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 .viii. Chapter.

The texte▪

As touchynge thynges offred vnto ymages, we are sure that we all haue knowledge. Knowledge maketh a man swell: but loue edifyeth. If any man thynke that he knoweth any thynge, he knoweth nothynge yet as he ought to knowe. But yf any man loue God, the same is knowen of hym. As concerning the eating of those thinges that are offred vn∣to ydols, we are sure, that the image is nothing in the worlde, and that there is none other God, but one. And though there be that are called Gods, whether in heauen other in erath (as there be Goddes many, and Lordes many) yet vnto vs is there but one God, which is the father, of whom are all thynges, and we for hym: and one Lorde Iesus Christe, by whome are all thynges, and we by hym.

TOuchyng the questions concernyng matrimonie, I thynke ye are sufficiently aunswered vnto, because ye shall hencefurthe vpon suche matters, with soundry opinions, eche one of you nomore striue with other. Now because I know, that ye doubt, whether it be lawfull for a christian manne to eate the flesh of any beast offered vn∣to idolles, whiche fleshe the painyms take for holy, in this question also this is my mynde. Some there be among you, which because they know, that an idole is nothyng, but eyther tymber, or brasse, or stone, and that therfore the fleshe, that vnto them is offered, in very dede nothyng diffe∣reth from other fleshe, and that a mannes conscience canne with no kynde of meate bee defiled, abusyng this theyr knowledge, in euery place, and without consideracion, engorge and pamper vppe themselues with flesh offered to idolles: iudgyng not a mysse of the matter in dede, but yet for∣gettyng the lawe of charitie, whiche geueth no maunne occasion of mysse thynkyng and slaundre, but confourmeth herselfe to suche as are weake, vntyll that by lytle and lytle they growe vppe to more knowledge.

What greate matter is it, yf they vnderstande, that an image hath in it no godly power? What christian manne is there, that vnderstandeth not that, whiche euen the very painyms vnderstande, yf they bee any thyng wyser, than the commen sorte? But yet better is it oftetymes to folowe the rule of charitie, than the rule of knowledge. Knowledge doeth ofte∣tymes hurte, beyng suche a thyng, as maketh a manne to swell, and to bee disdaynfull: but the endeuer of charitie in all tyme and place is to doe good, and hurte no manne. Albeit in very dede, suche seme to lacke a great parte of knowledge also, whiche knowe not, howe to vse theyr know∣ledge. That poynte teacheth charitie, whiche measureth and iudgeth all thinges by the weale of his neyghbour. He therfore, that in such thinges as he doeth, will seme perfitly learned, must call charitie to councell. For he, that without charitie swelleth with a vayne persuasion that he is learned, is so far from knowledge, that he is not come so far as to knowe howe he should vse his knowledge. He that to Godwarde is wyse, the∣same man is the very wyse man in dede. But he that pleaseth hymselfe, and seketh his owne glory, without regarde of his brothers ieopardie, his learning God alloweth not. But he that vnfaynedly loueth God, must also loue his neighbour. Such one therfore God acknowledgeth, as his owne disciple, because that as God humbled his hygh Godhead, to saue mankynde: so doeth suche one submitte his knowledge, and compell it to serue the commoditie of his neyghbour. To returne therfore to our pur∣posed matter: we knowe in maner all, that albeit the Gentyles wurshyp idoles, as though in them there were some diuine power, and Godhead, yet is an idole in dede nothing els, but either a piece of tymber, or a stone, and hathe nomore Godhead in it, than an other vnsquared piece of tym∣ber, or an vnwrought stone, and therfore in the fleshe that to them is offe∣red, there is nomore goodnes or hurte, than is in suche, as is solde in the shambles. For where as ye see a stone wrought vnto y^• image of a man or some other beast, since there is but one God, which hath none image, (for he cannot be coūterfaited) what els represent idols, but deuils, to whom

miserable people offer vnto in stede of god? These men therfore are defiled with suche meates, whiche receyue them as holy, whereas they bee vnholye and prophane. As for christians suche fleshe defileth not, whiche eate them not, as holye, but vse them, as creatures made by god, to apease hunger. And vse them for sustenaunce, and not for deuocion, with hymself laughing at the folyshe rable of heathen goddes, beeyng fullye perswaded, that there is no god, but one, to whome all thynges are holye. For albeit some there be, whiche are called goddes, whether they bee in heauen, whome they call heauenlye, or els in earth, whome they call goddes earthlye, of whiche sorte there be manye goddes and many lordes, yet are these, by name onely, gods and lordes, and are to them onely suche, as erroniously beleue them so to be, and haue taken them for theyr goddes and lordes. But to vs christians there is but onely one god, that is to saye, the father of Iesus, the creatoure and gouernour of the worlde, of whome we receyue all goodnes, to whome onely beyng addicte, we ought to serue with al honour and reuerence. We haue also one lorde Iesus Christe, by whome onely the father hath geuen vs all thynges, throughe whose onelye benefite we confesse the true god, so that with the false and cursed heathen goddes we now haue nothyng to do at all, whiche shoulde nomore be estemed, than yf there were none suche in dede. Whosoeuer therfore through christian strength nothyng passeth vpon an ydole, nor vpon that, whiche is to them offered, surely iudgeth well, and mighte without gilte eate the fleshe offered vnto them, aswell as any other meate, were it so that euery manne were so perswaded, and knewe this for trueth, as it is true in dede, for then woulde no man be offended.

The texte.

But euery man hath not knowledge. Some hauyng conscience because of the ymage, vntyll this houre, eate as a thyng offered vnto ymages: & so theyr conscience beyng weake is defiled. But meate maketh not acceptable to god. Neither yf we eate, are we the better. Neyther yf we eate not, are we the worse. But take hede, leste by any meanes this libertie of yours be an occasion of fallyng, to them that are weake. For yf some man se the whiche haste knowledge, syt and eate of meate offred vnto ymages, shal not the conscience of him whiche is weake, be boldened to eate those thynges, whiche are o••fered to ymages? And so thorowe thy knowledge shall the weake brother peryshe, for whom Christ dyed. When ye synne so agaynst the brethren, and wounde theyr weake conscience, ye synne agaynste Christ. Wherfore yf meate hurte my brother I wyll neuer eate fleshe, leste I shoulde of∣fende my brother.

But nowe some sytte at the feaste, whiche by the lawes of theyr elders euen from theyr chyldehode are in this perswaded, and throughlye groun∣ded, that an ydoll is an holy thyng, and thynke, that as many as sitte at one feaste, are all of lyke supersticion, nor can be broughte in mynde, that suche thynges shoulde so greatly be despised whiche they haue in suche great a we and reuerence. And wyll take the thyng, that thou doest vpon a right iudge∣ment and conscience, this wyse, reasonyng with themselues: synce christian menne do not somuche abhorre our sacrifices, lykely it is, that the wurship∣pyng of ydolles is not so deuilishe a thing, as they make it. There sitteth or standeth by also paraduenture some christian man, whiche albeit he hath professed Christ, is not yet in strength of fayth become perfite, but is by rea∣son of the infeccion of his olde lyfe receyued of his elders, by long and com∣mon custome, weake and feble, nor can without grudge of mynde eate fleshe offered to ydolles, some thyng trustyng or fearyng, leste that deuyll, what∣soeuer

he bee, maye by some meane either do hym good or harme. For what maruayle is it, yf this chaunce to some of the Grecians, synce we se manye christened Iewes here with to be entangled? A matier of great difficultie is it, vtterly and by the roote to plucke that out of mennes myndes, whiche is therein euen from youthe, by common vse, and long custome, bredde and en∣gendred. No man is there, that sodenlye becommeth a perfite christian. For as in nature there is a processe, so are there in religion certayne degrees. As therfore we that are by age stronger, euen by the course of nature suffer and nouryshe the weaker, accordyng as Christe gaue exaumple: so ought suche▪ as are in faythe stronger, sometymes please and beare with the weaker, vn∣tyll that by continuaunce of tyme they growe more strong. But as in this daye among the Iewes christened some there bee, whiche by reason of theyr olde and long continued religion, canne not despyse suche thynges, notwithstandyng the holye prophetes playnely prophecied, that it shoulde so bee, and Christe hymselfe commaunded thesame: so were there some at the fyrste publishyng of the ghospell, yea and in this daye to some there bee, whiche albeit they confesse Christe, are not yet quite oute of feare of theyr auncetours religion, but eate fleshe offered in sacrifice to ydolles, not as foode necessarie to satisfie the hungrie stomacke, but as holy thinges vowed to this deuyll or that deuill. When suche one seeth thee, whome he thinketh in learnyng and iudgemente to passe the common sorte, sytte at table with Paynims at suche offered meates, supposyng that thou eateste euen with lyke mynde and conscience as he doeth, thesame manne is throughe thyne exaumple hurte, and foloweth thy dede amisse, whose mynde and conscience he knoweth not. And thus he, whiche before staggered but a litle, and was but somewhat supersticiouse, is throughe this occasion become more super∣sticiouse.

I speake not this, because I allowe either his supersticion, or suspicy∣on. For christian charitie teacheth not, that suche infirmities shoulde bee praysed or nouryshed, but that it shoulde rather in some tyme and place, bee borne with & suffered. Nor thinke I it conuenient, alwayes to geue place to the desyres of suche as are weake. For so to do, what els were it but styl with∣out ende to nourishe supersticion, and in suche sorte to please the weake, that thou forsake thyne owne strength? Suche one as is weake, muste be taught, warned, and reproued: whiche, when by reason that he is weaker, shoulde gyue eare vnto and folowe the stronger, yet in his conscience iudgeth he and condemneth hym, that is his better: and where it beseemed him by folowing the others exaumple to encrease in the strengthe of faythe, rather strengthe∣neth he the disease of his mynde: and where it behoued hym to laboure for lyke perfeccion, he constrayneth the stronge to gyue place to his weakenes. But in case the manne bee not yet able to take instruccions and counsell, christian charitie wylleth, that the stronger for a whyle beare with the wea∣ker, beeyng yet suche one, as wyl amende, chiefelye in suche a matier where∣in two poyntes are speciallye to bee weyghed: fyrste, that the supersticiouse mynde conceyued in our childehoode, and by long custome and tyme esta∣blished, is suche a thyng, as canne scarcely bee shaken of: and also that there is no ieopardie more to bee feared, than the ieopardye of ydolatrie.

But the mater of the weaker wil we in another place intreate of. In the meane season because among you I see men more often offende in the other side, ende∣uoure muste we rather to suppresse thys arrogante and proude knowledge without charitie. I allow this thy saying, meate maketh vs not acceptable to God. For since God for mannes vse made all thinges, and of vs requireth no∣thing but godly life, what matier is it to hym, whether we eate fishe, or beastes, or wyldefoule? None of all these eyther encreaseth or abateth godlines. In these a difference obserued, may make a manne supersticyouse, but godly it ma∣keth none, since Christ himselfe taughte men to obserue among them no suche difference. A light poynt is it therfore and a rashe, if a miserable man will goe about to charge vs with suche constitucions. But let rather euery man accor∣dyng to the state of hys body, eate what hym lyste, so that it be doone sparelye and soberlye, for all thynges geuyng thankes to God, neyther condemnynge an other manne, because he eateth not of the same, nor in thyne hearte proude, because for preseruyng thy bodylye healthe thou forbearest these meates or these. In some other thynges there is not paraduenture soe greate a ieopar∣die, but herein where presēte ieopardie is, regarde muste be had, of some suche, as are weaker. Whether thou eate suche meates, as are offered vp to Idoles, nothing shall thou be the better, or yf thou eate them not, shalte thou be anye poynte the worse. But of this yet in the meane season must euery man be ware, leste by vsing suche libertie to eate all meates, ye geue the weake an oc∣casion of ruine and stoumblyng. And muste it not nedes bee so, if one, that is as yet some what supersticiouse, see the, whiche arte coumpted in learning and iudgemente to passe other, to eate like meates, as they dooe, which haue sacrificed to an idole, albeit with an other conscience, than they dooe, yet in ap∣parence with lyke? Shall not this mannes conscience (I saye) beeyng some∣thing ready to fall to his olde supersticion, by thyne exaumple be mayntayned and prouoked to idolatrie, and moued with an euyll conscience to eate suche meates, as thy selfe vsest with a good and a strong faithe ioyned with an vp∣right conscience? What matter maketh it, thought it so be, thou wilt saye? Cer∣taynely herein thys ieoperdie is there, leste by the occasyon of thy strength, thy weake brother peryshe, whiche although he bee neuer so weake, yet is he thy brother, that is to say, a christian man, whom Christe hymselfe so farfurth des∣pised not, that for his deliueraunce he vouchsalued to dye. Christ for the weake vsed his lyfe, as a thyng litle woorth: & regardest thou thy brothers weale so litle, that for a litle sorye meates sake, thou wilte despyse hys peryll and ieoper∣die? namely when thou lackest not, wherwith without danger of thy brother thou maist prouide for thy bealies nede. But that ye should not thinke it a smal offence to trespace against a man, whē as often as after this sorte ye offend the weake persons, by such a suspicious example woundyng theyr weake consci∣ences: Ye must vnderstand also that ye offend & displease Christ. Be they neuer so muche younglynges, be they neuer so weake, yet doeth Christ acknowledge them for his members, and as in them he thinketh himselfe offended, so what soeuer is done for them, he taketh as done vnto hymselfe. Nor is it causelesse, that he so often tymes bade vs beware of offendyng of the weake. No manne better knoweth than I, that in meates there is no parte of goodlynes or vn∣godlinesse: and yet, if I perceyue thys ieopardye nygh, that by occasion ther∣of my brother as yet somewhat geuen to supersticion, myght be prouoked to

eate such thinges as he eateth with a grudging conscience: I would rather all my life wholly abstayn from eating of fleshe, than through me Christes owne mēber should be in ieoperdy. Meate offered vnto an idol defileth not y^• cōscience of the strong y^• eateth of it, I graunte. But the despysyng of any brothers ieo∣perdie defileth him y^• eateth, whō we are bounde aswel to loue as oure selues.

Notes

• Know∣ledge ma∣keth a man swell: but loue edifi∣eth.
• We are sure that an image is nothyng.
• Meate maketh vs not accepta¦ble to god.
• Wherfore if meate hurte my brother▪ &c.