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Exhortation to the Diligent Studye of Scripture... Translated into Englissh. And an Exposition Into the Seventh Chaptre of the First Pistle to the Corinthians
At Malborow in the londe of Hesse: By my Hans Luft [= Antwerp, Johan Hillen van Hoochstraten, 1529], MDXXIX. XX daye Junij. [1529]. EXTREMELY RARE FIRST EDITION OF THE ENGLISH TRANSLATION of Erasmus' "Paraclesis". This first edition, the only English sixteenth century printing to include Luther's Commentary. Title within an elaborate woodcut border, historiated woodcut initial "L" coloured by hand, a second historiated initial "T" uncoloured. 8vo, bound in the original contemporary limp vellum with original deerskin or calf ties. [80] ff.(with the blanks A7-8 and I8 preserved]. A wonderful survival of an extremely rare book, complete, a very pleasing copy with some traces of use, slight mellowing or aging to the paper, an old unobtrusive dampstain towards the end of the volume. EXTREMELY RARE FIRST EDITION PRINTING IN ENGLISH, 1529, OF ONE OF THE CORNERSTONE WORKS IN THE HISTORY OF HUMANISM AND OF THE RENAISSANCE. TO OUR KNOWLEDGE, NO COPIES ARE EXTANT ON THE CONTINENT. Eramus's Paraclesis, or Exhortation, was prefaced to his 1516 edition of the New Testament in Greek with facing Latin translation. Made famous by his call for making the scriptures available and accessible to the unlearned, the Paraclesis also succinctly summarizes Erasmus's "philosophy of Christ. It's translation into English with the inclusion of the Luther commentary serves most probably to suggest that a reformist agenda was shared by each, uniting both men, 'a claim which the Paraclesis with its clarion call for change does not in fact belie; and it serves as a bold political end by yoking together two major antagonists so as to suggest unity between them. Probably for these two reasons, as well as for the fact that Luther was regarded as Europe's most renowned heretic, his commentary on I Corinthians 7 was dropped from all editions after [this] the first." "Whatever else it might be, Paraclesis [AN EXHORTATION... in English] is a cogently argued text in support of the Bible in the vernacular, and it is this particular thrust of the work that must have drawn the early English reformers to it, since they too, like Erasmus, spoke eloquently, and at length - even drawing authority from history - in support of the Bible in English...[i]ndeed, only three years before he translated this Erasmian Exhortation to the diligent study of the Bible, Roye himself had been involved, to some degree at least, with William Tyndale in the English translation of the New Testament, published at Worms....Thomas Wolsey condemned the work at Paul's Cross and ordered all copies of it burnt....Erasmus himself, saw the wisdom of providing the English nation with a Bible that all Christian citizens, rank and status notwithstanding, could read and understand." "And truly I do greatly dissent from those men, which would not that the scripture of Christ should be translated in to all tongues, that it might be read diligently of the private and secular men and women. Other as though Christ had taught such dark and insensible things, that they could scant be understand of a few divines. Or else as though the pith and substance of the Christian religion consisted chiefly in this, that it be not known. Peradventure it were most expedient that the counsels of kings should be kept secret, but Christ would that his counsels and mysteries should be spread abroad as much as is possible. I would desire that all women should read the gospel and Paul's epistles, and I would to God they were translated in to the tongues of all men, so that they might not only be read, and known, of the Scots and Irishmen, but also of the Turks and Saracens. Truly it is one degree to good living, yea the first (I had almost said the chief) to have a little sight in the scripture, though it be but a gross knowledge, and not yet consummate, be it in case that some would laugh at it, yea and that some should err and be deceived. I would to God, the plowman would sing a text of the scripture at his plowbeam, and that the weaver at his loom, with this would drive away the tediousness of time. I would the wayfaring man with this pastime, would express the weariness of his journey. Him do I count a true divine which not with crafty and subtle reasons, but that in heart, countenance, eyes, and life doth teach, to despise riches. And that a Christian ought not to put confidence in the succor, and help of this world: But only whole to hang on heaven. Not to avenge injury. To pray for them that say evil by us. To do good against evil. That all good men should be loved and nourished indifferently, as the members of one body. That evil men if they can not be reformed and brought into a good order ought to be suffered. That they which are despoiled of their goods, and put from their possessions, and mourn in this world, are very blessed and not to be lamented. That death is to be desired of the chasten,[5] since it is nothing else, but a going to immortality. If any man being inspired with the Holy Ghost do preach and teach these and such other things, if any man exhort, entice, and bolden his neighbor unto these things, be ye a very and true divine, though he be a weaver, yea though he dig and delve. But he that accomplisheth and fulfilleth these things in his life and manners, he really is a great doctor. Peradventure another which is not Christian shall more subtly dispute, by what manner the angels understand: howbeit to persuade and exhort, that we may here live pure and immaculate from all vices and iniquities. And to lead an angellic life, that is the office and beauty of a Christian and divine. If any man would object, and say that these are gross, and unsavory things. To him would I none otherwise answer. But that Christ chiefly hath taught these things. And that the Apostles to these have us exhorted. This learning and doctrine be it never so unsavory hath brought us forth so many good Christian, and so thick swarms of faithful martyrs. This unlearned (as they call it) philosophy, hath subdued under her laws the most noble princes so many kingdoms, so many nations . . . ." "Erasmus was perhaps both the most brilliant and most important leader of German Humanism. In 1498 he traveled to England, with money for the trip earned by acting as tutor to three Englishmen from whom he also obtained valuable letters of introduction. During his stay he made the acquaintance at Colet of Oxford, Thomas More, Latimer, and others, and with each he developed a relationship which ripened into lifelong friendship. Colet showed him how to reconcile the ancient faith with humanism by abandoning the scholastic method and devoting himself to a thorough study of the scriptures. Consequently, on his return to the Continent he took up with ardour the study of Greek at Paris and Louvain. The present work was probably translated by William Roye, amanuensis of William Tyndale, and was included in several editions of Tyndale's New Testament. As the book was forbidden, also on account of the inclusion of a Luther commentary, copies were smuggled into England and the larger part of them destroyed. Ref. Nijhoff/Kronenberg 2982 (6: no copies in Belgium or the Netherlands - some in English institutions, a number incomplete. STCN 10.493. Devereux Renaiss. English Trans. of Erasmus 25.1. STC Dutch (BL London) 71. Not in Adams, Machiels, De Reuck. CONTENTS: Title page, To the reader, PartIt is good for a man not t tou che a woman. Neverthelesse to a voyde fornicacyon. Let every m have his wife. And let every wo man have her husbande.Let the man geve vnto the wi fe due benevolence / lykewise also the wyfe vnto the man. The wy fe hath not power over her awne body: but the husbande. And lyke wise the m hath not power over his awne body / but the wyfe.With drawe not your selves o ne from an other / excepte it be by c sente for a time / for to geve your selves vnto fastinge and prayer / and afterwarde come a gayne vn to the same thinge / leste Sathan tempte yow for your incontin cyThis I saye of favour / not of c maundem te / for I wolde that all m were as I my silfe am. But every man hath his proper gifte of god / one after this maner / an o ther after that.I saye vnto the vnmaried men d wyddowes / it is good for th yf they do abyde / even as I do.I saye vnto the vnmaryed m / d widdowes: It is good for th yf they abyde even as I do: But and yf they can not abstayne / let them mary. For it is better to ma rye / then to burne.Part 2¶ The seconde parte. Unto the maryed commaunde no I / but the lorde. That the wi fe separate not hyr silfe fro the m If she separate hir silfe / let hir re maine vnmaryed / or be reconciled vnto hir husbande agayne. And let not the husbande put a waye his wife.To the remnaunte speake I d not the lorde. If eny brother have a wife that beleveth not. If she be c tente to dwelle with him / let him not put hyr a waye. And the wom which hath vnto hyr hus bande and infidele / yf he consente to dwelle with hir let hir not put hem a waye.¶ The Apostle proce deth forthe. For the vnbelevinge husbande is sanctified by the wyfe: And the vnbelevinge wife is sanctified by the husbande. Or elles were your chyldre vnclene: but now ar they pure.But d yf the vnbelevinge depar te / let him departe. A brother or a sister is not in subiection to soche. God hath called vs in peace.For howe knowest thou o w man whether thou shalte save thy husb de or not? Other howe kno weste thou o man whether thou shalte save thy wyfe or not? But even as god hath distributed vn to every man.As the lorde hath called every parsone / so let him walke. And so ordeyne I in all congregacyons.If any m be called beyng circ cised / let him not take vncircumci sion. If any be called beyng vncir cumcised / let him not be circumci sed. Circumcisi is no thinge / vn cirdumcisi is no thinge: but the kepinge of the c maundem tes of god is all to gether.Let every man abyde in the sa me state wherin he wascalled Art thou called beyng a servante? Care not for yt. Neverthelesse yf thou mayste be free / vse yt rather.Neverthelesse yf thou mayest be free sayth Paule) vse yt ratherFor he that ys called in the lor de beyng a serv te ys the lordes fre m . Lyke wyse he that ys cal led beyng free / ys Chrystes ser are dearly boughee ther fore ye be not the serv tes of men.Part 3¶The thirde parte which en treateth of vyrginite. As concerninge vyrgins I ha ve no cammaundem te of the lor de / yet I do geve councelle as one that hath obteyned of the lorde to be faithfulle. I suppose that it is good for the presente necessyte / for it is good for a man so to be.Art thou bounde vnto a wyfe? seke not to be loosed. Art thou loo sed from a wyfe? seke not a wyfe: But d yf thou take a wyfe / thou haste not sinned / like wise yf a vir gine marye / she hath not synned: Neverthelesse soche shall have tro ble in theyr flesshe: but I faver yow.Bretherne let every man whe rin he is called / ther abyde with God.This saye I bretherne the ty me ys shorte / yt remayneth that they whiche have wifes be as th ough they had none: and that they that wepe be as though they we pt not: and that they that reioyce be as though they reioysed not: And that bye / as though they po ssessed not: And they that vse this worlde / as though they vsed yt not / for the fassion of this worlde goth away.I wolde have you with out ca re. The single m careth for thin ges of the lorde / how he maye ple ase the lorde: but he that hath ma ried careth for th ges of the wor lde / howe he maye please his wife There is difference betwene a vir gyn d a wife. The single wom careth for the thinges of the lorde that she may be pure both in body and also in sprete: but she that ys maried careth for thinges of the worlde / howe she maye please hir husbande.This speake I for your profite and not to tangle yow in a snare: but for that which is honeste and comly vnto you. And that you ma ye quietly cleave vnto God with out distraction or separacion.yf enyman thynke that yt ys vncomly for his virgyne yf she passe the tyme of mariage / and yf so nede requyre / let hym do what he listeth: let them be coupled in matrimony.Neverthelesse he that purposeth surely in his harte havinge no ne de / but hath power over his aw ne wyll: d hath so decreed in his herte / that he wyll kepe hys vyr gen / doth well.So then he that ioyneth hys vyrgen in mariage / doth well And he that ioyneth not hys virgen in mariage / doth better.The wyfe ys bounde vnto the la we so longe as her husbande ly veth. yf her husbande slepe she ys at liberye to mary with whome she wyll / only in the lorde but she ys happyar yf she so abyde in my indgemente. And I thinke vere ly that I have the sprete of god.quotations¶Paule to the Hebrues .xiij.Paule .i. Corin. vi.Paule .i. Corinthior .vii.Christ Mathei. xix.Paule To the Ephesians .v.ErrataColophon
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Last Found On: 2018-02-26           Check availability:      Biblio    


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