The first tome or volume of the Paraphrase of Erasmus vpon the Newe Testamente

¶The .xviii. Chapter.

[ The texte] ¶At the same tyme came the disciples vnto Iesus, saiyng: Who is the greatteste in the kyngdome of heauen? Iesus called a chylde vnto hym▪ and set hym in the middest of them, sai∣yng. Uerelye I saye vnto you, excepte ye tourne and becum as chyldren, ye shall not entre in∣to the kyngdome of heauen. Whosoeuer therefore humbleth hymselfe as this chylde, thesame is greatest in the kyngdome of heauen. And whoso receyueth suche a childe in my name, recey∣ueth me. But whoso offendeth one of these litlennes whiche beleue on me, it wer better for him that a milstone wee hanged about his necke, and that he wer drowned in the depe of the sea. Woe to the world because of offences. Necessary it is that offences cum, but woe vnto the man by whome the offence cummeth.

AFter that these thynges were thus doen, there entered into the myndes of thapostles, a certain worldlye affeccion, and a prycke of enuy and ambicion. They hearde of the kingdome of heauen, they sawe three Apostles led a parte into the mountayne, they heard that the keyes of the kingdome of heauen were delyuered vnto Peter, and that it was sayde vnto hym: blessed art thou Symon Bar∣iona, and vpon this stone I wyll buylde my churche, they saw him talkyng

with their maister of certain thynges bothe familiarely and boldely, and e∣uen now they sawe hym preferred before thother Apostles in paimēt of tri∣bute, and in maner made equall vnto Christe, therfore they sumwhat enuied Peter, vnto whome the principalitie of the kyngdom of heauen semed to be appoynted, where as he was yonger in yeares. Therefore they go vnto Ie∣sus, and demaunde who shoulde be chyefe in the kyngdome of heauen. For yet they dreamed vpon such certaine dignities, as we see in princes courtes. But Iesus to plucke this affeccion vtterlye out of theyr myndes, called to hym a certayn child, and sette hym in the middes of his disciples, a litle one, and yet farre from all affeccions of ambicion and enuie,* 1.1 simple, pure, and li∣uyng after the onely course of nature. Be ye sure of this ({quod} he) vnles a man be wholy chaunged, and cast away vtterly all suche affeccions, and be trans∣formed into y^e fashion & simplicitie of this chyld, he shal not once be receiued into the kyngdom of heauen. So that in no wyse preeminence and souerain∣tie ought ambiciously to be desyred. Wherfore whoso doth submit himself and becum lyke vnto this babe, in that he humbleth himself to be as the least of all, he shalbe greatest in the kingdome of heauen. For whoso through mo∣destie and sobrenes, maketh hymselfe as leaste, thesame is greatest in ver∣tue. Princes loue them that be lyke vnto them, and amonge them is he most estemed, that preferreth hīself before others. I delight in my lyke. In cour∣tes of this world the prince thinketh it to redound vnto his rebuke, if a man vse any of his nobles cōtumeliously: & he taketh the gentilnes to be bestow∣ed vpon hymself whiche is bestowed vpō them. But the fauour of true, sim∣ple and humble mē is so great with me, that whosoeuer receiueth any one of these for my sake, I would it should be counted as done to my self, euen as though he receiued me. Contrariwise, whoso hurreth or offēdeth any one of these litle ones which trust in me, and depend wholy vpō me, he shalbe more greuously punyshed, than if he should be drouned in the depe sea with a mil∣stone at his necke. For what is more wicked than to offend thē, which beare to no man yll wyll, whiche enuie no man, which prefer themselues aboue no man,* 1.2 whiche loue all men indifferently? But alas, woe be to the worlde for offendyng and greuyng of like litle ones. The frowardnes of menne is cause that offences must nedes chaunce. There shalbe men, whiche stirred vp with ennie and hatred, wil persecute them that doe for them, wyll say yll by them that wysh them well, will kill them that bring euerlastyng health. And truly these offences and griefes shal profit them that shal suffer them, yea they shal be profitable to all the world. But yet it shall turne hym to displeasure, tho∣rough whose defaulte this offence shall rise.

[ The texte.] Wherfore if thy hand or thy foote hinder the, cut it of, and cast it from the. It is better for the to enter into lyfe halt or maymed▪ rather then thou shouldest hauing two handes or two feete, be cast into euerlastyng fyer. And if thyne iye offend the, plucke it out, and cast it from the. It is better for thee to enter into life with one iye, rather than hauing two iyes to be cast into hel ••yer. Take hede y^t ye dispise not one of these litle ones. For I say vnto you that in heauē theyr aungels do alwayes behold the face of my father whiche is in heauen.

Therfore they that desire to enter into the kingdom of heauen, let them dili∣gently auoid the offences & griefes of litle ones, but rather let thē helpe one an other. And it is not ynough to beware that a man offend not another, but also to take hede that he offend not himself. For then they be offēces in dede, whan a man is an offence vnto himself. Therfore let not affeccion be so dere

vnto any man but that forthwith it be cut of, yf it be an offence and a lette to hym that hasteth to the kingdom of heauen. In so muche that if thy hande or thy foote, that is to say a membre most necessary, be offēsiue vnto the, it must be cut of and cast away. For it is better for thee to be receiued into the life e∣uerlasting maimed or lame, than with perfit handes and feete to be cast into euerlasting fier.* 1.3 The iye is not onely a necessary membre to be vsed, but also very pleasaunt vnto man. And yet in case it offend the, plucke it out, and cast it away. It is better for the to be receiued into euerlasting life with one iye, than to be cast hedlong into hell fyer with both iyes perfect and whole. But Iesus speakyng thus, meant not that any membre of the body should be cut of, but that all affeccions should be cut of, whiche withdraw vs frō the care of euerlastyng saluacion. For a frend whom thou canst vneth forbeare, is as it wer a mans hand. Thy father vpō whom thou staiest, is thy fote: thy wife or thy child whom thou louest tēderly, is thine iye. Therfore as there is no∣thing that ought to be so precious, and nothing that ought so highly to be e∣stemed of man, wherby he ought to be withdrawen frō the kingdom of hea∣uē: so no man be he neuer so poore, so base, and humble, ought to be despised but holpen rather to cum forward to better and better. Ye haue an example, see therefore that ye despise none of these litle ones. Although with y^e world they be abiectes, yet with God they be greatly regarded. For this I tel you certainly, angels which as their ministers haue charge of them, do continu∣ally behold the face of the father whiche is in heauen. Hereof ye may esteme how muche they be regarded with God, sith he hath appoynted them suche kepers and guides. They be yet rude and rawe, they may fall, they maye be deceyued, but their simplicitie is worthy helpe, and not punishement.

[ The texte] ¶For the sonne of man is cum to sa••e that whiche was loste, what thinke ye if a man hathe a hundred shepe, and one of them be gone astray, doth he not leaue .xcix. in the mountaines & go∣eth and seketh it that was gone astray? And if he chaunce to find it, verely I say vnto you: he reioyceth more of that shepe, than of nintie and nine which wēt not astray. Euē so it is not the will of your father in heauen, that one of these litle ones should perish.

For the sonne of man came not into the erth to destroy any man, but what in him is to saue al mē. But many wil not be saued, and persecute him which is willing to saue. These be they whom the worlde hath in great veneraciō. They be hygh in autoritie, they be mighty with ryches, they seme to excel in learnyng, they be commended and set forth with a certaine marueylous coū∣terfeityng and colour of false holynes. Truely suche must not be prouoked willynglye, but muste be despised stoutely, yf they fearyng lest their owne power decay, oppresse the power of god: if they sekyng their own glory, en∣uye the glory of the ghospell: yf they folowyng theyr lucre, be agaynst the profytes of all men: yf they boastyng theyr vayne learnyng, do corrupt the doctrine of the ghospel: if vnder the pretence of false religion, they go about to extinct true religion: yf they wexe fyerce and cruel by benefites and good turnes: These maner of men must thanke themselfes for their owne destruc∣cion. But this ought to be our study and endeuour that we suffer none to pe∣rish of these litle and weake ones, which so do erre that they be in the way of recouery, beyng more lyke to shepe than woulfes. Coniecture by your selfes what great care the father (whiche is naturally good) doeth take, leste anye man should peryshe, whom he made to the entente they shoulde bee blessed. For yf there be a true and faythfull sheapherd, lorde ouer an hundred shepe,

and one should be lost of so great a noumbre, would he not leaue the nintie, & nine in the hylles, and seke her which is wandered from the flocke? and is so greued with the lack of one lost shepe, that he would put the whole flock be∣syde in daunger. And if he should chaunce to finde her, certainly I saye vnto you, that he wil reioyce more for that one gotten again, than for al the other whiche wer not lost. Wherfore if a man beyng a shepherd beare such affecci∣on toward his flock which he doth possesse only, but created not, how much more is it my fathers wyl whiche is in heauen, that none of these litle ones, whom he hath created, should perishe? whom he regardeth so that he hathe apoynted his aungels to the kepyng of them, and hath bestowed his onelye sonne to call them to saluacion.

[ The texte.] ¶ Moreouer yf thy brother trespasse against the, goe and tell hym his faulte betwene hym and thee alone. If he heare thee thou hast wonne thy brother, if he heare thee not, take with thee one or two, that in the mouthe of two or thre witnesses euery matter may be establyshed. If he heare not them, tell it vnto the congregacion. If he heare not the congregacion, let hym be vnto thee as in Heathen man, and as a Publican. Uerely I sayt vnto you: whatsoeuer ye bynd in earth, shalbe bound in heauen, and whatsoeuer ye loce on earth, shalbe loced in heauē. Agayn I say vnto you, that if two of you agree in earth vpon any maner of thyng, whatsoeuer they desyre, they shall haue i•• of my father whiche is in heauen. For where two or thre are ga∣thered together in my name, there am I in the middest of them.

Therfore away with offences from your cōpany, which breake brother∣ly peace, but let there be mutual charitie, wherby ye may louingly helpe and heale others faultes if any chaunce: and the way to heale shalbe this. If thy brother do any thing against the which is worthy to be loked vpon, lepe not out forthwith to vengeaunce, neyther agayn suffer hym not by thy silence to be lost, whiles that he sinneth frely and at large, drunken with his own af∣fecciōs: but first try him with a very gētle remedy whiche shall not so muche as put him to any shame. Go vnto him alone, & debate y^e matter betwixt you, none other beyng by. If he do not acknowlage his fault, reproue hym & laye it before his iyes,* 1.4 how muche he hath erred frō the dutie of brotherly chari∣tie. And let thy moniciō be such y^t it may declare the to seke nothing els but his health, & the restoryng of olde amitie. And if he be so curable that he cum to himself at this secret moniciō, there is no cause why thou shouldest reuēge or put him to open blame: it is inough for the, that thou hast wun thy brother. And in y^e meane season thou hast gained ••y it. For thou shouldest haue lost a frende, and God should haue lost a soule. But yf the disease be so grieuouse that it cannot be healed with this light medicine, yet thou muste not vtterly dispayre, nor forthwith run to the extreme remedies. But yf that he wil not heare the alone, go to hym again, takyng with the .i. or .ii. eyther that he may be amēded with sum litle shame which shalbe no infamy vnto him, or els that he may be confuted & ouercum by the testimonie of two or thre. But yf he be so vntractable that he wyll be moued neyther with shame, nor with feare of iudgement, bring the matter to the congregaciō, y^t he may be reformed either by the cōsent of the multitude, or by thauctoritie of them which be rulers o∣uer the multitude. But if he be so far past cure y^t he wil not be corrected ney∣ther by secret & brotherly monicion,* 1.5 neither by the knowlage & cōsent of two or thre, neither by the shame of his fault vttered and disclosed, nether by the auctoritie of the chief rulers, leaue him to his disease. Let hym be cut of frō the congregacion, & takē in none other wise but as an Heathē or Publicane.

Let this be the greuousest punishment emong you, whiche notwithstādyng is vsed for none other purpose, but that the brother eyther should cum vnto hymself by shame, consideryng that he is shunned and fled of all men, or els le••t he beyng mingled in the flocke, should hurt other with his infeccion. No man ought to say vnto me, the iudgementes of thy kyngdome be but werish and weake, nay they be very seuere and sore, yf a man wyll contemne thē ob∣stinately. For mans lawes, when they punish a greuous offence with death, they do nothyng but kill the body, & sumtime they kill hym whom god doth not condēne, and they kil onely and amend him not, for he is not alyue to be amended. But this condēnacion although it procedeth leysurely to punysh∣mēt, yet for this cause it is very seuere and sore, that he that is cōdēned, vn∣lesse he do repente, is punyshed with euerlastyng payn, which by no meanes he can escape. Whom Cesar doth condemne, god sumtime doeth assoyle: and whom the prince doth assoyle, god sūtyme doeth condemne. The prince whō he doth assoyle, he leaueth in the cumpany of mē, to make other like himself: whom he killeth, he taketh from the cumpany of men, not onely not healyng him, but making him in case that he cannot be healed. These ••e mans iudge∣mentes, rather necessary than praise worthie. But your sentēce so remoueth a man that is vncurable, that he cannot infecte them that be good: and yet he is in case that he may repent: because that ye haue power to saue, and not to destroy. And yet they shal not sinne vnpunished, whō ye suffre to haue theyr lyfe. He shalbe punyshed eternally, god beyng his iudge, whose sentēce shal approue and confirme your sentence, vnlesse the condemned person repente. For he that seketh not reuēging, but the amendment of his brother, he that is ready to forgeue the iniurie doē against him, he that willingly cūmeth vn∣to the sicke to heale him, being offended himself, he that once or twise repel∣led, yet ceaseth not to help & heale, he that trusteth not to his own iudgemēt, but taketh one or two vnto hym, not to reuenge, but to heale: this mans sen∣tence because it cummeth from an euangelicall minde, god wyll allowe and neuer wil breake it, vnles the condemned person will condemne that that he hath doen. Although therfore your iudgement hath not in apperāce such se∣ueritie and sharpnes as the iudgemētes of princes haue, yet it is more to be feared than their sentence, wherewith oftentimes the best be condēned & the most sinful assoiled. It is a terrible thing to be condemned of god: and he is condemned of hym, whosoeuer is condemned of you, agreing together with a sincere mind. For that that ye iudge by the spirit of god, is not your iudge∣ment, but his by you: but if ye cōdemne a man by the spirit of man, than it is mans iudgemēt & not gods: & he that by your iudgemēt is caste out of your c••̄pany, is not forthwith banished frō the cumpany of heauen. Therefore the strength of your auctoritie resteth in affeccions, which only god doth behold & see. Truly these be the keyes whiche I wil geue vnto Peter professing me: wherwith that that shalbe bound in earth shall be bound al•••• in heauen: and that y^t shalbe losed in earth shalbe losed also in heauen. This power though it be specially mete for the heades and chief, yet I wil geue it to al men, if so that they haue a consente and agremente among them, not of man, but in my name. Yea and moreouer I wil say vnto you, your consent shal not haue auc∣toritie only in pardoning and condemnyng offences, if ye with me and among your selues do agree: but also yf any two bee found in earth which do truly

agree in my spirite, that is to saye, not moued with the affeccion of man, but ioyntly louyng the thynges that be of god: whatsoeuer they aske they shall obteyne it of my father, whiche is in heauen. Suche loue hath the father to∣warde the euangelicall and holye concorde. Therfore forasmuch as ye may doe so muche with the prince that is almightye, ye nede not to repent you of your power and authoritie: although before men ye appeare feble & weake. That whiche is asked of Ceasar, is not forthwith obteyned, nor he is not a∣ble to perfourme whatsoeuer is asked of hym. For he cannot put away the agewe, or make the dumme to speake again. But there is nothyng so hard or incredible whiche my father will not geue you, yf ye aske of hym with one consent and agrement.

[ The texte.] ¶ Then came Peter vnto hym, and sayde: Lorde howe ofte shall I forgeue my brother yf he sinne against me, tyll seuen tymes? Iesus sayeth vnto hym: I saye vnto thee vntyl seuen tymes, but seuenty times seuen tymes. Therfore the kingdom of heauen is lykened vnto a cer∣tain man that was a king, whiche would take accoumpte of his seruauntes. And whan he had begun to recken, one was brought vnto hym whiche ought hym ten thousand talenies, but for∣asmuche as he was not able to pay, his lord commaunded him to be sold, and al that he had, and payment to ••e made. The seruaunt fell doune and besought hym, saiyng: Sir haue pac••••ce with me, and I will pay the all. T••an had the Lord pitie on the seruaunt, and loo••e him, & forgaue hym the det.

After that Peter had hearde these thynges diligentlye, supposyng that all that Iesus had reasoned of condemnyng and assoylyng, pertayned chieflye vnto hym: he conceyued in his mynde a certayne doubte, because that Iesus saying (after the thyrde reprouyng, let hym be vnto thee as an Heathen, or a Publican) semed to appoint a certain nūbre: which who so passed, although he that had offended did repente, yet he should not bee receyued vnto grace. Therfore to be more exactly taught in this thyng, he went vnto Iesus: lord ({quod} he) how often shall I pardon my brother if he offend me, and after what numbre of faultes shal he be repulsed from pardon? After the seuenth fault? This noumbre Peter dyd propose as greate ynoughe, wheras Iesus made mencion, but onely of the thyrde reprofe. Than Iesus shewyng that in these thynges whiche be doen against vs, we must be very gentill and easie in for∣geuenes: I doe not saye ({quod} he) that ye must forgeue vnto the seuenth faulte, but vnto the seuenty times seuen: shewing that no noumbre ought to be pre∣scribed to a christian forgeuyng: but as often as he that hath offended doeth repent, so often euen with the hart his offence is to be forgeuen: vtterly pluc∣kyng out from a christen mynde all desyre to reuenge. And leste that any mā should thynke it hard and vniust, Iesus teacheth it to be very equall and iust by a similitude. For this is not so muche a clemēcy as a recōpence. For whā we offende sumtyme agaynst our neybour, but muche more both oftner and more greuously against God: whō as often as we offend, the more greuou∣sly we sinne, the greater that he is against whom we sinne. And y^e greater be∣nefites that we receyue of hym, the more vnworthy we be to obteyn pardone either of our neybour, or of God (who doth pardon him that sinneth a thou∣sand tymes yf that he repent) if we thinke it muche to pardon our brother of∣fendyng much lesse, chiefly sith god doeth forgeue vs our trespasses on this condiciō, that we moued by his example, should be gentle and easie to be in∣treated towardes our neybour. Therfore ({quod} he) the kyngdome of heauen is lyke a riche and a myghtye man: who hauyng a great familie, thoughte to take a count of his seruauntes.

And whan he began to counte, he founde one that ought hym ten thousande talentes. And whan the sum was greater then the detter was able to pay, y^e lord commaunded both him and his wyfe and children, and al that he had to be sold, that the creditour might be cōtented with the money that was made. But the seruaunt falling doune with meke suite at the lordes knees: I pray the ({quod} he) to graunt me sum respite, and in processe of tyme I wil pay the al. And the lord hauyng compassion of the seruaunte whiche humbled himselfe before hym, graunted more than he desyred. For he did not onely not bringe hym into the lawe, but forgaue hym the whole summe.

[ The texte.] The same seruaunt wente out▪ and founde one of his felowes, whiche ought him an hun∣dreth denaries, and he layed hande on hym, and wrythyng his necke, drew him, and sayde: paye that thou owest. And his felowe fell doune, and besoughte hym, saying: haue pacyence with me, and I will pay the all. And he would not, but went ••nd caste him into prison, tyll he shoulde paye the dette. So when his felowes sawe what was doen, they were sor••e, and came and tolde vnto theyr Lorde euery thyng that was doen. Than his lorde called hym, and sayd vnto hym: O thou vngracious seruaunte. I forgaue the all that det whan thou de••••redst me, shouldest not thou also haue had compassion of thy felowe, as I had pitie on the? And his lorde was wrothe, and deliuered him to the tormentoures till he payed all that was due vnto hym. So lykewyse shall my heauenly father doe also vnto you: yf ye from your hartes forgeue not eueryone his brother their trespasses.

But that seruaunt beyng now free and at libertie, whan he was goen out of his maisters sight, by chaūce met with one of his felow seruaūtes which oughte hym a lyttle money, that is an hundreth denaries: he forgettyng his maisters clemency toward hym, forthwith layed hand vpon hym, and ••egā to plucke the miserable man, saying▪ pay thy det. This felow seruāt fallyng doune at y^e knees of his felow seruaūt, beseched hym, with as many wordes as the other besought his lord & maister: deale paciently with me, and I wil pay you al. But the creditour would not be intreated, but repelled the hum∣ble sutour, and plucked him into prison, tyll he had payed his det. Now the other felow seruauntes whiche had seene the meruaylous clemency of their maister toward the seruaunt, whan they saw so great crueltie of their felow seruaunt, moued with great grief and sorow, declared vnto their maister all the matter toward his felow. Thā the maister stirred with anger called vn∣to him his seruaunt, whom he had pardoned al. Thou naughty seruaunt ({quod} he) dyd not I beyng thy maister forgeue the suche a great summe, for none o∣ther cause but that thou madest humble suite vnto me? was it not mete ther∣fore that thou beyng a seruaunt, shouldest forgeue thy felow seruaūt a litle moneye, and haue compassion vpon the humble sutoure, lyke as I had com∣passion on the? Surely so great gentlenes of mine towarde thee, oughte to teache the gentlenes toward thy felow seruaunt. And now the maister being sore angrye, deliuered him to the tormentours to be kept in prison vntyll he repayed the whole sum that was forgeuen before. After this example your heauenly father wyll deale with you. Euery of you is in det vnto him much more, whom euery man often doeth offende. Men also do trespasse agaynst men, but yet farre lesse. But vnlesse euery man forgeue his brother, and that with all his harte, lighter offences doen against hym, the father wyll not on∣ly not forgeue you the greater trespasses doen against him, but also wyll re∣uoke and call backe those whiche he had forgeuen.

Notes

• * 1.1

  Excepte ye turne & be∣cum as chil¦dren. &c.
• * 1.2

  Woe vnto the worlde because of offices. &c.
• * 1.3

  And if thine iye hyndre the pluck it out. &c.
• * 1.4

  If he heare the, thou hast wunne thy brother.
• * 1.5

  If he heare not the con∣gregacion.