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

¶ The .xx. Chapter.

[ The texte.] ¶And it fortuned in one of those daies, as he ••aught the people in the temple and prea∣ched the gospell: the high priestes and the scribes came together with the elders, & spake vnto him, saying: Tell vs by what autoritie dooest thou these thinges? Eyther who is he that gaue thee this autoritie? Iesus aunswered and sayd vnto them: I also wil aske you one thing, and aunswere me. The baptisme of Iohn, was it from heauen, or of men? And they thought within themselues, saying: if we saye from heauen, he will say: Why than beleue ye him not? But if we say, of men, all the people will stone vs. For they be persua∣ded that Iohn is a prophete. And they aunswered, that they could not tell whens it was. And Iesus sayed vnto them: neyther tell I you by what autoritie I dooe these thynges.

AN occasyon therfore is sought, that although theyr faynesse to putte Christe to death was vngodly, yet they might afore men seme to dooe it of an earnest zele and fauour to righteousenesse. It befell therefore vpon a certayne daye, that as Iesus was ••eaching the people in the temple, and was styll dylygently re∣peating vnto them the newes gladsome, & to bee wished for, of euerlastyng saluacyon, the sayde hygh pryestes together with the scribes, the phariseis and the chiefe men of the lattee being in a confederacie, did assemble together in a clustre, to the ende they might at leastwise by theyr autoritie bri∣dle Iesus from the teachyng of his holy doctryne. They ••ould not condēne his wondrefull actes to be naught, whiche he had in so great a noumber wrought in presence and sigh••e of the people. They were not hable to confounde his doc∣trine, forasmuch as it was altogether consonaunt and agreable with the law, and with the will of God. Upon thys ground therfore doe they deuyse theyr

slaundreous querell agaynste hym, that thys autoritie to bee a teacher of the people, he had taken vpon hym of hymselfe, where he oughte to haue receiued it a•• their handes: wherein theyr drift was none other, but either to take ouer vnto themselues the glory whiche was due vnto God, or elles thereupon to frame some surmuised querelle of mouyng a sedicion to charge Christe with∣all, in that he called the people together, and kepte them about hym without the publique autoritie of the prynces. They goe therfore altogether into the temple to Iesus, saying: If thy will bee that we also shoulde beleue in thee, tell vs by what autorytie thou dooest all thyssame that thou dooeste. Thou doest baptise, thou doest preache, thou healest folkes on the Sabboth dayes, thou reacheste in the temple, thou gatherest disciples about thee, thou calleste people from theyr home and businesse and kepeste them with thee. Thou arte a manne to vs vnknowen: and as for publique autoritie or power haste thou none at all. Therefore who is it that hath geuen thee thys autoritie? But Iesus veraye well perceyuyng thys questyon to haue proceded from a wi••∣ked thoughte in them, that is to wete, of a purpose to laye some surmuised matier vnto hym, and not to learne: went not about to teache them, but dam∣ped theyr malice with an other question agayne, as if a bodye shoulde dryue out one nayle with an other out of a bourde. For they had had Iohn the Bap∣tiste in veraye great estimacion, and had come very thicke vnto hym, whan he baptised. And he sayde: Iohn also had gathered disciples vnto hym, and he also preached to great multitudes of people in soundrye places of the wil∣dernesse, and about ••••••ime Iordane, the kingdom of god to approche, he bold∣ly and frankely declared the damnable vices of all persones indifferently, and prouoked them to repentaunce. And yet had not Iohn neyther anye autory∣tie geuen hym of the priestes, the Phariseis and the chyefe men of the laytie: but he had come furth out of the wildernesse as a manne but newly come vp of late, being enspired and sente of God accordyng to the Prophecye of Esaie. But the question of these headmen beyng put foorth as a bayre to take hym in a trippe, ment none other conclusyo•• ne purpose, but thys. In case Christe had aunswered thatsame autoritie to had bene geuen hym of God, they would haue accused hym of blasphemie, in that he beeyng but a manne, tooke vpon hym that he had familiare talke or conuersacyon with God. And as for the bishoppes, the Phariseis, and the scribes, he had had no suche autoritie geuen hym by them. It remayned than by the conclusyon of theyr argumente, that the power whiche he tooke vpon hym was sediciouse, and comen of the in∣stinete of Satan. For they were veraye stiffe in thys poyn••te, that all power & autoritie of God was by due succession come vnto them, and none others, and that nothyng was deuoutly or godly executed, whiche were not executed and dooen by autoritie of them. And yet all the while beyng b••ynded with hatred, they had no remembraunce how they had highly regarded Iohn tofore doing thynges sembleable without any autoritie of all of men, yea in so muche that they woulde in anye wyse holde an argumente that Iohn was the Messyas, sauing that Iohn wrought no miracles. And yet for thys behalfe of working miracles, they ought so much the lesse to haue iangled for murmoured against Christe. No nor thys poynte neyther came not to theyr mynde, that God of long continuaunce afore tymes hadde geuen thys kynde of power, whan he spake by hys prophetes: The autoritie of the Prophetes, they receyued and alowed: but the thing foreshewed by the prophetes, they woulde not receiue.

The lorde therefore beeyng mynded to defeacte the malicious policie, and the loutishe false packyng of them, shaped them an aunswere in thys mannyer: Before that I make any aunswere vnto your demaunde, I on my partie also will demaunde a certayne questyon of you, whiche ye will be hable quickly to despetche with a woorde. And as soone as ye shall haue despetched that, than will I make aunswere vnto your question that ye nowe demaunde of me. Tel me thys: The baptysme that Iohn minystred vnto the people, whether was it from heauen, or elles from menne? And by whose auctoritie dyd he baptise, whether receyuyng it from heauen by the power of God, or els receyuyng it at your handes? The peruerse conseyence of the Iewes had at once a smelle and felyng of thys forked questyon: (whiche the sophisters call an horned question, because that to whether of both partyes a bodye shall make a direct aunswere, he shall renne on the sharpe poyncte of the horne, that is to saye, shall incurre inconuenyence and bee taken in hys aunswere.) If they had mynded to aunswere the veraye trueth of the mattier, the woordes of the tru∣eth was a playne and a ready tale to bee spoken: but they smelle themselues to be layed for by the same policie, and trayne, wherewith they layed a bayte for hym. Herupon goe they to a wyly counsayll together emong themselues. For none there is a more busye piece of woorke, then the framyng of a coun∣trefaycte matyer: and commonly one fraude halethan other at hys ••ayle, and one guyle draweth an other after hym. Therefore they laye theyr heades to∣gether thus conferryng emong themselues: what aunswere shall we make to thys doubtfull questyon? If we shall say, that Iohns autoritye came im∣mediately from heauen, he will strayght way hitte vs in the forehead with it, and will say: Why than dyd ye not geue credyte to hym, whan he testyfyed of me? He playnely confessed hymselfe to be inferyour to me, and vnwoorthye to beare my shoes after me. He openly confessed hymselfe to be an earthly manne and to speake earthelye thynges, and beeyng a basse slender persone to speake basse matiers, and that I beeyng issued from heauen was aboue all creatu∣res. Howe doe ye receiue his autoritie, as a thyng procedyng from God, and doe openly in the face of the worlde fynde slaundreous cauillacyons at myne autoritie, of whiche he gaue playne testimonie? That if on the other syde, we shall auouche that Iohn dyd nothyng by the autorytie of God, but of an hu∣mayne spirite onely, all the vnyuersall people will vpon vs with stones, be∣cause it is a thyng rooted in the heartes of them all full and whole, that Iohn was a Prophete, and that he wroughte by the inspiracyon of God whateuer he wrought. They had no care to aunswere trueth, but to aunswere y^t might best serue to their purpose. So doe false doctoures aūswer, not the thyng that scripture teacheth, but takyng suche sence therout by their interpretacion, as maketh to their affeccions. In case they shoulde haue aunswered trueth, theyr autoritie emong the people stode in great hasard, if they had aunswered false, they feared theyr lyues. They stode in great feare of men, wheras they cast of from thē the feare of God. Wherupon they aunswered, that they could not tel. There was none other hole but thys alone left open for them to escape oute at: but whan they had gotten suche an euasion, they doe all vnder one se••bla∣bly deliuer the lorde from aunswering to their question. For he saied vnto thē: Because ye fynde such euasions and sterting holes, and wil not aunswer that

ye knowe well enoughe: nor I neyther will not tell you, by what autoritye I doe these thynges whiche ye see: albeit ye are not ignoraunte of this thing ney∣ther, whiche ye nowe demaunde.

[ The texte.] ¶Than began he to put foorthe to the people this parable: A certain man planted a vineyard and let it foorth to husbandmen, and went himselfe into a straunge countrey for a greate season. And whan the tyme was come, he sente a seruaunte to the houseband men that they shoulde geue hym of the fruicte of the vineyard. And they beate him & sent him away emptie. And agane he sent yet an other seruaunte, and him they did beate & en∣treacted him shamfully, and sent him away emptie. And a gayne he sent the third also, & hym they wounded, and caste hym out. Then sayed the Lorde of the vineyard: What shal I dooe? I will sende my dere sonne, peraduenture they will stande in awe of hym, whan they see hym. But whan the housebandmen sawe him, they thought within themselues, saying: this is the heyre: come leat vs kill him, that the enheritaunce maye bee ours. And they cast him out of the vineyarde, and killed him. What shall the Lorde of the vineyard therefore doe vnto them? he shall come and destroye these housebandemen, and shall leat out his vineyarde to other.

The priestes, the Phariseis, the Scribes, and the headmen of the laitie beyng thus confuted, the Lorde by an by brought in a parable, whiche might laye playnely before theyr iyes theyr vncurable malice woorthie of damnaciō, who hauing bene so many wayes prouoked of god to amendement, had ••tyll growen euermore to wurse and wurse, rennyng in contempte of the lawe, striekyng the Prophetes, and puttyng them to deathe, and entendyng no lesse then afterwardes to put to deathe the sonne of god also, beeyng the extreme remedie of al eiuils, yea and to put him afterward agayne to more afflicciō in the Apostles and martirs. The tenour of the paraple is thys. A certayne man ({quod} Iesus) planted a vineyard, which he was singularly in loue withall, doing all that mighte possibly bee doen, that he might at length haue some fruict of the same. For he hedged it diligently rounde about, & builded a towre within it, for watching and kepyng of it, he dygged out a gutter to receyue the wyne when it were pressed, and he sette ferthermore a wyne presse in it. And whan it was thus well furnished with all thynges apperteynyng, he putte it foorthe to the handes of housebandemen, that they shoulde dooe all requisite house∣bandry vnto it, and gather the fruicte therof at tyme conueniente. Thys doen, he taketh a voyage into a ferre countrey, & continued a greate long season ab∣sent from home. This same verayly is the vineyarde of the Lorde Sabaoth, whiche the same lorde transposed & remoued out of Egipt, and set in the lande of beheaste: he hedged it aboute with the precincte of the lawe: he protected it with watching and keping of it his owne selfe in proper persone: he beautified it with a goodly temple: he added moreouer in it priestes, iudges, capitaynes, and teachers: he omitted nothing that to the ordreing or dressing therof might appertayne. And thys vineyarde beeyng thus furnyshed to the poynte deuyse, whā it had bene a long season loked for, y^t it should bring furth good grapes, did yet neuerthelesse through the defaulte of the housebandemen bryng furth wylde grapes. The lorde all this while, who in dede is no where not present, yet semed vnto them to bee absente ferre of, because hys conuersacyon was in heauen. Therfore whan it was a time due and seasonable for the people of Is∣rael at last to bring furth fruicte according for such the bountiful goodnesse of God towardes them: the maister of the vineyarde sent a seruaunt of hys, that is to say one prophet or an other, vnto the housebandmen, that is, to the prin∣ces, to the priestes, & to the Scribes, (who wer the bearers of all the swaigh and stroke,) that they shoulde rendre and yelde vnto hym, parte of suche

fruicte as had growen vp in the vineyarde. The housebandemenne, who had tilled and vsed the vineyard to the behoufe of themselfes, and not of the Lord, firste pumbled the seruaunte aboute the eares, and beate him, and than thrust him out by the shoulders, and sent him home agayne emptie. For to whome of the Prophetes hath not crueltie bene shewed? But so great was the Lordes ientlenesse and pacience, that although he were with an acte of greate despy••e prouoked to indignacyon, yet did he shewe none extremitie ne rigour towar∣des the housebandmenne: but he sente an other seruaunte to assaye whether he coulde call them home agayne to dooe theyr duetie as beecomed them. But they handled the secounde messagyer with no more ientlenesse ne fauoure then they hadde vsed the other afore. For whan they hadde sore coyled hym, and had reuyled hym with muche despyteous language, they sent hym also emptie home to hys Lorde: emptie (I say) of the fruicte whiche he looked for, but lo∣den with his backe burden of wrong & of ill handleing. For whither shoulde they goe, but to the Lorde, who sayed? The redresse be left to me, and I shall acquite it. The pacience of the Lorde, though it were after thys extreme sorte eftsones encensed to wrath: yet did he not for all thys steppe furthe to doe ven∣geaunce neither, but sent yet the thyrde seruaunte. And him too did the house∣bandemen sore wounde, & so send him home againe to hys maister emptie. For the goodnesse of their Lorde, which prouoked them to repentaunce, did encēce theyr malice, yea wurse then it was afore. And though al y^e despite wherwith they had grieuously handled the seruauntes that were sente, did of good cause touche the maister that had sente them, & thoughe they oughte nowe of good right to haue bene punished, which being so often occasioned to goodnesse had euermore growē forward to haynous dedes of mischiefe, euery one act wurse then an other: yet did the Lorde of his exceding great mercifulnes, make yet a ferther delay of his stroke and vengeaunce therfore, as one that was more de∣syrous to trye the vttermoste remedie possible, then to shewe or execute any ri∣gour vpon the housbandmen. And thus he caste with hymselfe in hys mynde. What may I dooe to bryng these wieked housbandemen of myne, to a better minde agayne, through whose defaute the fruicte of my vineyarde doeth now of a long continuaunce perishe vnto me? I haue sent so many seruauntes, it is not one whit the better emended. The thing whiche onely is yet behynde, that will I dooe.

I will sende my onely sonne, whome I loue tendrely. They whiche sette my seruauntes at naughte, yet peraduenture whan they shall see my sonne, though they will not loue him, yet certes they will beare some reuerence vnto him, and will wurshippe me my selfe in hym. Naughtie persones are woonte now & than at leastwise for very shame, to be brydled from a dede of mischiefe whiche they woulde els doe. This deuise therfore, that is, with the hasarding of his owne sonne to seke the sauing and recouery of his housbandemen, lyked the moste mercifull Lorde, as a Lorde being righte desyrous to saue men, and most slowe to strieke. The sonne being obedient to hys father, wente.

The housbandmen, whan they sawe the sonne, they did not onely not reue∣rence hym, but also with wieked stomakes turned themselues full and whole to the deuises, and purposes of moste extreme madnesse, saying emong them∣selues: Hitherto haue we shaken of the seruauntes that haue come to vs, this∣same is the sonne and the heyre who entendeth one daye to auenge the despyte dooen by vs vnto hys father. Leatte vs kylle hym, and so shall we recouer

the enheritaunce of this vineyarde for our owne behoufes, stoutelye settyng the Lorde at naughte. Thys deiuelyshe deuyse was well lyked emonge them being confederate altogether, and so they cast the sonne out of the vineyarde, and slewe hym. Whan the Lorde Iesus had with thys processe playnely she∣wed to the pryestes, to the Scribes, and to the chiefe rewlers, theyr ve∣ray owne conscience, who euen at that presente houre with all theyr endeuour a••tempted thesame that withyn a lytle whyle afterwarde they commytted in facte and dede, (leadyng Iesus foorthe, and crucifying hym withoute the citie:) turnyng hymselfe vnto them asked thys questyon of them. The matier goyng thus, what shall the Lorde of the vineyarde dooe vnto suche house∣bandemenne? Whan they eftesones vse theyr euasions to auoyde makyng of an aunswere, the Lorde sayed moreouer. The Lorde hymselfe will come, and will sende a shamefull ende to those housebandemenne, who coulde not bee woonne with any ientle fauour, and those same persones vtterly destruied by death, he will sette foorth his vineyarde to other housebandemen. By this say∣ing dyd the Lord sygnyfie, that the religion of the Iewes, should euen by the roote bee abolished, and the fruicte of the ghospell bee transposed and remo∣ued vnto the Gentiles by the ministery of the Apostles.

[ The texte.] Whan they heard this▪ they saied: God forbidde. And he beheld them, and said: what is this than that is writtē? The stone that the builders refused, the same is become the head of the corner, whosoeuer dooeth stumble vpon that stone, shalbe broken: but on whomeso∣euer it falleth, it will grinde him to poudre. And the hygh priestes and the Scribes the same houre went about to lay handes on him, and they feared the people, for they percei∣ued that he had spoken this similitude against them.

But the Phariseis (as men that coulde in no wyse away with the hearing of this) aunswered: God forbydde, it shall not bee so. For they well percey∣ued all thys parable to had bene tolde agaynste them: and where they coulde veray well away with the deiulishe purpose and deuyse to kyll Iesus, yet doe they vtterlye deteste and abhorre the iuste vengeaunce of God due for suche a wyeked purpose. But Iesus purposelye to shewe that the veraye same thyng which they denyed had bene foresayed of the Prophetes, that it would so for∣tune, cast an earnest iye vpon them, and (as ye woulde say) speaking vnto their conscience, sayed: If ye geue not credite to my parable, what is it than that ye reade in the Psalmes? That same stone whiche the builders cast aside and woulde none of, is become the head stone of the corner: whosoeuer shall light on that stone to stumble on it, shall be all to crushed, and agayn on whome the same stone shall fall hym shall it grynde to poudre. Christe sygnifyethe hym∣selfe to be the celestiall stone, sent of god, whome the Iewes refused, building vp theyr Synagogue without Christe: but God made hym the corner stone whiche knitteth together and closethe vp bothe the walles into one, and cou∣pleth twoo soondrye peoples into one churche and congregacion throughe e∣uangelicall fayth without the ceremonies of the lawe. And thys stone is a moste sure buckeler and defence agaynste all the assaultes of the worlde and of Satan vnto all suche, as beleuyng on hym, doe cleue fast vnto hym, and dooe rest or staygh on hym.

But he is sounde and vnresistable vnto suche as will rebell agaynste hym. For none there is so great a power of thys worlde, but that it is al to crusshed

if it stumble on thys stone. And certes stumble he dooeth at hym, whosoeuer resisteth hym and casteth hym of. Nowe on the other syde, drieuen to ponder shall that persone bee, on whome that stone shall lyghte in hys fallyng. And certes on suche doeth it lyghte, whome after they haue bene a great long time suffred, the stroke of God at laste falleth sodaynlye vpon, ere they bee aware or thinke on it. For one and the same stone, is lyfe to those that reste thereon, and damnacion to suche as are enemyes vnto it. These parables of the Lordes declaring, sette the heartes of the headmen, of the priestes, and of the Scribes in suche an eagre rage, that they were mynded euen there presente∣lye to haue layed handes on hym, but the drede of the people dyd at that tyme streygne them from that wieked vilannie, emong whome they sawe Iesus to be had in veray great pryce. For knowing themselues naughte in theyr owne conscience, they had smelled the parable whiche was tolde, to touche and hitte them as righte as anye thyng, and yet had the parable bene tolde to suche in∣tente as they might by the vnderstanding therof be called backe agayne from theyr moste deiulishe purpose whiche they had entended. But nowe are they made the more crabbed and fierce vnto dooing of mischiefe, by the selfesame thyng, where by they ought to haue bene clene discouraged and drieuen from theyr malice.

[ The texte:] ¶And they watched him, and sent furth spyes which should fayne themselues righ∣teous men, to take him in hys woordes, and to delyuer hym vnto the power & autoritie of the deputie. And they asked him saying: Maister, we knowe that thou sayest and teachest right, neither considerest thou the outward apperaunce of any man; but teachest the way of God truely. Is it lawful for vs to geue tribute vnto Ceasar, or no? He perceiued their craftinesse, & sayde vnto them: why tempte ye me? Shewe me a penye. Whose image and superscripcion hath it? They aunswered and saide, Ceasars. And he sayde vnto them: geue than vnto Ceasar, the thynges whiche belong vnto Ceasar, and to God the thynges that perteine vnto God. And they coulde not reproue his saying beefore the people: and they meruayled at his aunswere, and helde theyr peace.

Therfore beeing nowe departed, (by reason of standing in dreade of the people) from dooing the hainous acte in the open face of the worlde, whiche in their eiuill heartes they had already dooen, after they had once so determi∣ned: they goe about the bringing of it to effect by priuie traines of vndermy∣ning him: beyng euen somuche the more vngracious, that they ioyne fraude vnto their malice: lyke as a more mischieuous creature is he that sleagheth prieuely with poyson, then one that killeth with a sweorde. Now heare thou, o Theophilus, the wiles & traynes of the wicked priestes, whose desire was for thys cause to haue Iesus for euer destruied, that is to saye, to haue the trueth euangelicall vtterly oppressed, because that by the same veritie of the gospell was taken awaye from theim the farming of the vineyarde, the pro∣pre owning and possession wherof they had promised vnto themselues bothe perpetual foreuer, & also to come to them by title & succession of enheritaunce. They hide their angre shewing no manier countenaunce therof, and watche all occasions possible to put him to deathe. They colourably sende forth cer∣tain counterfeict persons, who shoulde feigne theimselfes to be iust & righte∣ous afore God (& nothing is there in the worlde more pestilent or deadly then is counterfeict righteousnesse) to the ende they shoulde out of hys woordes hunt out one poinct or other, wherof he might be detected before the Empe∣rour of Romes deputies, & before the lieutenaunt Pilate, who at that present

season was the hygh rewier in Iewry in Ceasars behalfe: and thys dyd they, to thentent and purpose that all the grutche, and querele of thys facte myghte bee layed ouer from themselues to the others, as though he had beene putte to death by the sentence and iudgemente of Ceasars officers, and that they on theyr parties as men vnculpable mighte appere to haue kept theyr handes from effusion of bloude. But the more they goe about by worldelye subtiltie to hyde it, so muche doe they more and more notoriously bewray theyr incom∣parable malice. The sayde disguisyng maskyng esquiers therefore of the bys∣shops dooe set vpon Iesus, & assayle hym with suche kinde of wordes as here ensue. Maister we haue throughlye seene thy perfecte vpryghtenesse: thou tel∣lest thy mynde playnely without any feare or dissimulacyon, and teachest eue∣ry thyng after the righte sorte, neyther is there with thee any suche respecte or accepcion of persones, that thou wilte tell me a lye for the fauoure of any man, bee he of neuer so muche power and autoritie: but thou hast euermore onelye God and none elles beefore thyne iyes. What is acceptable to hym and stan∣ding with hys pleasure, the same dooest thou playnely and without any feare teache. Teil thou vnto vs therefore what thy veray opinyon and mynde is in a mattier about whiche there is muche controuersie and variaunce emong no smalle noumber of vs: whether is it a thyng standyng with goddes pleasure and contentacion, that we geue tribute vnto Ceasar, or is it not? Iesus than who had a perfeict vnderstanding of these smoothe and swete hony woordes mening fraude and deceipte towardes hym, and knowyng veraye well to what ende thys snareful bayted question was ment, whiche was, that in case he had aunswered according as theyr veray hope was he woulde, that it were not standing with Goddes contentacyon that a people beeyng consecrated vnto God, shoulde bee in subieccyon, and shoulde paye tribute to an vngodlye prynce and an ydolatre, (whiche opinyon the Pharises allowed, though they durste not openlye speake it:) they woulde eftesones haue procured and ad∣dressed out some counterfeicte persones, whiche shoulde haue detected him of highe treason beefore Pilate (beeyng the emperours lieutenaunte:) he dyd by euangelycall policye in suche wyse defeate theyr maliciouse deceiptefulnesse, that he dyd bothe take awaye from them the occasyon whiche was soughte to doe him harme, and also put them in remembraunce what their duetie was to doe, whiche thyng vndoubtedly no man shoulde leaue vndoen without as∣sured peril & ieopardye of his life. For Christ was not come for any such pur∣pose, as to teache howe much was to be payed vnto Emperoures, or to Em∣peroures deputies: but what was due of the spirituall substaunce to bee payed vnto god, who is the Lorde of all thynges. Why come ye to tempt me (sayeth he?)▪ Shewe me a piece of your syluer coyne. For he knoweth not the image of Ceasar, forasmuche as he had nothyng in earthe. Whan the piece of coyne was shewed hym in hys hande, he demaunded whose phisyonomye it was, and whose tytle or poysee was written about it. For thys is a thing too, that a true Christian dooeth not knowe. But they who knewe it (that is men wedded to the worlde) sayed: Ceasars phisionomye and pryente it is.

Than {quod} Iesus byanby: than render and paye ye vnto Ceasar, yf anye thyng belongeth to his righte. For I force nothyng what the prynces of thys worlde dooe require by theyr exaccions. But thys is yet a greater poyncte of your charge, and more requisite to the purpose, that ye tendre vnto God, that

ye oughe vnto hym: know ye therfore the image of hym stricken and coined in youre hertes, acknowelage ye his title and poisee. All the soule is due to hym euery whit of it, and oughte not to bee in bondage to any other persone, then to hym, who created bothe the bodye and y^e soule too. And bearing (as it doeth) the image of God, wherefore is it paied for tribute to the deiuill? The subtyll awaiters to haue taken him in a trippe, meruayle at so warie and circumspect an answer. For the euangelical simplicitie hath a politique cast of it own too. Yet this notwithstandyng, they woulde not acknowelage the heauenlye wyse∣dome of God in him, but sorowed because there was nothing which they could reproue in all his talke.

[ The texte] ¶Then came to him certaine of the Sadducees which deny that there is any resurrecci∣on, and they asked him, saiyng: Maister, Moses wrote vnto us, if any mannes brother dye hauing a wife, and he dye without children, that then his brother should take his wyfe, & reise vp sede vnto his brother. There were therfore seuen brethren, & the first toke a wife, and dyed without children. And the seconde tooke her, and he died childelesse. And the thirde tooke her, and likewise the residue of the seuen, and leaft no children behind them, and died. Last of all the woman died also. Nowe in the resurreccion, whose wife of theim shall she be? For seuen had her to wife. Iesus aunswered and saied vnto them: The childrē of this worlde marye wiues, and are maried, but they whiche shalbe coumpted worthye of that world and the resurreccion from the dead, doe not marie wiues neither are maried nor yet cannot dye anye more. For they are eguall vnto the aungels, and are the sonnes of God, in somuch as thei are children of the resurreccion. And that the dead shal rise again, Moses also shewed besides the bushe, whan he calleth the lorde the God of Abraham, and the God of Isaac, and the God of Iacob. For he is not a God of dead, but of liuing. For al liue vnto him. Than certain of the Phariseis aunswered and saied: Maister, thou haste well saied. And after that durste they not aske him any question at all.

Whan the saied parties were departed from hym, there came vnto him of the secte of the Sadducees, who vnder a false title of righteousnesse made much high solemnitie of theimselfes, in like manier as the Phariseis had their name of excellencie in outward apparence to the sighte of menne, wherein they thought theimselfes ferre to surmounte and passe the other sectes.

And the secte of the Sadducees hathe this one propre••ie by theimselfes, that they dooe not beleue any arisyng again of the bodyes to bee after this lyfe, nei∣ther any parte of man to remayne after death, ne that there be anye Aungels. These Sadducees propoune to the Lorde suche a question as foloweth. Mai∣ster, such manier a law hath there been geuē to vs by Moses, that in case anye man, after he hath maried a wyfe, shalbee deceassed without chyldren: the bro∣ther of the partye so deceassed, shall marye the wedowe leaft by hym: and succe∣dyng in the place of his brother, shal reise succession and issue vnto his brother of thesame womans bodye. So than it fortuned, that there were seuen brethrē of whome the fyrst maried a wife, and died without issue. The nexte eldest bro∣ther tooke her that was leaft to wyfe, and dyed hymselfe lykewyse hauing had no chyldren by her. Nexte after hym succeded the thirde brother into wedlocke, accordyng to the course of his age, who on his partie also dyed withoute chyl∣dren. And short tale to make, in semblable manier was this womā maried vn∣to euerye one of them vntill the seuenth, and al had her, and yet made she neuer an one of theim a father, ne brought hym forth any chyld. In processe of tyme dyed the woman too. Now than at the general resurreccion, which of the seuen

brethren shall recouer the possession of this woman to his wyfe? For ons ma∣ryed she was to euerye one of theim, and she can not bee common to theym al, ne to any mo housebandes then one. By this toye hauing in it neither time nor reason, the Sadducees supposed that the opinion of the Phariseis myght bee wyped clene awaye, whiche Phariseis dyd stiefflye holde argumente, that the soules doe remayne after the bodyes be dead, yea and ferthermore that the bo∣dyes of the dead shall one daye returne to lyfe againe.

Now because these mennes apposyng of hym conteined in it more foolishe∣nesse, thē malice, Iesus vouchesalued to enstructe thē, saiyng: ye are in a wrōg opinion in that ye imagyne the like state of thynges to bee in the lyfe to come, as ye see in this presente world here. The children of this world, which worlde is neuer without successiue alteracion of some diyng euery day, and othersome daily cummyng into the worlde, dooe remedilesse seke out and procure wiues for their sonnes, and doe sette out theyr daughters in mariage to housebādes, for mankynde cannot by any other possible meanes bee continued in progene∣racion of issue. And therefore matrimonie emong them is not a thyng of blisse∣fulnesse, but of necessitie. But those persones to whose lotte suche blisse shall falle, that they maye be reputed woorthie the resurreccion of the iust, and wor∣thye thatsame worlde, whiche knoweth no mortalitie, suche neyther shall procure wyues for theyr soonnes, nor shall geue theyr daughters to house∣bandes in mariage. For what nede shall there bee of mariage or a carnall co∣pulacion, whan no bodye shall nowe dye? For they haue nowe alreadye suc∣ceassed any longer to bee carnall, and to bee subiecte to the incommodityes of this worlde, but haue nowe receiued a bodye that shall neuer dye, and shall nowe from hencefoorth none otherwyse liue then the Aungels dooe liue, emong whome there is no mariage ne vse of wedlocke because there is no necessitie of dying.

Here in this worlde they that of mortall parentes are borne mortall, dooe by the vse of matrimonye, make prouision and meanes for continuing the suc∣cession of mankynde: But those others beeyng nowe by the vertue of the spy∣rite newe borne againe, and made the sonnes of God liuyng for euer withoute ende, shall fele no misse of matrimonie, because they shall not knowe death, as beeyng nowe through resurreccion restored vnto lyfe immortall. And because thissame doubtefull question hadde bene propouned of the Sadducees pur∣posely to mocke the arisyng again of the deade, because they beleued not that the soules dooe remayne aliue after the death of the bodye: Iesus vouchesal∣ued to enstructe their ignoraunt hertes concernyng this case too, by autoritye of holy scripture, whiche holy scripture in dede they dyd not disalowe, but yet they dydde reade thesame not hauyng theyr myndes on it to marke it as they should doe. Ueraily (saieth he) to be a thyng possible enough, that y^e dead may arise agayn, and that the soules dooe not dye together with the bodyes, euen Moses hymselfe dooeth teache you to bee true, whose autoritie, forasmuche as ye dooe in other matters acknowlage, ye ought not in this case to reiecte. For Moses hath written, that God spake vnto hym after this manier oute of the bushe, whiche he had seen in redde flamyng fyer to burne without anye consu∣myng or wastyng. I am the God of thy father, the God of Abraham, the God of Isaac, the God of Iacob. &c. Now were Abraham, Isaac, and Iacob,

at that tyme alreadye buiried in graue: That if according to your opinion, e∣uery one which dyeth, dyeth for altogether, and dyeth neuer to be recouered a∣gayn: how doeth god call hymselfe god of theim that be none suche? For seing that God is y^e veray true liuing god himself, or rather (more truely to speake) is veray lyfe selfe: it is a thyng vnconueniente, that he should call hym self the God of suche as by meane of deathe are vtterly perished and gonne for euer. But they are not so gon, forasmuch as the chieffer parte of theim remaineth a∣liue, that is to were, the soule, beeing the parte whereby our life is in vs. In o∣ther liuyng creatures besydes man, death is an vttre perishing for euer: for in theim aswell the bodye falleth altogether downe as soone as it is destitute of lyfe, as also the soule, which in theim is naught els but a certayne harmonye, and proporcionate agreyng together of the qualites and humours of the bo∣dye, whiche as soone as thatsame temperature is dissolued, vanisheth awaye immediately as a thyng of nothyng. But in man deathe is nothyng els, but a pluckyng of the soule in soondre from the bodye, so that the better parte of the twoo that are in vs remayneth styll vncorrupted, and the bodye only is for a season not vttrely perished neyther, but as ye woulde say, putrified. And the∣same body to be restored agayn by the power of god at the resurreccion, ought not to seme any meruaill vnto you, forasmuche as ye daily see of a dry graine of sede caste awaye into the earth, and there putrified, a newe and a liue tree to spryng vp, whiche laie hydden in a litle smale and deade sel••e grayne now bui∣ried in the grounde. Therefore such as are dead, to you ward are dead in dede, forasmuche as ye are not hable to reuiue them agayne: but euerie one of them, yea euen they that are deade also dooe lyue to godwarde, in whose hande it is, whansoeuer his wyll shall bee, to restore the soules that haue beene plucked a∣waye, euerie one to theyr owne bodies agayn. Whan the Sadducees at these saiynges helde theyr peace not hauyng a worde to speake: certayne Scrybes allowed the talke of Iesus, because that concernyng this case, the Pharyseis and the Scribes did consente in opinion agaynste the secte of the Sadducees. Notwithstandyng lyke as the opinion of the Phariseis and Scrybes was in this behalfe righter then the opinion of the Sadducees: so were their hertes more replete with mischiefe and vngraciousnesse. For in suche a place dooeth there lesse parte of malice remayn, where there resteth more of grosse ignoraūce and defaulte of learnyng. Thus after that Iesus had in vayne beene tempted and proued of soondrye sectes of the Iewes, (for he had afore this tyme aun∣swered the Phariseis to their question concerning the greateste precepte of the law,) and not one of them al had had suche spede as he woulde in that y^• he had attempted: no man durst auenture any more to be buisie or to beginne with him in demaundyng of any questions.

[ The texte.] ¶And he saied vnto theim: Howe saie they that Christe is Dauids soonne? And Dauyd himselfe saieth in the booke of the Psalmes: The Lorde saied vnto my Lord, sitte thou on my right hande, till I make thine enemies thy foote stoole. Dauid therefore calleth hym Lorde, and howe is he than his sonne?

Iesus therefore of his own mocion whan thei wer gathered together in a p••ūpe, did bid theim aunswere him who would, to a question that he would de∣maunde, not beeyng a question full of baites to take theim in trippes, but a

questiō that concerned their soule health. He demaūded whose sonne the scrip∣ture dyd pronounce that Messias should be▪ They beyng not ignoraunt that it had by prophecie bene foresaied, that Messias should in tyme cummyng bee borne of the linage of Dauid, made answere without any stoppes or staighes: Dauids sonne. To this Iesus said: But Dauid being enspired with the holy ghoste, speaketh of Messias after this manier in the Psalmes: The Lord said vnto my Lord, sitte thou on my righte hande, vntil I make thyne enemies thy foote stoole. Howe agreeth it, that Dauid▪ shoulde calle him Lorde whome he acknowelageth and taketh for his sonne? For the sonne is inferiour to the fa∣ther: and more reason it wer, that the soonne should in the waye of honour and reuerence call the father Lorde, then contrarie wise. This question coulde not one of theim all soile, and for that presente Iesus thoughte it sufficiente (as ye would saye) by a misticall ••iedell to haue geuen theim a litle intimacion or in∣clyng of his nature of Godhed, by the whiche nature of his Godhed he was superiour vnto all the Patria••kes, forasmuch as he was egual vnto God the father, albeit euen after his humain nature also he excelled all creatures. And they reputed the memorie of Dauid to bee holy and precious: but hym whome Dauid acknowelaged bothe for his soonne, and also for his Lorde: hym they caste of, not through ignoraunce of the lawe, but of a iudgemente beyng blin∣ded with peruerse and corrupte affeccions.

[ The texte.] Than in the audience of al the people, he saied vnto his disciples. Beware of the Scri∣bes, whiche wil goe in long clothing, and loue gretinges in the markettes, and the highest seates in the Sinagogues and the chiefe roumes at feastes, whiche deuoure wedowes hou∣ses feigning l••ng praiers: thesame shall receiue great damnacion.

Forasmuche therfore as the malice of this generacion was past al hope of grace, and not curable by any salues that could be: it remained, that the simple and vnlettred multitude of the people should haue good warning geuen them that they might not bee trained in and deceiued by coulouring and crafty con∣ueighaunce of the others, who whereas they were voyde of al religion or true deuocion, yet dyd they countrefeicte the highest godlinesse possible, hauyng iye to none other marke, but only to theyr own glory and lucre, and for that same onely cause murmouryng and pratyng all manier wayes possible, agaynst the glory of God, and agaynst the health of their neighboures. For there be none more deadlye enemies of true godlinesse, then suche as by countrefaictyng of holy conuersaciō purchase vnto theimselfes autoritie, and bearing theimselfes bolde on thesame, do withdrawe the simple people from true godlinesse. This kynde of maskers are fore taken with twoo diseases in especiall, that is, with ambicion which altogether enclineth to tyranny, and with couetise insaciable. And suche men dyd Iesus (as it were) plainly peince out vnto his disciples, & that did he all the people beyng within audiēce of it, to the ende the said Pha∣riseis and Scribes myght bee shunned, forasmuche as they would not be re∣fourmed: & that they myght haue no longer tyme to deceiue, seyng they would in no wyse emend. And this was not any suche poyn••t as to backebite or take awaie any mennes good name and fame, but to make a good sure waie for the safegarde and preseruyng of the simple innocēt people. Now listen thou swete Theophilus, w^t what coulours the Lorde pe••neteth theim out, y^t thou mayeste eschewe theim, whan they bee knowen vnto thee. Beware ye of the Scribes (saith he) suche as ye dooe nowe often tymes see to assayle me with guyle and

subtiltie. They professe the perfeict knowlage of the lawe, & dooe obstinatelye resiste the mynde of the law. They haue God in theyr mouth, but thei are open aduersaries to the glorie of God. They proteste in woordes, to be earneste tra∣uaillers for the peoples behoufe and profite, whereas they coūtrefaict al thin∣ges that euer they doe for respecte of theyr owne cōmodities. Th•••• make great fleeyng outwardly from the coumpaignie of sinners, yea, and in case thei light on the coumpaignie of suche by anye casuall chaunce, they purge theimselfes by much washynges: but theimselfes on their owne parties dooe withinfoorth altogether swymme in vyces much more detestable, that is to we••e, in desire of vainglory, in high solemnitie of looke and countenaunce & in enuy, but moste specially of all in auirice, whiche to doe is no lesse then plain wurshyppyng of idolles. And because they vnderstād and perceiue the people to be must chiefly moued with suche thinges as maye bee seen with the bodily iyes: they doe with suche kyndes of iugleynges, hunt and seke to geat autoritie emong the simple soules. They doe (as ye would saye) sette out themselfes to sale, by their newe∣found disguised vesture, hauyng a great pride and felicitie to be ie••tyng vp & downe where thei maye be seen in their autentical robes of auncyentenesse rea∣chyng down to the hard grounde: and with their countenaunces framed to a grauitie, they are often & much present in y^e high stretes and in places of great resorte of people, to the entent they maie there haue much crouchyng and dou∣kyng made vnto theym, & that they maye bee hailled and greted by the name of wurshypfull maysters. In the sinagoges also and in places where much coumpaignie is sitting together, thei looke and seke to haue the highest seates, and at feastes whan they shall sitte downe to meate, they haue a great appetite to beginne the table, because they woulde seme great and iolye felowes in the eyes of men, whereas before the face of God they are accursed and detestable. And yet might they seme to bee nomore but vainglorious and foolyshe, if they made no ferther sekyng nor suyng but for the swifte blastes of bruit and fame of y^e people, and the vanishing smoke of haillinges and gretynges. Nay, there is nothyng more full of catchyng and pollyng then thei are. Thei occupie not the trade of vsurye, lending out their money for encresse or gaines: thei are not collectours ne receiuers of tribute wherby to polle and piele the cōmon people, but they haue castes and sleightes more vngracious then the craftye trade of suche is. The simpler sorte of people whiche maye easily be beguyled, doe they hunt to take for a praie: they seke to catche wedowes suche as are welthye and ryche, and destitute of the aide of housebandes, which might defend them. The sexe of womankynde is apte to be deceyued by fraude, and a godly acte it is in apparence, to bee helpers of suche as are destitute. Suche simple wedowes therfore doe they easily flocke and lou••e, through countrefaictyng of holines. Ueraye muche grauitie doe they pretende in their countenaunce, they bee ho∣noured of euerye bodye, theyr veray habyte dooeth on euerye syde crie them to bee men of holy conuersacion, and thei vse besydes this to bee a long whyle to∣gether in prayers, yea and that shall bee doen in the open stretes where euerye bodye maye beare recorde. Thesame thing was dooen of Iohn also and of the olde auncient prophetes, but it was dooen in secrete, where none might behold it but God. But these felowes dooe not praye, but hunte. What meruayl thā, if selie wedowes bee deceiued by so manye waies of coulourable delyng? But whan they haue ons crepte in, to geate theyr heades within the saied wedowes

doores, they deuoure their houses, and piele and polle the sely weomen whom their partes had been to defende and saue, and what ought to haue been g••uē out in almes to the behouf of the poore, that doe they wholly conuerte to their owne lucre. Such manier men were the Scribes at those daies and the Pha∣riseis, who without ende bothe in woord and dede, made resistēce agaynste the ghospell. Albeit there bee euen at this present daie too, and euer wyl be Scri∣bes: who whyle they sette al their mynde and studie vpon their owne profites, dooe not onely bothe speake and woorke agaynst the commodities of the peo∣ple, but also be resiste the glorie of Iesus, and that they dooe vnder a false pre∣tence of religion, by theyr wedes, by their titles, and by their long prayers, huntyng for to geat an opinion of holinesse in the syght of the common people: whiche common people dooeth not yet well vnderstande in what thynges true religion dooeth consiste. But nowe, what shall the disciples of Christe dooe a∣gaynst suche Scribes and Phariseis, forasmuche as y^e true disciples of Christ can no manier skyl of harmyng any bodie as mē indewed with the simplenesse of veray doues. Forsooth they shall in this case vse also the subtiltie of the ser∣pent. If beeyng duely tolde of their ill doinges they do not emend, their coum∣paignie muste be shunned, seeyng they are vncurable, and the simple are to bee warned that they beware of the same secte liyng in awaite for theim, And as for the saide Scribes and Phariseis, theyr due punishemente abideth theym. For whan they shall come to the seate of iudgemente, before thatsame iudge, who iudgeth not by suche thynges as are seen with the iyes of the bodye, but by the priuye affeccions of the hertes: at that houre shal suche be adiudged to more grieuous tormentes, then those, whiche are to y^e open sight of the worlde and vnfeignedly full of hainous enormities beyng persones so much the lesse culpable, because they shewe their disease openlye and hide it not.

Notes

• Tell vs by what auto∣ritie dooest thou these ••••••nges?
• The baptis∣me of Iohn was it frō heauen or of men?
• If we saye from heauē &c
• Why than beleue ye hym not?
• But if we saie of men. &c.
• And they aūswered. &c.
• Neither tel I you, by what auto∣ritie I doe these thinges.
• Math. xxi. Mathe. ••ii. A certayne man plan∣ted a vine∣yarde. &c.
• And they beat him & sent him a∣way empti
• I will send my dere sonne, &c.
• This is the heyre, come leat vs kil hym.
• The stone that the builders refused. &c.
• They sent foorth spies whiche shoulde feigne thē selues righ∣teous men &c.
• Maister we knowe that thou sayest and teacheste right. &c.
• Is it lawe∣full for vs to geue tri∣bute vnto Ceasar?
• Geue vnto Ceasar the thinges whiche be∣long vnto Ceasar.
• The Saddu¦cees, denye y^t there is any resurreccion
• For he is not a god of dead but of liuing.
• And after y^e durste they not aske hī any questiō at all.
• Psal. cx.
• He said vn∣to his disci∣ples
• And loue gretinges in the mar∣keties.
• Whiche de∣uour wedo∣wes houses feining long praiers.
• The same shal receiue greater damnacion