyl∣dren: but in wytte be perfecte. In the lawe it is wrytten: with soundry tongues and with soundry lyppes will I speake vnto thys people, and yet for all that, wyl they not heare me, sayth the Lorde. Wherfore tonges are for a sygne, not to them that beleue, but to them that beleue not. Contrarywyse, prophecying serueth not for them that beleue not: but for them which be leue. If therfore when all the congregacion is come together and al speake with tonges, there come in they that are vnlearned, or they which beleue not: wyll they not say, that ye are out of your wyttes? But and yf all prophecye, and there come in one that bele∣ueth not, or one vnlearned, he is rebuked of al men, and is iudged of euery man, and so are the secretes of his bert opened, and so falleth he downe on his fare, and worshyppeth God, and sayeth, that God is in you of a trueth.

Therfore brethren, synce (as I before sayed) godly lyfe hath, as it were, certayne ages and increases, endeuour your selues to growe vp from lower to higher giftes, that ye seme not alwayes chyldren. Certayne gyftes are there, meete for suche, as haue lately begunne to professe Christe: and cer∣tayne other are there, meete for them, whiche are in this religion more gro∣wen vp. Touching simple and hurtles manners, brethren I would ye conti∣nued chyldren styll, but in spirituall gyftes, I woulde ye wente alwayes forwarde, vntyll ye come to the highest. Nor thinke it nowe sufficiente for you to hurte no man, but labour muste ye beyng nowe ful rype, to be able to do good and to helpe all menne. It is the manner of chyldren to wonder at small thynges, and for trifles muche to please themselfe, but yet in processe of tyme they despise suche toyes, as they before were proude of, and laboure to obtayne greater thynges. And so lykewise hath christian fayth her begin∣nynges, wherein it is vnsemely for a manne to spende all his lyfe. That this is so, long synce testified god hymselfe, this wyse speakyng by the mouthe of his prophete Esai: with sundrye tongues and sundrye lyppes wyll I speake vnto this people, and yet for all that, they wyll not heare me. The gyfte of tongues therfore was geuen by god for the auauncyng and furthe∣raunce of the primatiue churche, that by this myracle vnbeleuers mighte be prouoked to beleue, whereas to suche, as beleue already, it is vnprofitable.* 1.3 But contrarywise the gifte of prophecie not onely serueth for vnbeleuers to make thē amende theyr lyues, but profiteth also the faythful, that they maye daylye in theyr fayth become more stronge, and euery daye better in lyuyng. Besyde this, howe lytle profite the vse of languages hathe, euerye manne maye well see, by that the same dothe somtyme hurte and offende. For con∣ceyue nowe, that the whole congregacion were comen together, and that euery manne spoke with diuerse tongues, being suche as are vnknowen: for example, yf one speake Hebrue, another Latin, and the third Greke, and yf in the meane season some such enter into your congregacion, as are christiā menne or els vnbeleuers, ignoraunte yet of the tongues, will not these, when they shall heare suche a confuse sounde of diuerse languages,

and vnderstande none, saye, that ye lyke mad and frantike men so fonde∣ly behaue your selues? Contrarywyse yf by the gyft of prophecie one teache, an other geue counsell, one exhorte, and an other comforte, and in the meane season some vnlearned straunger enter into your companye, or els an vnbeleuer, whiche both vnderstandeth, what ye saye, and is lyke∣wise vnderstanden, doeth not suche one, whyles he knowledgeth in you perfite christianitie, both in himselfe condemne his owne supersticion, and abhorre his owne diuelishe maners in comparison of your godlynes, and playnly seeth his owne conscience, whyles he by you heareth the ryght rule of true religion? from which he seeth himselfe vntyll that tyme farre swarued, fynding himselfe in suche faultes gyltie, as ye in woorde re∣proue and detest. By meane wherof this will finally ensue, that he beyng chaunged into a newe man, and repenting himselfe, wil fall downe flat v∣pon the grounde, acknowledging & openly testifying, that ye are vndoub∣tedly inspired with the holy gost, nor speake lyke madde men whiche be∣yng with a diuelishe furie possessed powre out woordes, whiche neyther themselfes vnderstand nor other, vttring a sounde, no man woteth what.

The texte.

Howe is it then brethren? As ofte as ye come together, euery one of you hath a song, hath a doctryne, hath a tonge, hath a reuelacion, hath an interpretaciō. Let al thinges be doen vnto edifying. If any man speake with tonge, let it be by two or at the moste by thre, and that by course, and let an other interprete it. But if there be no interpreter, let hym kepe sylence in the congregaciō, and let him speake to himselfe and to God. Let the Prophetes speake two or thre, and let the other iudge. If any reuelacion be made to an other that sit∣teth by, let the first hold his peace. For ye may al prophecie one by one, that al may learne, and that all maye haue comforte. And the spyrites of the Prophetes are in the power of the Prophetes. For God is not causer of stryfe, but of peace: as (I teache) in all congre∣gacions of the sainctes Let your wemen kepe sylence in the congregacions: For it is not permitted vnto them to speake: but to be vnder obedience, as sayeth the lawe. If they wil learne any thing, let them aske theyr husbandes at home. For it is a shame for wemen to speake in the congregacion.

What then must ye doe brethren? As ofte as ye resorte to the comen as∣sembly, eche of you bringeth his gyft with him: one hath a spirituall song to prayse God with all, an other hath doctrine to instructe mennes lyues with, one hath the gyft of reuelacion, to declare the hydden & darke se∣cretes in holy scriptures, an other hath and is indued with the gyfte of tonges. Disdayne none of these gyftes, but let all in the congregacions be bestowed for the comon weale of the whole numbre, but yet so, that it be done without disturbaūce and confusion. And let them also, which are en∣dued with the gyftes of tonges, haue theyr time & place, but so yet, that at one time nomore but only two speake, or at the moste thre, and yet not they together neither, but by course, nor let them speake only, but se, that there be one present, to declare to the people what they sayed. One inter∣preter is sufficient for two or thre of them, that haue the gyft of tonges, because it is not necessarie, that many woordes be spoken in languages. Yf there lacke a kunnyng interpreter of the tonges, it is not nedefull, that he should speake in the cōgregaciō: if he haue nothing, but the knowledge of the tonges, let him vse his gift, but in priuate places, and there prayse God, and edifie hymselfe, because that in the congregacion the comon busynesse is in hande. Lykewise let not all the Prophetes speake, but on∣ly two or thre, and that by course, but some suche would I to be present,

whiche haue the gyft to discerne the spirite of Prophetes, whether it be true or not, whiche can disproue thesame, yf ought be sayed, that is vn∣mete and vnbesemyng the spirite of Christ. But now if whyles one spea∣keth, he that sytteth by, begynne as one inspired by God in the meane time to speake, leste there myght be a confusion of voyces, let the first hold his peace. For then it appeareth, that the doubte is opened to the one, whiche the other sought for, synce that by inspiraciō and mouing of the holy gost he letted the first to speake. And if ye this doe, none impediment is there, but all may prophecie, so that it be doen, by course, and eche one in spea∣king geue place to other, that euery man may haue more fruite of know∣ledge, whyles euery Prophete sheweth, wherewith God hath inspired hym, that all may enioy and receyue more plentifull comforte, whyles e∣uery one vpon the common weale bestoweth that, which by the spirite of Christe is geuen vnto him. Nor lay for your excuse, that suche as are in∣spired with the holy gost are not theyr owne men, no more then we see ra∣uished men to be. But thinke it muche otherwyse in madde men, than in suche as haue receyued the spirite of Christe, whiche in suche sorte rauy∣sheth the minde, that a man is nethlesse his owne man, whether the matter require a man to speake or to holde his peace. Sober is this inspiracion, and nothing els, but an enforcemente of a mannes godly mynde to suche thinges, as make to Gods glory. This spirite should so muche the more* 1.4 serue vnto the common quietnes, and so muche be further from contenci∣on, because thesame commeth of God, whiche is the author of peace, and not of confusion and sedicion. And synce this is in all congregacions of christian men obserued and kept, mete is it also, that it be kept in your me∣tynges, yf ye wyll haue men to thinke them good, leste ye be thought to swarue from other in customes, from whom ye dissente not in religion.

And for this cause lette your wemen in solemne assemblyes holde theyr peace, leste yf, (as that kynde is to muche geuen to babling) there aryse an vncomly confusion. For wemen are not authorized, to preache abrode, as chiefe doers of matters, but commaunded to be obedient vnto theyr hus∣bandes. For in Genesis this speaketh God vnto the woman: thou shalt attend vpon thy husbandes will and he shall beare rule ouer the. Let we∣men knowledge this lawe, not only by coueryng theyr heades, but also with silence, wherwith womanhead is moste commended. Some wyll saye, doest thou so farfurth forbid women to speake, that thou wylt not suffer them for theyr learnyng to aske a question? Vtterly I forbid them in open places to speake, but yf there be any thing, which they vnderstand not sufficiently, and are desyrouse to knowe it, let them aske of theyr hus∣husbandes at home. So shall they neyther be defrauded of teaching, nor doe any thing vnsemely. For surely an vnsemely syght is it to see a woman speake in the chrstian congregacion, namely synce so to doe is coumpted a foule thing euen among the paynims. What meaneth this, ye Corinthiās, that ye should be greued to kepe that custome, whiche is of al other kept?

The texte.

Sprong the woorde of God from you? Either came it vnto you only? If any man thinke himselfe to be a Prophete, either spirituall, let him knowe what thynges I wryte vnto you. For they are the commaundementes of the Lorde. But and if any man be ignoraunt, let him be ignoraunt. Wherfore brethren, couete to prophecye, and forbydde not to speake with tonges. Let all thynges be doen honestly and in order, (among you.)

Came the gospell fyrste from you, that other muste be compelled to kepe your customes? or is the gospell come only to you? Yf ye neither be the fyrste, that receaued the gospel, nor the onely menne that professe it, why disdayne ye to frame your selfes after the customes of other? And yf anye among you be a prophete, or seme otherwyse indued with spiritual gyftes, let hym be as∣sured, that suche thynges, as I wryte vnto you, are no commaundementes of myne, but the Lordes. But yf any manne through contencion so vse hym selfe, as though he were ignoraunte, despising these thinges, as though they were but mannes rules, let suche one at his owne peryll be ignoraunt, surely god wyll lykewyse be ignoraunt of hym and refuse hym. I wyll not striue with you in this matier, but thinke this sufficient for my parte, that I haue giuē you warnyng. To finishe therfore this matier, labour brethren, to haue the gyfte of prophecie, being a gyfte of muche more excellency, but so, that in the meane season such be not restrayned to speake with tounges, which haue no gyfte els, so that all thynges bee done comly and in an order, as I haue tolde you, leste by the contrary any dishonesty or trouble chaunce.

Notes

• * 1.1

  He that prophecieth speaketh vn¦to men for theyr edify∣ing.
• * 1.2

  Let hym that spea∣keth with tōgue, pray that he may interprete also.
• * 1.3

  Prophecy serueth not for them that beleue not, but for them which beleue.
• * 1.4

  For God is no causer of strife, but of peace.