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 third Chapiter.

The texte.

O ye folishe Galathians: who hath bewitched you, that ye should not beleue the truth? To whō Iesus Christ was described before the eyes, & now among you crucified

COmenly among men for your folishenes and childish∣nes are ye euil spoken of, but this may I truely say: O ye folishe Galathians, whiche would be brought in to an opinion so farre from all reason, that where the Iewes through the fayth of the gospel preached vnto them, are deliuered frō the burden of the law, ye beyng free menne borne, wyl wilfully cast your selfe into bon∣dage▪ The harme whiche is herein done, I lay not wholy to your charge, but blame your lightenes to beleue, & easynes to be persuaded: but much more blame I the malice of certaine, who haue altered your former mindes, which would God ye would rather haue folowed simple as they are, than the vngracious coūsel of some other.

What was he, that through an enuye and grudge borne against your weale, vnder whiche ye haue hitherto continued, through the libertie of the gospel, hath bewitched you, and charmyng out your christian mynde hath by enchauntment cast you into this frensye, that ye as men mistru∣styng Christ, should seke for helpe of the colde and baraine lawe? Where* 1.1 is that singular confidence become, whereby through the death of Christ ye were in sure hope to haue perfite righteousnes and saluacion, without heal••e and ayde of the lawe? Ye I say, in whose heartes Iesus Christ the onely author of our saluacion was so farfoorth grauen and printed, whō with the iyen of your fayth ye in suche sorte sawe by his crosse recōcilyng all the worlde to his father, as though he had been painted before your faces, and as though your selues had been witnesses of that dede doyng, whiche was in dede done at Ierusalem. The Iewes that sawe him han∣gyng on the crosse, and yet denied him, sawe not so muche as ye did. Among you, whiche by his death trusted to receiue euerlasting saluaciō, was he verely crucified. Your iyen were alwaye vpon the brasen serpent hanged vp vpon the tree, of whom onely ye trusted to receiue the holsome remedy of all your synnes. And whither now sodainly cast ye your iyen?

The texte.

This onely would I learne of you, whether ye receiued the spirite by the dedes of the lawe, or by preachyng of the fayth? Are ye so vnwyse, that after ye haue begunne in the spirite, ye now ende in the fleshe? So many thinges ye haue suffered in vaine, if it be also in vaine.

If there be in you yet any wytte lefte, euen consider me this, whiche vnlesse ye be blind, ye may easily vnderstand, and so do I, because I wyl not subtily reason the matter with you, nor seeke for farre fetched argu∣mentes. Ye remembre, that lately at my preachyng of the gospel, how through baptisme and puttyng of my handes vpon you ye receiued the spirite of Christ. It was no vaine persuacion. The wonderfull worke of God ensuyng thervpon, as the gifte of languages, of prophecie, of hea∣lyng, and other giftes made plaine profe, that this came by the power of God, and by no mannes craftie conueyaunce.

This spirite of God (I say) whether (I pray you) receiued ye it by Moses circumcision, or els by that, through my preachyng ye beleued the gospel of Christ? Notwithstādyng that ye to Moses were straungers, yet gaue Christ vnto you through fayth his strong and mightie spirite, as an er∣nest peny of the blissed state, he promised vnto you. And why should ye now elswhere of any other looke for saluacion, than of him, of whom ye haue receiued so plaine a gage of blisse to come?

If I to you preached circumcision, and if by trust therin ye receiued the heauenly spirite of God, then am I content, that for some parte of your saluacion ye shal geue thankes to Moses lawe, but if I nothyng taught you, but Iesus Christ, and that by puttyng your confidence in him onely ye found in your selfe euen the same giftes, that the Iewes through bap∣tisme receiue, why should ye in dispite of Christ seeke for the heauye and paineful burden of Iewishnes? Wyse and thriuyng scholers from rude beginnynges growe forwarde and encrease, but ye from suche godly and commemdable rudimentes fal backe to the worse.

The Iewes borne vnder the bondage of the grosse lawe, forsakyng the ceremonies of theyr elders, repayre vnto the spiritual doctrin of the gos∣pel. Ye contrary, from the godly beginnyng of the gospel and your hea∣uenly profession, growe out of kinde into a Iewishe supersticion. They of Iewes become christian menne, and labor ye of christians to become Iewes? What neded vs to be indaungered and become debter to Christ, if Moses law sufficiently worke our saluacion? Why forsake ye now him for whose sake ye haue suffered suche affliccions, euen of them that hated Christes name and glory? For who so through circumcision thinketh to be saued, the same man is fallen from Christ.

Wyll ye in suche sorte vse your selfe, that menne of you shal thinke, ye haue for Christes sake suffered in vaine suche great affliccions? But God forbid, that ye haue suffered them in vayne. Out of the right way are ye, but so are ye not for lacke of good wyl, but for lacke of knowledge, not of malice in your partie, but rather staggeryng through the enticemēt of o∣ther. Amende by tymes, and feare not, but that ye shall nethelesse enioye the fruite of your olde fayth.

The texte.

Moreouer he that ministreth to you the spirite, and worketh miracles among you, doeth he it through the dedes of the lawe, or by the preachyng of the fayth? euen as A∣braham beleued God, and it was ascribed to him for righteousnes.

Tell me now then, whether God, who geueth you his holy spirit, who in meruailous workes by you sheweth his mightie power, whether (I say) doth God this, because ye haue through kepyng of Moses law wōne his fauor, or els rather, because at our preachyng ye gaue credence to the gospel? If Gentiles, when they become Iewes, worke suche miracles assone as they be circumcised, as ye do, then some cause were there, to be desyrous of the lawe: but if these wonderfull workes be seen in none, but suche as haue receiued the fayth in the gospel, why should you elswhere looke for the ende, then whence ye see the same begunne? The beginnyng and author of circumcision is Abraham, whose children the Iewes glory that they be, and are circumcised as he was. But not so muche as he ob∣tained

through circumcision the praise of perfite iustice, but onely by cre∣dence geuyng to Goddes promise, at what tyme he was not yet circum∣cised. Nor reade we in Genesis, Abraham was circumcised, and thereby became righteous, but Abraham beleued God, & that to him was coump¦ted for righteousnes.

The texte.

Ye knowe therfore, that they whiche are of fayth, the same are the children of Abra∣ham.

The promise therfore made long since to Abrahams posteritie is none of theyrs, nor belongeth to any of them, that haue nothing els but Abra∣hams circumcision, but to suche as by fayth geuyng to the gospel are his natural children. They that of theyr circumcision are proude, and boste them selfe to be Abrahams children, make suche vaunte and crakes al in vaine, synce they be bastardes, and not the lawfull begotten children of Abrahā. For suche & none els are natural children to him, as faythfully and with all theyr heartes geue credence vnto God, & as Abraham did, put theyr trust in him, speakyng vnto vs by his gospel, of what stocke so euer they be descended. It is not carnal kynred, that is herein regarded and estemed, but like perfeccion of myndes.

The texte.

For the scripture seyng afore hande, that God would iustifie the heathen through fayth: shewed before hand glad tidynges vnto Abrahā, saying: in the shal all nacions be blessed. So then they, whiche are of fayth, are blessed with faythful Abraham.

Now marke and considre, how this my saying scriptures many yeres gon testified and ment, that is to wete, that al men through fayth should loke for saluacion, & not onely a fewe Iewes by circumcision. That now is preached vnto you by the gospel, the same many hundreth yeres gone God promised to Abraham, saying: in the shal al nacions be blessed, and wynne praise: But now could it in no wyse be true, that al nacions shuld be borne of Abraham, and yet through him is the blessyng promised vn∣to all people, as though all were his posteritie, as they in dede be, not be∣cause all are of his bloud and stocke, but by resemblyng his fayth. For it besemeth children to resemble their parentes. Therfore, suche as mistru∣styng the ceremonies and workes of the lawe, haue an vndoubted trust in the promises of the gospel, as true children of Abrahā, shall with theyr faythful father enioy the blessyng promised vnto him, from whiche suche shalbe excluded as bastardes & vnlawfully begotten, more worthy to be cursed, than blessed as by circumcision trust to be saued.

The texte.

For as many as are of the dedes of the lawe, are subiecte to the curse For it is writtē, Cursed be euery one, that continueth not in all thinges whiche are written in the boke of the lawe, to fulfil them.

For as many as hang vpon the obseruaunces of Moses law, whō they kepe not in dede, but breake, are vnder all Goddes indignacion & curse. The Iewes selfe cannot deny this, forasmuche as in the boke of Deute∣ronomie this wyse it is written, cursed be he that continueth not in all thinges, whiche are written in the boke of the lawe, and doeth not suche thinges as by the lawe are cōmaunded. By whiche wordes ye see, that suche as kepe the lawe ceremonial, are not for that promised to be made

righteous, but the transgressers therof are threatened goddes curse. What man is he, that is able to perfourme the whole lawe, specially synce it is suche a thyng, whiche when through inhibicion it hath prouoked men to syn, gyueth no strength nor ablenes to suppresse and ouercome desyers.

The texte.

That no man is iustified by the lawe in the syght of god it is euident. For the iuste shall lyue by fayth The law is no•• of fayth, but the man that fulfilleth the thinges con∣tayned in the lawe, shall lyue in them.

But brieflye to graunt, that a man maye throughlye kepe the lawe, suche one happely shall among men be taken and accoumpted for ryghte∣ouse, but not be lykewyse coumpted before god, at whose hande, yf no man throughe keping the ceremonial lawe of Moses, be iudged for righteous, without doubte trewe is it, that by the prophet A••acu•• is wrytten, that the righteous lyueth by fayth. For as syn is the seede, wherof death groweth: so is godlye lyfe, the begynnyng and wel spryng of lyfe. The law hangeth vpon keping of certayne prescript ceremontes, and not vpon fayth, which ceremonies who so obserueth and kepeth shall lyue in dede▪ but not the e∣uerlastyng lyfe wherof we are throughe faythe put in assuraunce. Looke what righteousnes the lawe gyueth lyke kynde of lyfe gyueth it. Among men, so is it, that whoso breaketh not the rules of the law, he is ryghteous and lyueth among men oute of all feare of punishmēt, but before god nei∣ther shall he be accoūpted for righteous, nor yet for lyuyng, vnles he sure∣ly truste vpon the promises made in the gospell.

The texte.

Christe hath deliuered vs from the curse of the lawe inasmuche as he was made as cursed for vs. For i•• is written, cursed is euery one, that hāgeth on tree, that the blessing of Abraham might come on the gentiles, through Iesus Christe, that we might receyue the promise of the spirite through fayth.

Christe only among other was not vnder the curse of the lawe, but as an innocente and hurtles lambe to the law nothing endaungered. We were in daunger to it, and by reason therof accursed, whiche wretchednes and curse he delyuered vs from, turnyng our offence into innocencie, and oure curse into blessing. So that muche lesse woulde he haue you nowe vnder the bōdage of the carnal law. But howe delyuered he vs? Without doubte, by that he beyng without all spot or syn, vpon his bodye tooke the payne, that was for oure trespaces dewe, and the curse, vnder whome we were, toke vpon hymselfe, whereas he was from that, free, and partaker of blessyng. To••e he not oure trespaces vpon hym, whiche as an offender, a∣mong offenders for oure redempcion suffered the shamefull vilanie of the crosse? For i•• the boke of Deuteronomie this we reade, cursed is euery one that hangeth on a tree. And why woulde god haue it so? Surelye, to the intente, that the curse of the lawe beyng taken awaye, the blessyng, that once was promised to Abraham, shoulde in steede of it, throughe fayth take place. Take place (I saye) not in the Iewes onlye, but in the Gentiles to, not throughe the benefite of the lawe, whome Christ•• woulde haue abolyshed, but by the free mercye of Iesus Christe, by

whose death we beyng brought agayne into goddes fauour, & delyuered from the burden of the grosse lawe, maye throughe fayth obtayne the bles∣syng of the gospell promised to Abrahams posteritie, the spirituall poste∣ritie (I meane) and not the carnall. Let vs surely truste in god, for he wil of his promyse deceyue no manne, but what he promised, that wyll he per∣fourme.

The texte.

¶ Brethren, I speake after the maner of men, though it be but a mannes testament, yet yf it be allowed, no manne dispiseth it, or addeth any thyng therto. To Abraham and his seede were the promises made, he sayth not in his seedes, as manye: but in thy seede, as of one, whiche is Christe.

But to the intent ye shall the better vnderstand this, loe a worldly and familiar example. For thoughe betwixt god and man, there be no compa∣rison, yet a mannes testamente and couenaunte, when it is once allowed and ratified, no manne either breaketh, or putteth any thyng to it, contra∣ry to the wyll of the maker: howe muche more stable and sure then should* 1.2 the couenauntes and promises of god be? God promised Abraham a bles∣syng, whiche by his seede all nacions of the worlde shoulde haue. Wher∣in it is to be obserued and marked, that scripture sayde not seedes, but seede, leste we by Dauid, Moses, or any other myght loke to haue goddes promise, but in his wordes noted the only seede, and the verye seede of the euerlastyng Abraham, whiche is Iesus Christe, into whome throughe baptisme and throughe the receyuyng of the spirite, we throughe him loke for the same gyftes, whiche god hath already gyuen vnto hym.

The texte.

This I saye, that the lawe whiche began afterwarde, beyonde foure hundred and thirtie yeares, dothe not disanull the testamente that was confirmed afore of God vnto Christwarde, to make the promise of none effecte. For yf the inheritaunce come of the lawe, it commeth not nowe of promise. But god gaue it vnto Abraham by promyse.

But further to compare the former example, the promise and couenaūt whiche god, before the lawe was gyuen made with Abraham, whiche pro∣mise he woulde haue to be stable, the lawe whiche folowed and was gyuē after the same promise and couenaunt, coulde not defete nor disanul. And yet shoulde it restrayne and disapoynt the promise, yf the inheritaunce of goddes blessing promised to Abrahams posteritie, were due to suche only, as kepe the lawe, forasmuche as in the promyse there is no condicion of y^• lawe expressed. For howe coulde therin of the lawe be any mencion made, synce the lawe was not at that tyme gyuen? For in case the lawe had not folowed the promise at all, yet woulde god netheles with Abrahams po∣steritie haue kepte the couenaunt made with Abraham. Nowe yf the pro∣mise of this blessed state be due by reason of goddes promise, and the pro∣mise made before the law had no condicion of keping the law ioyned w^t it,* 1.3 for what cause exclude we frō the promise, suche as to y^• law are straūgers, and not straungers to fayth? For yf by the lawe men enioye thenheritaūce

then is goddes promise and couenaunt frustrate and broken, whiche god without kepyng of the lawe wyll not perfourme. Euen lyke as when a man hath agreed with an other to gyue hym his doughter in mariage, af∣ter that the bargayne is made, he go from his worde, denying that he will so do, vnles the other agayne wyll promise hym his syster, wheras at the bargayne makyng he had no syster borne, nor at tyme of the couenaunte, of mutual mariage no mencion made. The promise of god was free, and vpon the onlye condicion of fayth confirmed, whom who so perfourmeth, the same man hath right to the promise.

The texte.

Wherfore then serueth the lawe? The lawe was added because of trangression (vn∣tyll the seede came to whome the promise was made) and it was ordayned by angelles in the hande of a mediator.

But here some wyll saye, yf by fayth in goddes promise euery manne must loke for saluacion, for what ende and purpose made god the vnpro¦fitable lawe afterwarde? No, saye not, al vnprofitable, for albeit it make not a manne vpright and innocent, yet restrayneth it oure libertie to syn, whyles it with ceremonies kepeth noughtie desyers and appetites with∣in a due measure and compace of ryght reason. And had not the vnrulye* 1.4 malice of men so required, there had no lawe be gyuen at al, and yet was not the same lawe gyuen neyther, that all men shoulde therto wholye for euer be bounde, but gyuen by god for a tyme, shadowyng for the season Christe to come, with punishementes fearyng men from synne, and with promises prouokyng them to do well, for this purpose made and orday∣ned by aungels at goddes commaundement, to endure vntyll that after many eares the only seede shoulde come, wherby the god of Abraham pro¦mised saluacion to all Abrahams lawfull chyldren.

In suche sorte was the law made by angels, that yet the whole power and gouernaunce of it had Christe in his handes, who in suche wyse was a meane and came betwixt Moses lawe, and the grace of the gospell, that he was the ende of the one, and the begynner of the other, in suche sorte al∣so a meane betwixte god and man, that to thentent he would betwixt both make atonement, in hymselfe he comprised bothe natures.

The texte.

A mediatour is not a mediatour of one. But god is one. Is the lawe then agaynste the promyse of God? God forbid.

Now a mediatour that is a meane betwixte, must needes be a meane betwixte many. For no man is there, that with hymselfe is at dissencion. Of them that disagreed, god the father was one▪ who with mākynde was at variaunce. Wherfore necessarie was it, that there shoulde a certayne thyrde parson be, whiche in hymselfe contaynyng both natures shoulde bryng bothe at vnitie and concorde, with his death fyrste pacifying gods wrath, and then with his doctrine alluring all the worlde to the trewe ho∣nouryng of god.

Is the lawe then contrarie to goddes promises? no not so. Forasmuche as the lawe folowyng the promyse made by god, made not the same pro∣mise vayne, but kepte men in a continual expectacion & loking for goddes promises, that by so doyng they myght be more apte and readye to receyue the grace to be offered by the gospell. Nor is not the lawe abolyshed, be∣cause it was agaynst goddes promises, but because it was conuenient & meete, that shadowes should gyue place to the truth: and the vnfectuall, to that whiche was mightie and effectuall.

The texte.

For yf there had bene a lawe giuen whiche coulde haue gyuen lyfe: then no doubte righteousnes should haue come by the lawe. But the scripture concludeth all thinges vnder syn. That the promise by the fayth of Iesus Christe shoulde be gyuen vnto them that beleue. But before fayth came, we were kepte vnder the lawe, and were shutte vp vnto the faythe, that should afterwarde be declared.

For yf there had suche a lawe bene gyuen, as coulde vnfaynedlye and truly haue giuen lyfe, then should the same neuer haue bene abrogate, nor shoulde we haue had any nede of the healpe and ayde of the ghospell, for asmuche as then by the lawe euery man might haue attayned vnto per∣fite righteousenes. Sufficient had it bene therfore in that case to truste vpon the lawe, for all them that were of euerlastyng saluacion desyrouse. But nowe, leste men vpon boldenes of theyr workes myghte despise the* 1.5 grace of Christe, for this purpose was the lawe gyuen, declaryng and pre∣scribyng, what was to be done, and what was to be auoyded, that all men shoulde perceyue themself in daunger of syn, whyles they shūne not, that they by the lawe knewe was euyll, being vndoubtedly ouercommen with theyr noughtie desyers, and by these meanes knowyng theyr own disease, myght more willyngly embrace the remedie to be offered by the grace of the gospell. For before the lawe was gyuen, menne without correccion fell to syn, to whome all that lyked, was streyght thought lawfull, and in de∣fence of mennes synfull lyfe some thyng had they to laye for theyr excuse. But the lawe had them in suche a brake, that they coulde not chuse, but graunt, that they had well deserued punishement, for somuche as it could not be denied, but that it was good and honeste, whiche was by the lawe commaunded. After that god therfore by his great wysedom had by suche meanes taken awaye our vayne confidence in our selfes, and had sette be∣fore oure iyen our synfull lyuyng, than declareth and perfourmeth he his promise made to Abraham, and that, whiche the Iewes only loked for, as peculiarlye belongyng to them, beyng as they sayed, the only chyldren of Abraham, generally to belong to all suche, as were through fayth becom∣men Abrahams very chyldren, not for theyr deserte of keapyng the lawe, but because they with all theyr heartes put theyr affiaunce in the ghospel, and beleued also that through the death of Iesus Christe, godly lyfe shal all people haue, and receyue glory also and saluacion.

For this purpose lykewyse for a season serued Moses lawe, that partly with manacyng of punishmentes, partly w^t hope of promises made therin

and partly with rude expressing of Christe to come, the Iewes after suche sorte within theyr bondes, leste Christe at his commyng should haue foūd them strayed out into all kyndes of mischiefe, neither worthy, nor yet apte to receyue the grace of his gospell. By the promises then of the lawe had the Iewes a certayne rude knowledge of the misterie of the gospell. By the obseruaunce of this lawe then were menne so long stayed and vnder∣pyght, vntyll that was by the ghospell opened, whiche the law in shadow∣es represented, that yf men wyll nowe awake, they maye clearlye see euen that put in vre, wherof they before had but a dreame.

The texte.

¶ Wherfore the lawe was oure scholemaister vnto Christe that we might be made ryghteouse by faythe. But after that fayth is come, we are no lenger vnder the schole∣maister. For ye are the chyldren of God, because ye beleue in Christe Iesu. For al ye that are baptised, haue put on Christ.

The lawe therfore brought not men to perfite righteousnes, but was as a scholemaister gyuen to the rude people, that whome the regarde of ho∣nestie was not yet able to kepe in good order, they myghte with feare of* 1.6 punishemente be kept from extreme noughtines: that through suche mea∣nes encreasyng by lytle and lytle, they mighte be broughte from trustyng vpon theyr olde ceremonies vnto Christ, of whome onely they should loke to receyue perfite righteousnes.

Nowe is not the chylde ••o vnder his scholemaister, that the schole∣maister with hym muste al waye be at hande, but onlye vntyll suche tyme, as they beyng more rype and growen vppe to better knowledge euen of theyr owne accorde fall to honestie, nor haue nede with feare of punishe∣mente to be kepte from euyll, but by theyr fathers encouragyng freelye and wyllyngly study goodnes and honestie, an other whyle nowe rulyng theyr scholemaister, whose holsome and sharpe correction they for a tyme endured. As the father therfore, though he tenderly loue his chyldren, com¦pelleth them yet for a tyme to be vnder a scholemaister, whose maister the chyldren in shorte tyme after shall be: so hathe god with sharpenes of the lawe kepte vnder his rude and grosse people, vntyll that they concerning the doctrine of his ghospel, beyng made their owne menne should no len∣ger neede to be vnder correccion of theyr scholemaister, but lyue freelye, as free chyldren vnder theyr moste mercifull father.

And though it so were, that god gaue vnto the Iewes onely, a schole∣mayster,* 1.7 yet toke he not them onelye for his chyldren, but ••ather coum∣pted all suche as by faythe in the ghospell are graffed into the bodye of Iesus Christe, and endued with his holye spirite, to be goddes chyldrē, as soone as they are with Christe made one. Nowe yf that, wherby we are ioyned vnto Christe, generallye belong to all menne, what lette shoulde there be, why God shoulde not indifferently coumpte all for his chyldren? Throughe baptisme haue ye receyued the spirite of Christe, and not by circumcision.

As many then, as are baptised, are become with Christ ioynte enheriters, in that behalfe no poynt inferior to the Iewes, boast they themself of the priuelege of circumcision neuer somuche.

The texte.

There is no Iewe neither Gentile: there is neither bonde neither free: there is nei∣ther man nor woman, for ye are all one in Christe Iesu. Yf ye be Christes, then are ye A∣brahams seede, and heyres accordyng to the promyse.

In thinges, that hange vpon mennes fauer, the condicion, state, and persons are regarded, but god woulde this benefite of his to be bothe free and also commen to all men. Throughe baptisme are we newe borne a∣gayne, and sodenly altered, as it were into a newe creature. And as tou∣ching this gyft, it is layed to noman, nor passed vpon, whether he were be∣fore baptisme, Iewe or Gentile, bonde man or free, manne or woman. All ye through baptisme are belonging to Christes bodie, equally partakers of this goddes gifte, whiche is from the head conuayed into all the mem∣bers.

And yf Christe be the very seede of Abraham, by whom god promi∣sed* 1.8 his blessyng to all nacions of the worlde, forasmuche as ye are plan∣ted in Christe, nedes must ye be Abrahams posteritie. Farther then, yf ye be Abrahams posteritie, euen lyke heyres ye haue ryght to y^• promise of god. Yf through the felowshyp of Christe ye become goddes chyldren, and into it are all receyued through fayth and baptisme, necessarily it foloweth, that the inheritaunce e∣quallye appertayneth to all men.

Notes

• * 1.1

  That ye should not beleue y^• truth
• * 1.2

  To Abraham and his seede were the pro∣mises made.
• * 1.3

  For if the in∣heritaunce cū of the law. &c.
• * 1.4

  The lawe was adde•• because of transgressiō.
• * 1.5

  But y^• scrip∣ture conclu∣deth all thin∣ges vnder sinne.
• * 1.6

  That we mighte be ••••de righte∣ous through feyth.
• * 1.7

  For ye are y^• chyldren of god because ye beleue, it.
• * 1.8

  For ye are al one in Christ Iesu.