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

The .xi. Chapter.

[ The texte.] ¶And when they came nie to Ierusalem vnto ••ethphage, and Bethany, besides mounte Oliuete, he sendeth forthe two of his disciples, and sayth vnto them: Go your waye into the towne that is ouer against you, and assone as ye he entred into yt, ye shall find a Colte bound, whereon neuer man sate, lewse him, and bring him hither. And yf any man saye vn∣to you, why doe ye so? say ye, that the lord hath nede of him, and streyght way he will send him hither. And they went their way, and found the Colte tyed by the doore without in a place where two wayes mette. And they lewsed him. And diuers of them that stode there, sayde vnto them, what do ye lewsing the Colte? And they sayde vnto them euen as Iesus had commaunded. And they let them go. And they broughte the Colte to Iesus, and cast theyr garmētes on him. And he sat vpon him. And many spred theyr garmētes in the waye, other cut downe braunches of the trees and strawed them in the waie. And they that wente before, and they that folowed, cryed saying: Hosanna. Blessed is he that cummeth in the name of the lorde. Blessed be the kingdome, that cummeth in the name of him, that is Lorde of our father Dauid: Hosanna in the highest.

THat thing was not yet wrought in the mindes of the dis∣ciples, whiche Iesus expressed and set out by a figure, in y^e blind man. They yet sawe not perfitly with their inward iyes, how happy is the death of those y^t folow Christes deathe. They yet dreamed vpon this worldly kyngdom. The lord therfore, because he woulde the better fastē this in their mindes, how such as will folow him, ought in no wise to desyre the kingdom of this world, shewed them a spectacle, wherby he derided and laughed to shorne all worldly pompe & glo∣rye,

as a thing that lasteth but for a season, and soone shall perish: yet by the same he plainely declared, that he could haue commaunded whomsoeuer he woulde, to do what it had pleased hym, saue that his will and pleasure was rather to obey the wil of the heauenly father. Finally he woulde haue all menne to know howe he was the selfesame persone, whome the Iewes awayted for to cumme so many hundred yeares before, (according to the prophecies and foresayinges of the Prophetes) for the saluacion of the whole worlde. When therefore he approched, and was nye vnto Hierusalem (for he was by Bethphage, and Bethany, whiche are two litle townes in the mountaine called mounte Oliuete, from whence a manne might haue sene Ierusalem) he sente oute from thence two of his disciples, geuing them in commaundement to do as foloweth: Go ye, saith he, into that towne whiche you see yondre directly against you, and by and by as ye be entred in, you shall finde an Asses foale tied at the gate,* 1.1 the whiche is not yet broken: and whereupon no man hath ridden vnto this day: leuse it, and bring it hither vnto me. And if any man aske you the question why you vntie it, say again: the lord hath nede of this, and straight waies he shall send it hither to me. The disciples went their way as they were bidden, and so came, and found an Asses foale tyed before the gate, in a place wheras two wayes met, and leused it. In the meane while some of those that stode by, when thei sawe straunge ment vntie the foale, saide vnto them: Syrs what meane you? Why vntie you the foale? The disciples made no other aunswere, then the lorde commaunded them to make, saying: the Lorde hath nede herof. The other notwithstanding it was vnknowen vnto them whom they called theyr Lorde, did yet let the foale goe without anye further questioning, or reasoning the matter with them. The disciples after they had vntied it, broughte it vnto Iesus. Here I woulde haue the earnestly monished, good reader, that not onely the wordes whiche Iesus Christ spake, but also whatsoeuer he did all his lyfe long, was not doen at all auentures, but by the counsayle and wisedome of god, for mannes eru∣dicion. For there is nothing that hath not in it,* 1.2 either an ensample set out to thentent to moue and styrre vs to vertue, and godly lyuyng, or a represen∣tacion of the olde prophecies, or a fulfilling of the fygures, wherwith the lawe dyd as it had bene, with certaine darke misteries or riddles, sygnifie Christe: or els a sygnificacion of thinges that afterwardes shoulde happen and cum to passe. And wheras the misticall sence of euerye thing is diligently to be searched out, yet the more he approched vnto the tyme of his death, when the busynesse of oure saluacion shoulde chiefly be wrought, the more holyer mysteries were all thynges full of. For nowe was that tyme at hand, the whiche he greatly thirstyng, and desyring all mennes saluacion, spake of before, saying: when I shalbe lifted vp from the earth, I will draw all thynges vnto me. For there was not roume ynoughe in Iewry for his charitie: And there the fruite of the ghospell dyd not counteruayle the labour, and diligence of the tiller. For this cause Christe sent for the wilde, and vn∣broken asses foale, wherupon no man had sytten before. This foale sig∣nifieth the Gentiles, who neyther obeyed the lawe of nature, nor were vnder Moses lawes. For vpon the Asses, that is to saye, the Synagoges backe, both Moses, and the prophetes had ridden. Certaine of the newe disciples are nowe sent out to call the Gentiles, who call them not to Moses, but to Iesus.

Here woulde there not lacke some whiche woulde brable and speake against them, and saye: What do you? why vntie you the foale? For this foale had both many, and also vncertaine Maysters, and was tyed, and stode where two wayes met. Whoso is not obedient vnto goddes commaundementes, hath as manye maisters, as he hath vices that he serueth and is subdued vnto: and is so tyed, that he hath no house, but standeth in sight where two wayes mete, readie for euerye manne that wyll take hym. But when Iesu calleth, no man hathe power to resiste. The Iewes cryed, and sayde: This saluacion is oures by promyse. Why then are the Heathen Idolatours ioyned with vs? Unto them aunswere was made: he that is the Lorde of all, hath nede of suche foales. He is nowe wery with labouring in vayne among the Iewes, and desyreth to reste hym vpon the vnbroken foale. That this foale is vn∣broken, doeth not displease hym, so there lacke not obedience of fayth. A newe ryder hath nede of a newe beaste to ryde vpon.

The disciples, who as yet wot not what the matter meaneth, do neuer∣thelesse with their diligent ministerie,* 1.3 helpe forthe & further the matier. They couer the foale with their mantels, because he should not ride vpon his bare backe. O▪ whosoeuer thou be that art a preacher, and teacher of the gospel, fo∣low this diligence of y^e disciples. Whersoeuer thou shalt see an vnbroken Asses foale tyed where two wayes mete, ignoraunt of the law of the ghospell, and subiect to many vices, but for foly, and simplicitie, rather then of any malice or obstinate euelnesse: and suche a one as will obey yf a man leade it awaye, loke thou vntie it and bryng it vnto Iesu. Caste vpon it the mantell of holsome do∣ctrine: and then Iesus the Lorde of all, will vouchesafe to ryde vpon his backe. Folow thou also the diligence of the other, who against that Christe shoulde ryde forth couered the way with their garmentes, that is, with ensample of the uāgelike and Christian godlynesse. Many there were also whiche decked the way with boughes, cut down from trees, especially from the Palme trees whiche beare the figure of virgins, and Martyrs. Iesus the Lorde of all thought it a royall thyng to ryde through suche a waye vpon suche a beaste.

Nowe staye a lytle whyle, good reader, and compare me with this spec∣tacle, or sight, one of those that were chiefe amonges the Iewish priestes: and fyrst of all regarde what manour of personage is he, and howe great, whiche rydeth vpon the Asses foale. It is the sonne of God, vnto whome the father hath geuen all power in heauē, and in earth. It is the sauiour and gouernour of the whole worlde. It is the authour, Lorde, and kyng, of all thynges that are created and made: a priest for euer after the order of Melchisedech, who with a becke was able to do whatsoeuer he would: whose maiestie all the or∣ders of Aungels do adore and worship: who sitteth on the right hande of the father almightie. ••ith his dignitie compare me a bishop of one tēple, whiche hath bought y^e priesthode or prelacie lasting but for one yeare, of a wicked and Heathē kyng, for a filthy summe of money. Compare the bare heade of Iesu, with his tyare or myter, all glysteryng and shining with golde, and precious stones. Compare that sobre, and mylde countenaunce of Iesu, with his face puffed vp with pryde: with his grym forheade, with his frowning browes, with his stately loke, with his contencious or vncharitable mouth. Com∣pare the bare handes of Iesu, with his fyngers laden with ringes, and preci∣ous stones. Compare the course, and homly garment of Iesu with his tragi∣call

or masking apparayle, who weareth nothing courser thē clothe of golde, or purple sylke. Compare the disciples mantels, with his golden sadles, with his couering clothes of cry masyne sylke,* 1.4 with his syluer styropes, but ouer gylte. Compare this commune Asses foale that caried Iesu, with so manye Mules trapped with sylke, and clothe of golde, with so many royall coursers and great horses, with so manye Palfrayes of great pryce, with so many wa∣gons, with so many chariottes, with so many chaires of estate prepared to ca∣ry one man. Compare me the fewe, and poore simple disciples of Iesu, with y^e solemne pompe, passyng the pompe of any worldly prince, of suche as go be∣fore the Bishop, of his hensemen, of Trumpettes of sundryetune, of suche as enuiron and garde his personage, of the bende of horsemen, and footemenne: amonge whome as euery of them is moste proude, hye mynded and statelye, so is the same nexte the byshoppes owne proper persone, and in greatest fauoure and conceipte with hym. Compare the ioyfull cryinges of the children that went before, and folowed Iesu, who inspired with the holye ghoste, song this sayinge taken out of the prophecie of Dauid: Hosanna, that is so say, make vs safe. Blessed is he that cummeth in the name of the Lorde: Blessed be the kyng∣dome of our father Dauid that cummeth. Hosanna in the highest. Compare, I saye, these ioyfull cryinges with the vnghostlye acclamacions, wherwith the multitude of flatterers crye vpon and vngracious Iewishe byshop, saying: God sende the moste holy father in God, long lyfe. God graunt hys hygheste prieste the victory. I praye god that the moste blessed and chiefe prelate of reli∣gion may raigne in prosperitie. Howe much Iesus defieth suche byshops, this one thing plainly declareth, because he commaunded all that coloured and stately priesthode, with the temple therof, vtterly to be abolished & destroyed. For these be they by whome euen nowe in our dayes, Iesus (who wyll be the onely head of priesthode) is slayn in his mēbres. He seketh for those ministers that maye bryng vnto hym the Asse, that maye couer the foale with their mā∣tels, that maie strowe the waye with Palme boughes, and with godly accla∣macions and cryinges, knowleage that the kingdome of the ghospell promised of the prophetes is come and presente. Neither geueth he any eare to the Pha∣riseis muttring against him, and not contented with these ioyfull cryinges of the people: but sayth that the very stones shall soner crye out, then goddes glo∣ry be conceled.

[ The texte.] ¶And the lorde entred into Hierusalem, and into the temple. And when he had loked round about vpon all thynges, and nowe euentyde was come, he wente out vnto Bethanie with the twelue. And on the morow when they wer come oute from Bethanie, he hungred And whan he had spred a fygge tree a farre of hauyng leaues, he came to see yf he mighte fynde any thyng theron. And when he came to it, he founde nothing but leaues, for the time of fygges was not yet. And Iesus aunswered, and saide vnto the figge tree: neuer man eate fruit of thee hereafter whyle y^e world standeth. And his disciples heard it.

With suche a pompe the kyng Iesus entred into the royall citie of Hierusa∣lem: the heauenlye priest entred into the temple, and there as it was beseming for a kyng, and priest, taught the people, healed the sycke, made strong the weake and feble, as one vsurping violent rule in another mannes kyngdome. In the meane whyle the wycked priestes, Phariseis, and headmen of the peo∣ple freated at the mattier, but the symple people easye to be enstructed cryed ioyfully vpon hym.

Iesus as thoughe he woulde haue restored the decayed religion of the tem∣ple, whiche the phariseis thought that tyme chiefely to flourishe, behelde e∣uery parte therof, diligently bewyng and marking yf anye thyng were done therin, not besemyng the house of god: not because he passed so muche what were done in that temple, whiche he knewe very well shoulde within shorte space after be destroyed: but his pleasure was to declare by a certaine corpo∣rall fygure what maner a churche he woulde haue his to be, whiche he buyl∣ded of lyuely stones. Among these stones it is mete that the christian bysshop be conuersaunt and walke, hauing alwaye a diligent iye, and seyng that there be nothing among them, whiche maye defyle the temple dedicated vnto god. The thinges that defile it are ambicion, filthle gayne, couetousnesse, and false∣hode. These abhominacions the Lord Iesus doth not suffer in his temple.* 1.5

Nowe when the euening drewe nighe, he returned into Bethanie, because that in so riche, and royall a citie, he coulde fynde no place to be harboured in. O flower of religion, whiche cannot awaye with the chiefe prelate of all reli∣gion. Oh misnamed Hierusalem, whiche blynded with worldely lustes, know∣eth not her pacifier. O happye Bethany whiche without the woorkes of the lawe, through the onely obedience of faith, deserued to haue Iesus to be her geast. When on the nexte daye in the morning earlye, he retourned from Bethany to Hierusalem, as he trauayled by the waye, he beganne to waxe hungrye, who in very dede hungred mannes saluacion: and the swetest bread vnto hym that coulde be was to redeme mankynde, accordyng vnto the fa∣thers wyll and determinacion, albeit he was also, touchyng the nature of manne whiche he had taken vpon hym, veryly pangued with bodely hunger, and felte the griefe thereof as other menne do, by reason of the drieth of his bo∣dye.

Therfore when he sawe a farre of a figge tree, whiche because it was full of grene leaues, appeared to haue had some fruite: he ranne thereūto to se whe∣ther it had any thing to asswage his hunger withall. It is a sore payne when a man is very hungrye, and hath nothing to eate. But it is a muche greater griefe for one to see those miscarye through their vnbelefe, whome he is ve∣ry desyrous to saue. And when he came vnto the figge tree, and deceyued with the allurement of the leaues, found no fruite thereon, he cursed it, saying: Ne∣uer man eate fruite of the hereafter whyle the worlde endureth.

The disciples secretly meruailed betwene themselues why he thus cursed the tree, especially sithe the time was not yet cum, whē this kynde of tree is wonte to haue fruite. Corporall honger hath her proper angre: But theuangelyke and spirituall honger, hath a more sharpe & bytyng testinesse. Christ thought euery tarying ouer long whereby mannes saluacion was prolonged. And trees haue due tymes appointed them of nature, when to bryng foorth their fruite, so that he maie appeare vnreasonable to pray that it might bee e∣uermore baraine, because it brought not furthe fruite before due season. Furthermore, for what purpose ranne Iesus to the figge tree to shake downe the fruite yf there had bene anye, sythe he knewe right well there was none? But this arte whiche in outwarde apparaunce semed fonde, and vnreasona∣ble, occasyoned the disciples not onely to be more attent and take better hede, but also to ensearche the mistery thereof. The Lorde Iesus moste hungry and desyrous of mannes saluacion, foūde frute in the barrayne trees, where there

was no hope of fruite, that is to saie, in common wemen, in Publicans, in sin∣ners, in heathen folkes, in the womanne of Canaan, and in the Samarita∣nes. Onely in the priestes, Scribes, and Phariseis, of whome all menne had conceiued greatest hope that in them shoulde be the sweatest fruit of the Ghos∣pell, founde he none at all. They kepte the fortresse of religion: they were con∣tinually in the temples: they had knowleage of the lawe, and prophetes: they loked pa••e with fastinges: they vsed long prayers: they gaue great almes: and besydes this, theyr robes and brode Philacteries made a wonderfull shewe, as thoughe they had ben altogether giuen to the studie of vertuouse and god∣ly lyuing. Truly these were the leaues whiche promised the worlde tymely ripe fruite, euen before due season. But the Lordes entent was to shewe that there is nothing farther paste all grace, and goodnes, then is vngodlynesse couloured with a counterfaite shewe, or visure of holynes.

This fygge tree deserueth to bee cursed of Iesu, leste any manne deceyued with the goodly shew of her leaues, would from hence forth hope to haue of this sorte of people, any sweate fruite of theuangelyke, & Christian charitie.

[ The texte.] ¶ And they came to Ierusalem: and Iesus went into the temple, and began to caste out them that solde and bought in the temple, and ouerthrew the tables of the money chaun∣gers, and the stooles of them that solde doues, and would not suffer that any man shoulde cary a vessell thorow the temple. And he taught, saying vnto them. Is it not wrytten? my house shall be called the house of prayer vnto all nacions. But ye haue made it a denne of theues.

* 1.6Therefore he departed from the fygge tree whiche deserued no yll, and came to Ierusalem, wherein was the moral figge tree that had bene so long time nourished, and dunged in vaine, and yet brought foorth nothing els but lea∣ues. And when he was entred into the tēple, he shewed againe another figure, whereby to declare what puritie besemeth the churche of the ghospell, and al∣so what cleanesse be cummeth an hart dedicated vnto the spirite of Christe. For with a scourge or whippe of cordes,* 1.7 he draue, and whipped out of the tē∣ple, the rablement of biers, and sellers, and also ouerthrewe the tables of the money chaungers, and the stooles of the doue sellers, and suffred none to car∣rie any prophane or vncleane vessell thorowe the temple. And lest he shoulde haue semed to haue bene angry with them causelesse, he alleaged the testimo∣nie of the prophete Esaye: Is it not, sayth he, wrytten? My house shall be cal∣led a house of praier vnto all nacions, but ye haue made it a denne of theaues, deceitfully doing the same thyng therein vnder couloure and pretence of the honoure, and seruice of god that theaues do to wayfaryng men in their iour∣neys. The Lord cared not greatly for the puritie of that temple, whiche his will was should be destroyed with the rites and ceremonies therof: but he set forthe vnto vs the notable puritie of the new temple, whereof himselfe would be the chief workman and builder, couertly sygnifying with all, how the prie∣stes, scribes, and phariseis, should be worthely deposed from the principalitie of religion, who had so defiled, euen that auncient, and figuratiue religion, with their couetousnesse, falshod, hipocrisie, and all kyndes of filthynesse. We neuer reade that euer Iesus was so moued: neuer that he vsed like crueltie. What woulde he nowe do if he sawe his spousesse the churche (whiche he was∣shed with his owne precious bloude, to make her cleane vnto hymselfe, with∣out any spot, or wrynckle) so to be arayed, polluted, and defiled with all ma∣nour of fylthynesse, and that by the very bishops the rulers of the same? Who

haue not onely catell, and pigyons to sell, but also all holy thinges, whiche in very dede, can neither be bought, nor sold for money. He seeth it vndoubtedly although he winke the rat for a season. Neyther shall suche persones therfore escape vnpunished, because god of his great lenitie and gentlenesse suffreth them, to thend they should repent, and cū to amendmēt. The day, the daye shal cum, when that terrible scourge shall be made, to whippe all those into the fyre of hell that be defilers of the holy temple.

[ The texte.] ¶And the scribes and hyé priestes heard it, and sought howe to destroy him, for they ••eared him because all the people meruayled at his doc••e••••e. And when euen was cum, Ie∣sus went out of the citie. And in the morning as they passed by, they sawe the figge tree, dryed vp by the rootes: and Peter remembred, & sayd vnto him: Maister beholde the figge tree whiche thou cursedst is withered awaye. And Iesus answered, and sayd vnto them: Haue confidence in God.

And that it maye appeare what a great mischiefe the couetousnesse of priestes and phariseis is: when the chief of the priestes and scribes, who had the greatest porciō of the gaynes, saw these thinges, they sought a meane how they might destroy Iesus. Oh figge tree barayne, and cursed in dede. They boast and aduaunt themselues for the chiefe prelates of p••re religion, and yet, in the name of God, be they sore displeased, that the defilers of the temple are driuen out a dores. There lacked not in them a wicked minde ready to commit haynous murdre: but thei sought occasion how they might safely accomplishe theyr desyre. They alone coulde not fynde in theyr hartes to loue that louely and amiable Iesus,* 1.8 who hurt no body, but did all men good. They feared him, onely because the people meruayled at his doctrine, and conceiued an high opi∣nion of him for the miracles they had seen him worke before. Oh wrong shapen holinesse in them that were professours of holinesse. After they had purposed to do so wicked a dede, they were not afrayed leste God (vnto whome nothing is vnknowen) would be auenged: and yet stode they in dreade of the people. Why did they not at the leaste wise feare Iesus himselfe? They had bothe seen, and hearde tell of the greate numbre of miracles that he wrought, which were an euident testimony that goddes power was presently with hym, so oft as he would hymselfe. He that i•• able to chase away diuels and put them to flighte, can muche easlyer put them in. He that with the bare worde of his mouthe, rayseth the dead, and calleth them to life againe, can with muche lesse difficultie, take awaye the lyfe. If they beleue he is so gracious and mercifull, that though he be able, yet wyll he hurt no body: why then go they about to put suche a one to death? If they beleue that he will also do, what he is able to do: why do they not, euen for verye feare of punishment and vengeaunce, refrayne from so wicked a purpose? Doubtelesse this was that vncurable blinddenesse of them, who thought in their owne conceytes none had iyes, and could haue sene but they. Now when the nighte eftsones approched, Iesus, who had bene all the daye in the temple fasting and with∣out meate, departed from Ierusalem.

So ofte forsaketh he the citie, offended with the obstinate vnbelefe of the inhabitauntes: so oft cummeth he thyther, to find sum fruite, if it would be in so goodly a shew of leaues. But would to god this cursed figtre had bene nothing els but barain, and not brought foorth deadly poyson. Iesus, the time of his death and passion being now at hand, suffered no time to passe

away fruitlesse. He spent all the day in the temple, and bestowed the nighte in praier, and priuatelye animating and encouraging of his disciples. Agayne whan early in the mourning they retourned from Bethany to Hierusalem, and passed by the figge tree, the disciples perceiued how it was withered, euen from the very rootes, to the highest top.

Peter called to remembraunce what Iesus had done the day before, and knewe righte well howe he had cursed the tree, and yet meruayling that it was sodainly withered in all partes from the very rootes, sayd to the lord: Maister: Loe the figge tree that thou cursedst is now withered. Peter mer∣uayled here at, not withstanding he had oft tymes before seen hym do farre greater thinges than this. Surely he had forgotten this lesson, howe there is nothing so harde, that faith is not able to bring to passe. Of fayth sprin∣geth all the fruite of the gospell. And because the Sinagoge wanted this faith, we see howe she is cleane withered. The churche of the Gentiles blosso∣meth & brauncheth out w^t many crownes of Martirs, with many precious stones of virgins, with many ensamples of vertue. On the other side, what is further paste all grace and goodnesse, more abiect, vile, and barayne, then the Iewes are: Where is the auctoritie of the law becum? where is the meruei∣lous shewe of religion or holynesse? where is the temple? where are the stately Scribes, & Phariseis? Is not the figge tree all withered? Therfore, sayth he, yf ye will blossome and bring foorth fruite, put confidence, not in your owne strength, but in God.

[ The texte.] ¶Uerely I say vnto you, that whosoeuer shall say vnto this mountaine, remoue and cast thy selfe into the sea, & shall not doubte in his harte but shall beleue that those thynges which he sayeth, shall cum to passe, whatsoeuer he saieth, he shall haue. Therfore I say vn∣to you, what thinges soeuer ye desyre when ye pray, beleue that ye receyue them, & ye shall haue them. And when ye stand and pray, forgeue yf ye haue oughte againste anye m••••ne, that your father also whiche is in heauen, maie forgeue you your trespaces.

I assure you of this one thing, yf a man hauing a sure belefe in god, com∣maunde this figge tree to wither (whiche thing you meruayle at, now it is done) not onely that shall foorth with cum to passe, but also yf he saye vnto this mountayne: Auoyd out of thy place, and cast thy selfe into the sea, albe∣it it seme a thing very impossible, yet yf he speake the worde nothyng doub∣ting or mistrusting in his hart, but haue conceyued a sure beliefe of mind, that whatsoeuer he say shall in very dede cum to passe, then vndoubtedlye what∣soeuer he commaundeth, shall be done. This beliefe towardes god, shall cause that ye shall desyre nothing of him in vayne. Therfore trust ye on my wa••randise, that whatsoeuer ye demaunde of the father not mistrusting but he will graunt you your request, you shall obtain it, so that your mindes be fre from desyre of reuengement: and on condicion, ye desyre but what shall be expedient for your soule health. He that distrusteth, obtaineth nothing. For such a one beleueth that the father either cannot acomplish his desyre (whereas in dede he his able to do all thinges with a becke) or at the least wise will not let him haue what he lawfully asketh: that man also obtaineth not his request, and if he beleue his faith is a naughty shamlesse fayth, whoso desireth the father to pardon the trespaces that he hath committed againste his ma∣iestie, whereas he will not againe for his parte release vnto his christian bro∣ther, suche offences as his sayd brother had committed againste hym. Wher∣fore

when ye settle your selues to prayer, forgeue with all your hertes, if any body haue ought offended you. For vnder this condicion shall your father in heauen release you your trespaces: If you will not forgeue youre neighboure the fault whiche he hath committed againste you, neyther will the father of heauen pardon the offences, wherby ye haue trespaced his goodnesse.

[ The texte.] ¶And they came againe to Ierusalem. And as he walked in the temple, there came to him the hye priestes, and the Scribes▪ and elders, and sayde vnto hym: by what authoritie doest thou these thinges? And who gaue the this authoritie to do these thinges? Iesus an∣swered and sayd vnto them: I wil also aske of you a certaine thing, and answere ye me, and I will tell you by what auctoritie I do these thinges. The baptisme of Iohn, whether was it from heauen, or of man? Answere me. And they thought in themselues saying: yf we saye from heauen, he wyll saye: why then dyd ye not beleue hym? But yf they had sayde of men, they feared the people. For all men counted Iohn that he was a very prophete. And they answered and sayd vnto Iesu: we can not tell. And Iesus aunswered: neyther tell I you, by what auctoritie I do these thinges.

These thinges done on the waye, they came againe to Ierusalem, and Ie∣sus, according to his accustomed manoure, went vnto the temple. The pre∣sence of Iesus in the temple, is soule health in the churche. Neyther besemeth it suche as are in Christes stede, to be any where oftener, then in the temple. They be in the temple, whiche entermeddle with those thinges that pertayne to god, and not vnto this worlde.

What maketh a bishop in a cāpe amōg warriers?* 1.9 what hath he to do in thea∣tres, y^t is to saye, in stages, & places ordayned for the people to behold sightes and enterludes in? what maketh he in princes courtes? The phariseis, Scri∣bes, priestes, and elders were by bodily presence ofte in the temple: but as tou∣ching y^e spirite, they were a great waye of. Therfore when the hye priestes ioy∣ning vnto them the Scribes, and headmen of the people, because the matter shoulde seme to be done by a lawfull counsaile, sawe howe Iesus had all the multitude in the temple, diligently harkening and listening vnto his doctrine, and also howe, by reason of his miracles, he raygned and played the kyng, as it had ben in another princes kyngdom (for he droue ••ut marchantmen, and suche as carried vessels through the temple) they went and interrupted hym in his preachyng, renuing their olde manoure of false reprouing, and saying: by what authoritie doest thou these thynges? And who hath gyuen the licence thus to do? They were not able to disproue his doctrine: neyther coulde they denie his miracles, being so many, and so euident with all: nor fynde faute with them, sithe he wrought them all for mannes preseruacion, and that free∣ly. They sought occasion of authoritie, whereby they mighte haue some qua∣rell against him. For they would not in any wise that this glory should haue been geuen vnto God: but all their whole dryft was, to haue their owne au∣thoritie euery where highliest estemed. If Iesus (whome they beleued to be nothing els but a man) had taken vpon hym goddes authoritie, then would thei by an by haue made a matier of blasphemy of it. If not, then had there not been to seke, a forged matter of sedicion to laye againste hym, for that by his owne priuate authoritie, without leaue and licence of the priestes and elders, he presumed to do suche a thing in the temple. What neded them to moue this question of authoritie? sith his very dedes declared that all that was done, was done by the might and power of God? sithe the thyng it selfe plainlye shewed, how this was he whom God by his Prophetes promised long ago to cumme: sithe the father after his baptisme, declared with his owne voyce,

that this was his singularlye beloued sonne, whome they should obeye. Nowe the authoritie of the priestes, whiche they misused was good for no∣thing els but to lette gods glorye. Howbeit their frowarde wilfulnesse, dyd also make muche for the aduauncyng and setting forth of his power, and goodnesse.

Iesus therfore, because he was not ignoraunt where about they wente (for what aunswere soeuer he had made, they would haue found faute ther with: and as yet the time was not cum for him to disclose and confesse who he was) Iesus, I saye, auoyded this deceitfull question with another wise demaunde. On this condicion, sayth he, will I make aunswer vnto your question, yf you will aunswer me firste vnto mine. The baptisme of Iohn, whether was it from heauen or of men? Soyle me this question. Marke howe easlye goddes wysdome snarleth mannes wylinesse, whiche vseth all the crafte and policie that maye be, againste it. They hadde hartes replenished with all worldlye subtiltie: they deuised all the gylefull wayes that could be inuented: And yet whyles they made traines to entrap hym, they perceiued that there were snares prepared and layed for themselues.

* 1.10For they thought thus in their mindes: If we saye, from heauen, then will he replie: Why dyd you not then beleue him, when he bare witnesse of me? If we saye of men, we stande in ieopardie to be assaulted of the people. For Iohn was of very great authoritie among the people, and the memorie of him was reputed blessed and holy, because no man doubted but he was a prophet in dede. And for this cause, albeit they were proud felowes and of an haut courage, yet thought they it better to be a litle ashamed, then openly to be reproued, or stoned to death.

Therfore vnto Iesu, who required an aunswere, they sayde: We cannot tell. Then Iesus paying them home againe with a lyke aunswere, sayd vnto them: If you know not to me warde that ye know, neither will I shew you by what authoritie I do these thinges that I do. Compare my dedes with Iohns, and then waye and ponder with your selues whether it be mete, if ye doubted not of his authoritie, to doubte of mine.

Notes

• * 1.1

  Go youre waye into the towne. &c.
• * 1.2

  And they brought the Coalte to Iesus.
• * 1.3

  And caste their garmē¦tes on him.
• * 1.4

  The Byshop of Romes pompe is co∣uertly descri∣bed.
• * 1.5

  And nowe the euētyde was cum.
• * 1.6

  And Iesus went into the temple &c.
• * 1.7

  And he taught thē salyng, &c.
• * 1.8

  For thei fea¦red him be∣cause all the people, &c▪
• * 1.9

  And as he walked in the tēple. &c,
• * 1.10

  And they thought in themselues &c.