...books. For even Moses asks to be blotted out from the book of God, if he would but forgive the sin of his rebellious people. And Aaron intercedes for those who conspired against him. Nor are there lacking examples of brave men who suffered the ultimate for justice, just as the Martyrs of the Gospel did.

If anyone seeks miracles, he will find the dead raised, a leper healed, a jar of oil increased, a vessel of flour that did not fail, fire sent down from heaven to consume the flesh of a sacrifice though it was drenched with much water, a spring brought forth from a rock at the strike of a rod, and bitter, poisonous waters made sweet and healthy by the casting in of wood—along with many other things too well-known to need repeating here. Nor is the mystery of the Holy Trinity original: "sacrae Triadis" silent in those books. Everything is full of the name of the Father; there is mention of the Son in several places (whom Augustine testifies he even found in the books of the Platonists); and the name and power of the Divine Spirit is not kept quiet. Job taught the resurrection of bodies, and even before Christ was born, the Pharisees believed in it. Since all these things, I say, had been handed down so many centuries ago, what was that "new thing" for whose sake the Son of God descended to earth, who proclaims himself the Renovator of all things?

Indeed, I will state my opinion, but in such a way that everyone’s judgment remains free, if anyone has something that is closer to the truth. Since the Old Testament was a shadow and, as it were, a preliminary exercise for the Evangelical Philosophy Philosophia Evangelica: Erasmus’s term for the teachings of Jesus, which he saw as a practical way of life rather than a set of complex dogmas., and since the doctrine of the Gospel is both the restoration and the perfection of nature as it was first created in its purity, it should not seem strange if it was granted to certain Pagan philosophers to perceive through a kind of natural force things that agree with the doctrine of Christ. For, as Paul testifies, they happened to gather from the visible structures of the world those things which are understood not by the eyes but by the mind, even unto the eternal power and divinity of God. It was most fitting that Christ should bring nothing of which some shadow or spark had not preceded in the books of the Old Testament, so that everyone’s faith might be more inclined toward a matter that was not entirely sudden or unexpected. First, then, everything Christ performed was promised by the oracles of the holy Prophets, foreshadowed by figures, and even expressed in fragments—like sparks flashing out here and there—which portended that light that was to break forth upon the world.

What, then, does that Renovator of all things have that is so exceptional? Many things, truly. First, that the absolute precepts or examples of virtue, which had been handed down piecemeal by different people, he alone both taught and expressed in their entirety. Nor did he only teach them, but he fixed them, instilled them, and impressed them upon the minds of all through various parables so that they could not slip away. And he expressed them so through his character and deeds that his whole life is nothing else than a certain absolute model of absolute charity, modesty, tolerance, clemency, and gentleness. This harmony, this concert of all virtues, you will find in none of the saints except in Christ Jesus alone. For he was truly that "shortened word" An allusion to Romans 9:28 and Isaiah 10:22-23, suggesting God’s revelation was distilled into the person of Christ. and "reduced to a summary" which the Lord finally made upon the earth, in which he would recapitulate all things in heaven and on earth. Thus, whatever was previously sought from so many books and so many holy men could now be taken in summary from the one Christ, in a way that is far more expressive and more perfect. From him, the seeds and elements of piety are most rightly taken; from him, progress and growth; from him, perfection—he who is the Alpha and Omega of all things. Although the virtue that shone in the saints is itself a gift from Christ, yet nothing in them is so exceptional that it does not seem cold and obscure if compared to the teaching and deeds of Christ. And I need not mention that while the lives of others shone with some remarkable virtues, they were also obscured in some part by at least human failings; but no matter which part of Christ you contemplate, you will find nothing that is not absolute and eternal. For what mortal was ever endowed with such innocence, such power, famous for so many miracles, generous with so many benefits toward all, yet so humbled himself and bore the weakness, ingratitude, and perversity of men with such perpetual gentleness—even unto the lashes, the spitting, the insults, and the cross? Who taught all things so perfectly, and performed absolutely what he taught? He wins also on this title: that Jewish justice was circumscribed by narrow boundaries and did not extend beyond one nation, and a small one at that. "You shall lend without interest, but to your brother"; "Do not remember malice, but toward your brother"; "There shall be no needy person, but among you." But Christ willed his Philosophy to be common to all nations of the whole world: "Give to the one who asks of you"; "Do good to all, even to your enemies"; "Pray for all, even those who persecute you." Furthermore, he not only taught and instilled the resurrection of bodies, but he performed it himself by coming back to life.

Therefore, it is no wonder if the whole world—previously divided into various sects of philosophers and religions—embraced the Evangelical Philosophy with unanimous consent. Let us also embrace the monuments of our teacher and prince, and let us strive to see that his Philosophy is spread as widely as possible. That will happen if we commend it to all through innocence of life and mutual charity. By this commendation, in the past and in not so many years, the Philosophy of the Gospel was diffused through every region of the world, even while the world rebelled in vain. Just as the name of God is glorified by the holy character of Christians and is, in a way, dishonored and defamed by our vices, so by our character other mortals are either lured to the love of the Gospel or alienated from it. The world has long been at war with Christ. However, wherever there are desires for worldly things, there is "the world." The truth of the Gospel offends those who are subject to these things. These people, having conspired with devoted minds, continually rise up against the heavenly word, saying: "Come, let us oppress him, for he is contrary to our works." But let us strive against them with brave and unconquered minds—not with brawls, not with threats, not with arms, not with injuries, but with simple wisdom, with benefits, and with gentleness and tolerance. By this path, the truth of the Gospel triumphs. Christ still lives and reigns, who knows how to turn the tumults of the wicked and the afflictions of the good to his own glory. To him be honor and power for all ages, Amen.

G R A M M A T I C A L E R R O R S

Erasmus uses the term "Soloecismi" (Solecisms) to refer to errors in grammar or usage found in the Vulgate, the standard Latin Bible used in his time.

MATTHEW, chapter V. 41. Whoever compels you to go a thousand paces, go with him another two: original: "Quicunque te angariaverit mille passus..." instead of what should have been said, one mile, and another two.

Chapter VI. 26. You are much more worth. original: "Magis pluris estis vos" While the Roman tongue does not accept doublings of comparatives of this kind, which Augustine, in his books
On the Locutions of the Old Testament, teaches comes from the specific property of the Hebrew language.

Chapter VII. 5. You will see to cast out original: "Videbis ejicere", instead of, you will bring it about that you cast out, referring to one who sees the person casting out.

Chapter VIII. 29. What to us and to you? original: "Quid nobis & tibi" instead of what it should be:

What have you to do with us? Again, the translator abandoned the proper usage of the Greek language. For we do not say, "What to me and the flute and another two," but "What have I to do with long flutes?" original Greek: τί μοὶ καὶ σοῖς αὐλοῖς;

Chapter XI. 1. When he had finished commanding original: "Cum consummasset praecipiens", the translator spoke in a Greek way, instead of what should be, he had made an end of commanding.

In the same chapter, verse 5. The poor are evangelized original: "Pauperes evangelizantur", he spoke in a Greek way. For it is no less of a grammatical error to say "the poor are evangelized" than "the poor are announced," since something is being announced to them.

Chapter XV. 1. Then came to him from Jerusalem Scribes, instead of, the Jerusalemite Scribes: whereas in Greek it is, the from Jerusalem scribes original Greek: οἱ ἀπὸ Ἱεροσολύμων γραμματεῖς..