Sermon XVI
OF THE QUESTION OF THE PHARISEES, AND ANSWER OF
CHRIST CONCERNING GIVING TRIBUTE TO CÆSAR
Matthew 22:15–22. Then went the Pharisees, and took counsel how they might entangle him in his talk, &c.
IN this text is set forth unto us, how subtile reason and man's wisdom agree with the wisdom of God, and how fully reason stumbleth when it striveth to be even most subtile and wise, as it
here falleth out with the Pharisees, who notwithstanding were the best and most wise of the Jews, which even by this their subtilty they declare nevertheless their wisdom is here proved to be foolishness; they could blame Christ neither for his preaching nor for his works, and yet would they willingly have had occasion to put him to death, wherefore they thought to set upon him most craftily and wilily, propounding a subtile question unto him, the subtilty whereof was such, that man's reason was not able to comprehend it, than which a subtiler could not be invented; and thus they speak unto him: Matt. 22:16, 17, "Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men: tell us therefore, what thinkest thou? Is it lawful to give tribute unto Cæsar or not?" Here, think they, we shall entrap him, for he shall be compelled to answer that tribute is either to be given or not to be given. If he affirm that it is to be given, we have overcome him; but if he deny that it is to be given, then he is guilty of death. Whereas they say, Master, they will thereby move him, and as it were constrain him to answer the truth. But whereas they say, "We know that thou art true," they do thereby put him in mind of his duty. Whither therefore should Christ turn himself? for there seemeth to be no way for him to escape, yet he would not for all that fall into their net. Was not this a subtile question? Do they not show themselves to have been sufficient crafty and wily ones? for which way soever the Lord had answered, he had been taken. Was not this done also full warily and circumspectly? for they associate to themselves the ministers of Herod, thinking no other but to entrap him with deceit, that he should not by any means escape, thus casting in their minds, now we will meet with him well enough, if he deny that tribute is to be given, the Herodians are present, which shall forthwith put him to death as a seditious fellow, and one that resisteth the Roman empire; but if he affirm that tribute is to be given, he speaketh against the liberty of the Jews, then will we stir up the people against him.
For the Jewish people would be free, and have their king of their own stock, even as it was promised them both of Moses and God, that
their kingdom should continue until the time of the true king, that is, of Christ; even as the patriarch did prophesy thereof: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come," Gen. 49:10. And therefore God did choose this people especially to himself and make a kingdom of them, only for Christ's cause. Moreover, there were many sentences in the scripture which declared, that they should serve none, "For they should be the chiefest and not the lowest," &c. Deut. 28:13. This and such like sayings the Scribes had beaten into the people's heads, wherewith they were greatly disturbed; even as at this day it is put into the people's mind, that the church cannot err, hereupon the Pharisees thought thus: If he affirm that tribute must be given, he blasphemeth God, he shall be guilty of death, as one injurious to God, and then shall he be stoned of the people. For God hath granted and promised liberty unto this people, and they were all, even in the midst of captivity, the people of God.
Howbeit at that time they wanted a king, as they do at this day, wherefore divers tumults, seditions, and uproars, were stirred up among them; for they were taught by the law, that they should have a king of their own flesh and flock, as it is said before, wherefore they did incessantly strive against strange kings and governments, until not a few of them at times were beaten and slain; neither did this happen seldom, for they were a stiff-necked, obstinate, and unruly nation, and therefore the Romans, which at that time did bear rule over them, did very circumspectly govern them, and divided the land into four charges of government, that being on every side kept in awe by the governors and presidents, they might not so soon flock together and move sedition, and that they might also be more easily resisted, if at any time they should rise against the Roman empire. Wherefore Pilate was appointed of the Romans, lieutenant of Judea, Herod, tetrarch of Galilee, and his brother Philip, tetrarch of Iturea, and of the country of Trachonitis, and Lysanias, the tetrarch of Abilene, as Luke rehearseth them; and all this was done that they might keep the Jews under, whereupon the Jews were inflamed with anger, and in a rage and fury, but especially in the time of Christ,
they would willingly have a king. Wherefore the Pharisees having found out this device, thought thus with themselves: Well, we have the matter now at a good stay; the Romans challenge to themselves the government, now if he answer unto the question that tribute is not to be given, the lieutenant is at hand and ready to put him to death; if he answer that it must be given, he shall stir up the people against himself, and so we shall assuredly by this means entrap him; thus they supposed, that either they should find cause of death in the Lord, or at the least make his doctrine to be nothing set by of the people. As the Jews here do, so also do we: the chief and necessary things being left, we are occupied about other matters, not necessary. The Pharisees here move a question, whether they be free or otherwise; forasmuch as they had the law and the word of God, they supposed that they ought to be subject to none, but to their own king, yet they were now compelled to obey Cæsar, emperor of Rome. They had scripture concerning the love of God and their neighbour, but that being left, they are occupied about other matters.
It was promised unto them, if they obeyed the precepts and commandments of God, that they then should be a free people; they disobey and neglect God's commandments, and yet notwithstanding they will be free, and have their own king. In like manner falleth it out with us: we earnestly challenge to ourselves Christian liberty, and yet we think, that if we do those things that seem good in our own brain and fancy, we are thereby Christians, both faith and charity being of us neglected. But what doth Christ, the Pharisees so subtilely setting upon him? he striketh them with their own sword, and entrappeth them in their own device, whereby they thought to have entrapped him, answering neither of those things which they hoped he would, as the Evangelist doth more at large describe, saying, "But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? Show me the tribute-money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's." Here thou plainly seest the wisdom and marvellous dexterity of Christ: he willeth the tributemoney to be showed unto him, and asketh of the image and
superscription thereof; they answering that it is Cæsar's, he very well and most freely inferreth, that they are under Cæsar, unto whom they were compelled to pay tribute; as if he said, If ye have so let in Cæsar, that his money is coined with you, surely he beareth rule over you; as though he should say, It is come to pass through your own fault that Cæsar ruleth over you. What should they say or do unto this question? They marvelled and went their ways, they thought that they should notably have overcome him, but for all their subtilty and wisdom they were deceived.
This is written for our comfort, that we which are Christians may know that we have such wisdom as exceedeth all wisdom, such strength and righteousness, as whereunto no strength and righteousness of man is like; for against the Holy Ghost there is no council; this power and strength we obtain through Christ, that we may tread sin under foot, and triumph over death. When Christ dwelleth in us by faith, we have him which bringeth to pass such things, howbeit, they are not thoroughly felt but in time of temptation. Wherefore when I stand in need, he is present, and giveth unto me strength, that I may courageously pass through.
We must not therefore be afraid that our doctrine shall perish and be put to ignominy and shame. For let all the wise men of the world rise against the word of God, yea, and be never so circumspect, and set themselves against it, yet shall they have the foil and be overcome. It may be that they bark and bite, so that it seemeth unto men, as though they would destroy the gospel, but when they have set themselves against it to extinguish it, they shall in no whit prevail, but in the snare that they have laid for others, they themselves shall at length be taken: as we hear in this text, and commonly in St. Paul, but especially in the history of St. Stephen, where we read how vainly his adversaries used the scriptures, yea, those that they used were against themselves. For the Jews did accuse St. Stephen, that he had spoken both against the temple and against God which commanded the temple to be built, bringing and alleging scriptures, whereby they thought to convince and condemn him. But St. Stephen being full of
the Holy Ghost, showed them in order out of the scripture, how that God dwelleth not in temples made with hands: David would have built him a house, but God refused it. What was the cause hereof? A long time before David was born, God dwelt among his people. He surely should be a miserable God which should need a house, and so he confirmeth by many histories, that God doth not dwell in houses or temples made with hands. What should the Jews do here? they did manifestly acknowledge their own scripture, which they had brought against St. Stephen. So all shall be put to shame and overthrown which set themselves against the wisdom and word of God. Wherefore let no man be afraid, although all the wisdom and power of the world strive against the gospel, although it would extinguish it even by shedding of blood. For the more blood that is shed, so much more is the number of Christians increased. The blood of Christians, saith Tertullian, is seed whereof Christians grow. Satan must be drowned in the blood of Christians. Whereof it is not violence and force that are able to suppress the gospel; for it is like unto a palm-tree, which hath this nature and quality, that although a weight be laid upon it, yet it always riseth and lifteth up itself against the weight. Such a nature also hath the gospel, for the more it is striven against so much the more are the roots thereof spread abroad, and the more mightily that it is oppressed, by so much doth it more and more grow and increase, wherefore there is no cause that we should be afraid of power, but rather that we should fear prosperity and merry days, which are able to hurt us more than anguish and persecution.
Neither let us be afraid of the subtilty and wisdom of the world, for they cannot hurt us, yea, the more that they strive against the truth, so much more pure and clear is the truth made. Nothing therefore can come better to the gospel, than when the world with its force and wisdom setteth itself against it; the more vehemently sin and Satan do fight against my conscience, so much stronger is my righteousness made: for if sins do urge and disquiet me, I do then more ardently pray and cry unto God, and so my faith is more and more increased and strengthened. This is the meaning of St. Paul, 1
Cor. 12:9, when the Lord saith, "My strength is made perfect in weakness." Forasmuch therefore as we have so great a treasure, which is increased and strengthened by persecutions and adversities, there is no cause that we should be afraid, but rather that we should with a cheerful mind rejoice in tribulation, as St. Paul saith, Rom. 5:3, according as the apostles did, who with great joy departing from the councils, gave God thanks, that they were counted worthy to suffer rebuke for the name of Jesus, Acts 5:41. If the devil were endued with such wisdom, that he would be quiet, and suffer the gospel to have free course, he should not suffer so much loss; for when the gospel is not impugned, it is as it were wasted with rust, neither hath it occasion to show forth the virtue and power thereof. We live therefore here secure as yet, for no man striveth against us, wherefore we continue still as we were before, yea, alas! we become worse and worse; whereas some of our adversaries have set upon us by writing, that pertaineth to a few. Forasmuch as they have written against us, they have thereby done nothing else, but as it were blown the fire; but if we had been thrown into the fire, or slain with the sword, the number of Christians would be greater among us. Wherefore this is a comfort unto us, if we at any time be tempted, that Christ is ready to help us, and reigneth among us; yea, he is so near unto us, that always through him we may overcome, as long as we believe and trust in him: Howbeit when we are touched with no adversity, he doth little or nothing, but when we are fought against and oppressed, he is present; and bringeth all our enemies to confusion.
We have moreover to learn here that they which are wise and mightier than other, which are endued with the chief gifts of understanding and nature more than other, which excel in greater industry, learning, and readier capacity than other, which are fit to oversee other, and can govern all things best, that they, I say, do many times most of all other resist God and faith, and trust more to their own strength and reason than to God; for they are carried so far by their venomous nature, that they neither can nor will use those things to the advantage and profit of their neighbour; but trusting to
their own gifts and ability, they hope that now they shall obtain this, now that, neither do they think that they shall have need of God's help also thereunto: As it appeareth here in the Pharisees and Scribes who were certain, as they supposed, that if they so set upon the Lord, it could not be but that they should then entangle him; for it is impossible, thought they, that he should here escape us, we shall here hold him as it were fallen into a net, whether he affirm or deny that tribute must be given. Mark how subtile and perverse the wit of man's nature is, which is here very lively set forth. There is nothing else in man but wickedness, delusion, guile, deceit, lying, fraud, and all kind of evil; yea, of nature, man is but lies and vanity, as the 116th Psalm saith. We must not trust any man in anything; do not persuade thyself, that any man speaketh the truth unto thee, for whatsoever man speaketh is a lie. Why so? The fountain, or spring head, that is, the heart is not sincere, wherefore neither can the rivers be pure; and for this cause the Lord doth commonly call men the generation of vipers, and a brood of serpents. Is not this a goodly title of man? Let any man now go, and glory of his own righteousness, strength, or free-will. Before the world indeed some man may be, and gloriously appear godly, righteous, and holy; but there is nothing else but a generation of vipers and brood of serpents, but that especially in those that seem most excellent, most precious, most wise, and of greatest understanding. If thou go through even all the histories of the Greeks, Jews, and Romans, thou shalt find the best and wisest princes of all, which have governed the affairs of their empire prosperously; thou shalt find them, I say, to have thought nothing of God, but only trusting to themselves, to have acknowledged nothing as received from God; hereupon it is gathered, that the less a man excelleth in wisdom before the world, so much less doth he commit against God; for they that excel in counsel and authority before the sight of the world, do for the most part deceive and lie more than others, thinking that if they deal by delusions and deceit, their fraud and iniquity is not perceived, for they can after a pretty sort cloak their craft and subtilty. But the Holy Ghost hath a most clear and bright sight, which they cannot avoid, but they shall be espied.
The scripture doth often call such, lions, wolves, bears, swine, and cruel beasts, inasmuch as they rage, devour and consume all things with their fraud and deceit; wherefore in the Old Testament the Jews were forbidden to eat of certain beasts, as of those already rehearsed, and of others, for this one cause especially, that it should be a type and example to us: whereby we may perceive, that there are some men which are strong, mighty, rich, witty, learned, skilful, and wise, which are to be avoided and eschewed as a certain unclean thing, and as such as seduce and deceive others with their fair show, might, and wisdom; for neither shall they be counted for such, neither will any man think them to be such, as do so much as think any evil in their heart, much less do it. Wherefore thou must put no trust and confidence in any man, trust not unto him, for he will deceive thee whenever he is able; again, if thou trustest man thou art against God, in whom thou puttest not thy trust. It is written in the 17th chapter of Jeremiah, ver. 5, "Cursed be the man that trusteth in man;" and ver. 7, "Blessed is the man that trusteth in the Lord."
Some man may now say, How shall we do that? One man must have dealing with another, otherwise how can the life of man continue? We must buy, we must sell, we must utter and change our wares with men: Now if we should not trust one another, the whole trade of man's affairs should be in peril, yea, and perish. I say that no man can deny, but that there must be mutual dealings among men, and that one doth need the help and travail of another; but this I will have, that whatsoever dealing thou hast with men, either in buying or selling, count it for a thing uncertain, which thou must neither trust nor build upon, for it is certain, that as soon as thou shalt trust to man, he will seek to deceive thee, forasmuch as the nature of man, as it is of itself, can do nothing but lie, and deceive; yea, all things in man are uncertain, both his works and words, there is nothing in him but lightness and inconstancy, which thou mayest boldly believe to be true. Wherefore all our hope and confidence must be reposed in God alone, and after this sort we must say, Lord, give thou me grace that I may direct and order my life, my soul, my body, my substance and goods, and whatsoever is mine according to thy divine will, for I
believe in thee, I trust in thee, do not thou forsake me in so perilous dealing with this or that man: I put no trust in man. If thou knowest that it is good for me; make him to deal faithfully with me; if thou knowest that it will be to my hindrance and hurt, help me to avoid it, for thy will only pleaseth me, which I wish always to be done. As soon as thou thinkest in thy mind, He is a good man, and one that will keep his promise, I am sure that he will not deceive me, but deal faithfully, even then hast thou fallen from God, and worshipped an idol, putting thy trust in a liar.
Wherefore when thou hast any dealing with man, think boldly, If he deal faithfully, it is well, if he do otherwise, in the name of God let him go, I will commit all things to the will of God, he shall prosperously bring them to pass. Of such a false and ungodly confidence reposed in men, that evil crept in among Christians, namely, the worshipping of saints, whereby the Christian church, that is, the true congregation of the faithful, hath suffered exceeding great hurt, and in incomparable ruin; for what other was the service and worshipping of saints but a devilish thing? Whenas men used to reason after this sort: This man was very holy, that which he taught he did, whom we will follow, and do the like; Hierome, Augustine, Gregory said thus, therefore it is true, and therefore will I believe it. Francis, Benedict, Dominick, Bartholomew, lived thus, they did this and that, I will imitate their life and works; moreover, Augustine was saved by this rule, wherefore I also shall be saved by it. Fie! how unstable and miserable a thing is this; they are only lies and dreams of men, there is not in one word mention made here of Christ and his word, but they are only the vain inventions and trifles of men. I would utterly break the rule of Augustine, if he therefore ordained it, thinking to be saved thereby; so blind and without understanding is reason, that it receiveth the dotages and vain inventions of men, whenas notwithstanding the word of God only is to be received in matters of salvation, as if Herod, Pilate, Caiaphas, and Annas, should preach the gospel, I ought to receive it. Again, if those that are counted holy, should rise and preach lies, also rules, habits, shavings, ceremonies, and such like vain inventions of men, I ought in no wise
to receive them, for we must here have respect, not to the persons, but to that which they preach. Dost thou presume to be wiser than all the fathers and saints, than all the bishops and princes of the whole world? Thus may some object against me. Far be that from me, for I do not contend to be wiser than they; but this without controversy is thus, that whosoever is wise, great, liberal, mighty, and strong before the world, doth seldom or never agree with the word of God; for so it falleth out, that they that are such do for the most part persecute the gospel, and if they were not so great, the gospel should not so greatly shine forth and triumph. The Roman Emperors, Hadrian, Trajan, Dioclesian, were the most wise Cæsars of all, whose government was so liked of, that it was praised of the whole world, yet they persecuted the gospel, and could not abide the truth; the same we find written of the kings of the Jews, as of Ahaz and others, which governed their kingdom very well, yet despised the word of God, and disobeyed his commandments. We in our time had never such emperors or princes, as are comparable to them; but it ought to be verified in these, that God would by foolish preaching confound the wisdom of this world, as Paul saith, 1 Cor. 1:21.
All these things are showed unto us in this text, which we have in hand, which hath a simple and slender show and appearance of itself, but it containeth many things in it most worthy the noting. Now how the Lord concludeth with the Pharisees, when they had showed him the tribute-money, and had answered that it was Cæsar's image and superscription, the Evangelist declareth, saying, "Render therefore unto Cæsar the things which are Cæsar's, and unto God the things that are God's." Although they had deserved no such thing of the Lord, nevertheless he teacheth them the right way; and in these words he confirmeth the sword and office of the magistrate: They hoped that he would condemn and resist him, but he doth nothing less, for he commendeth and praiseth him, commanding that they give unto him those things that are his. Whereby he plainly will have, that there be magistrates, princes, and rulers, under whose government we must live; neither must we care whether they use and exercise their rule and authority well or ill, we must have regard only
to their power and office, for their power and authority is good, inasmuch as it is ordained and instituted of God; neither is there any cause why thou shouldest find fault with power, if at any time thou be oppressed by princes and tyrants, for whereas they abuse the power given unto them of God, they surely shall be compelled to give an account thereof. The abuse of a thing doth not make that thing evil, which is in itself good; a chain of gold is good, neither is it therefore made worse for that a harlot weareth it about her neck, or if one should put out mine eye with it, should I find fault in the chain therefore? In like manner the power of the prince must be borne, for if he abuse his office, he is not to be counted of me as no prince, neither belongeth it to me to revenge or punish it in him, I must obey him for God's cause only, for he representeth the place of God. How grievous things soever magistrates shall exact, I must for God's sake bear them all, and obey them, so far as they be not contrary to God's commandments: if they do justly or unjustly, it shall in due time appear.
Wherefore if thy substance, life, and whatsoever thou hast should be taken from thee by the magistrates, thou mayest say thus, I willingly yield them unto you, and acknowledge you for rulers over me, I will obey you, but whether you use your power and authority well or ill, see you to that; moreover, whereas Christ saith, "Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's." We must understand that unto God pertaineth honour, we must acknowledge him for the living, omnipotent, and wise God, and ascribe unto him what good thing soever can be named; and although we do not give him this honour, he notwithstanding easily keepeth it, for nothing is either added to, or taken from him by our honouring. Howbeit in us he is true, omnipotent, and wise, when as we count him so, and believe that he is such an one, as he suffereth himself to be said to be. Now unto Cæsar and the magistrate fear, custom, tribute, obedience, &c., are due; God requireth especially the heart, the magistrate the body and goods, over which he executeth his office in the place of God, which St. Paul doth most notably in plain and manifest words declare,
Rom. 13:1–7, "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." And therefore also are magistrates ordained of God, that they may defend and maintain public peace, which alone exceedeth all worldly good things: We felt a little in the last commotion of the common people, what loss, misery, calamity, and grievous sorrow, conspiracy, and sedition bringeth in the world. God grant that it may so continue, that we try it no more. Thus much shall suffice to have been spoken for the exposition of this text.