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

The .xij. Chapter.

[ The texte.] ¶And he began to speake vnto them by parables. A certaine man planted a ••ynty 〈◊〉〈◊〉 & compassed it about with an hedge, & ordeined a wynepresse, and bustded a toure, and let it out to hier vnto husbande men, and went into a straunge coūtrey. And when the time was cum, he sent to the husbandmen a seruaunt that he mighte receyue of the husbande me••ne of the fruite of the vyneyarde. And they caught him, and beat him, and sent him awaye a∣gain emptie, and mor••ouer he sent vnto them another seruaunt, and at him they ca•••• 〈◊〉〈◊〉, and brake his deade, and sent him awaye againe all to reuiled: and againe he sent another, and hym they kylled, and manye other, beatyng sum, and kyllyng sum. And so when he hadde yet but one beloued sonne, he sent hym also at the laste vnto them, saying: they will feare my sonne. But the husbandemen sayde among themselues: this is the beyre, cum let vs kyll hym, and the inheritaunce shall be ours. And they toke him, and kylled hym and caste hym out of the ••yney ••rde.

AFter the priestes, Scribes and head menne hadde by reason they perceiued the traine that was made for them auoyded, as well as it woulde be, the inconue∣nience of this question, the lorde Iesus put forth vnto them another question by waye of a ridle or darke pa∣rable, whereunto whiles they vnaduisedly aunswered; they bothe condemned theyr owne wickednesse, and al∣so graunted that the authoritie (whiche they had hy∣therto somuche bragged and boasted on) ought wor∣thily to be taken awaye from them, and geuen vnto other. The parable was suche. A certaine man planted a vyneyarde, and hedged it round about, lest it should be open for man and beast to runne into: & digged therin a cester••e to receiue the newe wyne, and builded also a tower to defende it with all. When it was in this wyse sufficienty furnished with all necessaries therunto belongyng, he let it out to hier to husbandmen▪ and anon as he had so done he went into a straunge countrey. And when grape time was cum, he sent his seruaunt to the same husbandmen vnto whome he had set it out, to receiue of them the fruite therof. But they being in a conspiracie, toke the seruaunt, and all to beat hym, and sent hym home agayne emptie. This notwithstan∣ding y^e ientle landlorde sent againe another of his seruauntes. But they now made worse throughe his lenitie and gentlenes, cast stones at hym, and brake his head, and sent hym likewyse awaye agayne all to reuiled, without anye fruite, but laden with iniuries. Yet for all that thesame moste gentle lorde wēt not about in all haste to be auenged, but nowe the thyrde tyme sente another seruaunt, and him also they slew. Agayne after he had sente diuerse of his ser∣uauntes, one after another, the ende and conclusion was, that eyther they bet them all, or els slew them. He had then left his onely sonne whom he loued tē∣derly. Therfore because that of his wonderfull gentlenesse, he woulde proue all the wayes and meanes that myght be to reconcyle them, laste of all he sent hym also vnto them, thynckyng thus with himselfe: Although they haue des∣pised my seruauntes, yet at the least wyse they wyll reuerence this my sonne. But the malice of the husbandmen conquered all the lordes clemency & good∣nesse. When they sawe howe his sonne was cum, then fell they in a conspira∣cie together, for a more mischieuous purpose. Here now, sayd they, is the heire: cum let vs kill hym, and by this meanes the whole herytage shall be ours. Then layde they handes on him, and cast him out of the vineyard, & slew him.

[ The texte.] ¶What shall therfore the Lorde of the vyneyard do? He shall cumme and destroie the husbandmen and let out the vyneyard vnto other. Haue ye not red this scripture? The stone whiche the builders dyd refuse, is become the chief stone of the corner. This is the lordes doing, and it is maruaylous in our iyes. They went about also to take hym, and feared the people, for they knew that he had spoken the parable agaynst them. And they lefte hym, and went theyr waye.

When the lorde had made an ende of this parable, he asked the priestes, and scribes: What shall therfore the lorde of the vineyarde do vnto suche husbād∣men? They not markyng whereunto the parable or similitude tended, so an∣swered the lorde that they gaue sentence directly against themselfes. He shall cum, say they, and punishe the husbandmen, and set out the vineyard vnto o∣ther more faythfull and trustie persones.

When Iesus had alowed this answer, he added a testimony out of y^e p••••••e, seekyng for an interpretacion of them who professed the knowledge of the lawe. Haue ye not read, saythe he, this scripture folowyng? Thesame stone whiche the builders refused, is made the head stone of the corner. This was the lordes doing, and it is meruailous in our iyes. Here awakened they and perceiued how theyr mischieuous purposes were not vnowē vnto Iesus, and vnderstood also that theyr vncurable malyce was plainly described by this darke parable. God committed vnto them his people, as a vineyarde diligently fournished with all thinges belonging to the discipline of godlynes to be well husbanded. Then he, as though he had bene in a strange countrey suffered them to doe therwith what them liked. But they husbanded it to their owne profit and commoditie, and nothing for the lordes behoofe, who ought of ryght to haue receiued the fruite therof. When they were slacke and negly∣gent in doing of their duetie, he warned them therof by diuerse prophetes: but for all that they waxed euery day worse and worse, and at the length w••re redy to expulse Iesus his only sonne out of Ierusalē, and put hym to death perswadyng themselfes that he being once slayne, they should be the onely lordes and proprietaries of the vineyarde. But contraryewyse it was then to cum to passe, that by the moste iuste vengeaunce and punishment of God (whom thei had so many times and ofte despised) the temple, and soueraigntie of religion shoulde be taken quite from them, and geuen to the apostles. For afterwarde Iesus (who was by thē as a naughty stone, cast out of the buil∣ding of the Synagoge) was contrary to theyr expectacion chosen by the wyll of God, to be the head corner stone, in the building of the church, that shoulde be builded bothe of the Iewes, and Gentiles: to thentent that he beyng the middle, and vnmoueable stone, should hold together those two peoples, as it were bothe the walles of the same churche, in one euangelike and christen faythe.

They vnderstoode the Parable, they knewe the Prophecye, and yet blin∣ded with obstynate malyce would not tourne from their wickednesse, but for feare of the people that stode rounde aboute them, went theyr waye from Ie∣su, entendyng to bryng aboute by pryuye traynes, and subtyltie, what they could not openly doe. Surely there is none so mischeuous a kynde of man∣slaughter, as that whiche is cloked with a colour of iustice and holynesse.

[ The texte.] And they sent vnto hym certayne of the Phariseis, and Herodes seruauntes to take hym in his wordes. And assone as they were cumme, they sayde vnto hym: Maister, w•• knowe that thou art true, and carest for no man, for thou consydered not the outwarde ap∣p••ran̄ce of men, but teachest the waye of God truely. Is it lawful to pay tribute to Ceasar or not? ought we to geue, or ought we not to geue? But be vnderstode theyr simulacion, and sayd vnto them: why tempte ye me? Bryng me a peny that I maye see it. And they brought it. And he sayth vnto them: whose is this Image, and superscripcion? And they sayd vnto hym: Ceasars: And Iesus answered, and sayde vnto them: Geue to Ceasar the thynges that belong to Ceasar: and to God the thynges whiche pertaine to God. And they mar∣uayled at hym.

Wherfore makyng as thoughe themselfes had been quiet, and no medlers, they set a worke certayne notable wicked personnes of the Phariseis, and the Herodians whiche dissented in doctrine among themselfes, but in hatyng of Iesus agreed all in on. Oh folysh wysdome of this worlde. They that haue been so oftymes put to the worse, dooe ofte tymes cumme again, and assayle

hym, to thentent it may appeare that they are at all sayes vanquished, and in conclusion depart their waye as vnequal matches to cope or encounter with Goddes wysdom. For nowe was it tyme that Satan (who of late assayled the Lorde, but went away with losse of victorie) should by his garde, and my∣nisters bring forth all his artyllary and engins against him.

Therfore they that are set vp to playe this parte, goe vnto Iesus, and pro∣poune vnto him a capcious question, because to seke some occasion of his wordes, and answeres therevnto▪ whereby they maye haue hym condemned before themperours deputie. They begin with a very flatering proheme, as thoughe he could be deceiued with faire wordes, who so ofte times declareth howe there is nothyng that he knoweth not. Maister, say they, we knowe right well that thou art a teller of trouthe, and fearest no man, but frankely speakest the truthe without regarde of persone. Neyther art thou any whyt moued with the dignitie, or hygh auctoritie of any manne (as many other b••, that flatter and coury fauoure with potentates and great menne) but (menne contemned) thou trewly teachest what god hathe commaunded. Therefore tell vs also we praie the: Is it lawfull for vs to pay tribute vnto thempe∣rour? or is it not lawfull? The phariseis helde stifly that the Iewes, beyng a people dedicated vnto god, ought not to be tributories vnto Heathen Empe∣rours, and worshyppers of Idolles.

On the other syde, the herodians defended themperous right. This deceit∣full proheme tended hereunto, that yf he had geuen sentence for the phary∣seis, then should he haue been accused of the Herodians for an authour of re∣bellyon, or insurreccion againste themperour. Iesus, vnto whom theyr craft and wylines was not vnknowen, beyng not contented with them, for that they came not to learne, but to tempt him, aunswered: Why doe you tempte me? bring me forthe a peny that I maye see it. And byanby it was brought him. Theyr seruice was not to seke in making of the traine, whiche came purposely to take him in a trippe. Then loked he on the peny, and sayd: whose is this Image, and superscripcion? They answered: themperours. What is this? knewe not Iesus (vnto whome nothyng is vnknowen) the Image or title of themperoure: and did the Phariseis and Herodians knowe it? Yes ve∣rily he knew it well ynoughe, and that before he loked thereon. But he sought an occasion to make a conuenient answere vnto theyr deceitful question. Here was an ensample geuen to declare howe they ought to knowe nothyng of princes affaires, whose duetie it is, for asmuche as they professe themselfes to be Christes vicars in earthe, to preach••, and teache heauenly matters. Now heare an answer worthy to cum out of Christes mouthe. Yelde ye, saith he, those thinges that pertaine to themperour, to themperour: and those thin∣ges that belong to god, vnto god. He disaloweth not, if suche as are dedicated vnto god, giue vnto themperour, be he neuer so vngodly and wicked a prince, that, whiche is due vnto hym for gouerning of the common weale, or what he otherwise violently exacteth (because that losse of money doth not make men vngodlye) but he monisheth vs, occasion seruing him, of a thyng whiche is more to the purpose, that is, howe all ought to be yelden to god, that is due vnto god. A vile piece of coyne had grauen in it a title, and ymage of thempe∣roure. If thou knowest this title, and art content to geue vnto him his due∣tie, howe muche more then oughtest thou to yelde vnto almighty god (whose

Image euery manne beareth) what he ought of duetie to haue? When thou receyuedst Baptysme, Goddes image was printed and grauen in thy soule. Why doest thou then geue it vnto the deuell? Thou gloryest in the name, and tytle of a Chrystian manne: Why yeideste thou not vnto Christe, that thou ••west hym by reason of thy profession? All that were there present maruayled at this discrete and wyse aunswere. Two sectes of the Iewes were nowe put to sylence with one saying.

[ The texte.] ¶There came also vnto hym the Saduceis, whiche say that there is no resurreccion. And they asked hym, saying: Mayster, Moyses wrote vnto vs, yf any mannes brother dye, and leaue his wyfe behynde hym, and leaue no chyldren, that his brother shoulde take hys wyfe, and rayse vp seed to his brother. There were seuen brethren, and the fyrst toke a wife and when he dyed, left no seede behynde hym: And the seconde toke her, and dyed, neyther lefte he any seede. And the thirde in likewyse. And seuen had her, and lefte no seede behinde them: Laste of 〈◊〉〈◊〉 the wife dyed also. In the resurreccion therefore, when they shall ryse a∣gaine, whose wife shall she be of them? for seuen had her to wife. And Iesus answered, and sayde vnto them: Doe ye not therfore erre because ye vnderstande not the Scriptures, ney∣ther the power of God? For when they shall ryse agayne from death, they neither marrye, nor are marryed, but are as the aungels whiche are in heauen As touchyng the deade, that they ryse agayne haue ye not rede in the booke of Moyses, howe in the bushe God spake vnto hym, saying? I am the god of Abraham, and the God of Isaac, and the God of Iacob, he is no god of the dead, but the god of liuing. Ye are therfore greatly deceyued.

Then came the secte of Saduceis, who denied the resurreccion of bodyes, auouchyng manne wholy to peryshe after deathe. Neyther beleued they that there was any spirite or Aungell, wherein they dissented in opinion frō the Phariseis. These grosse felowes had also a capcious question wherwith to tempte goddes wisdome. Iesus did then take vpon him the person of an vn∣learned and ignoraunte person: but that thyng whiche in hym was loweste, was hygher, and of more excellencye then that whiche in menne is hygheste. They assayled hym on this wife: Mayster, Moises in the booke entitled deu∣teronomium, hath lefte vs this lawe, that yf any maried manne dye without issue, his next brother in age should marry the wydow, and of her beget chyl∣dren to beare the dead mans name, And yf he deceasse without chyldrē to, then the next vnto hym should succede in his place or roume.

It chaunced that of seuen brethren the eldest maried a wyfe: he dyed without issue: Then came the nexte brother in age, according to the prescripcion of the lawe, and maried the widow: and he beyng lykewyse departed without chil∣dren, the thyrde brother succeded: and after hym all the other by course, vn∣to the seuenthe, and last manne. Eche of them one after another, marryed her, and eche of them deceassed without issue. At the length the woman also dyed herself. Therefore when the tyme of resurreccion shall cumme, and the seuen brethren, and the woman shall reliue, which of them all shall chalenge her for his wyfe? for in her lyfe tyme she was like wyse maryed vnto them all seuen. The Saducies thought they woulde by thyncōuenience that they inferred of this case, make the resurreccion of the dead to apeare a very fonde thyng, and disagreable to reason: specyally yt there shoulde then ryse strife and debate a∣mong the brethren for the wyfe, whiche was common vnto them all. Iesus grutched not to teache those grosse felowes, saying: Doethe not thys question playnly declare that you be in a wrong belefe, and altogether out of the waye, for asmuche as ye neyther vnderstand the Scriptures, nor yet per∣ceiue the power of almighty God? The Scripture is spirituall: & God who

made manne of naught, canne rayse hym agayne at his pleasure, from death to lyfe. He wyll not onely make the deade aliue agayne, but also rewarde them with lyfe euerlastyng.

Nowe wedlocke was inuented among menne for this purpose, because the thyng (I meane mankynde) whiche of it selfe, and owne propre nature conty∣neweth not for euer, myght by procreacion and encreasyng of the worlde, be multiplied, preserued and contynued. But whereas menne neyther dye, nor be borne after the common course of the world, what nedeth there any matri∣monye? For after the resurrection of the dead, neyther shall any manne mary, nor any manne geue his daughter in maryage to an other: but as the angels of god in heauen, because there is among them no mortalitie, knowe not the vse of matrimony: so shall they that shall be relyued in the generall resurrec∣cion, be made lyke vnto the aungells, theyr bodies beynge all spyrytuall and immortal. Furthermore why do you thinke it disagreable to reason to beleue that the dead shall aryse agayne? Haue ye not redde in holy scripture (the auc∣toritie wherof is counted among you holy, and inuiolable) what god sayed when he spake vnto Moyses out of the bushe? I am, saied he, the god of Abra∣ham, the god of Isaac, and the god of Iacob, they were then dead, and yet doth he call himselfe theyr god. Therfore euen the dead do verily lyue because their soules remayne styll aliue.

And if it be so that theyr sowles remayne, what great maystrye is it then for God to call them agayne into theyr olde bodyes, wherein they dwelt before? But yf the dead be vtterly perished, so that nether bodye nor soule remayneth alyue, then standeth it not with reason, that he is called the God of the deade. As no man glorieth that he is a king of those that are not, so is God the God of the liuyng, and not of the deade. Wherefore you Saduceis are farre decei∣ued, imagyning that there shall be nothying in the lyfe to cum, otherwise then you see in this present life. Those thinges no doubt haue a more true and bles¦sed beyng whiche are not vnder mans corporall light, then those whiche are seene with bodelye iyes. There is nothyng that more truly is, then god, and yet he is not seene, but felte or perceyued.

[ The texte.] ¶And when there came one of the Scrybes, and hearde them disputyng together, and perceyued that he had aunswered the•• well, he asked hym: whiche is the fyrste of all the commaundementes? Iesus answered hym. The fyrste of all the commaundementes is: Beare O Israell: The Lorde oure God is lorde onely, and thou shalte loue the lorde thy God, with all thy hatte, and wyth all the soule, and with all thy mynde, and with all thy strength. This is the fyrste commaundement. And the second is like vnto this: Thou shalte loue thy neybour as thy self There is none other commaundement greater then these. And y^e Scribe sayde vnto hyme well Mayster, thou haste sayde the trueth for there is one God, and there is none ••ut he. And is loue hym with all the harte, and with all the mynde, and with all the soule, and with all the strength, and to loue a mannes neyghbour as hym selfe, is a greater thynge, then all burnte offerynges, and sacryfices. And when Iesus sawe that he answered discretely, he sayde vnto hym: Thou art not ferre from the kyngdome of God. And no man after that durst aske hym any question.

Yet for all this these wicked felowes made not an ende to tēpte Christ. After the Saduceis came the Pharyseis, and the Scrybes, who were encouraged to take hym in hand, because he hit the Saduceis in the teethe with ignoraūce of the law. For the Scribes and the Phariseis auaunt themselfes more then other, for the great knowledge they pretende to haue in y^e same: and dissenting in opinion from the Saduceis, do beleue there are angles, and spirites: and

that mens soules remayne aliue after the bodyes be dead: and finally that the dead shall ryse agayne. These felowes beyng right glad that the Saduceis were put to a foyle & blancked, and that Iesus had aunswered to their min∣des, dyd lyke learned men, propoune and putte forthe vnto hym by one of the scribes, set vp for the nones to playe this parte, a notable question out of the moste inward misteries of the law. They asked hym what was the chief, and greatest commaundement in the whole lawe? Iesus straightwayes answe∣red them out of the boke entyled Deuteronomium, where as it is written on this wyse: Heare O Israell, the lorde thy God is one god, and thou shalt loue the lorde thy God with all thy harte, and with all thy soule, and with all thy mynde, and with all thy strength. This is the chiefe and greatest commaun∣dement: next vnto this, is that that foloweth: Thou shalt loue thy neyboure none otherwise then thyselfe. There is no other commaundement greater then these two, because they comprise the summe and effect of the whole law. Whē the Scribe heard him saye so, he sayde againe: Thou hast wel & truly answe∣red how there is one God, and none other but he, and that to loue him with all the harte, and with all the vnderstandyng, and with all the soule, and with all the strength, is a thing whiche passeth all burnt offrynges, and other sacrifi∣ces. Iesus perceyuyng that he had ryght discretly aunswered, sayd vnto him: Thou arte not far from the kyngdom of God. For the euangelyke godlynes standeth not in sacrifices of beastes, but in cleannes of spirite. He is not farre from this meaning, whoso preferreth that commaundement whiche is spiri∣tuall simple or plaine, before all other preceptes, whiche be rather figures and tokens of true godlines, then the thyng selfe. But the cōmon sorte of the Iewes beleue verely that the chiefest parte of vertue and godly lyuing, standeth in visible thinges, as in washinges, in kepyng of the sabboth daye, in choyce of meates, in offred giftes, in sacrifices, in holy dayes, in fastinges, and in long prayers. Whoso with all his harte loueth god, for gods self (the whiche can neuer be loued enoughe) and his neybour for goddes sake: thesame hath made sufficient sacrifice. After that Iesu had thus with his wisdome euery where confoūded and ouercum them, that ceassed they to tempt hym, lest they should haue departed with greater shame, if they had been styll reproued in the pre∣sence of the people. They counted Iesus for an ignoraunt person, and anaun∣ted and set out themselues among the simple & vnlearned people, what with their magnifike and hye titles, and what with theyr tragical and maskyng ap∣parell, as thoughe they had been almost god almighties peeres. Howbeit the euangelike and godly wysdom, stādeth not in the multitude of sciences but in purenesse of spirite. As Iesus was reputed among the scribes, Phariseis, priestes, and head mē of the people, so afterwarde were the apostles taken for rude and ignoraunt persons among the Phylosophers, rulers, and princes.

[ The texte.] ¶And Iesus answered, and sayde, teachyng in the temple: Howe saye the Scribes that Christ is the sonne of Dauid? For Dauid himselfe inspired with the holy ghost, sayed: The lorde sayde to my lorde, syt on my right hande, tyll I make thyne enemyes thy foote stoole. Dauid himselfe calleth hym lorde, and howe is he then his sonne? and muche people hearde hym gladly.

But although the Scribes and Phariseis ceased to tempte Iesus, yet ceased not to teache them. For when he had propouned vnto them being as∣sembled altogether, a question, and asked whole sonne was Messias whome they wayted for, and they had answered againe out of the Prophetes, the sōne

of Dauid: he moued a doubte that none of them all could assoyle, saying: how standeth it that Messias is the sonne of Dauid, since Dauid himselfe inspired with the holy ghost, speaketh in the Psalme as foloweth? The lord sayde vn∣to my lorde, sitte on my right hand, till I make thyne enemyes thy footestole▪ Sith thauctoritie of the progenitoures is greater then is thauctoritie of the of spring and neuewes, by what reason then dothe Dauid call hym, who shal be borne of his seede, his lord? It is a lyke thing, as thoughe the father would call the sonne Lorde. The Scribes, and the Phareseis, who had in them the spirite of the fleshe, as yet vnderstode not this misterie. Dauid inspired with y^e holy ghost, sawe in Christ, whoe was not then borne, a thing farre aboue the nature of manne, where as himselfe was nothing els but a man. Nowe when the Scribes, and Phariseis helde theyr peace, and coulde make no aunswere hereunto, the moste parte of the people fauoured Iesu, and had a great delite to heare him dispute and reason the matter.

[ The texte.] ¶And he sayed vnto them in his doctrine: beware of the Scribes whiche loue to goe in long clothing, and loue salutacions in the market place, and the chiefe seates in the congre∣gacions, and the vppermoste towmes at feastes, whiche deuou•• wydowes houses, and vn∣der a pretence, make long prayers. These shall receyue greater damnacion.

Wherefore Iesus perceiuing them to be curable, and knowing also how the priestes, Scribes and Phariseis of a purpensed malyce▪ perseuered in their vn∣gracious purpose, began openly to disclose theyr naughtynes in thaudyence of the people, not because to backbyte and slaunder them: but he toke from thē the visure of counterfaite vertue and holynes, lest they shoulde frō thenceforth any more deceyue the people. For nowe the tyme required that he should so do. Therfore putting forthe and preaching vnto them his owne doctrine, that is to say, a francke doctrine, and suche a one as flattereth and coureth fauour with no manne, he saied: beware leste the royall shew of the Scribes, & Pha∣riseis deceiue you. They studye not your soule healthe, but theyr owne glorye. For they couet to go in long roabes doune to the ancle, to thentent they maye appeare to be men of geat perfeccion: and they seke after salutacions in y^e mar∣ket place, and the preferment of the chiefe seate in assemblies: and in all feastes, and bankets the first place or vppermost roume of the table. They vse also long prayers, bycause they maye seeme holyer then other. And by reason of souche coloured holynesse, they crepe into the fauoure of blessed and godlye wydowes, but symple withall: whiche for diuers causes are apte to be decey∣ued, eyther bycause of the weakenes of theyr sexe and kynde, or for that they be wydowes, and lacke husbandes to defende them, or els bycause they be ryche and wealthy. To thē cum they of their owne swinge, vnder pretēce to be their patrones, and defendours, and with theyr counterfayte holynesse deuour vp their houses. But so litle shall this their Hipocrisy profite theim that they shall be more greuouslier damned of god, for so muche as they couered their naugh∣tynes with a coloure of holy and vertuous lyuing. Therfore take ye good hede of those, leste ye be deceyued.

[ The texte.] And when Iesus sate ouer again•••••• the treasury, he behelde howe the people put mo∣ney into the treasury, and many that were riche, caste in muche. And there came a certaine poore wydowe, and she threwe in two mites, whiche make a fart••yng. And he called vn∣to him his disciples, and saieth vnto them: Verilye I say vnto you, that this poore wydowe hath caste more in▪ then all they whiche haue caste in to the treasurye: for they all dyd caste •••• of their super••••uitie, but she of her pouertie dyd caste in all ••hat euer she hadde, euen all her lyuyng.

These thinges done, Iesus went into that parte of y^e tēple where the treasury was, wherin the offered gyftes were kepte, and sytting directly against it, behelde those that made their oblacion, and caste in giftes. And many riche folkes caste in great giftes, whom the priestes woulde therefore shoulde bee counted as it were more holier then other, measuring their godlynes, after the rate and measure of the gifte that they offered.

In the meane season there came also a certaine poore wydowe, and threwe in two little pieces of coyne, whiche made a ferthing. There was none among them all that preferred not those ryche folkes before this poore woman. But Iesus iudgement farre differeth from the iudgemēt of the Scribes, and Pha∣riseis, the whiche thyng he woulde not haue his disciples ignoraunt of. I tell you, sayeth he, for a certaintie, this widowe, be she neuer so poore, hathe geuen more to the treasury, then all the other, whiche seeme to haue geuen mooste lauishely. For the other gaue of their abundaunt superfluitie. They gaue muche, howbeit they reserued more to themselfes. But this woman of her lyttle poore substance, hath geuen all together, reseruing nothing vnto her selfe. For God doeth not esteme the gifte after the measure and value of the thyng that is geuen, but after thaffeccion & minde of the geuer. Iesus is plea∣sed with suche a wydowe, and dayneth to bee her spouse and conforter. The Synagoge like a proude housewyfe boasteth and craketh vpon the riches of her righteousnes: she boasteth vpō her ryche ornamētes of good workes. She glorieth in her housebāde Moyses, vnto whom she was neuer obedient: She auaunteth herselfe, because the prophetes were her sonnes, whome she eyther slewe with wicked murther, or at the least wyse persecuted. She hath euer in her mouth, the lordes tēple, the lawe of God, the Patriarches, Abrahā, Isaac, Iacob, and Israel. She goeth with her garde of priestes, Scribes, and Pha∣riseis. But the churche like a poore wydowe hath nothyng to boast vpon. She knowledgeth lacke of good workes: and yet that litl•• that she hath, she wholy dedicateth and offereth vnto God. Nowe what can be poorer then suche a wydowe, as leaueth herselfe nothyng at all? She knowledgeth not Moy∣ses to be her husband, because she knowethe not circumcision: because she abhorrethe the sacryfices of beastes, beeyng contented wholely to haue offe∣red vp her selfe vnto almyghtie God. The Lorde her spouse, inasmuche as he hath forsaken the yearthe, and is returned into heauen, semethe to haue forsaken his wydowe: whiche nowe like a woman destitute of all succoure, is spoyled, banished, imprisoned, afflicted, and oppressed bothe of the Iewes and Gentyles. She heareth dayly: where is thy spouse? It semethe that she wyll starue for hunger, whiche hauinge so small substaunce, hath cleane for∣gone that lyttle she had, and lefte herselfe nothynge. It semethe she wyll dye shortly w^t reproche of baraines, whiche hath lost her housband. But this wi∣dow which after the iudgement of the world is past all health, & vtterlye vn∣done, the prophete Esaie comforteth on this wyse: Be thou glad thou barayne that bryngest furth no fruit: breake furth and cry thou y^e trauailest not: for the desolate hath many mo chyldren then she that hath an husbande. Doe not we se that this prophecy is fulfilled? The synagoge is hongry, and dyethe. The churche is encreaced and spred abrode, triumphing in Martyrs, florishing in Virgins, and reioysynge in so many thousandes of Confessours. She hath

not one farthing of her owne proper riches: but of her spouses riches, she hath tried golde, fine and pure: she hath precious stones inestimable. For throughe sincere and pure fayth towardes her riche spouse, whatsoeuer he hath, she hath thesame. The synagoge, albeit she semed to geue much vnto God, yet dyd she reserue more vnto her selfe then was sufficient. Wylt thou see the Synagoge geuing her giftes▪ heare the Pharisey praying: I thāke the Lord, saith he, that I am not such a one as other men be. Nowe marke me how much he reserueth vnto himselfe when he saith: I fast twyse in the weke. I geue the tenthe part of all my goodes vnto poore people. On the other syde, marke the fashion of the wydow. She knocketh her brest, she dareth not once lift vp her iyes to hea∣uen warde, she doth nothing but crye: God be mercifull vnto me a sinner. The Sinagoge, whiles she craketh vpon her owne iustice hath neyther any of her owne, nor yet gods iustice. The churche whiles she renounceth and putteth a∣waye from her all glory of righteousnes and knowledgeth her owne vnrigh∣teousnes, is enriched with the iustice and righteousnes of her spouse.

Notes

• And again he sent an other. &c.
• And so whē he had yet but one be∣loued sōne. &c.
• But y^e hus∣bandmen sayd among themselues &c.
• They went about also to take him.
• For thou considerest not▪ &c.
• But ••e vn∣derstoode their simu∣lacion.
• And Iesus answered, and sayde vnto them.
• 〈◊〉〈◊〉 wer seuen bre∣thren.
• For when they shal a∣ryse agayne &c.
• Ye are ther∣fore greate∣ly deceiued.
• He asked him whiche is the first. &c.
• And no man after that durst aske hym any question.
• Nowe saye the Scribes y^• ••or••••, &c,
• And he said vnto them
• Whiche de¦uou•• wy∣dowes hou∣ses. &c.
• Th••se shall receiue grea¦ter ••ān••ciō.
• And manye that were riche cast in muche.